Jacqueline Kennedy Onassis Quotes

Jacqueline Kennedy Onassis  (full name Jacqueline Lee Bouvier Kennedy Onassis and often called Jackie Kennedy when she was First Lady) brought a youthful elegance to the White House during her tenure there. Briefly a photographer before her marriage to John F. Kennedy, and an editor after she was widowed for the second time when Aristotle Onassis died, she was mother to John F. Kennedy, Jr., and Caroline Kennedy (Schlossberg). Onassis was born in 1929 to the wealthy Bouvier family. She studied French literature at George Washington University before starting her photography career. Like many women, she left her career behind to marry her first husband, John F. Kennedy, and became one of the most iconic First Ladies during his presidency. She remarried in 1968, five years after Kennedys assassination, and remained married to shipping magnate Aristotle Onassis until his 1975 death. After her second husbands death, she returned to her professional career, becoming a book editor, first at Viking Press, then at Doubleday. She also advocated for historic preservation and was lightly involved in Democratic politics in her later years. Throughout her life, she was looked upon as a style icon, and still is to this day. In 1994, she died aged 64 of non-Hodgkin lymphoma. Quotes About Marriage and Family †¢ If you bungle raising your children, I dont think whatever else you do well matters very much. †¢ There are many little ways to enlarge your childs world. Love of books is the best of all. †¢ Ill be a wife and mother first, then First Lady. †¢ What is sad for women of my generation is that they werent supposed to work if they had families. What were they going to do when the children are grown - watch the raindrops coming down the window pane? †¢ The one thing I do not want to be called is First Lady. It sounds like a saddle horse. †¢ Can anyone understand how it is to have lived in the White House and then, suddenly, to be living alone as the Presidents widow? (1974, in McCalls) †¢ Now, I think that I should have known that [Kennedy] was magic all along. I did know it - but I should have guessed that it would be too much to ask to grow old with and see our children grow up together. So now, he is a legend when he would have preferred to be a man. †¢ I dont think there are any men who are faithful to their wives. †¢ The first time you marry for love, the second for money, and the third for companionship. †¢ I think the best thing I can do is to be a distraction. A husband lives and breathes his work all day long. If he comes home to more table thumping, how can the poor man ever relax? Quotes About Career †¢ An Editor becomes kind of your mother. You expect love and encouragement from an Editor. (while Editor at Doubleday) †¢ Being a reporter seems a ticket out to the world. †¢ When Harvard men say they have graduated from Radcliffe, then weve made it. †¢ I always wanted to be some kind of writer or newspaper reporter. But after college... I did other things. Quotes About Life †¢ Even though people may be well known, they hold in their hearts the emotions of a simple person for the moments that are the most important of those we know on earth: birth, marriage and death. †¢ I want to live my life, not record it. †¢ There are two kinds of women: those who want power in the world, and those who want power in bed. †¢ Being away from home gave me the chance to look at myself with a jaundiced eye. I learned not to be ashamed of a real hunger for knowledge, something I had always tried to hide, and I came home glad to start in here again with a love for Europe that I am afraid will never leave me.

The Strengths And Weaknesses Of Henry VIII 1509-1515 Essay

The Strengths And Weaknesses Of Henry VIII 1509-1515 There are many differing views of Henry VIII, some people see him as a scholar and others as a jovial and merry king. Each of these opinions views different characteristics of Henry VIII that contributed to his strengths and weaknesses. Henry, when he succeeded the throne had several problems that he had to address. There was also much expectation of him as his father had been viewed as a miser and a repressor and people saw the need for dramatic change. Ian Dawson says that at the change of monarch there was a sense of breaking free from imprisonment so much was the relief of Henry VIII s succession. One of the most obvious strengths†¦show more content†¦This shows how much his allegiance was valued on the continent. Also helping his foreign policy was after much debate of who he would marry the marriage of his brothers widow Catherine of Aragon and himself. This helped secure ties with the Spanish. His sister Mary was married to the king of France in 1514. Henry had no intention of giving the nobles back power so another strength he had was that he was an all-powerful figure. Prof. Ronald Hutton says he managed the nobility by honouring and flattering them. Henry went through Parliament to get reforms when he wanted them. By doing this he increased power of democracy as well as for himself. The early years of Henrys reign saw great rivalry amongst the noblemen to secure Henrys favour and to try to regain power, which Henry VII had taken away. They saw the opportunity of manipulating the new king into restoring what they had had. Henry was a dominating person which helped him fit into a kingly image, he was much taller than was average at the time and was muscular too giving the idea of him being strong. He was always trying to impress people, particularly foreign ambassadors, chiefly by his lavish court and rich life style. Dawson says he would play the part of a warrior hero. He did this by war and leading his troops to battle in France. Also he was seen as a scholar and an intellectual that was a side ofShow MoreRelatedIn the context of the years 1485 to 1603 to what extent was the government of England dysfunctional in the mid-Tudor period?3559 Words   |  15 Pagesthought that the years between 1547 and 1558 were ones of crisis. With the succession of a child and the first woman within England, people have assumed that the years between Henry VIII and Elizabeth I were an unproductive interlude. The mid Tudor period is seen as negative years within the Tudor Dynasty. It is regarded that Henry VIII an d Elizabeth I’s reputations were a factor in why historians such as A.F Pollard and S T Bindoff supported the ‘Mid Tudor Crisis’ . The ‘two little Tudors’, referring

Indian Overview Fashion Dress Free Essays

string(64) " by women at the Ragout courts; it was also adopted by dancers\." Harpoon statues, which have been dated to approximately 3000 b. C. E. We will write a custom essay sample on Indian Overview Fashion Dress or any similar topic only for you Order Now , depict the garments worn by the most ancient Indians. A Priestley bearded man is shown wearing a toggling robe that leaves the right shoulder and arm bare; on his forearm is an armlet, and on his head is a coronet with a central circular decoration. The robe appears to be printed or, more likely, embroidered or applique ©d in a trefoil pattern. The trefoil motifs have holes at the centers of the three circles, suggesting that stone or colored faience may have been embedded there. Harpoon female figures are scantily clad. A naked female with heavy bangles on one arm, thought to represent a dancer, could have been a votive figure that would have been dressed (also in a toggling garment, leaving the decorated arm uncovered) for ritual use, a custom observed throughout India in the early twenty-first century. Other excavated female figurines wear miniskirts, necklaces, and elaborate headdresses. The skirts are fastened either by sashes or beaded girdles, which continued to be used in later times. One figure wears a short cloak leaving the breasts bare. A fan-shaped headdress is seen on statues of both sexes. Male figures appear to wear a neck scarf hat may be an early angstrom, a traditional scarf still used in the early twenty- first century. However, the Harpoon scarves are shown held by a brooch and could be signs of office. The Vivid period has traditionally been associated with the Aryans and their entry into India around 2000 b. C. E. , though this date has been disputed, as it has been learned that Central Asian tribes had been moving into northern India and beyond from very early times. The Vivid hymns refer to the Indus Valleys famous cotton and Gander’s wool and dyed fabrics. The Kampala, or blanket, appears to have been used by both men and women as a wrapper. The earliest Vivid hymn, the Rig Veda (ca. 2000 b. C. E. ), refers to garments as visas. A number of words are used for cloth, thus indicating a consciousness of clothing styles. Cassavas meant â€Å"well- dressed,† and savanna described a person arrayed in splendid garments. The word shrubs meant â€Å"well-fitting,† which denotes stitched garments. The god Pupas is called a â€Å"weaver of garments,† Vass viva, for it was he who fashioned different forms. A mystical quality is associated with apparel. An undressed man could not offer sacrifices to the gods?an essential aspect of Vivid life?for he would be complete only when properly dressed. The common mode of dress during the Vivid period was draping. The most important item was the nevi, which was wrapped around the waist according to the wearer’s status and tradition. Worn over this was the visas, which could be a drape, a wrap, or a Jacket (known as drape or attack). The tributary was a draped upper garment. The apartheid, or breast cover, was either wrapped around the breasts, as is still done in Tripper, or tied at the back. The attack, worn by men, was a long, close-fitting coat often India extends from the high Himalayas in the northeast to the Karakas and Hindu Cush ranges in the northwest. The major rivers?the Indus, Ganges, and Yamaha? spring from the high, snowy mountains, which were, for the area’s ancient inhabitants, the home of the gods and of purity, and where the great sages meditated. Below the Karakas range lies the beautiful valley of Kashmir; to the north of Kashmir is Lady. Although the mountains have always formed forbidding barriers, passes through them permitted the migration of a range of ethnic groups from Central Asia and beyond. These nomads?the Scythian, the Hunt, and many others?settled in North India and then penetrated further, bringing varied lifestyles, levels, ideas, and skills, as well as ways to express themselves through dress, ornaments, rituals, rites of passage, myths, deities, and spirits. The valley of the verdant Punjab, Harlan?Indian’s granary? attracted large-scale migrations from ancient times. Restaurants and parts of Ketch are in the Tar Desert, while the oldest mountain range, the Arrivals, runs from Gujarat and Restaurants to the open spaces of the Delhi ridge, which conservationists are desperately trying to save. The desert was inhabited by nomads from Central Asia who created fiefdoms in Gujarat and Restaurants in the seventh century c. . These princes had their own chivalrous traditions and legends, which bards have kept alive in their ballads into the early twenty-first century. Dress and Jewelry were elaborate, and festive celebrations occurred among both the rich and the poor. Sarasota, in Gujarat, had nearly two hundred principalities, and Gujarat, Restaurants, and Madhya Pradesh together had innumerable small and large estates, all of which were laws unto themselves. Each state would try to outdo the others in the opulence of their dress, courtly life, and celebrations. The Vanity Range divides northern from southern India. The central section consists of the Decca Plateau and its two rivers, the Goodyear and the Krishna, while the Eastern and Western Ghats are the small hills that edge the coastal areas. The Decca Plateau, which rolls down to the sea, is the land of the Dravidian people. The original inhabitants of this area were Stone Age cave dwellers whose traces have been found by archaeologists. Some descendants of these ancient people still cling to their age-old matrilineal social structure. The country varying climatic conditions have resulted in a range of textiles and manners of dress. Cultural milieu, 2 COUNTRIES OF SOUTH ASIA described as being embroidered with gold thread. Peas was a gold-embroidered or woven cloth used for making pleated skirts. It is interesting that many of these words continue to be used in slightly different forms. Attack may be cancan, a long, close- fitting coat worn by men, while pesewa may be the root of pesewa, the term for a long, flowing dress Joining skirt and upper garment and worn by women at the Ragout courts; it was also adopted by dancers. You read "Indian Overview Fashion Dress" in category "Fashion" Different turban styles are mentioned and appear also to have been worn by women to denote status. There are references in he Veda to mantles embroidered with gold thread, and proof (in a description of borders running the length of a cloth and of two borders across its width) that the dhoti, the lower wrapped garment, had already emerged during this period. The all- around border indicates that such cloth was used as a veil, a shawl, or an Odin for the upper part of the body. T Buddhist and Gain literature, especially the Steak tales, provides details about life between 642 and 320 b. . E. Descriptions of garments and fabrics forbidden to monks and mendicants are indicators of what was worn by laypersons. Cloth of bark, Balkan; fabric made from human hair, keas-Kimball; and owl feathers and deerskin were forbidden to monks, as were patterned and dyed garments. What is interesting is that the cinchona, the stitched Jacket, was also prohibited for monks and mendicants, which suggests that they could not wear stitched cloths; this is still the case among some sects in the early twenty-first century. Nuns, however, were allowed the use of bodices. The apparel worn by laypersons consisted of the antimacassar, or loincloth; the attractants, a mantle for covering the upper body; and he Sunnis, or turban. Tunics or Jackets were worn by both men and women. All items appear to have been mostly instituted, but the style of draping varied according to status, region, and taste. The dhoti could be pleated to fall in front like an elephant’s trunk or like a fan to form a sort of fish tail, as is still done by some dancers in South India. The sash known as sandbank was also intricately knotted and draped. Shoes and sandals with linings and of varying shapes, materials, and colors are also mentioned, as are padded shoes with pointed ends like scorpion stings, still made in Punjab. A study of sculptures from the Marry and Sung periods (321-72 b. C. E. ) provides a greater wealth of detail. Alongside a graphic description by the Greek ambassador to the Marry court of flowing garments worn by both men and women, and printed and woven with gold, dyed in multiple colors, and draped in a number of ways, the elaborate stone carvings at Barbet, Ashcan, and Patriarchal in the Decca give a good idea of dress forms. The Unitarian (lower-body wrap) was tied either in the middle at the waist or below the navel, and was tucked between the legs and taken to the back. Members of the upper class wore it ankle length, while the working class and peasantry wore it knee length. The Unitarian was fastened by a sash, varying from a short one tied at the waist to an elaborate one draped in many different ways. The tributary, or upper garment, was worn in a range of styles, from an elegant drape to a casual wrap. At Barbet, a representation of one of the earliest stitched garments can be seen; it has a round neck tied with tassels and also ties at the waist. Women wore the Unitarian either tucked in back or as a pleated, instituted skirt, and they also used a sash. The tutorials An embroidered backless blouse from the nomadic people of Ran of Ketch, Gujarat, India, 1994. Photograph by Asleep Domain. Of aristocratic women appear to have been very fine, with embroidered patterns and borders, and seem to have been used to cover the head. Sculpted figures wear elaborate earrings, as well as necklaces, armlets, bracelets, and belts. The Kanata was worn close to the neck, while the larger lambent carried chains, beads, and amulets. Men wore long necklaces adorned with animal heads. Girdles, armlets, and bangles were sported by women, along with rings and anklets in different forms. Some fine Marry Jewelry made with the granulation technique was discovered in Ataxia. Dating from the time of the powerful Stagehand Empire (200 b. C. E. -250 c. E. ) in southern India, the Martial caves, some of the caves at Junta, and remains at Nonjudgmental contribute to an understanding of the dress and ornamentation of this period. The Astrakhan’s came to power as the Marry Empire was on the wane; the Margins had spread from the north to the Decca, as well as to the east, influencing culture and traditions as they went. In addition, a mix of ethnic groups including Parthian, Scythian, and Greeks intermingled with the local Dravidian. Trade with Rome brought new ideas and materials and increased the level of prosperity. Stitched garments were worn by men in the form of tunics, while lower garments consisted of a range of dhotis worn in INDIA numerous ways, tucked between the legs, knee length, and tied with decorative sashes, or in a more elaborate ankle-length fashion. Stitched tunics with round or V-necks were unembellished except for a folded sash, which appears to have been worn in a range of ways and added a sense of style to these ensembles. Women do not appear to have worn stitched clothes. Their Unitarians were knotted either in the center or at the side and tightly wrapped; they appear to have been practically transparent, clearly outlining the limbs. Women did not wear turbans but dressed their hair in several styles: braided, in a chignon above the forehead (as in Kraal in the early twenty-first century), or in a bun at the nape of the neck. Jewelry, in the form of numerous bangles, long necklaces, Jeweled belts, and anklets, was elaborate. Women wore a range of Jewels on their heads such as the chiding, a tots form still worn in southern India by brides and traditional dancers. Elaborate earrings were also common. Royalty had emblems to distinguish them from commoners, including umbrellas, which were large; richly decorated with silk, gold embroidery, and applique ©; and open rather than folding as in Europe. The cheerio, or flashily, was used only for royalty or the gods. Royal standards and swords were also symbols of power, and thinned sandals appear to have been the kings prerogative. According to tradition, in the absence of the king, his sword and sandals represented him. The Khans (50-185 c. E. Ruled from the Genetic Plain to Bacteria in Central Asia. Part of the Wheezy tribe that originally had come from China, they united five tribes under their chief Kulak Shadiness. The most powerful Khans ruler was Kinshasa (78-144 c. E. ), a stone figure of whom, wearing elaborate stitched garments, can be seen at Mature. His tunic extends below his knees with a girdle at the waist. Beneath the tunic he wears a pair of pants; over it is a heavy coat with out- turned lapels. His pants are tucked into heavy boots, and he appears to be wearing spurs. Dress of this period exhibits certain stylistic transformations. The indigenous working people wore a simple, short longboat, a knee-length wrapper tucked between the legs, with a short shoulder cloth, similar to the Gambia, which had multiple functions: as a turban to protect from the sun, as a towel, and as a sack for carrying goods. Foreign attendants at court, entertainers, and soldiers wore stitched clothes, as did traders. Nomadic influence can be seen in the adoption of the long-sleeved, knee-length tunic and of a knee-length coat, chough, worn over the tunic and tied with a girdle or a buckled belt. Pants were tucked into boots, and a pointed cap was worn, apparently made of felt and of a type still used by the Shirking people of Central Asia. Women are shown in sculptures from Kandahar wearing a serialize garment that appears to have derived from the Greece-Roman tradition of drapery. Worn tucked at the back and draped over the left shoulder, this style is seen in the sculptures at Mature and resembles sari draping in the early twenty-first century. Some Ghanaian figures also have an tributary, draped over their shoulder like the shall, worn in the early twenty-first century over the sari outside the home or for some ceremonies. In some cases the sculptured figures wear blouses underneath their draped Unitarian. THE GUPPY PERIOD The Guppy Empire was a golden period of creative expression. This empire stretched across most of the north, extending to Balk in the northeast, from 400 to the mid-eighth century c. E. Stitched garments were common, and regional differences began to emerge. The fact that the Khans leaders, as well as the Asks and the Scythian, who ruled in Gujarat in western India for two hundred years, sometimes wore stitched garments indicates that such clothing was associated with royalty and high officials. Thus, it became highly prestigious. The late murals from the Junta caves provide details of colors, patterns, and drapery. Rulers depicted in court scenes appear to be wearing transparent, floating wraps and scarves, fine Jewelry, and elaborate crowns and headdresses. Stitched garments are also seen. Gold coins, some of the most exquisite artifacts from this period, show men in full Khans royal dress: coat, pants, and boots. Women in the Guppy period wore the Unitarian in many different ways. The cache style of tucking it between the legs was not very common, and a different style of wrapped Lott, very short to ankle length, was worn. The wrap gave way to a stitched skirt with an izard, or tape, tied at the waist or below it with a sash. In some cases this skirt was worn like a sarong from armpit to midnight. Ruling-class women wore longer skirts or ankle-length Unitarians, while the working class wore shorter ones. Perhaps due to Gain and Buddhist influences (nuns had been instructed to cover their breasts and wear loose garments to hide the curves of their bodies), different blouse shapes began to appear. A number of breast covers are mentioned in the literature, from ands, which raised the breasts, to schools worn with the opening at the back and an apron to cover the stomach, or blouses tied in the front, which are still worn in the early twenty’s century. Jewelry appears to have been finely worked in gold. Earrings were sandals, hoops worn together with smaller pearl earrings at the top of the ear. The karakul, or lotus flower, was another type, while the canals-sandals, tremulous earrings, swayed and twinkled with every movement. Women appear to have worn a quantity of pearls, including mutilate, a type of pearl necklace, or another magnificent necklace known as visitant, which combined pearls, rubies, emeralds, diamonds, and sapphires. The knish’s, coin necklace, was also popular and is still worn in the early twenty-first century. Armlets were used by men and women alike, sometimes in the form of a snake. Jeweled girdles suspended over the hips were provocatively draped and hung below the navel. Flowers, possibly fragrant, were used to decorate the hair and as garlands. In the Decca, the Vassals ruled in the fifth century b. C. E. , to be succeeded by the powerful Chalky kings at Bedlam in Andorra. Further south were the Plasmas of Champions and the Pandas of Madeira. The upper caste had absorbed Guppy influence, but in the interior people continued to follow traditional lifestyles. Royal men wore stitched tunics; sculptures from this time attest to the use of sleeved blouses among women. However, traditional draped and wrapped clothing for both men and women continued to be the norm. Turbans were worn by men, especially royalty, but never by women, nor are there depictions of women covering their heads. Even in the early twenty-first century, head covering by women in South India is associated with widowhood. According to Motif Chancre, the lexical of the seventh century c. E. Provide a range of information about dress of this period. In fact, the very existence of such sources is a sign that the terminology COUNTRIES OF SOUTH ASIA and Turks, as well as from the Arabs, led to the introduction of Islam. Along with these groups came Suffix mystics with their emphasis on egalitarianism. Because they reached out to the people, their influence spread widely. The urban centers of the Islamic world were closely interlinked, and the tradition of having ateliers attached to Islamic courts from Spain to Syria was intended in India, resulting in a major change in lifestyles and fashion. With the founding of the Mammal dynasty by Quit-du-din Bake at Delhi in 1206, the Sultanate period began. In the early fourteenth century, Muhammad bin Thought established the dare al-tiara, court ateliers as described by the famous traveler Bin Batista. The historian Bin Fade Allah al-‘Mari (1301-1348) mentions that a tiara factory employed four thousand silk weavers and four thousand brocade weavers, whose production was made into robes of honor, kilts, and robes, saw, for the sultan, his family, and his favorite courtiers. Emir Kruse Delilah, the great savant and poet, wrote that the clothing worn by kings and noblemen followed contemporary Persian fashion. AAA-‘Mari further observed that linen garments imported from Alexandria and â€Å"the land of Russians† were very fine and that only persons permitted by the ruler to do so could wear them. He also mentioned garments made in the style of Baghdad and described gold-embroidered robes. Sleeves were embroidered with tiara. Thus there appears to have been a fair amount of mobility of fashion at this time. A great deal of money seems to have been spent on special clothing. Frizz Shah Thought is supposed to have worn an extremely valuable Gullah cap over which a turban of fine material was tied. Four-cornered caps decorated with Jewels were also worn. Men arranged their hair into locks or ringlets and added tassels. Learned men and Judges wore long, striped gowns from Yemen. Indian Muslim society was divided into four main groups: the secular and religious nobility, the traders, the artisans, and those who worked the land. The secular nobility was divided into all-I USAF, men of the sword, or warriors, and all-I slam, men of the pen; these groups were comprised of Turks, Afghans, Arabs, and Persians who tried to remain separate from the local population, whether Hindus or earlier Muslim converts. Turks and Afghans chose their wives from households that could trace their lineages back to their ancient tribes, thus maintaining their distinctive mode of dress and lifestyle. Dress divided the people. Muslims wore tailored clothes, while Hindus wore mostly instituted garments, though Hindu men did wear Jackets, which were tied at the side opposite of that worn by Muslim men. Hindu women wore a voluminous skirt or a sari, while Muslim women wore the churchyard pajama, a tunic, and a pesewa with a veil. A man wearing the traditional dress of the nomadic people of Ketch, featuring the type of printed cloth that was exported from the area from early times. Gujarat, India, 1982. Photograph by Asleep Domain. Had become highly evolved. Variable, ornate, and Unitarian were all terms used to describe the tributary. The head cover, Dunham in Sanskrit, continued to be used in a modified form, called Odin or Danna, as did the gharry, which in the early twenty-first century is called gharry or chagrin. The Jacket, tunic, or blouse was called could, chinchilla, surpasses, Angola, and cinchona, words that are still used in efferent parts of North India. Gain sources are full of information on Indian garments used by both the clergy and the laity. The Ached Sutras, which describe rules of conduct, are rich in material. Mention is made of Jackets and quilted or draped tunics, as well as floor-length robes such as principal. The shoemaker, Pawtucket or Carmella, is mentioned as making a range of shoes. There are rules as to how often clothes are to be changed. The washing of garments is meticulously described, including hand-washing, dual; calendaring, grants (that is, stretching cloth); starching, marts; and pleating and perfuming. There are also terms for sewing implements: needle, such or sevens; and scissors, Ukrainian, karri, and kali. THE MCHUGH EMPIRE The next great change in lifestyle, thought, and administration came with the Mussels. Sahara-du-din Muhammad Baber had made five forays into India, but it was not until 1526 that he was able to defeat Sultan Abraham and reach Delhi and Agar. In the four years that followed, he laid the foundation for an empire that lasted until the coming of the colonial powers from Europe. Baber, a poet, aesthete, and adventurous warrior, never really took to India; his first act was to establish a garden, since he engaged for his homeland, the lush green valley of Ferryman. It was his grandson, Kafka the Great, who tried to understand the rich culture THE ARRIVAL OF ISLAM It was only with the incursions of Muhammad of Ghana in 997 c. E. That Indian’s isolation ended. New influences from the Afghans INDIA of the country over which he ruled and who realized the need to assimilate Hindu and Muslim culture. The Burnham, Burr’s autobiography, gives a graphic description of the emperor’s daily activities, also describing festivals and celebrations. It mentions the bestowing of robes of honor, but these are sable robes tit buttons, more suitable for the cold of Central Asia. It also mentions the presentation to Burr’s son Human of a char, possibly an elaborate Central Asian collar influenced by those worn by the Chinese. There is a further reference to the expensive hat worn by Human, known as culpa; he was also given a costly plume, which he probably wore on a cap or turban. Baber describes a toothaches, a tent or storeroom where textiles and royal clothes were kept, including while on military campaigns, thus emphasizing the importance of dress even in camp. Gunner was the dismissive term applied to clothing worn by non-Muslims. Saba’s chronicler Babul Faze recorded many of the changes introduced by the emperor in the area of court dress, including his interest in local traditions and his attempt to upgrade local skills by importing master craftsmen from many countries. These individuals were offered special grants of land, pensions, and so forth, and given Saba’s personal encouragement. He also introduced fine cotton and printed clothing as being suitable to the climate. The cheddar Jam with pointed ends is typical of the age of Kafka and is seen being worn by men in miniature paintings of the time. Women ear veils, not caps, and appear to have used fine-quality cotton and worn multiple layers of fine cloth. Kafka also renamed garments using the Hindi language. Jam (coat) became Saratoga, â€Å"covering the entire body’; izard (pants) became yard-piranha, â€Å"the 65 companion of the coat†; amanita Jacket) became tanned; fat (belt) became patgat; burqa (veil) became chitchat guppy; kulak (cap) became sis sob’s; mum-ABA (hair ribbon) became Hessian; pat (sash) became Katz; shall (shawl) became paranormal; and bazaar (shoes) became charlatan. Kafka realized that in order to intermingle the wow cultures, strong racial associations with different lifestyles had to be overcome, and the combining of Hindu and Muslim dress was one important way to do this. Babul Faze describes how the emperor took the audacity, an unlined Indian coat with a slit skirt and tied at the left, and had it made with a round skirt and tied at the right. It was typical of Kafka to alter the form of a garment that was identified with or acceptable to the Hindu community. He probably planned to make the Jam acceptable to both Hindus and Muslims, though he was also conscious of the need to prevent misunderstandings. People could be recognized at a glance by the manner in which it was tied (to the left for Hindus and to the right for Muslims). It had been compulsory during the Sultanate period, and continued to be so under the early Mussels, for local rajas, maharajah, and cards to present themselves in the dress of the ruling court. This must have caused resentment. Saba’s aggressive attempts to assimilate Hindu dress into the courtly code led to a greater sense of acceptance. A study of miniatures from his time gives some indication of the changing styles. Special items were created by the emperors themselves. Just as Kafka designed the Daschle, a pair of shawls stitched together so that there was no wrong side, Changer (reigned 1605-1627) designed a special coat known as nadir’, which he mentions in his memoirs. Persian and Central Asian influences became far less important during this period. Garcia Sat women in their traditional dress and Jewelry. Ketch, Gujarat, India, 1982. Photograph by Asleep Domain. COUNTRIES OF SOUTH ASIA affluent but effete style was that of Outdo at Locknut. Though the dress formula remained the same?lama, angora, fairish pajama?its style became a trifle exaggerated. Angoras became much wider and trailed on the ground. Women’s churchyard pajamas gave way to the fairish pajama, which was so voluminous that young pages were required to gather and carry them. The Kurt, a loose tunic made of fine cotton with rich china, white-on-white embroidery, was introduced, as was the embroidered topic, or cap, often worn at a rakish angle. The story associated with the invention of the topic is that the innumerable women in the nab’s harem could attract his attention only by creating an unusual cap. The Sherwin, a tight, calf-length coat, and cancan, a long, fitted coat for formal wear, came part of the dress of the Muslim elite. It continues to be worn in the early twenty-first century as formal wear by Hindus, Sikhs, and Muslims. Kafka having married a Hindu princess, many Hindu traditions were introduced at court. Nor Johan was known as a great designer in her own right and was responsible for a range of innovations. Toward the end of sixteenth century, the Jam was being made of cloth so diaphanous as to allow the pants worn underneath it to be seen. This was a garment for summer wear. Most Restaurants’ men, both upper- and middle-class, wore the court styles, including a variety of Jams; the most moon of these reached below the knee. Another type was almost long enough to cover the pants underneath it entirely. Sometimes the Jam had full sleeves. Most women in northern India, however, were hesitant to copy exotic dress and continued to prefer the half-sleeved bodice (chili), the ankle-length skirt (gharry), and the head scarf (Odin/Danni). The upper garment was fully embroidered at the neck and on the sleeves and the tasseled ends of the transparent Odin were decorated with pomp-pomp of wool or silk. Pomp-pomp were also found on the strings tying armlets ND bracelets and on shoes, at the ends of tassels, and they were also worn in the hair. Wives of noblemen and officials and high-ranking ladies, bewitched by the beauty of the McHugh style, adopted the Jam with flowing skirt, tight pants, and Odin. The emperor Changer, himself a painter, possessed a fine aesthetic sense. From the range of garments seen in miniatures from his reign, it is obvious that he was a fastidious dresser. He wore a colored turban with gold fringe at the top or a screech, a Jeweled, feathered turban. A pearl string encircled these turbans. His coats were invariably of brocaded silk. The paths were woven with butts, a floral pattern. The diaphanous Jam went out of fashion around 1610, thought to be unfit for public wear and used only by entertainers. During this time beards also went out of fashion; Changer followed the example of his father and ordered his courtiers to shave. Nor Johan, meanwhile, created her own dresses. The English diplomat Sir Thomas Roe was overwhelmed by the brilliance of the diamonds and pearls she wore. Dress under Shah Johan (reigned 1628-1658) became even more elegant and luxurious. The emperor’s turban had, besides the Changer’ string of pearls, a Jeweled aigrette and a further border of Jewels hanging from the sides. The turban itself was constructed from gold cloth. Shah Khan’s one surviving coat boasted extraordinary embroidery. His sash, sandbank or pat, and slippers were also lavishly decorated. Rearrange (reigned 1658-1707) was a pious Muslim as well as an active, aggressive ruler. The overly luxurious life at court had fostered a certain laxity in government, which he tried to control, curbing opulence and reining in festive celebrations. Some historians have accused him of banning music and painting and prohibiting the wearing of silk at court. He could not have done so as he himself dressed magnificently. His turban was Jeweled, his Jam was elaborately patterned, and he wore pearl bracelets, armlets, precious necklaces, Jeweled pendants, several rings, and a beautiful Jade-handled dagger, which hung from a pendant clustered with pearls. During his reign, the skirt of the Jam was widened and lengthened, and turbans became voluminous. Rearrange revived the beard but limited its size by ordering that no Muslim should wear one longer than the width of four fingers. The eighteenth century saw the disintegration of the McHugh Empire under weak rulers ho were unable to control court intrigues and unrest. Regional courts became more powerful and attracted artists, craftsmen, and traders. One court known for an COLONIAL PERIOD The Portuguese, Dutch, French, and English arrived in India to ask for trading concessions from the McHugh rulers and were overwhelmed by their grandeur and wealth. According to Sir Thomas Roe, the English presented a sorry sight with their dull clothing, lack of entourage, and meager gifts, which they were afraid to present. Even the minor Indian princes were better e How to cite Indian Overview Fashion Dress, Essays

Sweat Shops free essay sample

Sweat out the Sweatshops In the early 1800’s, the seamstress, was common figure in American cities. The seamstress was a skilled mender of clothing, a much needed but under valued member of American society. There was the seamstress and there was the dressmaker. Although the seamstress and the dressmaker had comparable skill in those days, they did not have comparable in incomes (Leibhold, 1998). Dressmakers were often hired to make entire outfits and wardrobes for the wealthy, and thus made a very good living for themselves. The seamstress earned their living by piece work. Sewing precut fabrics into garments for Southern slaves, Western miners, and New England Gentlemen (Leibhold, 1998). The wages were not enough to take care of themselves or their families. By 1880, the garment industry was rapidly expanding and immigrants began to converting small apartments into contracted sewing shops (Leibhold, 1998). These contractor shops doubled as sewing shops and living quarters for the employees. Employees were expected to work for 16 hours a day being paid pennies by the piece (Leibhold, 1998). The apartments housed 8 to 10 employees in family units, who worked, slept, and ate in the same space. Conditions were unsanitary and unsafe. Workers became sleep deprived, hungry, and dehydrated. There was no standard for personal hygiene and workers often became ill from disease under those circumstances. Contract shops were coined as sweatshops because of the conditions immigrants were expected to work in (Leibhold, 1998). By the 1940’s sweatshops were very common in America. Between 1940 and 1960, an awareness of worker rights began to take place, unions helped organize American workers to force employers to provide better working conditions. Congress passes legislation to improve working conditions and raise the American worker from the sweatshop environment to safer and more profitable circumstances (Leibhold, 1998). In the 1960’s, the United States made sweatshops illegal and required the clothing industry to provide better working environments and shorter hours and better wages to the seamstresses who worked for them. Changes in import/export laws changed, opening market opportunities in other countries. In addition, changes in the economy shifted making it favorable for garment makers to out source the garment assembly to overseas workers. Sweatshops were being set up all over the world, out of reach from the United States government, and garments were imported into the U. S. to be sold in the domestic markets. The ethical dilemma with the use of sweatshops is that they violate and exploit the individuals who have nowhere else to turn to make a living. Sweatshops, here in America and abroad, do not provide for the basic health and safety of the individuals who work in the facility. Sweatshop operators are driven by competitive greed without any thought of the basic human rights of the employees (Radin. 006). They victimize the under privileged and prey on the vulnerable. Today, sweatshops still exist in America. They almost always employ illegal alien workers who were smuggled into the United States. While local the Federal Government works to shut down existing sweatshop on domestic soil, many more are being used abroad to produce America’s latest fashions. People are still puzzled by the continued existence of sweatshops in spite of the negative press that companies have received for using sweatshops for production (Radin. 2006). One example is the use of sweatshops in Honduras to produce a line of clothing for Cathy Lee Gifford. The line was to be distributed by Wal-Mart, the largest retailer in the world (Radin. 2006). Other known brand names like Nike, Tommy Hilfiger, Gap, Levi and many more, use sweatshops to produce their clothing lines. Although the negative press has some effect on the industry, sweatshop practices are still very prevalent in the industry. Underdeveloped countries do not have laws protecting their citizens from sweatshop working conditions. Many countries welcome the arrival of any industry because it provides jobs, which is more than the governments can provide themselves. Although sweatshops are widely being censored in the U. S. by labor unions, and activists, sweatshops continue to endure in other countries largely because they receive approval and support of governments, societies and even the employees (Radin 2006). Sweatshops continue because, as harmful as it is to the vulnerable and victimized, there are very little alternatives (Radin. 2006). The result is that the ethical dilemma runs into a stalemate. The reality is, many of our garments and textiles today are still produced in sweatshop environments, and will continue to do so until companies raise their ethical awareness and find other ways to manufacture their garment inventory. In 1996, President Bill Clinton directed the Department of Labor to align the clothing industry in effort to self regulate and stop the use of sweatshops for the production of clothes (DOL, 1997). The Apparel Industry Partnership was created and an agreement was presented to President Clinton On April 14, 1997 (Radin. 2006). The agreement included a code of ethics and a plan to completely eliminate sweatshop activity in the U. S. Many companies have since published a â€Å"corporate code of responsible contracting† committing to U. S. consumers that alternatives to sweatshop production will be found and used in manufacturing. By 2004, the regulation of the health and safety was fully turned over to the Occupational Safety and Heath Association (OSHA). OSHA regulated the health and safety in all industries in the United States, however, sweatshops are still being discovered in the inside American boarders. In addition, the use of sweatshops overseas is still a regular practice among many of our fashion leaders. Sweatshops will continue to be a hot ethical topic for the next decade. As long as there is a demand for fashion clothing, the use of sweatshops will exist. In underdeveloped countries, sweatshops are often the most promising economic opportunity available (Kristof, 2009). The only way sweatshop manufacturing will cease around the world is if one of the following takes place: 1. Companies actually change the way they produce their clothing lines, 2. world organization, like International Labor Office (ILO), can put pressure on countries who allow sweatshops to exist, or 3. sweatshop employees have real alternatives to their working conditions. Unfortunately, none of these solutions are very practical. As long as there is a demand for fashion clothing, there will always be a demand for sweatshop labor to make them. References Radin, T. J. , Calkins, M. (2006). The struggle again st sweatshops: Moving toward responsible global business.