Conservative women's head coverings, part two

See part one here.

What are the head-covering options available for Jewish women, and which of them are Conservative women likely to wear (in my opinion)?
Sheitel (wig): Commonly worn by Orthodox married women. (Forbidden by many Sefardi rabbis, I’ve heard, on the, to my mind, entirely logical grounds that if a married woman is required to cover her *own* hair as a sign of modesty and/or a sartorial signal indicating that she’s married, covering it with *someone else’s* hair, or artificial hair, defeats the purpose. In defense of non-Israeli sheitel-wearers, a sheitel can be practically a necessity in a business or professional setting in the galut/diaspora, since, in this era, when indoor hat-wearing is quite uncommon among non-Jews in business or professional settings, no other women’s head-covering is sufficiently formal. Ages ago, a blogger recounted the tale of the time she tried wearing a scarf to work—and her boss asked her, “What’s that rag on your head?” She never dared wear a scarf to work again.)

Sheitlach are so completely identified with Orthodox woman that I don’t know of any Conservative woman who would wear one (except for health reasons or for “protective coloration” when working for an Orthodox organization.)
Hat: No longer in common use by women in indoor business, professional, or simcha (happy-occasion) settings. The wearing of a hat by a Conservative woman may mark her as religiously somewhat more traditional than many Conservative women. Of course, there’s always the woman who defies the stereotype by wearing both a hat and a tallit (prayer shawl).
Snood: I can’t imagine any Conservative woman being caught dead in such a thing (though some Orthodox women actually manage to make them look presentable by tying them in various ways and/or combining them with handbands and/or scarves) , assuming they even know that such things exist. (I have absolutely no idea how old I was when I saw my first snood, but I was certainly well into adulthood and living in New York City.)

Scarf (a.k.a tiechel): It’s done, but is often considered more typical of a senior and/or someone not born in the U.S. and/or not dressy enough to be worn to synagogue on a Sabbath or a holiday.
Doily, a.k.a. chapel cap: Unfortunately, New Yorkers use the term "doily." I’m not overly fond of that term, since it could just as easily indicate a crocheted furniture protector (placed, for example, under a vase or centerpiece on a table) or a fancily-cut paper liner protecting a plate or serving tray from baked goods. (See here.)
Unlike kippot/yarmulkehs/skullcaps, chapel caps (quoth this raised-in-South-Jersey gal) have the major advantage of being an unequivocally female garment. However, they have one minor disadvantage and one major one. Being made of lace or thicker crochet thread, they often don’t cover much, and are pretty much symbolic. They also have the major disadvantage, in some areas of the U.S. (such as the aforementioned South Jersey) of being unequivocally associated with the church (specifically, the Catholic Church, in my youth), and therefore, in the eyes of some, possibly intended specifically to be worn during non-Jewish worship.
Wire kippah: As with chapel caps, they’re pretty much symbolic, as they don’t really cover much. And they’re arguably more jewelry than clothing. But at least they’re clearly for females and clearly Jewish.

Designed-for-females kippah/yarmulkeh/skullcap (examples here, here, and here or other ritual head-covering: I once owned a chapel cap affixed to a wire frame overlaid with braid. It was very nice and clearly a female head-covering, but didn’t sit on my head in the place that I prefer (covering both part of the front and part of the back, like an old-fashioned bowl-shaped, as opposed to modern flat, kippah), and was a bit too see-through, as Jewish ritual head-coverings go, for my taste, so I finally gave it up. I think that what I’m wearing now is actually a rolled-up knitted kufi, which seems to be a hat of Islamic, or at least African, origin, and possibly originally intended for men (see here), but if Orthodox Israeli women can wear them—they were quite commonly worn by Orthodox women when I was in Israel in 2005—so can I!

Standard-issue kippah: The major advantage of the standard-issue kippah is that it is unequivocally a Jewish garment (except when worn by Catholic cardinals and popes. Who came first?) The obvious disadvantage is that the standard kippah has traditionally been worn by men.

The entire issue of what we non-Orthodox women should wear on our heads exists precisely because, as I’ve stated a few times before, there’s no ritual garment for females that’s unequivocally Jewish—any female can wear a wig, hat, snood, or scarf, and doilies are frequently worn in church. So what’s a Jewish woman who wants to wear a specifically-Jewish, specifically-female garment to do?
The women of my parents’ Conservative synagogue who folded kippot in half and bobby-pinned them to their heads were doing the best they could under limiting circumstances. By wearing kippot instead of chapel caps, they were avoiding wearing what they considered a Christian ritual garment, and by folding the kippot in half, they were at least trying to avoid wearing beged ish (a man’s garment).