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DURING the past twelve years there have been six investigations of the spectral transmission of light through fog, mist, or liaze carried out in the United States. The conditions of the tests have been varied. Three of the researches were made with fog chambers; three with natural fogs. One was made with a path of only 1·9 m. (6·2 ft.); the longest path was 1,200 m. (3,900 ft.). One of the fogs was so light that a 1,000,000 candle‐power airway beacon could be seen 13 km. (8 miles); the densest would permit such a beacon to be seen only 0·03 km. (0·02 mile). One investigator scarcely covered the entire visible spectrum. Two included the infra‐red as far as 3·0 microns and 2·5 microns respectively, and the latter of these extended his work as far as 0·324 micron in the ultra‐violet. It is not surprising that curves based on data taken under such diverse conditions should show little resemblance to one another.

The paper aims to study changes in physical and mechanical properties of wind stoppers after fusing process.

Effect of fusing process on physical, mechanical properties of windproof fabrics for two types of windproof fabrics and four interlinings were studied. Properties including air permeability, drape, flexural rigidity, water vapor permeability, thickness, crease recovery and water repellency have been investigated.

It was found that fusing process and using interlining, improves flexural rigidity, crease recovery, drape and increases air permeability and water vapor permeability of the final assembly where as it has no effect on water repellency property of windproof fabric.

Wind stoppers are kinds of windproof and in some cases waterproof fabrics that have breathability property. They stop air penetrating fabric while letting water vapor pass through. One of the problems associated with garments made of these kinds of fabrics is lack of attractive appearance when worn. One solution to this problem is to fuse windproof fabrics with interlinings to increase flexural rigidity, drape, formability and serviceability or functionality. This study investigates effect of fusing process on main physical and mechanical properties of windproof fabric which may influence their performance besides aesthetic aspect.

This chapter engages cosmopolitan and feminist paradigms of knowledge production through their shared ethics of social justice, equality, and diversity, promoting integration into an emerging postdisciplinary focus on embodied cosmopolitanism(s) as a promising way forward in tourism studies. Cosmopolitan paradigms theorize the dialectics of cultural diversity and universal rights, while feminist cosmopolitanism focuses on gender and sexuality equality and difference within this intersection. An embodied approach combines work on “the body” and “situated embodiment” with the cosmopolitan to embrace all human differences and acknowledge that the researchers’ own embodied cosmopolitanism affects research questions, ethics, and praxis toward transformation in research communities and the academy.

Since the incident at Westminster Abbey last Christmas, Scottish nationalistic pride, or self‐consciousness, has been widely advertised. In many respects the existence of that attitude of mind does no harm to His Majesty's subjects in England and Wales. But now a genuine grievance against the Scots—which has existed for some years, though few people have been aware of it—has at last received publicity. It arises from the fact that several of the provisions of the Food and Drugs Act, 1938, do not apply to Scotland—doubtless because the Scots had represented that they would be unacceptable. Among those provisions was Section 101, which incorporated with the Act the whole body of regulations, including those relating to preservatives in food, which had been made in pursuance of the Public Health Acts. Similar Regulations, it is true, do apply in Scotland, but a breach of them is an offence, not under the Act of 1938, but under the Food and Drugs (Adulteration) Act of 1928, which is wholly repealed so far as England and Wales are concerned. Recently the Corporation of Blackburn persuaded the local justices to convict a company, registered and trading in Scotland, of an offence against the Act of 1938 on the ground that boric acid had been found in biscuits manufactured by the company in Scotland and sold to a Blackburn retailer. The Scottish company was not prosecuted by the Blackburn Corporation but was brought in under s. 83(1) by a previous defendant. Counsel for the defence took the points that a Scottish firm cannot be haled before an English Court in respect of an alleged offence which, if it was committed at all (which was disputed), was committed in Scotland, where the Food and Drugs Act, 1938, is not in force. Incidentally it may be observed that the presence of boric acid in the biscuits was due to the use of margarine containing not more than the permitted percentage of the preservative. The magistrates chose to convict the Scottish company as the person to whose act or default a contravention of the provisions of the English Act was due. On appeal to the Divisional Court, the conviction has now been annulled, primarily on the ground that the Blackburn bench had no jurisdiction to hear a summons against the Scottish company. Section 83, like many other sections of the Act of 1938, does not apply to Scotland, except with respect to prosecutions under the Orders made by the Minister of Food under. Defence Regulations—for example, the various Food Standards Orders and the Labelling of Food Order. (See particularly Regulation 7(3) of the Defence (Sale of Food) Regulations, 1943, and Article 15(c) of the Labelling of Food Order, 1946.) Still, if Scotsmen insist on not being subject to the English food laws as a whole, it would be unreasonable for them to expect that those who sell food in England and Wales should be willing to be deprived of the safeguards which the Act of 1938 confers on innocent dealers who have been let down by their suppliers. The Scots may find that English retailers of food will boycott Scottish products. Provided always that nothing in this Article shall be deemed to apply to the sale or purchase for human consumption in England or Wales of the article of food distilled in Scotland and commonly known as Scotch or Scottish Whisky, if the food is so described in an invoice or on a label bearing the name and address of the distiller. The point of which proviso is to show that I am not such a nitwit as to think that anything that I write will deter or discourage any Englishman from acquiring a bottle of Scotch if he knows where and how he can get it.

Cosmopolitanism represents a complex, multilevel, multilayer phenomenon manifested in a variety of social spheres, including moral, political, social, and cultural. Yet, despite its prominence in other disciplines, cosmopolitanism has received relatively scant attention in international management research. Furthermore, the understanding of cosmopolitanism as an ever-present social condition in which individuals are embedded lags significantly behind.

In this chapter, we develop a conceptual framework for cosmopolitanism as an individual-level phenomenon situated at the intersection of the moral, political, and sociocultural perspectives. The framework explicates the interrelations between macrolevel dynamics and individual experiences in a globalized world. We conceptualize cosmopolitanism as an individual disposition manifested and enacted through identities, attitudes, and practices. We also highlight the diversity of individuals who can be considered cosmopolitans, including those who may not possess the classic cosmopolitan CV. Finally, the chapter explores the implications of cosmopolitanism for global organizations and global leadership.

Pressing sustainability issues face the 21st century, as identified by the Millennium Development Goals and its post initiatives, and ethical principles related to fairness, equity, and justice are increasingly important to address climate change and resource scarcities. Yet, such ethical dimensions remain surprisingly little addressed in the tourism literature. Ecofeminist critique offers insights into this gap, identifying historical antecedents in patriarchal, Enlightenment-driven discourses of science where positivistic approaches facilitate the control and use of nature and women. This chapter draws from this critique to propose a preliminary, justice-oriented framework to resituate sustainable tourism within an embodied paradigm that covers intangibles such as emotions, feelings, and an ethic of care.

This chapter explores the potential for and value of imagining a humanist paradigm for tourism studies. It explores how the idea of a “paradigm” in tourism can be conceptualized, arguing that dominant thoughtlines in other fields regarding the meaning of a paradigm are not sufficient for making sense of this idea in the context of tourism studies. The chapter introduces humanism as a philosophical position in the academy and as a lived cultural practice, explores examples of extant work in tourism studies that might be seen to provide the seeds of a humanist paradigm, and offers reflections on the value of imagining such a paradigm for our field.

In the Western thought tradition, the tourist has not been a subject worthy of intellectual musings and philosophical deliberations. Indeed, the tourist has been portrayed in primarily derisive ways. Nietzsche’s remark, “Tourists—they climb mountains like animals, stupid and perspiring, no one has told them that there are beautiful views on the way,” epitomizes the dominant attitude. Why does the figure of the tourist elicit such negative reactions? Do the sentiments perhaps imply something else, or is the tourist a doppelgänger, not anomalous or marginal but normative—a paradigmatic figure? If so, then what can be said of the poetics and politics of the tourist conceptualized as a paradigmatic subject?