Wearing Face Coverings Research Articles

Hospitalization Rates and Characteristics of Patients Hospitalized with Laboratory-Confirmed Coronavirus Disease 2019 - COVID-NET, 14 States, March 1-30, 2020.

Since SARS-CoV-2, the novel coronavirus that causes coronavirus disease 2019 (COVID-19), was first detected in December 2019 (1), approximately 1.3 million cases have been reported worldwide (2), including approximately 330,000 in the United States (3). To conduct population-based surveillance for laboratory-confirmed COVID-19-associated hospitalizations in the United States, the COVID-19-Associated Hospitalization Surveillance Network (COVID-NET) was created using the existing infrastructure of the Influenza Hospitalization Surveillance Network (FluSurv-NET) (4) and the Respiratory Syncytial Virus Hospitalization Surveillance Network (RSV-NET). This report presents age-stratified COVID-19-associated hospitalization rates for patients admitted during March 1-28, 2020, and clinical data on patients admitted during March 1-30, 2020, the first month of U.S. surveillance. Among 1,482 patients hospitalized with COVID-19, 74.5% were aged ≥50 years, and 54.4% were male. The hospitalization rate among patients identified through COVID-NET during this 4-week period was 4.6 per 100,000 population. Rates were highest (13.8) among adults aged ≥65 years. Among 178 (12%) adult patients with data on underlying conditions as of March 30, 2020, 89.3% had one or more underlying conditions; the most common were hypertension (49.7%), obesity (48.3%), chronic lung disease (34.6%), diabetes mellitus (28.3%), and cardiovascular disease (27.8%). These findings suggest that older adults have elevated rates of COVID-19-associated hospitalization and the majority of persons hospitalized with COVID-19 have underlying medical conditions. These findings underscore the importance of preventive measures (e.g., social distancing, respiratory hygiene, and wearing face coverings in public settings where social distancing measures are difficult to maintain)† to protect older adults and persons with underlying medical conditions, as well as the general public. In addition, older adults and persons with serious underlying medical conditions should avoid contact with persons who are ill and immediately contact their health care provider(s) if they have symptoms consistent with COVID-19 (https://www.cdc.gov/coronavirus/2019-ncov/symptoms-testing/symptoms.html) (5). Ongoing monitoring of hospitalization rates, clinical characteristics, and outcomes of hospitalized patients will be important to better understand the evolving epidemiology of COVID-19 in the United States and the clinical spectrum of disease, and to help guide planning and prioritization of health care system resources.

Surgical Masks Provide Source Control of Respiratory Viruses

The CDC has just recommended that the general U.S. population begin wearing cloth face coverings to decrease the community-based transmission of the

Visitors to pharmacies should wear face coverings, DHSC says

Visitors to pharmacies should wear face coverings, DHSC says

Visitors to pharmacies should wear face coverings, RPS says

Visitors to pharmacies should wear face coverings, RPS says

The Problem of “Ninjas” and “Bandits”: Ethnographic Encounters with Reformist Muslim Women in Guinea

SUMMARYMuslim women in Guinea who wear face and body coverings are derisively called “ninjas” and “bandits,” while those who attend Arabic language and Koranic reading classes are widely regarded with suspicion. This article focuses on women participating in a controversial religious movement, explores how these women engage and embody the limits of gender roles, and asks how examining the experiences of aberrant women can challenge assumptions about both gender and ethnographic practice.

The Politics of Face Coverings and Masks in Russia, France, and Quebec

Since 2004, governments in a number of countries have initiated tense political debates over the question of whether religious symbols should be permitted in public places. Frequently, such debates have focussed on the head and face coverings worn by many observant Muslim women, as has been explored by a rich scholarly literature. However, relatively little has been written about the specific reasons why these laws have been adopted, and few cross-national comparisons have been made. This paper will examine the following cases: first, the law against wearing face coverings in France, adopted during Nicolas Sarkozy’s presidency in 2010; and second, the extensive debates about access to government services for people wearing religious clothing in Québèc (Canada). Finally, the paper will examine the distinct case of Russia, where high court decisions have revealed a reversal in the authorities’ former tolerance of the wearing of head coverings in public places. Three variables help to explain why these laws came upon the political agenda in these admittedly very different countries. First, all three adopted previous measures to limit citizens’ ability to don face coverings during political protests; second, these countries’ choices influenced each other, showing the importance that global influences can play in policy formation; and finally, political leaders attempted to use laws on face and head coverings as a strategy to reinforce their power.
 Full text available at: https://doi.org/10.22215/rera.v9i2.230

The Politics of Face Coverings and Masks in Russia, France, and Quebec

Since 2004, governments in a number of countries have initiated tense political debates over the question of whether religious symbols should be permitted in public places. Frequently, such debates have focussed on the head and face coverings worn by many observant Muslim women, as has been explored by a rich scholarly literature. However, relatively little has been written about the specific reasons why these laws have been adopted, and few cross-national comparisons have been made. This paper will examine the following cases: first, the law against wearing face coverings in France, adopted during Nicolas Sarkozy’s presidency in 2010; and second, the extensive debates about access to government services for people wearing religious clothing in Québèc (Canada). Finally, the paper will examine the distinct case of Russia, where high court decisions have revealed a reversal in the authorities’ former tolerance of the wearing of head coverings in public places. Three variables help to explain why these laws came upon the political agenda in these admittedly very different countries. First, all three adopted previous measures to limit citizens’ ability to don face coverings during political protests; second, these countries’ choices influenced each other, showing the importance that global influences can play in policy formation; and finally, political leaders attempted to use laws on face and head coverings as a strategy to reinforce their power.

The legal recognition of personality: full-face veils and permissible choices

AbstractA woman's freedom to develop her personality or identity as she sees fit is supposed to be legally protected in twenty-first century Europe. The European Convention on Human Rights (ECHR) provides a right to respect for one's private life in Article 8 which has been judicially interpreted to provide a right to identity or personality development. Additionally, Article 14 provides for non-discrimination and Articles 9 and 10 for freedom of expression, including that which is religious. Arguments are examined of some different interpretations of the overall purpose of human rights law − to respect human dignity and human freedom. These are examined by reference to the recent criminalisation of wearing face coverings in public places in certain European countries where the intention is to prevent the wearing of the Islamic full-face veil.1It is argued that each woman's identity is legally recognised when the concepts of human dignity and human freedom are interpreted as empowering and self-determining rather than constraining and paternalistic. Legally banning full-face veils, in liberal democracies in situations where an adult woman says she has freely chosen to wear such a garment, misrecognises her and disrespects her identity or personality: as a human being, as a member of a religious or cultural group and as an individual person capable of subjectively interpreting her own identity or personality as she sees fit.