Search Results (9)

Titanium dioxide (TiO₂) has been widely used as a potential candidate for the production of green hydrogen using the artificial photosynthesis approach. However, the wide bandgap (∼3.3 eV) of anatase TiO₂ makes it difficult to absorb a large fraction of the solar radiation reaching the Earth, thus providing a low photocatalytic activity. Anatase TiO₂ absorbs only 4% of solar radiation, which can be improved by engineering its bandgap to enhance absorption in the visible region. In the literature, many strategies have been adopted to improve the photocatalytic activity of TiO₂, such as metal and non-metal doping and heterojunctions. These techniques have shown incredible enhancement in visible light absorption and improved photocatalytic activity due to their ability to lower the bandgap of pure TiO₂ semiconductors. This review highlights different techniques like doping, heterojunctions, acidic modification, creating oxygen vacancies, and temperature- and pressure-dependence, which have improved the photochemical response of TiO₂ by improving charge-transfer efficiencies. Additionally, the charge-transfer mechanism and enhancement in the photochemical response of TiO₂ is discussed in each portion separately. Full article

Previous research has shown that speakers’ visual appearance influences listeners’ perception of second language (L2) speech. In Québec, Canada, the context of this study, pandemic mask mandates and a provincial secularism law elicited strong societal reactions. We therefore examined how images of speakers wearing religious and nonreligious coverings such as medical masks and headscarves influenced the comprehensibility (listeners’ ease of understanding) and intelligibility of L2 French speech. Four L2 French women from first language (L1) Arabic backgrounds wore surgical masks while recording 40 sentences from a standardized French-language speech perception test. A total of 104 L1 French listeners transcribed and rated the comprehensibility of the sentences, paired with images of women in four visual conditions: uncovered face, medical mask, hijab (headscarf), and niqab (religious face covering). Listeners also completed a questionnaire on attitudes toward immigrants, cultural values, and secularism. Although intelligibility was high, sentences in the medical mask condition were significantly more intelligible and more comprehensible than those in the niqab condition. Several attitudinal measures showed weak correlations with intelligibility or comprehensibility in several visual conditions. The results suggest that listeners’ understanding of L2 sentences was negatively affected by images showing speakers’ religious affiliation, but more extensive follow-up studies are recommended. Full article

Purpose: We aimed to understand the extent of facemask usage resulting from the third wave of the COVID-19 pandemic in an Afghan context. In Afghanistan, new COVID-19 variants, low vaccination rates, political turmoil, and poverty interact not only with the third wave of the COVID-19 pandemic but also with facemask usage. Methods: We collected data (n = 1970) by visually observing the usage and type of facemasks used among visitors entering healthcare facilities in Kabul. We conducted an observational study observing the use of facemasks among 1279 men and 691 women. Results: While 71% of all participants adhered to wearing facemasks, 94% of these users wore surgical masks, and 86% wore all types of facemasks correctly. Interestingly, women adhered to wearing facemasks more than men. Specifically, of all the participants who were not wearing masks, 20% were men, and only 8% were women. Even though men were more in number in our study (64.9%), women have a higher adherence rate to wearing facemasks than men. Conclusions: We conclude that gender socialization and expectations of women to wear the niqab or hijab interact with their adherence to wearing facemasks. Additionally, since Afghanistan is one of the poorest countries in the world, which has witnessed a considerable period of political turmoil, we spotlight that our findings are rare in scholarship as they represent a distinct non-Western Islamic society with a low scale of COVID-19 vaccination. Therefore, more research is needed to assess the general population’s socioeconomic and geopolitical barriers to facemask use, given that Afghanistan is an underrepresented social context. Our findings are expected to aid health policymakers in developing novel prevention strategies for the country. Full article

Governments around the world have gone to great lengths to discourage and prohibit wearing of the niqab, often relying on the justification that this form of Muslim women’s dress represents and produces the oppression of women. Setting aside that these prohibitions are themselves detrimental to women’s equality, this article focuses on the voices of women who wear the niqab or face veil. I describe and analyze how women explain their decision to wear the niqab based on interviews in seven liberal democracies. For most women, the primary motivation for wearing the niqab is religious, though supplementary reasons are also offered. The niqab is an embodied practice that represents a personal spiritual journey. Women’s explanations for why and when they wear the niqab suggest a complex intermingling of doctrinal knowledge and practical lived experience that negotiates religion day to day. Women often pair their religious agency with a sophisticated rights-based framework to justify their sartorial choices. Women refute the idea that the niqab makes them submissive. Their empowered interpretations of their religion and their conviction to lead a life that is different from most, in countries with pervasive anti-Muslim racism, suggest a great deal of independence and courage. This research offers nuance to the depiction of women who are typically portrayed monotonously, dispelling inaccurate stereotypes used to support discriminatory decision making about niqab-wearing women. Full article

This research work aims to scrutinize the mathematical model for the hybrid nanofluid flow in a converging and diverging channel. Titanium dioxide and silver $\left(Ti{O}_2 \mathrm{and} Ag\right)$ are considered as solid nanoparticles while blood is considered a base solvent. The couple-stress fluid model is essentially use to describe the blood flow. Therefore, the couple-stress term was used in the recent study with the existence of a magnetic field and a Darcy–Forchheiner porous medium. The heat absorption/omission and radiation terms were also included in the energy equation for the sustainability of drug delivery. An endeavor was made to link the recent study with the applications of drug delivery. It has already been revealed by the available literature that the combination of $Ti{O}_2$ with any other metal can destroy cancer cells more effectively than $Ti{O}_2$ separately. Both the walls are stretchable/shrinkable, whereas flow is caused by a source or sink with α as a converging/diverging parameter. Governing equations were altered into the system of non-linear coupled equations by using the similarity variables. The homotopy analysis method (HAM) was applied to obtain the preferred solution. The influences of the modeled parameters have been calculated and displayed. The confrontation of wall shear stress and hybrid nanofluid flow increased as the couple stress parameter rose, which indicates an improvement in the stability of the base fluid (blood). The percentage (%) increase in the heat transfer rate with the variation of nanoparticle volume fraction was also calculated numerically and discussed theoretically. Full article

Over the last two decades we have seen a proliferation in the number of self-proclaimed Islamic scholars preaching piety to Muslim women. An emerging few of these scholars gaining prominence happen to be women, feminizing what is predominantly a patriarchal domain of dawah (missionary work) and proselytization. Traditionally speaking, Muslim missionaries have never been restricted to a particular moral province, perhaps due to the fact that Islam was never intended as a hierarchical religion with a mosque–state divide. This makes mapping Muslim moral spaces in a hyper-globalized world—one in which shared identities and ideologies transcend territorial boundaries—all the more challenging. Using the firebrand female Muslim tele preacher, Dr. Farhat Hashmi, and her global proselytizing mission (Al-Huda International) as a springboard for discussion, this paper seeks to map out the ways in which modern Muslim women in the post-9/11 British Pakistani diaspora navigate these moral provinces. By juxtaposing the staunchly orthodox impositions of niqab-clad Dr. Hashmi, with the revolt from within Muslim spaces, from practicing, ‘middle-path’ Muslims, this paper critically engages with Saba Mahmood’s concept of the ‘politics of piety’ and its various critiques. In so doing, we reimagine Muslim spaces, as well as the moralization versus multivocality debate surrounding them, and the importance of positioning agency and complex lived realities of women occupying these spaces at the center of our analysis on Muslim moral provinces. Full article

Currently, niqabi women are more and more visible, even in traditionally non-Muslim societies. However, there is a deep ignorance with regard to their worldview in general and about them in particular. The aim of this paper, which is based on a research carried out using the Grounded Theory, is to give answer to three fundamental questions: did niqabi women belonging to the Telegram channel Orgullo niqabi choose to become niqabis after experiencing some kind of crisis or existential unease? Has the grouping of these women in said channel contributed to the polarization of their posture on the niqab in some way? Additionally, if that is the case, has said polarization fueled or given rise to some ideology in particular? One of our conclusions, after conducting 27 in-depth interviews, is that most of these women opted for being niqabi and Muslim in response to the existential unease they experienced, which somehow kept them searching for some meaning in their lives. Another interesting aspect we have observed is that these women have reinforced their posture on the niqab, polarizing their perception in a fundamentalist way. Additionally, our third conclusion is that these women are cyber-fundamentalists, given that, besides the reactionary nature of their ideology, they construct it in a modern way. Full article

This article, part of an evolving and large project, examines the relationship between clothing, freedom and choice, and specifically Islamic dress in shaping the identity of Dutch Muslim women after the Burka Ban that was voted into law on 1 August 2019 in the Netherlands. It discusses the debates before and after this date, as well as the background to the ban. A veil covering the face is a garment worn by some Muslim women to adhere to an interpretation of hijab (modest dress). It can be referred to as a burqa or niqab. In the aftermath of the Burka Ban that prompted considerable public alarm on the part of Muslim men and women, niqab-wearing women, as well as women who do not wear a veil, but are in solidarity with their niqabi sisters, raised a number of questions that form the basis for the analysis presented here: how do Dutch Muslim women shape their identity in a way that it is both Dutch and Muslim? Do they incorporate Dutch parameters into their Muslim identity, while at the same time weaving Islamic principles into their Dutch sense of self? The findings show how Islamic clothing can be mobilized by Dutch Muslim women to serve identity formation and personal (religious) choice in the Netherlands, where Islam is largely considered by the non-Muslim population to be a religion that is oppressive and discriminatory towards women. It is argued that in the context of being Dutch and Muslim, these women express their freedom of choice through clothing, thus pushing the limits of the archetypal Dutch identity and criticizing Dutch society while simultaneously stretching the meaning of Islam to craft their own identity. Full article

This paper analyzes the contours of religious and nonreligious diversity in the Canadian public sphere. The ever-changing (non)religious landscape offers an opportunity to consider the flow of ideas from this new diversity to responses and choices at the individual, group, and state levels to inclusion and exclusion. The paper first begins with a descriptive approach to religious diversity, identifying the normatively-charged nature inherent to measures of religion. It then turns to the notion of choices, considering the somewhat uniquely Canadian contributions of multiculturalism, reasonable accommodation, and the recent complication of nonreligion as a category of religious identity. The paper then considers three case studies which reveal the tensions embedded in the new diversity and responses to it in Canada, including (1) the Saint-Sacrement Hospital crucifix incident; (2) Zunera Ishaq’s challenge to the citizenship ceremony niqab ban; and (3) school controversies in Ontario’s Peel Region. Full article