The mean age of subjects was 32± 6.9(Range 12 - 80 years). RESULTS Total of 2400 women participated in the study. Data was extracted from OPD records of patients which included details on perineal hygiene, routinely asked in one of the three units in department of obstetrics and gynaecology at AIIMS Rishikesh. METHODS This is an observational study performed between March 2019 to February 2020 at AIIMS Rishikesh. The aim of the study was to study the perineal hygiene practices in women of Himalayan foothills. There is lot of loops and holes in perineal hygiene practices due to incomplete knowledge and various myth that is transferred from generation to generation in a family. the reasons of pubic hair removal were mostly feeling comfortable, and prevention of odor rather than sexual image or religious reasons.īACKGROUND It has been said that health is wealth and when it comes to reproductive health of a women it has a significant value indeed. Initialization of pubic hair removal is at the age of menarche and the source of knowledge is the mother. The results of our study revealed that a vast majority of Turkish Cypriot women applies regular pubic hair removal and the most common method is waxing. Self-administered questionnaires were given to volunteered female subjects applied to our outpatient services. This study was conducted as a cross-sectional study. The aim of this study is to evaluate the recent trends, demographic, social, and sexual features of pubic hair removal activities among Turkish Cypriot women in North Cyprus. Although pubic hair removal is known to be very common, there is very few data about the pubic hair removal features of the women in eastern Mediterranean area and Islamic population. However, development of new technologies such as lasers or home-use depilatory devices may have changed the trends and methods. In the Middle East, removal of the female pubic hair has been considered as a tradition of hygiene for many centuries, and it is recommended by Islam. Pubic hair removal has been common since the ancient times. an overview of the total estimate of the Muslim population in Japan as of 2018 historicize and denaturalize religious apathy, phobia of religion, and prejudice against Islam among the general Japanese public analyze the rhetoric of tabunka kyōsei and its relation to cosmetic multiculturalism as well as its problematics investigate the cases of local oppositions to the building projects of mosques and my observations made at events organized by Muslim groups and conclude with a critical remark on the cosmetic multiculturalist understanding of “Islamic culture” and its approach to tabunka kyōsei.Aim. In doing so, this paper will: first provide a history of Muslim–Japanese relations and Muslim communities in Japan as well as. This paper examines how Islam in Japan tends to be tolerated as (foreign) “culture,” especially within the framework of tabunka kyōsei, multicultural coexistence, and cosmetic multiculturalism to circumvent religious apathy, phobia of religion, and prejudice against Islam. Although this partnership would not last long, it prepared the ground for Japan’s Islam policy in the 1930s and 1940s, which characteristically blended pan-Asianism with religion and the showcasing of Muslim life in Japan. In collaboration with select Muslim partners and by giving visibility to the existence of Islam in Japan, Japanese pan-Asianists of the late Meiji period tried to inspire loyalties in Muslim regions for the benefit of Japan’s imperial goals. While this led to a number of missionary endeavours, which quickly ended in failure, it was in the realm of the imperial imaginary that Islam as a geopolitical tool became attractive to pan-Asianist circles in Japan. As a result, Muslims envisioned strategies to convert the Japanese to Islam, aiming to demonstrate the universal relevance of their religion. This religious imaginary is an example of the effect of mediated connections, in which information from Japan to Muslim majority regions and vice versa was generally transmitted through Euro-American channels. Under the influence of a globalized discourse about Japan’s uncertain religious future, many Muslims in the early twentieth century placed Meiji Japan in a religious imaginary, in which Japan became the arena for a competition between different religious aspirations.
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