above image courtesy of The Birmingham News
Walt Creel of Birmingham, Alabama uses a deadly weapon, ironically, to create images of sweet Southern wildlife. Brandishing a rifle, he fires .22 caliber bullets through 4' x 6' white painted aluminum panels to form images of a deer, an owl, a rabbit, a possum, a squirrel and bird in his project, De-Weaponizing The Gun.
detail of Rabbit:
The pointillist-like art is as interesting to admire up close as it is from afar, and is the artist's attempt at taking away the destructive power of the gun.
Squirrel:
The finished image of Squirrel [above] and creating the piece [below].
Deer:
Close -up of deer:
Bird:
Possum:
Rabbit:
Owl:
DEWEAPONIZING THE GUN by Walton Creel
In the artist's own words:
The terms gun and weapon are practically interchangeable. From hunting to war, self defense to target practice, the gun has been a symbol of power and destruction. Art and entertainment have both taken the same approach to he gun. Traveling Wild West shows had gunslingers that shot crude silhouettes and names, but this was done to illustrate the shooters prowess. Some artists have used high speed film to capture a bullet slicing through its target, while other artists have melted guns into sculptures.
When I decided I wanted to make art using a gun, I was not sure what direction I would have to take. I knew I did not want to use it simply as an accent to work I was doing, but as the focus. My main goal was to take the destructive power away from the gun. To manipulate the gun into a tool of creation and use it in a way that removed it from its original purpose, to deweaponize it.
During my first experiment I came across the concept of creating an image hole by hole on a surface. I also figured out that canvas would be too stressed by the process of a rifle firing many bullets into it.
A test firing of the bullets into canvas:
I moved on to aluminum and, with further experimentation, I figured out exactly how far apart my shots needed to be and that moving beyond .22 caliber was simply too destructive. When the aluminum was painted beforehand, the blast of the gun knocked off a tiny amount of paint around each hole, which helped fuse the image together.
images courtesy of the artist and the Coleman Center For The Arts,
Deweaponizing the Gun is an ongoing series presented in installments.
Oman has managed to preserve much of its original culture, including the differing and colourful varaiations of regional dresses for women. Now more or less reserved for special occasions or hidden under black abayas, the traditional dress is being reinvented and influenced by the different regions brought together in workplaces and schools. The kind of jewelry once worn by women in Dhofar is now worn by women in Buraimi, ect. Designers of the "new " traditional dress are influenced by the other regions or other media, and this has always been the case in Oman, due to the import of Indian craftsmen and trade in Zanzibar, and a policy of welcoming foriegners as valued guests.
while Ad Dakliyah tunic styles are hemmed on the longer side, mid calf rather than knee length. Ad Dakliyah dresses ALWAYS include the leso and the yarn fringed warqiyah/lihaf, and this is the Omani style you will most often spot OPNO sporting.uscat style, are also, now being influenced by Western and Indian culture, as these artistic expressions below bear testment to:
It differs from the regional dress of other parts of Oman, mainly because of the area's classical relation to the Hadramout Kingdom.
Traditionally, the sarwal were not worn in areas of Dhofar further away from Yemen, although they always WERE worn in Yemen. Today, however, women in Dhofar wear the sarwal when leaving the house. 
For more casual occasions they are made of cotton and for special occasions velvet, silk or another more valued textile, and often decorated at the ankle hem.
Daily worn, the abuthail dresses are made of cotton with no embellishment and with a shorter tail hemline as exampled in the below, albeit, the below being a highly embellished example of the shorter, more practical day-wear hemlines.
For special occasions they are made of velvet and silk chiffons, and highly embellished with crystals or embroideries. 
Traditionally, black velvet was worn for the abuthail with edging embroidered with bright alternating coloured threads in pointed and straight lines. Though new styles have evolved, originally the dress had a square neckline with no sleeves, only openings in the side seams. With the back trailing behind and the front hemmed above the ankles, legend in Salalah says the dress evolved this way to erase a woman's footsteps. Of course, it wouldn't have been made of silk in the past, if the legend holds true;)
The headcovering in Salalah is traditional worn loose but is now securely wrapped, this having evolved from more Northern Omani styles. 
The suri, better described pictorially in its traditional form in this post 
This can leave the arms either covered to the elbow, or to the wrist, depending on how far back on the head the garment it tied/pinned. It may also be used to fully envelop the face. It is very breathable, and easy to move in and usually covers to the feet or ankles, unlike the shorter tunic worn beneath.
