Abstract: In conducting a case study to analyze the status-quo of
the extremists’ dominance in Egypt, the author of this paper uses
qualitative research method to analyze the evolution of extreme
Islamist groups in Egypt. In conducting this qualitative research, the
author of this paper intends to use several lenses to understand the
rise and the evolution of the hegemony of extremist groups, such as
the Muslim Brotherhood and other groups in Egypt. Therefore, unless
he intends to show an important nexus between the Egyptian groups
and their sister-groups in other countries, he will intentionally
exclude analyzing extreme Islamism of non-Egyptian origins. This
case study relies on the moral disengagement theory to shed light on
the ideological evolution of extremism in Egypt. The goal of this case
study is to help in understanding extreme-Islamism adverse to the
mainstream Islam; therefore, understanding the concept here should
help in preventing similar groups from threatening the international
community.
Abstract: In this paper, a new alignment method based on the particle swarm optimization (PSO) technique is presented. The PSO algorithm is used for locating the optimal coupling position with the highest optical power with three-degrees of freedom alignment. This algorithm gives an interesting results without a need to go thru the complex mathematical modeling of the alignment system. The proposed algorithm is validated considering practical tests considering the alignment of two Single Mode Fibers (SMF) and the alignment of SMF and PCF fibers.
Abstract: The purpose of this research was to investigate Thai Muslims’ way of life through the way their clothes. The data of this qualitative research were collected from related documents and research reports, ancient cloths and clothing, and in-depth interviews with clothes owners and weavers.
The research found that in the 18th century Thai Muslims in the three southern border provinces used many types of clothing in their life. At home women wore plain clothes. They used checked cloths to cover the upper part of their body from the breasts down to the waist. When going out, they used Lima cloth and So Kae with a piece of Pla-nging cloth as a head scarf. For men, they wore a checked sarong as a lower garment, and wore no upper garment. However, when going out, they wore Puyo Potong. In addition, Thai Muslims used cloths in various religious rites, namely, the rite of placing a baby in a cradle, the Masoyawi rite, the Nikah rite, and the burial rite. These types of cloths were related to the way of life of Thai Muslims from birth to death. They reflected the race, gender, age, social status, values, and beliefs in traditions that have been inherited.
Practical Implication: Woven in these cloths are the lost local wisdom, and therefore, aesthetics on the cloths are like mirrors reflecting the background of people in this region that is fading away. These cloths are pages of a local history book that is of importance and value worth for preservation and publicity so that they are treasured. Government organizations can expand and materialize the knowledge received from the study in accordance with government policy in supporting the One Tambon, One Product project.
Abstract: The Muslim faith requires individuals to fast between
the hours of sunrise and sunset during the month of Ramadan. Our
recent work has concentrated on some of the changes that take place
during the daytime when fasting. A questionnaire was developed to
assess subjective estimates of physical, mental and social activities,
and fatigue. Four days were studied: in the weeks before and after
Ramadan (control days) and during the first and last weeks of
Ramadan (experimental days). On each of these four days, this
questionnaire was given several times during the daytime and once
after the fast had been broken and just before individuals retired at
night.
During Ramadan, daytime mental, physical and social activities
all decreased below control values but then increased to abovecontrol
values in the evening. The desires to perform physical and
mental activities showed very similar patterns. That is, individuals
tried to conserve energy during the daytime in preparation for the
evenings when they ate and drank, often with friends. During
Ramadan also, individuals were more fatigued in the daytime and
napped more often than on control days. This extra fatigue probably
reflected decreased sleep, individuals often having risen earlier
(before sunrise, to prepare for fasting) and retired later (to enable
recovery from the fast).
Some physiological measures and objective measures of
performance (including the response to a bout of exercise) have also
been investigated. Urine osmolality fell during the daytime on
control days as subjects drank, but rose in Ramadan to reach values
at sunset indicative of dehydration. Exercise performance was also
compromised, particularly late in the afternoon when the fast had
lasted several hours. Self-chosen exercise work-rates fell and a set
amount of exercise felt more arduous. There were also changes in
heart rate and lactate accumulation in the blood, indicative of greater
cardiovascular and metabolic stress caused by the exercise in
subjects who had been fasting. Daytime fasting in Ramadan produces
widespread effects which probably reflect combined effects of sleep
loss and restrictions to intakes of water and food.