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There is no scholarly consensus on whether Paul’s mandates on head coverings were directed solely to married women or to all women in the Corinthian community. I suggest the discussion can be tentatively advanced by considering two factors that have not received the attention they warrant in conjunction with this passage: first, the presence of slaves in the community, and second, that the Genesis material which Paul alludes to in these verses was understood in some ancient thought as addressing the institution of marriage rather than creation. I propose that, in view of these considerations, it is more likely that Paul directed his exhortations towards free(d) married women.

This article advances a critical gender lens on the sociology of religion by arguing that “doing gender” and “doing religion” function as intertwined systems of accountability. To demonstrate the inextricability of these two systems, this study analyzes open-ended survey data from 576 Jewish women who wear kippot (skullcaps that are traditionally worn by Jewish men). These women’s responses reveal that this religious practice is fraught with social sanctions on the basis of the women’s simultaneous gender deviance and religious deviance. These women are not read as simply “doing Jewish” when they wear kippot; rather, they are read as doing something that is implicitly gendered, such as “doing religious feminism.” It appears that when Jewish women “un/re/do religion,” they simultaneously “un/re/do gender” and vice versa: gender scripts and religious scripts are inextricably intertwined.

This study addresses the issue of v. 15 in 1 Cor 11:2-16 from the perspective of a veiling custom. If veiling is in view (the position adopted here), then how does one confront the difficulty of reconciling the overall context with the exceptional statement in v. 15 that long hair for a woman is a glory. If, as the text argues, long hair is to be taken as a \"glory,\" by what logic could a woman understand that she should place a veil upon her head? This article provides a way out of the dilemma by showing how a veil can serve the double function of reflecting the hair's beauty while at the same time preserving a symbol of female modesty.

Objective: To compare the frequency of hypocalcaemia with or without covering the heads of full term icteric neonates during phototherapy. Study Design: Randomized controlled trial. Place and Duration of Study: Neonatal intensive care unit of Paediatric department, Pakistan Navalship Shifa Hospital, Karachi from Jan 2017 to Jun 2017. Methodology: One hundred and four full term neonates undergoing phototherapy for hyperbilirubinemia were divided in two equal groups. In study group heads were covered with a cap. Levels of serum bilirubin and serum calcium were measured before starting the phototherapy and after 48 hours of phototherapy. Data was collected and analyzed with SPSS 16.0. Results: Among 104 neonates included in study, 47 (45.2%) neonates were males and 57 (54.8%) were females. Their mean age was 5.02 ± 2.14 days and mean weight was 3.01 ± 0.322 kg. Hypocalcemia occurred in 22 (21.2%) neonates out of 104. In control group 14 neonates developed hypocalcemia and in case group 8 neonates developed hypocalcemia. None of the neonate had symptomatic hypocalcemia. Chi square test resulted in a p-value of 0.23. This value is more than 0.05 so it is not significant. Conclusion: In our study less no of neonates with covered heads developed hypocalcemia as compared to neonates whose heads were not covered. But these results were statistically not significant. However previously done studies in other countries showed significant results with covered heads. So we suggest that large multicenter study should be conducted in our country to find out exact significance.

Close attention to the original meaning of the words κατακαλύπτω (1 Cor 11:6) and κατὰ κεφαλῆς ἔχων (1 Cor 11:4) permits a translation only of a material head covering. These words do not describe the process of letting hair hang down loosely. These words are consistently used in Classical and Hellenistic Greek to describe the action of covering the head with a textile covering of some kind. In spite of sustained efforts by advocates, the long-hair theory still has not succeeded in gaining an entry into standard reference works. The original edition of BAGD in 1957, the revised edition in 1979, and the more recent edition of BDAG in 2000 all support the view that the text of 1 Cor 11:2–16 describes an artificial textile head covering of some kind.

Surgical attire provides a barrier to microorganisms shed from health care workers’ skin and hair to help protect patients and promote a clean environment. The AORN “Guideline for surgical attire” includes recommendations for selecting, wearing, and cleaning surgical attire that are based on the highest-quality evidence available. Recommendations are rated as Regulatory Requirement, Recommendation, Conditional Recommendation, or No Recommendation according to the level of evidence, an assessment of the benefits versus harms of implementing specific interventions, and consideration of resources required to implement the interventions. This article discusses guideline recommendations related to laundering surgical attire, wearing long-sleeved attire, and wearing head coverings. A scenario provides an example in which an interdisciplinary facility team uses a gap analysis and a risk assessment to prioritize process changes for implementing the guideline. Perioperative personnel should review the entire guideline for additional information and for guidance when creating and updating policies and procedures.

Microorganisms that cause surgical site infections may either be present on the patient’s skin or mucous membranes or transmitted to the patient by health care personnel, the environment, or other items in the perioperative setting. This literature review analyzes the evidence used to support the recommendation that perioperative personnel should cover their heads, hair, and ears in the semirestricted and restricted areas. A literature search produced 27 articles related to bacterial shedding from skin and hair, pathogenic organisms present on the hair and ears, and case reports of infectious organisms passed from health care providers to patients. Although there is no conclusive evidence that wearing a head covering can help prevent surgical site infections, the potential benefits to patients when compared with the risks suggest that perioperative team members should cover their heads, hair, and ears in the semirestricted and restricted areas to provide the best possible protection for surgical patients.

This article examines the gendered implications of the intertwining of Islam and politics that took shape after the process of democratisation in Turkey had brought a political party with an Islamist background to power. This development revived the spectre of restrictive sex roles for women. The country is thus confronted with a democratic paradox: the expansion of religious freedoms accompanying potential and/or real threats to gender equality. The ban on the Islamic headscarf in universities has been the most visible terrain of public controversy on Islam. However, the paper argues that a more threatening development is the propagation of patriarchal religious values, sanctioning secondary roles for women through the public bureaucracy as well as through the educational system and civil society organisations.