The contemporary preoccupation with the headscarf and the new veiling shows us the importance of symbolic messages of hair behaviour not only in Western but also in Muslim societies. This article gives a survey of different methodological approaches to hair, namely the anthropological hair debate of the 1950s, studies on new Islamic dress, regional and culture-specific anthropological research on hair symbolism and hair sacrifice. Hair is either treated in the context of religious texts (Qur’an, Hadiths), Islamic institutional concepts of the sexual body (purity rules) or in the context of sacrifice revealing religious concepts of an asexual human body. It is shown that the contradictory statements of these diverse theoretical approaches are the result of a cleavage that can be traced throughout the literature and also accounts for the polyvalent meanings of the symbol of hair. Hair can be viewed in the context of individual versus society but also in the context of individual versus God. Therefore, the analysis of hair behaviour in Islamic societies has to combine both relations to understand the seemingly exotic behaviour of ‘the other’.
An Analysis of Approaches
Among religious Jews, hair is described as an application of religious law. This article proposes to study the place of hair in Jewish life, based on texts and social expressions. Hair appears to be linked to every important and ritual moment of life, symbolising the movement from one social status to another as a rite of passage. However, based on age and sex, and also on an analysis of different religious tendencies, hair reveals itself as more relevant in terms of social than religious use.
Masculinity, Maturity, and the Movies in the 1920s
Peter W. Lee
bob in his next film, Johnny Get Your Hair Cut , that was released the following year, 1927. Coogan’s haircut, performed in October 1926, symbolized the boy’s larger enculturation, homosocialization, and transition into adolescence in the 1920s
Embodied Diplomacy and the Assemblages of Dress in Tajikistan
bodies. 7 I then continue my analysis with the introduction of Indian-inspired dresses and Chinese Lycra to the apparel of young women. From dress and textile, I move on to investigate the politics of hair, which, I suggest, is another salient element
Transgender Girls and Their Families in the Time of COVID
Sally Campbell Galman
Meet Lily: Hi! I'm Lily. I'm 12 years old and I'm going into junior high school next year. I have curly black hair like my dad and green eyes like my mom. It's been 170 days since school and life and shops and stuff all shut down and my little sister Chloe and I really REALLY want COVID to be over. We play dolls and read and go for walks but I also spend a lot of time online texting and stuff with my friends.
Páraic Frost and Mark Frost
On 4 June 1869, a year after dining merrily with Henry Wadsworth Longfellow and Charles Eliot Norton in Paris, John Ruskin records the following in his diary:
VERONA. – As I was drawing in the square this morning in a lovely, quiet Italian light, there came up the poet Longfellow with his little daughter, a girl of twelve or thirteen, with springy-curled flaxen hair – curls or waves, that wouldn’t come out in damp, I mean. They stayed talking beside me some time. I don’t think it was a very vain thought that came over me, that if a photograph could have been taken of the beautiful square of Verona, in that soft light, with Longfellow and his daughter talking to me at my work, some people in England and America would have liked copies of it.
British Travellers in Serbia during the First World War
In the autumn of 1851, Edward Lear set off from a temporary residence in Istanbul for a painting tour of Ottoman-held Albania and Macedonia, armed with a sheaf of travel permits and letters of introduction to Ottoman governors. The precautionary letters were essential, for despite his dedicated pursuit of the picturesque Lear understood Albania to be not just ‘a puzzle of the highest order’ but a place of ‘savage oddity’ renowned ‘for the ferocity of the aborigines’ (Lear 1988: 11, 51, 31). His worst fears seem realised as soon as his boat lands at Thessaloniki. ‘Instantly the wildest confusion seized all’, he writes, as a crowd of porters fight over his luggage with ‘the most furious hair-pulling, turbanclenching, and robe-tearing’, only desisting when government troops give them a ‘severe beating [with] sticks and whips’ (1988: 20). The images of chaos and violence mount as Lear travels from the coast into Albanian regions, where the imputedly wretched towns, infested lodgings, thievery and hostility test the patience of this most good-natured of Englishmen. Indeed, at one point, when his attempts to sketch the indigenes result in his being pelted with ‘unceasing showers of stones, sticks, and mud’, he goes so far as to consider them his ‘enemies’ (1988: 47). The landscape may have delighted the artist, and driven him onward in his journey, but he is filled with dread at the thought of actually inhabiting this ‘strange and fearful’ region (1988: 145).
A Paradigm Shift in Israel Studies?
In 2010, more than two decades after the first post-Zionist studies rattled Israeli academe, Asaf Likhovsky (2010) suggested that several studies that were published in the first decade of the current century are perhaps pointing at a new direction in the field of Israel and Zionist studies. Likhovsky described these studies as a third wave in Israeli historiography and referred to the scholars who produced these studies as “post-post-Zionists.” While older historians of Israel and the Yishuv as well as their post-Zionist critics were primarily interested in the grand political themes of the Zionist era, Likhovsky (2010: 10) identified a series of studies that, as he put it, “are interested in mentalities, rituals, mannerisms, emotions; the trivial, private, mundane; the body and soul and their social construction; in disgust and desire; in attitudes to garbage and hair; in views of food and consumption; in statistics and vaccinations; in the ideas of housewives, but also lawyers, statisticians, psychoanalysts, and nurses (but not the politician, the soldier, the general).”
In my teenage years in the 1990s, everyone in my surroundings straightened her hair. The hair salons I entered refused to touch my hair because I wanted to keep it in its natural form and not straighten it. That is why I often took care of my hair
feed the connection I see her old soul Darting behind eyes That glisten with mischief And she dances In a burst of cold sunlight Cedar hat slipping down Hair kissed by the wind In one drum beat Reclaiming EVERYTHING That was nearly lost She waves to me