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Have you ever been in a situation where you had to trust your gut instincts?
2023.06.03 08:58 Character-Aide7342 Have you ever been in a situation where you had to trust your gut instincts?
What's the most ridiculous thing you've ever seen in a beauty or hair salon?
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2023.06.03 08:38 PhishingJam ****PHISHING JAM ALERT**** (DO NOT OPEN)
Hey Pham. Jeph here! I'm a nube Sorry lol, I'll learn quick, promise! :)
My goal is to meet make phriends with some of you and talk about your phavorite band Phish and hopefully become part of your community.
I am from Canada and have been to a TON of concerts myself but have never seen Phish being in Canada (yeah I know they've been here)! I have seen Nickelback 8 TIMES! I have also seen Creed phour times, Hoobastank twice (they were REALLY good), and Sister Hazel once back when I was a kid with my Uncle Steven. I almost saw the The Guess Who once on one of their farewell tours but my girlfriend didn't want to go because she heard they have kind of a rough crowd...dropped her obv....she should see the Creed fans sheesh! Where was my head at OMG? Needless to say, I have been dying to see what all the fuss is about for I am sure your band is really good too from what I have heard so far and want to learn more because I've really broadened my horizons as of late as I will explain shortly.
This all started when I broke up with my girl that didn't think going to the Guess Who show was a good idea (stinkin' filthy bitch, those guys rock!)....This was probably the wisest decision of my life because shortly thereafter, I met my first girlfriend that smoked reefer. She got me into a few Grateful Dead songs she really liked, like Touch of Grey, Casey Jones, and The Pride of Cucamonga which she said were all really big hits. I then started listening little by little to more albums, then onto live, and realized what a cool thing it was that they jammed individually each song a little bit differently. It was really neat to here that. This, then made the obvious progression into my introduction to the "jam-scene" as a whole. I follow at least 18 or 19 of them on Spotify including our guys from Vermont (see, I'm learning). I'm so jealous of all you "heads" with all these experiences! Like my lingo so far? I have been trying really hard to learn it. You guys all sound cool when you talk haha. Speaking of that, I also heard there are these things at Phish concerts called "Wuhks". I heard they are generally phriendly people but turn into crusty-mouthed hag zombies if they do too much nitrous oxides. Apparently dread locks are a tell. Is that true? I heard you guys like to do that (oxides), and I'm open to experiment myself with it. But just one little hit to start (and I heard I should sit down?). Weird but sounds cool. Whooooa. Got sidetracked sorry haha! :)
Anywho, I have recently been getting into more and more jambands (my new fav genre lol), I've been catching up on SOJA (they're kind of reggae but they can wail), Twiddle, BK3 (they're my least favourite so far but not too bad), Bassnectar, The Macpods, and a couple of others. I like Zoogma too, but their stuff gets kind of frightening when I am on the weed. Yikes! Really good stuff so far, but all of it was trumped when I heard the best band I've ever heard in my life to date. GOOSE. They are SO GOOD-SE (LOL I mean GOOD and geese are from fuckin' Canada!!!!), that my new girlfriend and I spent our hard-earned money with just having heard their soothing voices on Spotify for two weeks straight! I mean literally, day, night, and sleep! We ran out of material in like 8 hours but it we just threw it on repeat and it was hard to tell the difference of any of it, it was so good, they're just so chill ya know?! So anyways, we went to our first show! When we got there, everyone was so welcoming under the overhang right outside the venue where everyone waited in line to get in. I guess they drink beers and liquor in the parking lot before the shows usually (big youngstecollege crowd), but they said it was kind of damp out I guess. All of these guys and girls (especially the guys, which I thought was cool because I know she's a spice queen if ya know what I mean haha (big confidence boost)) were saying hey to me and my girlfriend and greeting her and I with such open kindness! It was beautiful. It turns out that my girlfriend knew a bunch of the guys from Big Gigantic shows that she went to when she was in her "raver phase" prior to us meeting and they have a nickname for her in that circle. I guess it's Sugaree and I thought it was weird at first, but then they gave me a nickname...Custy! It was sweet and we both go by Sugaree and Custy and all the shows when we interact with the rest of the Flock (that's what they call themselves, pretty neat).Guess it's that "energy" right?! We've been to one show and we have nicknames! ***BTW, I FORGOT TO APOLOGIZE for not keeping up with the code on here and putting "ph" instead of f's on everything! A lot of our Goose friends have phish tattoos that say "Phamily" or "Phun", and they said that's a really good way to rep the colors and make some PHRIENDS by doing so. I think it's really neat and will probably get back to that on future posts, but it got really hard to keep up with on this long intro post and my fingers were getting tired. Anyways, sorry about that. I'll get my act together down the road I promise :)!
As I digress.
I have recently been listening to a TON of Phish! I have listened to almost three full shows in the last month and a half on the Live Phish app (took the gamble and got the cheap package, well worth it)!!!! I like a lot of it. I really like Sparkle, Farmhouse, Fuck Your Face, Waiting for So Long to Pee (I think it's funny they wrote a song about peeing, pretty neat lol, I know that's not what it's called obviously). It's been a ride with these guys to say the least. They're really fuckin' weird, but I think their chops are sound.
I came across one that sounded pretty good the other day and I've been wanting to post about it. Does anyone think this song is any good? I know you all are rather particular, and I tend to like it a bit, but my Goose friends told me that it's too "wholesome" and "pure" and that they think Goose actually shreds harder nowadays.
I still like this song though and think it's pretty good from what I can tell and I want your thoughts please:
The song is called Possum. I think it's a cool name for a song and it has some really funny lyrics if you haven't heard it!
The show was the Deer Creek (I heard this place is pretty cool and is the Capital of the Oxide farmers! Still wanna try some of that, but just a little, a little can't hurt, right?!) in Indiana and it was on 8/7/2021.
Please give it a listen if you have a moment. I would appreciate the feedback on whether or not the big-time phans would like a version of this song like this one. Please don't make fun of me if it's just meh lol.
Noblesville, IN - 8/7/21 - Possum
I may post some more of these for more feedback to see how I am progressing as a true PHAN in the phuture! I want to sharpen my swords to fight the crusty Wuhks in the Oxide Fields of Noblesville one day to pave the way to my musical PHREEDOM! Hooray! Whoo, I'm a little tired and am getting off track here.
Thank you all for reading and I look forward to seeing you in line at a Phish concert one day!
Is this 8/7/21 Possum "decent"?
- Your Phriend and Pal Jeph
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2023.06.03 08:34 ihavenofyckingidea Afro hair salons in China
Im moving to China soon in Nanjing. Can anyone recommend any afro hair salons that do locs(men)? If you could list the location and wechat contacts i would highly appreciate that. Thanks in advance.
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2023.06.03 08:23 pppppppppppp13 To Google Review or not to Google Review, that is the question
Got my hair cut and coloured at a small Sydney salon. Have been going to them for about 1 year. My usual hairdresser wasn’t available.
Another hairdresser did my hair and the outcome sucks. The “layers” look like steps/shelves in my hair - the blending is terrible. They had to colour correct very simple foils.
They changed stylists halfway through the cut bc the first person did such an awful job.
I’m so sad/angry. They didn’t charge me for the cut bc I think they knew they screwed it and my whole hair looked pretty rubbish.
I spoke throughout the session, telling the stylist where to blend, how I wanted it etc. after 5 hours of this, I just wanted to leave. I didn’t give feedback then and there bc they were super busy and I was too upset.
Do I leave a Google Review? Email the salon?
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2023.06.03 07:55 TheLegendKeithDeroux The Indus Connection (Part 1 - India/Brahmin History): The Relationship Queen Victoria II has to Early Sikh Canadian Settler, Kesur Singh - Pierre Elliot Trudeau's Close Relationship to Indian President Indira Ghandi Before her Assassination & Operation Bluestar, Strengthened Indus Bonds (1897-1985)
| || |Disclaimer: The point of these stories is to uncover missed and hidden tales that many new generation Canadians are unaware of and overlook. The storied histories of people, ethnicities, neighborhoods are never told and for good reason. The information presented will be sourced and open to full discussion. This 3 Part series will uncover The Indus Connection - The Bind that Punjab (Informally Khalistan), India and Sri Lanka have to the Canadian Government, RCMP & CSIS. I've done my best to piece the significant information together in a timeline that allows the reader to understand these events clearer. (Information is cited; avoiding going full in depth) Kesur Singh was a Sikh officer of the 5th Cavalry who represented his regiment at Queen Victoria's diamond jubilee celebrations in London in 1897. This photo of him featured in The Navy and Army Illustrated of 10th Dec 1897. The description says 'He has on many occasions earned the praise of his superiors. He wears the medal and clasp for the Jowaki Expedition of 1877-78 and the medal with two clasps for Afghanistan (1878-80) where he was specially commended for devotion and courage on several occasions, and received the Order of Merit, and a special certificate from lord Roberts for his work at Sherpur. submitted by TheLegendKeithDeroux to Torontology [link] [comments]
Kesur Singh & The First Sikh Canadian Settlers in Canada - Ties to the British Raj & How the Queen Elizabeth II Awarded him for his Valor in the British Indian Cavalry (1897)
Kesur Singh, a Risaldar Major in the British India Army, is credited with being the first Sikh settler in Canada. He was amongst a group of Sikh officers who arrived in Vancouver on board Empress of India in 1897. They were on the way to Queen Victoria's Diamond Jubilee. Sikhs found employment in laying the tracks of the Canadian Pacific Railway, in lumber mills and mines. Though they earned less than white workers, they made enough money to send some of it to India and make it possible for their relatives to immigrate to Canada. Indian Cavalry Passing the House of Parliament for Queen Victoria's Diamond Jubilee (1897)
A notable moment in early Sikh history in Canada was in 1902 when settlers first arrived in Golden, British Columbia to work at the Columbia River Lumber Company. This was a theme amongst most early Punjabi Sikh settlers in Canada to find work in the agricultural and forestry sectors in British Columbia. Punjabi Sikhs became a prominent ethnic group within the sawmill workforce in British Columbia almost immediately after initial arrival to Canada. Punjabi Sikhs in Whitehorse, Yukon (April,1906)
The early settlers in Golden built the first Gurdwara (Sikh Temple) in Canada and North America in 1905, which would later be destroyed by fire in 1926. The second Gurdwara to be built in Canada was in 1908 in Kitsilano (Vancouver), aimed at serving a growing number of Punjabi Sikh settlers who worked at nearby sawmills along False Creek at the time. The Gurdwara would later close and be demolished in 1970, with the temple society relocating to the newly built Gurdwara on Ross Street, in South Vancouver.
As a result, the oldest existing Gurdwara in Canada today is the Gur Sikh Temple, located in Abbotsford, British Columbia. Built in 1911, the temple was designated as a national historic site of Canada in 2002 and is the third-oldest Gurdwara in the country. Later, the fourth Gurdwara to be built Canada was established in 1912 in Victoria on Topaz Avenue, while the fifth soon was built at the Fraser Mills (Coquitlam) settlement in 1913, followed a few years later by the sixth at the Queensborough (New Westminster) settlement in 1919, and the seventh at the Paldi (Vancouver Island) settlement, also in 1919.
Early Sikh pioneers also settled in the Abbotsford area in 1905 and originally worked on farms and in the lumber industry. By 1906, there were about 1,500 Sikh workers living in Canada, among about 5,000 East Indians in total. Although most of the immigrants from South Asia at the time were Sikhs, local ignorance of Eastern religions led to them frequently being assumed to be Hindus. About 90% of these Sikhs lived in British Columbia. While Canadian politicians, missionaries, unions and the press were opposed to Asian workers. British Columbia industrialists were short of labor and thus Sikhs were able to get an early foothold at the turn of the 20th century in British Columbia.
As with the large numbers of Chinese workers already present in Canada, many white workers resented those immigrants and directed their ill-will toward the Sikhs, who were easily recognized by their beards and turbans. Punjabis were accused of having a caste system, an idea that goes against the foundations of Sikhism. They were portrayed as being riddled with trachoma and as being unclean in general. To strengthen these racist characterizations, a song called White Canada Forever
was created. All this eventually led to a boat of Sikhs arriving in Vancouver being sent to Victoria. In 1907, the year that Buckam Singh came to British Columbia from Punjab at the age of fourteen, Punjabis were forced to avoid the Anti-Oriental Riots of 1907 by staying indoors. Punjabi & Canadian Boy Drinking Soda (1972)
Most of the Sikhs in Canada in 1907 were retired British army veterans and their families. These Punjabis had proved themselves as loyal soldiers in the British colonies in Asia and Africa. However, the Canadian Government did not prevent the use of the illegal scare tactics being used to monitor immigration and prevent Sikhs from seeking employment, and this soon resulted in the cessation of all Indian immigration to Canada. The Canadian Prime Minister, Sir Wilfrid Laurier claimed that Indians were unsuited to life in the Canadian climate. However, in a letter to the viceroy, The Earl of Minto, Sir Wilfred voiced a different opinion, stating that the Chinese were the least adaptable to Canadian ways, whereas Sikhs, which he mistakenly referred to as Hindus, were the most adaptable. This sentiment changed after Buckam Singh's role in World War 1, which enabled more Sikhs to migrate to Canada. Takeaways During this Period:
Legacy of Buckam Singh (1972)
- The Immigration Act, 1910 came under scrutiny when a party of 39 Indians, mostly Sikhs, arriving on a Japanese ship, the Komagata Maru, succeeded in obtaining habeas corpus against the immigration department's order of deportation. The Canadian Government then passed a law intended to keep labourers and artisans, whether skilled or unskilled, out of Canada by preventing them from landing at any dock in British Columbia. As Canadian immigration became stricter, more Indians, most of them Sikhs, travelled south to the United States of America.
- The Komagata Maru Incident involved the Japanese steamship Komagata Maru, on which a group of people from British India attempted to immigrate to Canada in April 1914, but most were denied entry and forced to return to Budge Budge, Calcutta (present-day Kolkata). There, the Indian Imperial Police attempted to arrest the group leaders. A riot ensued, and they were fired upon by the police, resulting in the deaths of 22 people.
- Buckam Singh - Buckam Singh enlisted with the Canadian Expeditionary Force in the spring of 1915. Buckam Singh was one of the earliest known Sikhs living in Ontario at the time as well as one of only 9 Sikhs known to have served with Canadian troops in the First World War. Private Buckam Singh served with the 20th Canadian Infantry Battalion in the battlefields of Flanders during 1916. Here, Buckam Singh was wounded twice in battle and later received treatment at a hospital run by one of Canada's most famous soldier poets the Doctor Lt. Colonel John McCrae. While recovering from his wounds in England, Private Buckam Singh contracted tuberculosis and spent his final days in a Kitchener, Ontario military hospital, dying at age 25 in 1919. His grave in Kitchener is the only known First World War Sikh Canadian soldier's grave in Canada. Despite being forgotten for ninety years and never getting to see his family again, Buckam Singh is now being celebrated as not only a Sikh hero, but a Canadian hero.
The Events Leading Up To an Independent Punjab State Precursor to Operation Bluestar - Post Independence Period of India (1956)
Punjabi Suba Speeches (1956) The Punjabi Suba Movement After Independence from British Rule (1956)
The Punjabi Suba movement was a long-drawn political agitation, launched by Punjabi speaking people (mostly Sikhs) demanding the creation of autonomous Punjabi Suba, or Punjabi-speaking state, in the post-independence Indian state of East Punjab. The movement is defined as the forerunner of Khalistan movement
Borrowing from the pre-partition demands for a Sikh country, this movement demanded a fundamental constitutional autonomous state within India. Led by the Akali Dal
(a centre-right Sikh-centric state political party in Punjab, India. The party is the second-oldest in India, after Congress, being founded in 1920.), it resulted in the formation of the state of Punjab. The state of Haryana and the Union Territory of Chandigarh were also created and some Pahari-majority parts of the East Punjab were also merged with Himachal Pradesh following the movement. The result of the movement failed to satisfy its leaders due to regions in Northern Haryana with Punjabi speaking and Sikh populations like Jind, Karnal, Ambala, Fatehabad and Sirsa being left out of Punjab. Many Sikh leaders saw this as falling short of the promise of a fully autonomous Sikh State that they felt was promised to them by Nehru and Gandhi in exchange for joining the Indian Union.
In the 1950s the Punjabi Suba movement for linguistic reorganization of the state of Punjab and status for the Punjabi language took place, which the government finally agreed to in 1966 after protests and recommendation of the States Reorganization commission. The state of East Punjab was later split into the states of Himachal Pradesh, the new state Haryana and current day Punjab.
The process of Sikh alienation from the national mainstream was set in motion shortly after Independence due to the communalism of national and regional parties and organization including the RSS, Jan Sangh, and the Arya Samaj, exacerbated by Congress mishandling and local politicians and factions. According to Indian general Afsir Karim, many observers believed that separatist sentiments began in 1951 when Punjabi Hindus disowned the Punjabi language under the influence of radical elements, and "doubts on the concepts of a Punjabi Suba" created mutual suspicion, bitterness, and further misunderstanding between the two communities. The 1966 reorganization left the Sikhs highly dissatisfied, with the unresolved status of Chandigarh and the distribution of river waters intensifying bitter feelings.
While the Green Revolution in Punjab had several positive impacts, the introduction of the mechanized agricultural techniques led to uneven distribution of wealth. The industrial development was not done at the same pace of agricultural development, the Indian government had been reluctant to set up heavy industries in Punjab due to its status as a high-risk border state with Pakistan. The rapid increase in the higher education opportunities without adequate rise in the jobs resulted in the increase in the unemployment of educated youth. The resulting unemployed rural Sikh youth were drawn to the militant groups, and formed the backbone of the militancy.
After being routed in 1972 Punjab election, the Akali Dal put forward the Anandpur Sahib Resolution in 1973 to address these and other grievances, and demand more autonomy to Punjab. The resolution included both religious and political issues. It asked for recognizing Sikhism as a religion It also demanded that power be generally devaluated from the Central to state governments. The Anandpur Resolution was rejected by the government as a secessionist document. Thousands of people joined the movement, feeling that it represented a real solution to demands such as a larger share of water for irrigation and the return of Chandigarh to Punjab.
The 1978 Sikh-Nirankari clashes had been within the Sikh community, but the pro-Sant Nirankari stance of some Hindus in Punjab and Delhi had led to further division, including Jan Sangh members like Harbans Lal Khanna joining the fray, who, in a protest against holy city status for Amritsar, raising inflammatory slogans like "Kachha, kara, kirpan, bhejo inko Pakistan"
("those who wear the 5Ks (Sikhs), send them to Pakistan"), led to aggressive counter demonstrations.
Prime Minister of Canada, Pierre Elliot Trudeau Visits India; Prime Minister of India, Indira Ghandi Visits Canada - The India-Canada Bonds Stay in Tact (1971)
Indira Gandhi of India and Pierre Trudeau of Canada-walk through the lobby of the new $3 million Shaw festival Theatre at Niagar-on-the-Lake last night during intermission. After the play; Mrs. Gandhi joined Trudeau and his wife; Margaret; on state for presentation of a plaque.
Prime minister Pierre Trudeau touched down in India. For five days in January, 1971, Pierre Elliott Trudeau toured the country, rode a camel, petted a bullock, went up the Ganges and into a locomotive factory, visited the tombs of Indian notables, saw the Taj Mahal and wore a hat that would have made a Rajput proud. He then sat down with the emerging, redoubtable Prime Minister Indira Gandhi to discuss the state of the world and the sorry state of Canada’s economic relationship with India. Even nuclear weapons were discussed in 1971 with the Canadian prime minister in a press conference opining “there is no expressed desire on (the Indian) part to explode such a (nuclear) device nor I believe the technological ability to do so.” Three years later, in May 1974, the Indians did explode such a device – cheekily codenamed Smiling Buddha – in the Rajasthan desert, using plutonium from the research reactor Canada had built for it in 1956 for peaceful purposes. The bilateral relationship dropped into a diplomatic pit with every leader since expressing sorrowful but hopeful words that things would improve.
The one issue not on Pierre Elliott Trudeau’s agenda was anything to do with the Punjab and Sikhs. At the time, both were good news stories. The Punjab, home to most Sikhs, was the centre of an agricultural Green Revolution with new strains of wheat moving India from a food-deficient country to one of self sufficiency, with exports contemplated. Economically, Sikhs were the main beneficiaries and their biggest political problem was whether or not their beards met the requirements of flying fighter jets for the Indian Air Force. The emergence of India as a legitimate and serious geopolitical counterweight to China, not only in Asia but globally, has dramatically changed the bilateral agenda. Over the years, very little energy was expended by either India or Canada to put the relationship on a footing reflective of this changed status. There have been large and small bumps on that road since. Sikhs have been a significant part of the Canadian mosaic since the late 19th century. Their numbers increased dramatically with the mid-1970s changes to the Immigration Act and today they represent close to half of the 1.2 million Canadians with ancestry from the subcontinent. Their wealth, energy and self-deprecating humour, along with a monotheistic theology, were dominant features and over time the use of Sardar and Sardarji became terms of appreciation for the community as a whole. Towards the end of European colonial dominance, they were a military mainstay of the British Raj. As one Indian researcher wrote, “the success-story of the Sikh community as a whole has taken the form of a deep-rooted anxiety in the collective minds of the non-Sikh majorities especially the Hindus of India.” The present prime minister of India, Narendra Modi, has achieved political success exploiting this and other anxieties alongside the promotion of Hindu ascendency. IMPORTANT EXCERPT BY CSE AFTER AIR INDIA BOMBING (1985):India’s government knows more of what goes on in the Canadian Sikh community than the combined forces of the RCMP, CSIS and CSE. This was evident in the aftermath of the 1985 Air India bombings and it was rare if a visit by the Indian High Commissioner (he a Sikh) to the Department of Foreign Affairs did not provide details on some nefarious action within the community.
The Path to Operation Bluestar: How the Assassination of Indira Ghandi led to the 1984 Anti-Sikh Riots (Black November) Deceased Sikhs - Result of the Clashes The Sikh-Nirankari clashes - Precursor to Operation Bluestar (1978)
The 1978 Sikh-Nirankari clash
occurred between the Sant Nirankari Mission (An Indian backed Sikh Organization) and Sikhs of Damdami Taksal and Akal Kirtani Jatha on 13 April 1978 at Amritsar, Punjab, India. Sixteen people—thirteen traditional Sikhs and three Nirankari followers—were killed in the ensuing violence, occurring when some Akhand Kirtani Jatha
and Damdami Taksal
members led by Fauja Singh protested against and tried to stop a convention of Sant Nirankari Mission followers. This incident is considered to be a starting point in the events leading to Operation Blue Star and the 1980s insurgency in Punjab. Operation Bluestar - Indhira Ghandi's Plot to Eliminate Akhan Kirtani Jatha & Damdami Taksal Leaders (1984) Visual Depiction of Operation Bluestar (Preliminary Footage - AP News)
Operation Blue Star was an Indian military operation carried out between 1 and 8 June 1984, ordered by Prime Minister Indira Gandhi to remove religious leader Jarnail Singh Bhindranwale and his armed followers from the buildings of the Harmandir Sahib complex in Amritsar, Punjab. In July 1983, the Sikh political party Akali Dal's President Harcharan Singh Longowal had invited Bhindranwale to take up residence in Golden Temple Complex. Bhindranwale later on made the sacred temple complex an armoury and headquarters. In the violent events leading up to the Operation Blue Star, the militants had killed 165 Nirankaris, Hindus and Nirankaris, even 39 Sikhs opposed to Bhindranwale were killed. The total number of deaths was 410 in violent incidents and riots while 1,180 people were injured.
Counterintelligence reports of the Indian agencies had reported that three prominent figures in the operation, Shabeg Singh, Balbir Singh and Amrik Singh had made at least six trips each to Pakistan between the years 1981 and 1983. Intelligence Bureau reported that weapons training was being provided at gurdwaras in Jammu and Kashmir and Himachal Pradesh. Soviet intelligence agency KGB reportedly tipped off the Indian agency RAW about the CIA and ISI working together on a Plan for Punjab with a code name "Gibraltar". RAW from its interrogation of a Pakistani Army officer received information that over a thousand trained Special Service Group commandos of the Pakistan Army had been dispatched by Pakistan into the Indian Punjab to assist Bhindranwale in his fight against the government. A large number of Pakistani agents also took the smuggling routes in the Kashmir and Kutch n for three days ending on 8 June. A clean-up operation codenamed as Operation Woodrose was also initiated throughout Punjab.
The army had underestimated the firepower possessed by the militants. Militants had Chinese made rocket-propelled grenade launchers with armor piercing capabilities. Tanks and heavy artillery were used to attack the militants using anti-tank and machine-gun fire from the heavily fortified Akal Takht. After a 24-hour firefight, the army finally wrested control of the temple complex. Casualty figures for the Army were 83 dead and 249 injured. According to the official estimate presented by the Indian government, 1592 were apprehended and there were 493 combined militant and civilian casualties. High civilian casualties were attributed by the state to militants using pilgrims trapped inside the temple as human shields. According to Indian army generals, it was "doubtful" that Bhindranwale had any assurance of help or promise of asylum from Pakistan, as he made no attempt to escape with any associates, in additions to traditions of martyrdom. Jarnail Singh Bhindranwale (Damdami Taksal Leader - Killed)
Assassination of Indian Prime Minister, Indira Gandhi By Her Sikh Bodyguards (1984)
Indian Prime Minister Indira Gandhi was assassinated at 9:30 a.m. on 31 October 1984 at her residence in Safdarjung Road, New Delhi. She was killed by her bodyguards. Satwant Singh and Beant Singh in the aftermath of Operation Blue Star, an Indian military action carried out between 1 and 8 June 1984 ordered by Indira Gandhi to remove Jarnail Singh Bhindranwale and his followers from the Golden Temple of Harmandir Sahib in Amritsar, Punjab. The collateral damage included the death of many pilgrims, as well as damage to the Akal Takht. The military action on the sacred temple was criticized both inside and outside India. https://preview.redd.it/x3ee2xdzrq3b1.jpg?width=440&format=pjpg&auto=webp&s=438619a4afceb2005ca06799dc057de538203653
The 1984 Anti-Sikh Riots (Sikh Genocide/Black November) in Response to Indian Prime Minister Indira Ghandi's Assasination - 17,000 Sikhs Dead [This Event Gave Rise to the Punjabi Insurgency Movement, Babar Khalsa & Flight Air India 182 Bombing in Canada]
The 1984 Anti-Sikh Riots - Resulted in 17,000 Deceased Sikhs
The 1984 Anti-Sikh Riots, also known as the 1984 Sikh Genocide, 1984 Sikh Massacre or Black November, was a series of organized pogroms against Sikhs in India following the assassination of Indira Gandhi by her Sikh bodyguards. Government estimates project that about 2,800 Sikhs were killed in Delhi and 3,350 nationwide, whilst independent sources estimate the number of deaths at about 8,000–17,000.
The assassination of Indira Gandhi itself had taken place shortly after she had ordered Operation Blue Star, a military action to secure the Harmandir Sahib Sikh temple complex in Amritsar, Punjab, in June 1984. The operation had resulted in a deadly battle with armed Sikh groups who were demanding greater rights and autonomy for Punjab and the deaths of many pilgrims. Sikhs worldwide had criticized the army action and many saw it as an assault on their religion and identity. In the aftermath of the pogroms, the government reported that 20,000 had fled the city; the People's Union for Civil Liberties reported "at least" 1,000 displaced persons. The most-affected regions were the Sikh neighborhoods of Delhi. Human rights organizations and newspapers across India believed that the massacre was organized. The collusion of political officials connected to the Indian National Congress in the violence and judicial failure to penalize the perpetrators alienated Sikhs and increased support for the Khalistan movement. The Akal Takht, Sikhism's governing body, considers the killings a genocide.
In 2011, Human Rights Watch reported that the Government of India had "yet to prosecute those responsible for the mass killings".According to the 2011 WikiLeaks cable leaks, the United States was convinced of Indian National Congress' complicity in the riots and called it "opportunism" and "hatred" by the Congress government, of Sikhs. Although the U.S. has not identified the riots as genocide, it acknowledged that "grave human rights violations" occurred. In 2011, the burned sites of multiple Sikh killings from 1984, were discovered in Hondh-Chillar and Pataudi areas of Haryana. The Central Bureau of Investigation, the main Indian investigative agency, believes that the violence was organized with support from the Delhi police and some central-government officials. After 34 years of delay, in December 2018, the first high-profile conviction for the 1984 anti-Sikh riots took place with the arrest of Congress leader Sajjan Kumar, who was sentenced to life imprisonment by the Delhi High Court. Very few convictions have taken place in the pending 1984 cases, with only one death penalty conviction for an accused, Yashpal in the case of murdering Sikhs in the Mahipalpur area of Delhi. To Be Continued in Indus Connection (Part 2 - Punjabi/Sikh History) - Flight Air India 182
2023.06.03 07:51 tunrk2017 Help with curly hair for wedding
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Reposting to include routine in post just in case my previous one got removed. submitted by tunrk2017 to curlyhair [link] [comments]
I’m getting married next year and I have no idea what to do for my hair. Typically when I wash and style my hair I just try to move my hair to whatever side I want it on and then let it dry. So my styling is not always consistent, but most of the time I’m okay with how it looks the day after washing. (Routine at the bottom)
I have thought about getting my hair washed and styled the morning of the wedding, but my hair appointments typically take 2.5 hours for a cut, wash, and style which is even without the cut might be like an hour. Plus I’m not sure if I want to pay for someone to wash and style my hair as I could use that money for something else for the wedding.
Can anyone tell me what they did for their wedding? I’m also not really sure how to style my hair with the veil and tiara because I always feel like my hair isn’t long enough to do much except leave it down or put it in a simple ponytail.
I’ve included pictures of my hair if that helps with getting an idea of what can be done with my hair. I recently got bangs but ended up pushing them to the side like I did before since they were getting long.
Routine: I shampoo my scalp (sometimes twice, sometimes with a scalp scrubber, and sometimes just once, depending on what my scalp feels like), then I condition my hair and while the conditioner is still in, I’ll detangle it with my wet brush or fingers if I forget my brush. Then I’ll let the conditioner sit in my hair while I do my other stuff and rinse afterwards. I used to use Shea moisture but then switched to the Kristen Ess brand that Costco has. When I get out, I stick my head/hair into a tshirt to soak up some of the water while I dry off.
Now for my quick styling. I took my leftover shea moisture conditioner bottle and filled it with water to dilute it so since I didn’t want to waste the leftover amount. I put it in a spray bottle and then I spray my hair to get it wet again. When I run out, I’ll just use water.
Most of my styling products are Mielle but I use the kinky curly curling custard as well. I use a very small amount of leave in conditioner because it’s find that my scalp gets a little too oily/itchy sooner if I use more. Then I get my curl smoothie and sculpting custard and mix them together in my hands before raking them my hair. Finally I take the kinky curly and take that through my hair. This is usually when I’m moving strands around to get them to where I want them to be.
Usually I’m raking my hands, but I sometimes will curl sections/strands of my hair to get a little more curl. I almost never scrunch my hair because my hair stylist said it wasn’t really necessary with my hair.
Then I usually let it air dry unless it’s late and I need my hair to be dry which then I’ll diffuse it. Then before bed I put my hair in a pineapple ponytail which helps relax?/stretch? some of the crunchiness from the product and give it some lift.
That’s pretty much what I do, anything else only happens at the salon. Hope that helps.
2023.06.03 07:43 No-Significance9313 Recommended Dominican hair salons in NW Queens?
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2023.06.03 07:09 hairbyjh I'm a hair stylist and I need your help...free hair services if you can help me with my inquiry
Hi! I'm a hair stylist at a salon in Santa Barbara, Salon Patine. I've been trying to make inroads with the sororities and clubs at UCSB, and aside from AXO, I've had no luck.
The only contact info I can find for them is IG, and I already tried that, no luck. Short of my walking up to their door and knocking, which I don't want to do, I'm not sure how to get in touch with anyone in leadership. I know there are the Panhellenic sororities and the USFC sororities, and I've reached out to both Panhellenic and USFC, and still haven't been able to make inroads.
So here is where you can be of help. I will give you ANY hair service you like, for FREE, if you can put me in touch with someone in a leadership role, preferably the sorority president, for any of the Panhellenic and or USFC sororities at UCSB.
For everyone you put me in touch with (except for AXO), I will give you ANY service for FREE...color (highlight, balayage, etc), Brazilian blowout, haircut, etc. There are 16 total sororities if I'm not mistaken, you can get 16 different free services as you need them. This also goes for any club like dance team etc. Put me in touch with someone in leadership, you get free hair services.
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2023.06.03 07:02 Soft_Reflection_838 What's the most ridiculous thing you've ever seen in a beauty or hair salon?
Have you ever tried a crazy or absurd fashion trend just for the sake of trying it?
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2023.06.03 06:52 imKlew So I’m new to Skyrim..
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YES you read that correctly. After all this time I am just now playing Skyrim for the first time. While I love the vanilla gameplay let’s all be real, even I know mods are where the real fun starts. It’s incredible what the modding community can implement into a game this old. (Shoutout to all you porters as well because I’m on Xbox, you’re the real mvps)
Anyways, I decided to make a new game as to not screw with anything in my vanilla save by adding loads of mods and I’ve got to say this is the most fun I’ve had with a game in a LONG time.
Here is my current role play!
I decided to go with a vampire queen (I don’t know why the majority hate vampires this is so much fun) and she is on a new journey to finish out the remainder of the main quest line in her floating tower. Originally when I downloaded the mod (Terra Umbra - Mobile Floating Tower) it was cool and all but man is it lonely in there. Where are my loyal followers like Harkon had ?!? So I went and downloaded a fantastic follower mod called WHDD Followers 1 (5 followers included) and the mod includes the ability to teleport them anywhere.. so naturally I hoped they would teleport on to the floating tower and it actually worked.
So now I’ve got my trusty 5 loyal vampire followers and we are out to spread chaos and eliminate anyone who stands in our way (I think Harkon might have rubbed off on me a bit much)
Pic quality is a bit dark but I haven’t gotten around to downloading too many weathelighting packs
Sagittarius (male) - My second in command, I’ve equipped him with Daedric Lord summon and the highest level of vampiric drain as well as the ability to use the Drain Vitality shout. He is the highest level of them all and is a force to be reckoned with.
Citrine (purple hair) - Nav specialist who specializes in mostly healing and a bit of illusion. She uses grand healing and hysteria for when things start to get too hectic.
Chrysanthe (brown hair) - Sagittarius’ younger sister, she was born into the family with both Vampire and Werewolf capabilities. No one yet knows how. Despite being the strongest member of her family, she prefers to cook and tend to her alchemy. Talos help Tamriel the day she unleashes her full power..
November (red hair) - She specializes in the art of kicking the daylights out of enemies with her Daedric Scythe (modded weapon) despite being a vampire she rarely uses magic. NO enemy wants to be in melee range when she is near.
Autumn (blonde hair) - She was a legendary Redguard arena fighter who had an unfortunate run in with Lord Harkon himself. Rather than killing her, he gave her his vampiric powers which only strengthened her thirst for combat. She uses her swiftness along with the Daedric artifact Torment to drain her enemies of life before they even know what hit them.
With these 5.. nothing can stop the rise of the Vampires with the last Dragon Born at the helm. Long live Molag Bal 🧛🏼♂️
2023.06.03 06:32 AutoModerator Here's How To Watch "The Little Mermaid" (2023) Streaming Online Free FOr [Reddit] At Home
‘The Little Mermaid’ is finally here.
Find out how to watch Disney's latest live-action adaptation animated film The Little Mermaid online for free.Walt Disney Studios has established a remarkable trend of making live-action remakes of its classic stories. One after the other, all the fairytales of the past era are being brought to life by the studio in an attempt to tell the magical stories in a new light of living characters. Download ⭆🛑⭆Watch Now: The Little Mermaid (2023) Movie Online Free Download ⭆🛑⭆Watch Now: The Little Mermaid (2023) Movie Online Free
Get ready to go "under the sea!" The latest of Disney's hugely successful line of live-action remakes, Ariel (Halle Bailey) is set to return to theaters for the first time in almost thirty-five years with The Little Mermaid (2023). The Walt Disney Company once again invites audiences to travel under the sea to see Princess Ariel's story unfold like never before. Featuring direction from veteran musical filmmaker Rob Marshall and other roles inhabited by major Hollywood stars like Melissa McCarthy as Ursula the Sea Witch and Javier Bardem as King Triton, the film is bound to be a bona fide hit at the box office.
Though the upcoming and highly anticipated film will have stiff competition against two stand-up comedians on the weekend it releases, The Little Mermaid is destined to show that life is better down where it's wetter under the sea this Summer movie season. To find showtimes and streaming information on Disney's latest big-budget reimagining of an animated classic, here is where you can watch The Little Mermaid.
The new Little Mermaid is diving into theaters with a sparkling live-action look, three new original songs and a total treasure trove of a cast. Starring Halle Bailey as the fiery-haired Ariel who swaps sea for sand, Melissa McCarthy as the iconically villainous half-octopus Ursula, Jonah Hauer-King as Eric, Javier Bardem as King Triton, and the delightfully odd coupling of Daveed Diggs and Awkwafina as Sebastian and Scuttle, the live-action remake of the 1989 animated classic Disney Princess film is certainly going to make a splash. Longing to be part of Ariel’s world? You won’t need to bargain with a sea witch to make it happen. Here’s how to watch the new Little Mermaid, plus where to stream the classic Little Mermaid movie, The Little Mermaid sequels and more.
What Is the Release Date for The Little Mermaid?
Ariel's quest to go from a mermaid into a human begins anew when The Little Mermaid premieres this Memorial Day Weekend on Friday, May 26th, 2023. The film will be going up against not one, but two stand-up comedians and their films that weekend, with Sebastian Maniscalco's About My Father and Bert Kreischer's The Machine premiering on the same day. That said, The Little Mermaid will almost certainly be the choice for younger audiences and families.
While some Disney films are heading straight to Disney+, The Little Mermaid will first be shown exclusively in theaters.
Otherwise, you’ll just have to wait for it to become available to rent or purchase on digital platforms like Amazon, Vudu, YouTube or Apple, or become available to stream on Disney+.
The Little Mermaid
The Little Mermaid
How to Watch The Little Mermaid
There's been no official announcement regarding The Little Mermaid's streaming release date, though we know it will eventually be released on Disney+, rather than Netflix or HBO Max.
It's difficult to guess when to expect The Little Mermaid on Disney+, as the company hasn't been consistent with its streaming-release cadence; its past five live-action reimaginings were released directly onto Disney+. The company has brought the last few Marvel movies to streaming within two-three months, however, which potentially puts The Little Mermaid on Disney+ between July 26 and August 26.
The Little Mermaid will be shown exclusively in theaters. We expect the movie to come to Disney+, but based on Disney's past release models, the film won't be made available to stream before 45 to 90 days after its theatrical release.
Will The Little Mermaid Be in Theaters or on Streaming?
Unlike several of Disney's other live-action remakes such as Pinocchio and Peter Pan & Wendy, The Little Mermaid will be exclusively in movie theaters first with tickets available for pre-sale now.
After The Little Mermaid has completed its exclusive theatrical run, the film will be released on the Disney+ streaming service. Based on Disney's past release models, the film won't be made available to stream before 45 to 90 days after its theatrical release.
When will The Little Mermaid be streaming on Disney+?
The Little Mermaid Disney+ premiere date is tentatively estimated to be August 30, 2023.
While no official Little Mermaid streaming date has been confirmed by Disney, most of its major movie releases drop on Disney+ following a minimum 90-day period, and typically premiere on the platform on Wednesdays, making Wednesday, August 30 the most likely date for Disney’s The Little Mermaid live-action streaming release.
Will The Little Mermaid Be Streaming On Disney+?
The 2023 version of The Little Mermaid will only be in theaters initially. After The Little Mermaid has completed its exclusive theatrical run, it is likely to stream on Disney Plus. You can also watch the animated version of Hans Christian Andersen's 1837 fairy tale of Ariel on Disney Plus now.
While you will only be able to catch the new "The Little Mermaid" in theaters starting next Friday, you can still sign up for Disney+ now to refresh yourself on the characters, song, plot and magical fun from the highly anticipated film. The 1989 version of the movie was a catalyst for Disney's animation renaissance throughout the '90s and it still holds up today.
An ad-supported Disney+ subscription starts at $8 per month, but you can get an ad-free access to the service for $11 monthly or bundle the Disney streaming service with Hulu and ESPN+ starting at $13 per month. Disney+ boasts a huge collection of movies and television series, including Marvel and Star Wars content. If you add in Hulu and ESPN, you have nearly unlimited entertainment at your fingertips.
Is The Little Mermaid streaming on Netflix?
No, The Little Mermaid will not be on Netflix — at least not any time soon. In the meantime, you’ll just have to head out to a movie theater or wait for it to become available to stream on Disney+.
Will The Little Mermaid Be On HBO Max?
No, The Little Mermaid will not be on HBO Max since it’s not a Universal Pictures movie. Last year, the company released its films in theaters and on the streamer on the same day. However, they now allow a 45-day window between the theatrical release and the streaming release.
Is The Little Mermaid Available On Hulu?
Viewers are saying that they want to view the new animation movie The Little Mermaid on Hulu. Unfortunately, this is not possible since Hulu currently does not offer any of the free episodes of this series streaming at this time. It will be exclusive to the MTV channel, which you get by subscribing to cable or satellite TV services. You will not be able to watch it on Hulu or any other free streaming service.
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There are a few ways to watch The Little Mermaid online in the U.S. You can use a streaming service such as Netflix, Hulu, or Amazon Prime Video. You can also rent or buy the movie on iTunes or Google Play. You can also watch it on-demand or on a streaming app available on your TV or streaming device if you have cable.
The Little Mermaid Cast and Characters
The Little Mermaid was written by David Magee and directed by Rob Marshall. It stars the following actors:
Halle Bailey as Ariel
Melissa McCarthy as Ursula
Javier Bardem as King Triton
Noma Dumezweni as Queen Selina
Jonah Hauer-King as Prince Eric
Daveed Diggs as Sebastian
Awkwafina as Scuttle
Jacob Tremblay as Flounder
Art Malik as Sir Grimsby
What is The Little Mermaid About?
The official synopsis for The Little Mermaid by Walt Disney Studios read:
“The Little Mermaid” is the beloved story of Ariel, a beautiful and spirited young mermaid with a thirst for adventure. The youngest of King Triton’s daughters and the most defiant, Ariel longs to find out more about the world beyond the sea, and while visiting the surface, falls for the dashing Prince Eric. While mermaids are forbidden to interact with humans, Ariel must follow her heart. She makes a deal with the evil sea witch, Ursula, which gives her a chance to experience life on land, but ultimately places her life – and her father’s crown – in jeopardy.
There is not much mystery in The Little Mermaid's plot. As seen in Disney's many other live-action remakes, it is anticipated that the film's plot will largely stick to the original. With the well-known song "Part of Your World," in which Ariel sings about her wish to be a part of the world beyond the water, i.e., the human realm, the teaser already alluded to Ariel's fascination with the human world. Fans will get to see Ariel and Prince Eric's romance as they deal with the challenges posed by their differences.
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2023.06.03 06:21 Ralfop 2 IN 1 ONE-STEP HAIR DRYER & VOLUMIZER LESS TIME, LESS DAMAGE：Dries and volumizes in on step for less heat damage and beautiful full bodies results.The unique oval brush design quickly creates volume at the root and beautifully full-bodied curls at the ends in a single pass, for salon blowouts
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2023.06.03 06:18 quartersniff Try going to a hair salon, it’s absolutely worth it
I can only attest for medium to long hair, as that’s what I’ve had most of my life, but at about 13, my mom started dragging me to her hair salon, and it’s great, and I’m kinda sad that it’s not generally thought of as a place for guys. All of the barbers I’ve seen in salons seem way better than anything I’ve seen in standard haircut places. I’m not trying to say they’re perfect, they’re definitely more expensive, and if you’re looking for shorter, more stylized hair, I’d assume you’re better off going with a barber specializing in male haircuts. But if you don’t need your hair cut often, or you’re thinking of growing it out, I’d highly recommend it. I cut my hair short in 8th grade, and for that I just went to a normal barbershop, I’m not sure I ever came out actually satisfied with my hair, which might be because of my bias towards long hair, but I definitely know it was a lot more of a gamble on how close what you get is to what you wanted. I started going to a salon again recently, and my hairs honestly never looked better, it’s healthier, and I even enjoy going and getting my hair cut now. Highly recommend.
TLDR; if you have medium/long hair, try going to a salon if you haven’t already. You’ll probably find it’s worth the price.
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2023.06.03 06:07 BeautifulDistrict812 Doing college and cosmo school at the same time
Is it possible. I’m in Miami and I want to own my own hair salon once I finish cosmo school but I’m also in college and don’t wanna wait until I graduate. Also any good recommendations for good cosmetology schools specifically for hair in Miami?
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2023.06.03 06:05 Unlikely-Struggle-56 I HOPE THIS DOESNT "BREAK THE INTERNET" -WILDMAN-SAINT&SINNER PROMPT
WILD MAN: Saint or Sinner Posted on May 2, 2021by Dana Rehn The Representation of Wild Folk During the German Renaissance The wild man was inspired in part by pagan hybrid woodland creatures like the satyr, however, much of the mythology of the wild man stems from barbarians of Europe.[i] For much of the Middle Ages, they were considered the antithesis of the civilised Christian society. They were cannibalistic, sexually deviant predators whose many characteristics were related to monstrous races as well as the insane. Despite the wild folk’s outsider status and the antithesis of Christian morality, the wild man and woman nevertheless became an icon of German nationalism. The image of the wild man and woman became a pervasive figure throughout the German Renaissance, depicted on a vast range of media from stained glass, woolen tapestry, playing cards (fig. 3), and ordinary household objects. The wild man and woman transitioned from a demonic brute beast to a romanticised image of the noble savage. They recall a simpler time in German history and became a part of the image of a united and strong German people. They also posed as an affront to the court culture of Rome and became associated with the virtues of the natural wilderness. Cleric, Johann Geiler von Kaysersberg, associated them with the image of the hairy saints who found redemption in the wilderness by categorising them as a type of wild man in Die Emeis.[ii] The German forests that the Wild Man was thought to reside were starting to be romanticised. Geographer, Johannes Rauw, praised the ancient forests that had long been demonised by Italians as a place of barbarians.[iii] From rapists of damsels, wild men were depicted with the virtues of the nuclear family in the Garden of Eden before ‘The Fall’ (Genesis 3). In this way, the wild man and woman became increasingly mythologised, merged with ancient Germans, ascetic saints as well as Adam and Eve. Although there were a growing number of romanticised images of the wild man and woman during the sixteenth century, negative representations persisted. Their depiction was not a simple shift from demonic woodland creature to the image of holy saints; many possessed both contradictory notions of sinner and sainthood. The multifaceted representation of wild folk reflected many of the contradictions of German Renaissance society. Man or Animal The reputation of the wild man stems from antiquity. Aristotle believed that people who lived outside the civilising influence of the urban city lacked the ability to reason.[iv] In this way, they were considered closer to animal than man, subjected to their impulses.[v] The wild man and woman were also believed to lack speech, used primitive tools such as the club, and lived away from civilisation.[vi] Even the food that the wild folk would eat – berries and uncooked food – was a mark of uncivilisation and thus associated them more with animals than man.[vii] Many were also thought to crawl on all fours, which is illustrated by the often bare knees of wild men and women.[viii] The wild man as well as the woman were characterised for their violence and unhinged rage. They both shared a love of combat and have even been depicted jousting against one another.[ix] It is not just appearance, but also behaviour that made someone bestial like peasants who were described with animal qualities. The wild man has also been associated with bears and mythology exists with bears who were able to transform into wild men.[x] Their unbridled sexuality was also more associated with animals. Wild men were thought to abduct pretty maidens, while the wild woman would transform herself into a beautiful woman and attempt to seduce men with her true ugliness only to be revealed during intercourse.[xi] In this way, they were also associated with other pagan and hairy woodland hybrid creatures from antiquity including satyrs and centaurs, who were also known for their immoral behaviour and insatiable sexual appetite.[xii] Albrecht Dürer combined classical mythology with German folklore in the engraving of the Abduction of Proserpine on a Unicorn (1516) (Fig. 1). The print recounts the mythology of the abduction of the goddess of fertility by Pluto (Hades), God of the underworld – the pagan equivalent to the Devil.[xiii] In place of the classical god is a wild man on the back of a unicorn. Although this wild man is not covered in think body hair, he has wild hair on top of his head and a large bushy beard. He is identified as a wild man by his riding of a unicorn where the wild man was believed to be the only creature strong enough to overpower it by force.[xiv] Unicorns were originally regarded as ferocious beasts who used their horn as a weapon.[xv] Tales and visual art from the fourteenth century tell of wild men who become tamed by love after abducting a woman.[xvi] Yet this print illustrates man’s sexuality was thought to reduce them to a brute beast. Fig 1. Albrecht Dürer, Abduction of Proserpine on a Unicorn, 1516, Etching, 30.8 x 21.3cm, The Institute, Chicago. During the Middle Ages, many people concluded that wild man and woman were degenerative humans. They became an irrational beast in the same way that the insane were believed to be a form of wild people. Medieval romances frequently described people who suffered a crisis and lost their mind and ran into the forest living as semi-human wild people.[xvii] In Hartmann von Aue’s (c. 1160/70- c. 1210/20) Iwein, the protagonist who has broken a promise to his wife and is rejected, roams around in the forest until he is discovered by a lady who saves him from his insanity.[xviii] The wilderness in part created the state for wildness as it was away from civilisation and rationality.[xix] Like many monsters during the period, the wild man and woman were defined by their nudity. In this way, they were symbolically outside civilisation – both physically and behaviourally.[xx] Even those who have become temporary wild men through madness and fled into the forest shed their clothes and only returned to civilisation by again putting their garments back on. While in the forest they begin to grow hair all over their body to signify their move away from the human realm and into the animal one.[xxi] The wild man and woman encapsulated the fears of Europeans and what happens to one if they abandon civilisation.[xxii] The theme of civilising the wild man was popular during the Middle Ages. It was knowledge and acceptance of the one true faith that inevitably brought the wild man back to civilisation.[xxiii] In a thirteenth-century Bavarian epic poem, republished in the sixteenth-century German collection of stories, Das Heldenbuch mit synen figuren (‘The Book of Heroes’), recounts a wild woman called Raue Else (‘Rough Else’). The woman who was hairy all over and walked on all fours approached the knight, Wolfdietrich, who questioned if she was an animal. [xxiv] The wild woman demanded the love of the knight and upon his refusal turned him into a crazed wild man who crawled on all fours for half a year until God commanded her to disenchant him. In return, Wolfdietrich offered to marry the wild woman so long as she was baptised. She took him back to her kingdom at Troy and after bathing in the fountain of youth she was transformed into her former self, the beautiful princess, Sigeminne (‘Love’s victory’).[xxv] Wild Man as Noble Savage Although the wild man and woman were frequently represented in literature during the Middle Ages, they were rarely depicted in visual art until the fifteenth century.[xxvi] Therefore, their most ferocious reputation left little mark in visual culture. Instead, the wild man and woman were frequently represented in Renaissance art as the image of purity, with their family representing the virtues of parenthood and a companion or as a saint. Lynn Frier Kaufmann argues that the idea of chivalry and courtly love during the Middle Ages influenced the way wild men and women were depicted during the Renaissance.[xxvii] Larry Silver on the other hand interpreted their new role as cultural emblems brought by the rise in Germanic nationalism, which inspired the new translation of Tacitus’s Germania, describing wild people who only wore a cape of animal’s hide, as the first proud inhabitants of the Germanic lands (for example, fig. 2) .[xxviii] In this way, Tacitus’s Germania transformed the wild man into the romanticised version of the noble savage during the German Renaissance.[xxix] They lived a simple and virtuous life. They needed no written laws because they had good morals and rejected the habits of outsiders.[xxx] The nobility and urban elite began to romanticise the wild man for their strength and freedom from the rules of society.[xxxi] Conrad Celtis described a counterpart to early Germans in the Lapps. He described them as speechless but also that they had not been corrupted with luxury, fame, or wine. ‘Here no jurist twists the law, no doctor accumulates his blood money, and no tonsured man plagues the people’.[xxxii] Fig. 2. Nicolaes van Geelkerken after Clüver in Philipp Clüver, Germaniae antiquae libri tres, Leiden: Louis Elzevir, 1616, Engraving, London, The Wellcome Library. Source: archive.org
On a playing card by Master ES printed in c. 1461, a wild woman is depicted with a unicorn (fig. 3). While wild men overpower the unicorn with their bold ferocity, it was the wild woman’s sexual purity that allowed her to get close to the unicorn. A tale of the unicorn captured only by pure virgin maidens arose during the Middle Ages. This led to the unicorn being represented as a sign of purity and thus underscores the image of the wild woman as epitome of the noble savage.[xxxiii] A sense of innocence accompanies their ignorance of the civilized world. Playing cards usually consisted of four suits with illustrations of plants, animals, and heraldic symbols. The wild woman with the unicorn is one of four cards surviving in the animal suit by Master ES.[xxxiv] Richard Bernheimer suggests that the images on the cards represent a hierarchy.[xxxv] Therefore, it places the wild man and woman in the realm of animals.[xxxvi] This is plausible since this wild woman represents the Queen of the Animals. However, her clasping grip of the unicorn who is dwarfed by the wild woman shows her dominate position in nature. Fig. 3. Master ES, Wild Woman and Unicorn (Queen of Animals from the Small Playing) c. 1461, Engraving on Playing Card, 10.5 x 7.3cm (Sheet); 9.8 x 6.cm
(Plate), New York, Metropolitan Museum of Art. The wild man also featured in more than 200 coat-of-arms across Europe, most of which were in German lands.[xxxvii] They were particularly popular during the second-half of the fifteenth century.[xxxviii] Interestingly, the wild man was illustrated beside coats-of-arms of popes and kings as their protector or guardian of the coat-of-arms despite the wild man’s history as a heretical being.[xxxix] Roundel prints of coat-of-arms were likely used as templates for goldsmiths or glassmakers who would fill in the family crest.[xl] It has also been suggested that these roundels were used by the middle class to emulate the coat-of-arms of the nobility. The templates were used as a substitute for commissioned coat-of-arms.[xli] In Wild Woman and Heraldic Shield, c. 1490 (fig. 4), a wild woman suckling her baby is reminiscent of the Madonna and child. This image reveals the redemption of women through childbirth for their responsibility for Original Sin (Genesis 3.16). She also serves as an emblem for fertility for the family whose shield she holds to ensure the family line. Fig. 4. Martin Schongauer, Wild Woman and Heraldic Shield, Colmar, c. 1490, Engraving, 7.7 diam. New York, The Metropolitan Museum of Art. Return to the Garden of Eden The image of the noble savage in turn influenced the idyllic images of the wild family. Master bxg’s Wild Folk Family (c. 1475) parallel Adam and Eve in the Garden of Eden. Adam and Eve who were portrayed in animal skins after ‘The Fall’ are akin to the hairiness of the wild family.[xlii] In Master bxg’s print stands the tree of knowledge, overlooked by an owl in the background, symbolising potential danger as owls served as a symbol for evil.[xliii] A rabbit bounds towards a forest in the top left. Rabbits were used as a symbol for fertility and has been depicted in images of Adam and Eve during ‘The Fall’ and thus can symbolise carnal knowledge. The wild woman’s long hair symbolises her fertility and thus her unbridled sexuality and parallels with the depiction of Eve in the Garden of Eden with long, loose flowing hair.[xliv] Although the representation of the wild family references Original Sin, they are still in a state of nature and innocence and their ignorance of God therefore cannot constitute sin.[xlv] However, it also provides a mirror of the tensions between good and evil within German Renaissance society – between temptation and godliness.[xlvi] The wild family not only recall Adam and Eve in the Garden of Eden, but also the image of the Holy Family who were often represented against the backdrop of the wilderness.[xlvii] In a comparative print in Hans Leonhart Schäufelein’s, Wild Man and Wild Woman originally printed in c.1520 (fig.5), the wild family are still hairy and naked, although they wear fig leaves to help preserve their modesty. The fig leaves allude to after ‘The Fall’ in the Garden of Eden once they have eaten from the tree of knowledge and realise their nakedness and feel shame. In this way, the sins of the past are not completely forgotten. However, the image lies in opposite to the unbridled sexuality of the earlier idea of the wild man and woman. One son attempts to place a leash around a domesticated dog, which further symbolises a new domesticity to the wild family.[xlviii] Despite its clear reference to Original Sin, it illustrates an idyllic family scene, away from the corrupting influences of ‘civilised life’.[xlix] Fig. 5. After Hans Schäufelein, Klag der wilden Holtzleüt, uber die ugetrewen Welt, verse by Hans Sachs, printed by Hans Guldenmundt, Augsburg, 1560 Coloured woodcut, 20.2 x 24.2cm (sheet), 20.2 x 15.2 cm (borderline) The British Museum, London. This image was later copied with an addition of a poem written by Hans Sachs in 1530. In the poem the wild folk lament against the corruption and evils of society such as the lust for wealth, flesh, and violence. The wild folk in Sachs’ verse have chosen to discard worldly pleasures to live the simple and pure life in nature. The verse ends with the wild folk declaring that they will be happy to return to civilisation once the world ‘see the light’.[l] This verse parallels the wild man with ascetic monks whose wildness is a temporary state and who seek redemption away from civilisation. Wild Man as Saints The tales of saints who found redemption in the wilderness by discarding worldly pleasures, growing hair on their body and then returning to civilization and shedding their hair once more became co-opted with the image of wild men and women during the Renaissance. Many stories of anchorites parallel with others, to the point that they can become indistinguishable.[li] Onuphrius is one of the better-known ascetic saints who lived during the fourth century. Paying penance, he lived in a cave for sixty years, as wild men and women were thought to do. His clothes wore away and he grew a thick coat of hair to protect his body against the elements (fig. 6).[lii] Saint John Chrysostom similarly went into the wilderness to pay penance and vowed to crawl on all fours until he found favour with God.[liii] Ascetic saints were similarly depicted with bare knees as wild men and women were also believed to crawl on all fours like an animal, wearing away the hair. In Leben der Heiligen (1499), where Saint John Chrysostom is depicted as covered in thick hair and crawling on all fours in the forest is described as an ‘abominable animal,’ despite being depicted with a halo around his head.[liv] Ascetic saints were therefore reduced to a beast just as the wild men and women had traditionally been as they are seen as degenerating into an animal who grow hair on their body and ate raw food.[lv] In this way, the figure of the hairy monstrosity was able to find redemption, at least in part, cast as the model of repentance. Fig. 6. Anonymous, Saint Onuphrius, c. 1480-1500, woodcut, 14.6 x 11.4cm, New York, The Metropolitan Museum of Art. During the German Renaissance, Saint Mary Magdalene, who was regarded for her beauty,[lvi] was frequently represented covered in hair like a wild woman. Her hairy image found wide devotion through the southern Germanic region.[lvii] In a tale originating in the tenth century, Mary was set adrift by non-believers and by divine guidance found her way to the south of France where she preached and converted the locals. She lived in a cave in Saint-Baume, Provence, paying penance for her former sinful life.[lviii] The name Magdalene means manens rea or ‘remaining in guilt’.[lix] She grew hair all over her body in the same way as a wild woman. In her cave she remained silent and when a hermit approached her, she had trouble speaking after being secluded for so long, not unlike the wild man and woman.[lx] Every hour, angels would ascent her to the heavens where she would gain nourishment as she was so remote that there was no food or water.[lxi] Mary’s ascension into the heavens as a hairy wild woman was a theme in German Renaissance prints and is illustrated in a print by Hans Baldung Grien (c.1484-1545) in c.1512 (fig. 7 ).[lxii] Her ascent represents her body’s transcendence from both worldly pleasures and the wilderness. Fig. 7. Hans Baldung Grien, St Mary Magdalen, c.1512, Woodcut, Sheet: 13 × 8.7 cm Metropolitan Museum of Art, New York. The image and identity of Mary Magdalene during the Renaissance is believed to be conflated with the story of Saint Mary of Egypt who lived in the fifth century. Mary has long been thought to be a prostitute. She travelled to Jerusalem where she became aware of her sins when she could not enter a Church as she was held back by a spiritual ‘force’. She saw the image of the Virgin Mary staring back at her and realised why she could not enter. Mary of Egypt, the antithesis to the Virgin prayed to her for forgiveness and renounced her life of sin.[lxiii] Mary went to live alone in the desert to repent for forty-seven years.[lxiv] The desert was a place to be tested against sins, for punishment, but also for contemplation and redemption.[lxv] Both Mary of Egypt and Mary Magdalene have both similarly been depicted covered by hair that represents their place outside of civilization and discarding worldly possessions. It was also used to provide modesty to discern from their previous occupation of the flesh.[lxvi] As seen in the print by Lucas Cranach the Elder, The Ecstasy of St. Mary of Egypt (1506) (fig. 8) who was thought to levitate in prayer,[lxvii] is similar to the composition of prints of Mary Magdalene being accented by angels. The naked saints signified the return to nature before ‘The Fall’ in the Garden of Eden.[lxviii] Despite this earlier legend, Mary Magdalene was not depicted in art as covered in hair until the mid-fifteenth century but was rather naked with her long hair covering her modesty. The image of the hairy Mary Magdalene was therefore believed to originate in fifteenth-century Germany.[lxix] The detail of the hairy Mary Magdalene was also not included in the popular thirteenth century The Golden Legend by Jacobus de Voragine (c.1230-1298) that combined the tales of Magdalene. Her nudity was implied as the hermit who visited her passed her a garment to wear.[lxx] The hair covering Mary of Egypt was also a later addition to the story and also does not appear in The Golden Legend.[lxxi] She similarly does not seem to appear in art until the fifteenth-sixteenth centuries.[lxxii] The same can be said of other saints who turn into a wild man, at least temporarily such as Saint John Chrysostom.[lxxiii] This suggests ascetic saints who grew hair over their body was a contemporary idea that arose at the same time that the wild man and woman were popular in Renaissance prints. However, as Bartra notes, the idea of the hairy ascetic saint derived from Ancient Egypt when long haired hermits sought solitude in the desert.[lxxiv] Fig. 8. Lucas Cranach the Elder, The Ecstasy of St. Mary of Egypt, 1506 Woodcut, 24.4 × 14.2 cm, The Met, New York, Wild Man in Reformation Propaganda The image of the wild man was also co-opted into the Protestant Reformation in Germany and has been used by both Protestants and Catholics in contradictory ways. The engraving of The Pope as a Wild Man was created by Melchior Lorck (c.1526/7-1583) in 1545. This wild man with characteristic thick body hair with bare knees is a hybrid with long rat-like tail. Perched on top of his head is the three-tiered crown of the pope, but the last tier is a tower of excrement. Beneath his crown are ass ears, which represent folly and dishonesty. The ass’s ears allude to the myth of Apollo who made Midas grow the ears of a donkey to tag him for his dishonesty.[lxxv] On his back appears to be a bat with stretched out wings, which is a symbol for the Devil.[lxxvi] The wild man carries his characteristic wooden club, but this one has three cross branches at the end to represent the papal cross. He holds onto the papal key that is shattered at the end, which is a sign that the temporal powers of the papacy have been broken.[lxxvii] From his mouth pours a stream of toads and reptiles. This appears to reference the beast, the dragon, and the false prophet who release four foul spirits. A version of this image was discovered cast on a canon of Protestant troops captured during the Schmalkaldic War.[lxxviii] Melchior Lorck, The Pope as Wild Man, c. 1545, Etching, 22.9 × 19.4 cm, Staatliche Museen zu Berlin, Kupferstichkabinett Conclusion In Renaissance Germany, complexity existed in people’s relationship with the wilderness. It both conjured up images of the Garden of Eden before ‘The Fall’ as well as the dangers that may lurk beyond. The wild man and woman were just as complex and represented sinfulness, but also redemption and innocence. As Merry Wiesner-Hanks concludes ‘beast, saint, or hero? the wild man was all three’.[lxxix] A closer look at images of the wild man reveals their complexity. There was not a simple evolution between a demonised creature associated with cannibalism and rape to the holy saint. In the age of the apocalypse, the wild man and woman provide a reminder of Original Sin and the need for repentance at a time of social reform. In this way, the hairy woodland creature is not entirely absolved. Further Reading: Abulafia, David, The Discovery of Mankind: Atlantic Encounters in the Age of Columbus, New Haven: Yale University Press, 2008 Bartra, Roger, Wild Men in the Looking Glass: The Mythic Origins of European Otherness, trans. Carl T. Berrisford, Ann Arbor: The University of Michigan Press, 1994. Bernheimer, Richard, Wild Men in the Middle Ages: A Study in Art, Sentiment, and Demonology, Cambridge: Harvard University Press, 1952. Colin, Susi, ‘The Wild Man and the Indian in Early 16th Century Book Illustration,’ in Christian F. Feest (eds.), Indians and Europe: An Interdisciplinary Collection, Lincoln: University of Nebraska Press, 1999, pp. 5-37. Husband, Timothy, The Wild Man: Medieval Myth and Symbolism, exh. cat., New York: The Metropolitan Museum of Art, 1980. Kaufmann, Lynn Frier, The Nobel Savage: Satyrs and Satyr Families in Renaissance Art, Ann Arbor, Michigan: UMI Research Press, 1984. Moseley-Christian, Michelle, ‘From Page to Print: The Transformation of the “Wild Woman” in Early Modern Northern Engravings’, Word & Image: A Journal of Verbal/Visual Enquiry, vol. 27, no. 4, 2012, pp.429-442. Schama, Simon, Landscape and Memory, London: HarperCollins, 1995. Wiesner-Hanks, Merry, The Marvelous Hairy Girls: The Gonzales Sisters and their Worlds, New Haven: Yale University Press, 2009. [ii] Simon Schama, Landscape and Memory, London: HarperCollins, 1995, p. 97; Timothy Husband, The Wild Man: Medieval Myth and Symbolism, exh. cat., New York: The Metropolitan Museum of Art, 1980, p. 12. [i] Bartra, Roger, Wild Men in the Looking Glass: The Mythic Origins of European Otherness, trans. Carl T. Berrisford, Ann Arbor: The University of Michigan Press, 1994, p. 79. [iii] Schama, 1995, pp. 95-6. [iv] Bartra, 1994, p. 9. [v] Richard Bernheimer, Wild Men in the Middle Ages: A Study in Art, Sentiment, and Demonology, Cambridge: Harvard University Press, 1952, p. 11. [vi] Joyce E. Salisbury, The Beast Within: Animals in the Middle Ages, New York: Routledge, 1994, p. 151; David Abulafia, The Discovery of Mankind: Atlantic Encounters in the Age of Columbus, New Haven: Yale University Press, 2008, pp.16-7. [vii] Susi Colin, ‘The Wild Man and the Indian in Early 16th Century Book Illustration,’ in Christian F. Feest (eds.), Indians and Europe: An Interdisciplinary Collection, Lincoln: University of Nebraska Press, 1999, p.8. [viii] Abulafia, 2008, pp.16-7. [ix] Colin, 1999, p.6 [x] Bernheimer, 1952, pp.165, 59. [xi] Colin, 1999, p.8. [xii] Husband, 1980, p. 11. [xiii] Walter L. Strauss (ed.), The Complete Engravings, Etchings and Drypoints of Albrecht Dürer, Courier Dover, 2013, p. 178. [xiv] Bernheimer, 1952, p. 135. [xv] Anne Clark, Beasts and Bawdy, London: Dent, 1975, p. 46 [xvi] Lynn Frier Kaufmann, The Nobel Savage: Satyrs and Satyr Families in Renaissance Art, Ann Arbor, Michigan: UMI Research Press, 1984, p. 34. [xvii] Salisbury, 1994, p. 152. [xviii] Classen, Albrecht (ed.), Meeting the Foreign in the Middle Ages, New York: Routledge, 2002, p. xx. [xix] Colin, 1999, p. 9. [xx] Danielle Régnier-Bohler, ‘Imagining the Self’, in Georges Duby (ed.), A History of Private Life: vol. II Revelations of the Medieval World, trans. Arthur Goldhammer, Cambridge, Mass.: Harvard University Press, 1988, p. 368. [xxi] Régnier-Bohler, 1988, p. 369. [xxii] Colin, 1999, p. 9. [xxiii] Colin, 1999, p.6. [xxiv] Husband, 1980, p. 62; Merry Wiesner-Hanks, The Marvelous Hairy Girls: The Gonzales Sisters and their Worlds, New Haven: Yale University Press, 2009, p. 42. [xxv] Husband, 1980, p. 64; Bartra, 1994, p. 101; Bernheimer, 1970, p. 37. [xxvi] Gilmore-House in Husband, 1980, p. 139. [xxvii] Kaufmann, 1984, pp.32-4. [xxviii] Michelle Moseley-Christian, ‘From Page to Print: The Transformation of the “Wild Woman” in Early Modern Northern Engravings’, Word & Image: A Journal of Verbal/Visual Enquiry, vol. 27, no. 4, 2012, p. 431; Tacitus, Cornelius, Agricola and Germany, trans. Anthony Birley, Oxford: Oxford University Press, 1999, p. 46. [xxix] Schama, 1995, p. 96. [xxx] Caspar Hirschi, The Origins of Nationalism: An Alternative History from Ancient Rome to Early Modern Germany, Cambridge: Cambridge University Press, 2011, p. 169. [xxxi] Colin, 1999, p. 23-4. [xxxii] Lewis W. Spitz, Conrad Celtis: The German Arch-Humanist, Cambridge: Harvard Universtiy Press, 1957, p. 100-101. [xxxiii] Anne Clark, 1975, p. 46. [xxxiv] Gilmore-House in Husband, 1980, p. 168. [xxxv] Gilmore-House in Husband, 1980, p. 167. [xxxvi] Gilmore-House in Husband, 1980, p. 168. [xxxvii] Wiesner-Hanks, 2009, p. 35. [xxxviii] Bernheimer, 1952, p. 180. [xxxix] Husband, 1980, p. 4. [xl] Wiesner-Hanks, 2009, p. 44. [xli] Husband, 1980, p. 187. [xlii] Moseley-Christian, 2012, p. 438. [xliii] George Ferguson, Signs & Symbols in Christian Art, Oxford: Oxford University Press, 1959, p. 22. [xliv] Christa Grössinger, Picturing Women in Late Medieval and Renaissance Art, Manchester: Manchester University Press, 1997, p. 82. [xlv] Husband, 1980, p. 15. [xlvi] Husband, 1980, p. 17. [xlvii] Kaufmann, 1984, pp. 36-7. [xlviii] Schama, 1995, pp. 97-8. [xlix] Colin, 1999, pp. 23-4. [l] Husband, 1980, p. 133. The full translation is found in Appendix B of Husband, 1980, pp. 202-4. [li] Husband, 1980, p. 97. [lii] Husband, 1980, p. 95. [liii] Husband, 1980, p. 102. [liv] Husband, 1980, p. 105. [lv] Bartra, 1994, pp. 83-4. [lvi] Roberta Milliken, Ambiguous Locks: An Iconology of Hair in Medieval Art and Literature, Jefferson, North Carolina: McFarland and Company, 2012, p. 189. [lvii] Wiesner-Hanks, 2009, p. 41. [lviii] Joana Antunes, ‘The Late-Medieval Mary Magdalene: Sacredness, Otherness, and Wildness’, in Peter Loewen and Robin Waugh (eds.), Mary Magdalene in Medieval Culture: Conflicted Roles, New York: Routledge, 2014, p. 117; Wiesner-Hanks, 2009, p. 38; Husband, 1980, p. 100. [lix] Husband, 1980, p. 100. [lx] Antunes, 2014, p. 118. [lxi] Milliken, 2012, p. 189. [lxii] Wiesner-Hanks, 2009, p. 38; Husband, 1980, p. 100; Milliken, 2012, p. 189. [lxiii] Michelle Erhardt and Amy Morris, ‘Introduction’ in Michelle Erhardt and Amy Morris (eds.), Mary Magdalene: Iconographic Studies from the Middle Ages to the Baroque, Leiden: Brill, 2012, p. 9; Else E. Friesen, ‘Saints as Helpers in Dying: The Hairy Holy Women Mary Magdalene, Mary of Egypt, and Wilgefortist in the Iconography of the Late Middle Ages,’ in E.E. DuBruck and B.I. Gusick, Death and Dying in the Middle Ages, New York: Peter Lang, 1999, pp. 240, 242; Milliken, 2012, p. 204. [lxiv] Erhardt and Morris, 2012, p. 9; Friesen, 1999, pp. 240, 242. [lxv] Bartra, 1994, pp.47-8. [lxvi] Erhardt and Morris, 2012, p. 9; Friesen, 1999, pp. 240, 242. [lxvii] Milliken, 2012, p. 206. [lxviii] Friesen, 1999, p. 242 [lxix] Husband, 1980, p. 100. [lxx] Jacobus de Voragine, The Golden Legend: Readings on the Saints (c.1260), ed. Eamon Duffy, Princeton: Princeton University Press, 2012, p. 381. [lxxi] Virginia Burrus, The Sex Lives of Saints: An Erotics of Ancient Hagiography, Philadelphia: University of Pennsylvania Press, 2011, p. 149. [lxxii] Voragine, 2012, p. 228; Milliken, 2012, p. 205. [lxxiii] Husband, 1980, p. 102. [lxxiv] Bartra, 1994, pp. 74-5. [lxxv] Hélène A. Guerber, The Myths of Greece and Rome, New York: Cosimo, Inc., 2007, p. 57. [lxxvi] Russell, 1986, p. 232. [lxxvii] Robert W. Scribner, For the Sake of Simple Folk: Popular Propaganda for the German Reformation, Cambridge: Cambridge University Press, 1981, pp. 135, 80 [lxxviii] Scribner, 1981, pp. 163, 164. [lxxix] Wiesner-Hanks, 2009, p. 35. Share this: Click to share on Twitter (Opens in new window)Click to share on Facebook (Opens in new window)Click to share on Pinterest (Opens in new window)Click to share on Pocket (Opens in new window) Related Wild Men and Heraldry February 20, 2022 In "wild folk" Representations of Monsters in German Renaissance Prints September 5, 2021 In "cynocephali" Monstrous Women: Hair, Gender, and Sexuality in Early Modern German Prints June 6, 2021 In "Human-Animal Relations"
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2023.06.03 05:54 Impossible-Test-7726 Best FFL in Queen Creek
I'm thinking of buying a gun off gunbroker, what's the best FFL to ship to in Queen Creek? (I have my CCW permit)
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2023.06.03 05:15 Maxrobs45 Legal question about creating a logo..
Hope this is the right sub for this - I found an old matchbook from the 50’s that had a cool font on it. I copied the font into a font finder and none of the results were a close match.
If I created a logo from scratch - for a small hair salon - based off the font on the matchbook (with slight variations). Would there be any legal risk to that? I havent been able to find a similar font. For all i know it was a one-off design from the 50’s that has been long forgotten. Would the variations put me in the clear?
Thanks for the help.
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2023.06.03 05:13 Maxrobs45 Legal question about creating a logo..
Hope this is the right sub for this - I found an old matchbook from the 50’s that had a cool font on it. I copied the font into a font finder and none of the results were a close match.
If I created a logo from scratch - for a small hair salon - based off the font on the matchbook (with slight variations). Would there be any legal risk to that? I havent been able to find a similar font. For all i know it was a one-off design from the 50’s that has been long forgotten. Would the variations put me in the clear?
Thanks for the help.
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2023.06.03 03:53 withMIBs Not Relationship But Connection
That's all I want and want to sustain with you. If this confuses you about my love to you, sorry. In hindsight, I never sought a relationship. Never in my life. I didn't have a chance to see the value in it. I'm OK with it. I prefer it. My life has been brilliant.
In my school days, we enjoyed girls' talk and gossiping. But deep down I didn't understand my friends chasing boys. My energy and love headed other ways.
Recently you are again messy when I just want to calmly count down the days until our judgement day like a medieval wedding day. (Yes, it's June after maypole dance!) Choosing clothes, checking a skin condition, booking a hair salon. And ofc recalling our exchanges, keeping a journal of our good memories. However, you are such a modern boy that keeps sending multi-directional messages and stories from everywhere to everywhere.
You seemed so frustrated and even angry that I felt sad coz you were ruining my romantic journey to the day. Huh. I understand, though, your anxiety caused by the uncertainty. You thought I should've eased it. I understand but it's far from romantic.
You seemed to start criticising me or my ways. I felt so sad that I wanted to attend the temple. I found I missed 4 lectures already. I need catch up w/ them. Believe me I made this decision before your message that you were having a regular randevous with someone else. When I saw it, I was wondering how to let you know my decision. You would think I felt so jealous that I did a little revenge on you. The truth is I felt depressed by your aggressive bombastic messages and criticism into the void. So I thought we should go no contact till the day while I train and cleanse myself at the temple to be a purely innocent priestess. Oh, sounds perfect, doesn't it?
Then, IDK, again? Was it my misunderstanding? If so, I should say sorry. Part of me suspects that you just twisted the stories again.
Well, back to the topic. I didn't wish for a relationship with you. Maybe it's unusual to you? It doesn't mean I don't love you, I just don't want it. Connections always give me better impacts through my life, like my BeautyPlus friend, who hadn't met me for years. Most relationships usually end somewhere. I don't disagree that it's still worth a try for those who want it. It ends I guess because ppl in it become so lazy due to the fact that they are in a relationship that they don't tighten or repaint beautifully their connection in it. Again it's like facts vs truth. Connection is so intangible and fragile that we need constantly inspire it. If you can keep weaving the connection with love while being in a relationship, maybe it lasts longer? IDK.
I might've dreamed of it ... once? But it didn't happen & I bet it won't. That's OK and I accept it with a smile. This is me and my life. So please accept me as I am.
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2023.06.03 03:48 Salem1690s Bad haircuts make anyone else decide to stop getting haircuts?
So I wanted to grow my hair long for a long time. I’ve done so on a few occasions, but never fully committed.
Now, I haven’t gotten a haircut in six months, and outside of maintenance cute or trims (plain on growing a mullet variant), I don’t want to get my haircut again.
I had one too many mangled haircuts from barbers even when I presented photos of the exact haircut I wanted or photos of myself with the same hair cut. Even salons didn’t work.
40% of it is genuinely wanting long hair.
30% of it is tired of having mangled haircuts by barbers who didn’t listen
30% is the fact that I’ll save a good chunk of money per month by not getting haircuts
Anyone in the same boat?
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2023.06.03 03:33 songsofthewind I hate my pixie hair
nung isang araw, in a span of 24 hrs I dad 4 different hairstyles! kasalanan ko rin kasi nagmatapang ako to cut my own hair. from medium shoulder length to ponytail diy disaster, pinaayos ko the next day sa Jessie "never again" Mendez salon.
Pag pasok ko palang, wala ng customer. naisip ko baka kasi lunch lang! yung stylist matanda na babae na, yung retired na chismosang tita. gurl, nagmukha talaga akong willie wonka! 😭 At that time, in denial pako na ang panget talaga. nakakairita isipin na 550 ginastos ko! nakakainis yung mga stylist eme na may template sa paggupit, hindi manlang ibase sa shape ng mukha! sorry pero, ang tae.
next salon! after work deretso ako sa David's. pinalili pako ng stylist emerut mga mukhang professionals ano kasi de color ang hair mukhang kayang gumupit ng nakapikit. Teh! mukha naman akong aga mulach sa gupit ko! huhu. di ko naman gusto maging part ng boy band. bakit ba nahahigh mga parlorista sa pag blower na paloob? di ba nila alam na ang ganda tingnan nag mejo tikwasan na hair? i cannot. pagkatapos ko iniwan nako ng stylist parang ginamit lang ako huhu.
nagpafootspa rin ako sa kanila non, naiiyak nako that time. i dont know what slipped on my mind para maging ganon ka impulsive. sobrang pinagsisisihan ko to, pero at the same time hindi na ako bored sa very normal ko na buhok.
but still! 😭
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2023.06.03 03:07 maddymadmadpoo Sometimes support can come from unexpected places
I thought it might be fun to share. My mom's garbage, you all know what that's like. I got my haircut today. My salon is busy and u usually have to wait a few minutes. Not today. My stylist saw me drive up and met me at the door. Her: "get in here! Giiiiiirrrllll I got some shit to tell you!" My mom used to go to the same salon like 20 years ago (I was there first, she loves to copy me) and she kinda pull a mini Karen (they call them susans) and got a little entitled about having to wait for an appointment so she started going somewhere else. Well apparently she's going back to my place and has an appointment on Wednesday. She kinda had a mini fit about having to wait for an appointment this time too. When she gets something in her head she will stop at nothing. This place is booked 6 weeks out. 😆 🤣 Even the new receptionist who I had never met was talking shit because she remembered my mom making the appointment. Lol They were hyped up! So I have about 6 stylists a few ladies who shampoo and a receptionist ready to pounce if she says anything. 😆 I've had a few pretty significant things happen so far this year and haven't told her anything. But my stylist knows quite a bit so she's ready to just make up wild shit 😜 🤪 because my mom is going to interigate her. I'm sorry, I'm down right giddy. Also I cut 11 inches of hair off! Lol sorry I swear I have not consumed any substances yet.
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