Definition of Saree
Saree, also known as sari, is a female garment in the Indian subcontinent. A sari is a strip of unstitched cloth, It is from four to nine meters in length, It can draped over the body in various styles. There are various traditional styles of saree: Sambalpuri Saree from East, Mysore silk and Ilkal of Karnataka and, Kanchipuram of Tamil Nadu from South, Paithani from West and Banarasi from North among others. The most common style is for the saree to be wrapped around the waist, with one end then draped over the shoulder baring the midriff. The saree is usually worn over a petticoat. Blouse may be "backless" or of a halter neck style. These are usually more dressy with a lot of embellishments such as mirrors or embroidery and may be worn on special occasions. Teenage girls wear
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For years now, Kanchipuram silk sarees have dominated the world of South Indian sarees. Synonymous with the sarees of South India, these are the mark of culture for every south Indian wedding, ceremony or occasion. The shine and durability of the fabric have made these Sarees popular attire among women across the globe. The rich quality combined with an amazing finish make them last longer.
Banarasi Silk Saree
Banarasi Silk (also known as Benarasi SIlk) is a fine variant of Silk originating from the city of Varanasi in Uttar Pradesh, India. Saree woven from this fine silk, known as a Banarasi Silk Saree is very famous all over India and across the world. Finding a mention in the Mahabharata and in the Buddhist scriptures in the first millennium, Banarasi silk have its roots seeped into the rich cultural history of India. Originally crafted exclusively for the royalty, each Banarasi sari was created from real gold and silver threads, taking as much as a year to make.
Kerala
Hmong textiles are designed with a variety of geometric shapes and patterns. Shapes are regularly added to their dresses, headdresses, and flower cloths. During the Hmong New Year, men and women wear a traditional dress with a turban wrap or a rooster hat. The dress has a very conservative style; covering majority of the body of the man or woman. It is designed by adding embroideries and appliqués. The headdress is also a main part of the dress. Turban wrap is used as a rounded covering for the head, conversely the rooster hat is highly decorated and resembling the comb of a rooster. The flower cloth, or the Hmong word "Paj Ntaub", has been in the Hmong history for over two centuries. Flower cloths are embroideries contain mainly geometric designs and bright yarns. Hmong textiles are often embellished with bright yarns and are usually know as "story cloths." They were weaved to narrate different series of events: the villa...
In the year 1775 my life was turned upside down. I was born in Manhattan, New York, in the year 1760. Life was wonderful for my first 15 years. My father owned a print shop and his business thrived. Everything started to change when my brother, Abiel, and father, Jonas, left to join The Continental Army in December of 1775. Britain's power over the Colonies was troubling many people, including my dad. My father had always complained about the how the Stamp Act affected his business negatively and that the British are no good. When he joined the army, he had to sell off the shop to another family and left my mother and me with a dilemma; how would we support ourselves and our family? At the time of his departure I had a sister named Amity who was nine and a baby brother who was almost one. I had always assumed I would live in wealth until I married. However, nothing was guaranteed. I realized I was going to have to put in lots of effort to get my life back to how it was before, if that was even possible.
Final Assignment: An Analysis of the Creative Process of Atanarjuat by Zacharius Kunuk with Comparisons to Robert Flaherty’s Nanook of the North
Research My first research experience took place from the Fall 2012 – Summer 2013 in a neurobiology laboratory (Dr. Daniel Plas) focused on Parkinson’s Disease. In this project an undergrad student and I were tasked with optimizing a cellular medium for neural growth of the model organism Lymnaea stagnalis. This was comprised of following established protocols and altering certain variables within the formulas (differing concentrations of ions, pH, et al.) to observe growth pattern differences in vitro.
What do the works, “As Canadian as Possible under the Circumstances” and “I’m not the Indian you had in mind” have in common? The dissection of these writing pieces revealed that they do in fact have multiple similarities. Those ideas are the use of identity, stereotypes as well as double meanings.
My deep interest in substance use disorders dates back to my undergraduate years, where I developed fundamental knowledge in neurobiology and psychology courses and gained real-life work experience at a psychiatric clinic. Particularly, I was fascinated by the overlaps between neuroscience and psychology, such as the interrelationship between dysfunctions in the brain circuitry and addiction. In addition to the biological mechanism of addiction, I was curious how substance abuse could affect oral health both directly and indirectly (e.g., due to lifestyle and poor oral hygiene). Moreover, I have been wondering about fears and cognitive distortions toward dentistry, which might make patients avoid regular dental checkups. Thus, the SARET modules taken as part of an ethics course at New York College of Dentistry (“Exploring Substance Abuse Research” and “Personal Impact Substance Abuse”) fuelled my long-time interest in the neuroscience of addiction and strengthened my resolve to involve in current research in substance abuse.
“Opportunity is missed by most because it is dressed in overalls and looks like work” –Thomas Edison. I have had to struggle to get where I am today, and there have been times that I thought I would not make it to my senior year of high school. My life would almost replicate the location of a natural disaster to some. I broke my arm this past October and had to undergo reconstructive surgery, everything academics wise fell out from under my feet. After having surgery on my arm I repeatedly missed school for occupational therapy, which is a form of physical therapy. On top of my arm, I had just gotten my job back at Arby’s. By November I was working anywhere from 20-35 hours a week with school, a broken arm, and OT. I had no time for anything, not even sleep. When I was at school I could barely keep my eyes open, it eventually got to the point that when I was able to attend a full day of school I would sleep during some of my classes so that I would not fall asleep at work that night. I have worked harder in this last year just to make it through, than I have in the last four years to keep my grades up. I work every night now, and my arm is a little more healed than it was when I first started my job, but I still have limitations as to what I can do as a human being. Throughout this essay I will cover these three major points; the most important thing that I have learned in high school, why the scholarship will make a difference in my educational goals, and how I hope to make a difference in the community with my career.
Women’s hanbok reflected the Confucian ideal of modesty. Although people generally considered that modesty could be achieved by concealing the female form, the hanbok’s unique design was concealing, yet revealing at the same time. According to Kyung (2010) “the status and rank of their husbands defined the dress of women during the Joseon dynasty” (para. 17). Sumptuary laws mandated that certain fabrics and accessories could be worn only by those who held an appropriate rank. Nonetheless, the categories were eroded over time, and restricted articles came into general use. Kyung (2010) found that geumseonhye, high-quality silk shoes once reserved for members of the royal family, became popular among ordinary people during the nineteenth century (para. 17). Confucian tenets stressing the importance of brides to families as the bearers of sons of the next generations resulted in elaborate marriage clothing that copied the court’s, such as the wearing of marten fur or deep-green-dyed clothes along with jokduri, coronets, and binyu, hairpins, both of which were prohibited several times by special edicts. When women went out in public, a seugae, or veil, was worn to hide their faces from men. Jangot, a long coat, was another type of face-covering headdress used by upper-class women, as it was worn over their heads to cover their faces in public (Kyung, 2010, para.21).
During the third Puja we observed, to Rame, we were able to see the use of the camphor flame at the end of the ceremony once we had received the Prasada. (In this case it was water and nuts that we ingested.) It appeared as if the use of the camphor flame was in a way the highlight or the climax of the Puja. During the use of the flame the Hindu devotees placed their hands over the fire and then their fingers to their face. Fuller describes this as “God…become[ing] man and a person, transformed has become god; they have been merged and their identity is then reinforced…” (Fuller, 73). The significance of the camphor flame cannot be overstated. The gods’ benevolence, power and grace are located in the flame. By cupping your hands over the flame and placing your fingers on your eyes, these are being transferred to the devotee. By doing this one is completing the process of the prasada. The “flame and prasada together divinize the human actor to achieve the identity between deity and worshiper, which completes the transformation initiated by the offerings and services made during the Puja” (Fuller, 74).
The name Akasha derives from the Hindu culture, and is a noun because it is referring to an entity or a Spirit of being. The actual root form of the name Akasha is from Sanskrit, “kāś meaning: "to be visible"” (Wikipedia). Among the many spiritual cultures Akasha is connected with, it is no surprise that in nearly every sprititual culture she is in she is associated with division. So for Pagans to the four separate elements and culminate into one Spirit is a rather cathartic beauty in itself. What is even more poetic in the realism that is Akasha is that her Spirit of division can be considered an actual plane of existence, a “Heaven” for lack of a better word. As I was researching the name Akasha, many sites had the same information (basically what I have already shared, so far), but as I was reading the Wikipedia article on Akasha I came across some other terms I was not familiar with. Theosophy. This is a philosophy based on nature and the mysteries surrounding us within nature its self. Theosophy literally means “Divine Wisdom”, and many Theosophists believe
The short story “Clothes” by Chitra Banerjee Divakaruni is about a young Indian woman, Sumita, and her cultural transition to America that is symbolized by her clothes and the color of her clothes. The traditional Indian attire for a woman is a sari and each one has its own purpose. Her clothes also indicate her progression from daughter, to wife, to woman.
Weaving is a common thread among cultures around the world. Weaving is a way of producing cloth or textile. Today we have machines that weave large-scale textiles at cheap prices. Production of cloth by hand is rarely engaged in today’s Westernized societies. Not many people are thinking about how the fibers are actually constructed to make their clothes. However, in other cultures across the world the tradition of weaving still exists. By comparing three cultures that continue weaving as a part of their tradition we can see similarities and the differences between them. The reasons that each culture still weaves vary, as do the methods and materials. The desired characteristics of the cloth also vary around the world as each culture values different aesthetics.
The media has a lot to do with the way we perceive ourselves. The American culture is filled with scenes of athletes, celebrities, and glamorous models with bodies molded into perfection, which plays into a false sense of reality and beliefs that we place on ourselves. The media also amps up the obsession with individuals becoming thin degrading people who are naturally curvaceous.
2. In the South, the bride wears a red kanjivaram silk saris with with gold embroidery to symbolize spirituality, commitment, and fertility.