View allAll Photos Tagged Combing
He was really amazing in his breeding plumage and ornated head gear. Managed to get a good portrait of him even when the back light was more brighter. Thanks.
And did some fun Styling
Elin I just want to thank you again for letting me adopt her, I totally still adore her :D
as we went on holiday a couple of days after getting back from the Lakes in August, I had forgotten I hadn't posted photos. this is one of the few I got with a blue sky! it was a lovely walk above Windermere.
Cheapy version of the butterfly comb that Rose wears in Titanic. It pretty much eats my head. One day I'll own the actual replica.... one day...
Hair is a loose rope braid put up into a bun and secured with spin pins. The comb is purely decorative. Sorry my hair looks dirty, it needs a wash and is lightly oiled with Argan oil.
Museo Histórico Nacional, Buenos Aires, Argentina.
This pretty comb may appear to be floating in space, but in fact it's surrounded by its historical context, visible to some, nonexistent to others.
There are at least two parts to the context: the Guaraní and the Jesuit missions, aka Jesuit reductions.
Spanish Wikipedia says:
The Guarani or Avá , according to their original ethnic self-nomination (meaning "human being"), are a group of South American indigenous peoples that are geographically located in Paraguay ,northeastern Argentina (in certain provinces of the Litoral Region ), south and southwest of Brazil (in the states of Rio Grande do Sul , Santa Catarina , Paraná and Mato Grosso do Sul ) and southeast of Bolivia (in the departments of Tarija , Santa Cruz and Chuquisaca ) and north of Uruguay.
es.wikipedia.org/wiki/Guaran%C3%ADes
As for the Jesuit reductions, English Wikipedia says:
A Jesuit reduction was a type of settlement for indigenous people in North and South America established by the Jesuit Order from the 16th to the 18th centuries.
The Spanish . . . [Empire] adopted a strategy of gathering native populations into communities called "Indian reductions" (Spanish: reducciones de indios). . . The objectives of the reductions were to organize and exploit the labor of the native indigenous inhabitants (archaic term "Indians") while also imparting Christianity and European culture. Secular as well as religious authorities created reductions.
The Jesuit reductions were most extensive and successful in an area straddling the borders of present-day Paraguay, Brazil, and Argentina (the triple frontera) amongst the Guarani peoples. These missions are often called collectively the Rio de la Plata missions. The Jesuits attempted to isolate the "Indians" from secular influences and exploitation by Spanish and Portuguese colonists. A major factor attracting the natives to the reductions was the protection they afforded from enslavement and the forced labor of encomiendas.
Under the leadership of both the Jesuits and native caciques, the reductions achieved a high degree of autonomy within the Spanish colonial empire. With the use of native labour, the reductions became economically successful. When the incursions of Brazilian Bandeirante slave-traders threatened the existence of the reductions, "Indian" militia were set up which fought effectively against the Portuguese colonists.
In 1767, the Jesuits were expelled from the Guaraní missions and the Americas by order of the Spanish king and the era of Jesuit reductions ended. The reasons for the expulsion related more to politics in Europe than the activities of the Jesuit missions.
The Jesuit reductions reached a maximum population of 141,182 in 1732 in 30 missions in Brazil, Paraguay, and Argentina.
The reductions of the Jesuit Missions of Chiquitos in eastern Bolivia reached a maximum population of 25,000 in 1766. Jesuit reductions in the Llanos de Moxos, also in Bolivia, reached a population of about 30,000 in 1720. In Chiquitos the first reduction was founded in 1691 and in the Llanos de Moxos in 1682.
The Jesuit reductions have been lavishly praised as a "socialist utopia" and a "Christian communistic republic" as well as criticized for their "rigid, severe and meticulous regimentation" of the lives of the Indian people they ruled with a firm hand through Guaraní intermediaries.
en.wikipedia.org/wiki/Jesuit_reduction
Español
Este bonito peine puede parecer estar flotando en el espacio, pero de hecho está rodeado por su contexto histórico, visible para algunos, inexistente para otros.
Hay por lo menos dos partes en el contexto: Los indios guaraníes, y las reducciones jesuíticas.
Wikipedia conoce a los guaraníes:
Los guaraníes o avá, según su autodenominación étnica original (que significa "ser humano"), son un grupo de pueblos indígenas suramericanos que se ubican geográficamente en Paraguay, noreste de Argentina (en ciertas zonas de provincias de la Región del Litoral), sur y suroeste de Brasil (en los estados de Río Grande del Sur, Santa Catarina, Paraná y Mato Grosso del Sur) y sureste de Bolivia (en los departamentos de Tarija, Santa Cruz y Chuquisaca) y norte de Uruguay.
es.wikipedia.org/wiki/Guaran%C3%ADes
En cuanto a las reducciones de los jesuitas, Wikipedia en inglés dice:
Una reducción de los jesuitas fue un tipo de asentamiento para los pueblos indígenas en América del Norte y América del Sur establecido por la Orden de los jesuitas de los siglos XVI al XVIII.
Los imperios español y portugués adoptaron una estrategia de reunir poblaciones nativas en comunidades llamadas "reducciones indias" (español: reducciones de indios) y portugués: "redução" ("reducções" en plural). Los objetivos de las reducciones eran organizar y explotar el trabajo de los habitantes indígenas nativos (término arcaico "indios") al mismo tiempo que imparten cristianismo y cultura europea. Las autoridades seculares y religiosas crearon reducciones.
Las reducciones jesuíticas fueron más extensas y exitosas en un área que se extiende a ambos lados de las fronteras actuales de Paraguay, Brasil y Argentina (la triple frontera) entre los pueblos guaraníes. Estas misiones a menudo se llaman colectivamente las misiones del Río de la Plata. Los jesuitas intentaron aislar a los "indios" de las influencias seculares y la explotación de los colonos españoles y portugueses. Un factor importante que atrajo a los nativos a las reducciones fue la protección que brindaban de la esclavitud y el trabajo forzoso de las encomiendas.
Bajo el liderazgo tanto de los jesuitas como de los caciques nativos, las reducciones lograron un alto grado de autonomía dentro del imperio colonial español. Con el uso de mano de obra nativa, las reducciones se volvieron económicamente exitosas. Cuando las incursiones de los traficantes de esclavos brasileños Bandeirante amenazaron la existencia de las reducciones, se establecieron milicias "indias" que lucharon eficazmente contra los colonos portugueses.
En 1767, los jesuitas fueron expulsados de las misiones guaraníes y de las Américas por orden del rey español y la era de las reducciones jesuíticas terminó. Los motivos de la expulsión se relacionaron más con la política en Europa que con las actividades de las misiones jesuíticas.
Las reducciones de los jesuitas alcanzaron una población máxima de 141.182 en 1732 en 30 misiones en Brasil, Paraguay y Argentina.
Las reducciones de las Misiones Jesuíticas de Chiquitos en el este de Bolivia alcanzaron una población máxima de 25,000 en 1766. Las reducciones jesuíticas en los Llanos de Moxos, también en Bolivia, alcanzaron una población de aproximadamente 30,000 en 1720. En Chiquitos se fundó la primera reducción en 1691 y en los Llanos de Moxos en 1682.
Las reducciones de los jesuitas han sido elogiadas como una "utopía socialista" y una "república comunista cristiana" y criticadas por su "rígida, severa y meticulosa reglamentación" de las vidas de los pueblos indígenas que gobernaron con mano firme a través de intermediarios guaraníes. .
© Copyright A Pendleton 2012 Taken at a National Trust Property in (England) a few weeks ago, this guy just walk over to and almost insisted I took his Photo lol,............. Have a super day,....................... Alan ..
12.4.2026.
Selling combs door to door must have been a thankless task.
TLE - Ragged Victorians at Gladstone Pottery.
Hair comb. This is my fourth MOC for the Iron Forge 2023 challenge - round one. Part SEED (required): any weapon for minifigures in shape and color that matches the SWORD category in the BRICKLINK inventory. Normally I hate doing this kind of MOC, but for the challenge I saw things done that after observing them I told myself that at that point I can do it too. For the teeth of the comb I used 14 identical swords. It's a shame I don't have enough hair to use it, but my daughter has tried it and said it works.
A legend says that when you see a tangle in horse's mane, it 's due to the actions of night witches. I suppose that witches love Sara, since I can rarely see her mane in trim ;)
Have a gorgeous day, thank you in advance for visits
St Mary, Combs, Stowmarket, Suffolk
A nobleman offers a loaf of bread to a poor man while an angel watches. The scrolls read 'for mercye I hunger me' and 'Brad y'r have mete anow yr'.
Combs is a large parish, and although there is a remote, pretty village that takes its name up in the hills, the bulk of the population of the parish is down in the housing estate of Combs Ford in suburban Stowmarket. Consequently, this church is often busy with baptisms and weddings, and can reckon on a goodly number of the faithful on a Sunday morning.
St Mary is on the edge of the housing estate, but the setting is otherwise profoundly rural: you reach it along a doglegging lane from the top of Poplar Hill, and the last few hundred yards is along a narrow track which ends in the wide graveyard. The church is set on low ground, hills rising away to north and south, and the effect, on looking down at it, is of a great ship at rest in harbour.
With its grand tower, aisles and clerestories this is a perfect example of a 15th Century Suffolk church in all its glory. In the 1930s, Cautley found the main entrance through the south porch, a grand red brick affair of the late 15th century. It has since been bricked up, and entrance is through the smaller north porch, which faces the estate. The gloom of the north porch leads you into a tall, wide open space, full of light, as if the morning had followed you in from outside. If you had been here ten years ago, the first striking sight would have been the three great bells on the floor at the west end. They represented the late medieval and early modern work of three of East Anglia's great bell-founding families, the Brayers of Norwich and the Graye and Darbie families of Ipswich. The largest dates from the mid-15th century, and was cast by Richard Brayser. Its inscription invokes the prayers of St John the Baptist. The other two come from either side of the 17th century Commonwealth; that by Miles Graye would have been a sonorous accompaniement to Laudian piety, while John Darbie's would have rung in the Restoration. It was fascinating to be able to see them at such close quarters, but they have now been rehung in the tower.
Stretching eastwards is the range of 15th century benches with their predominantly animal bench ends, some medieval and some clever Victorian copies, probably by the great Henry Ringham. The effect is similar to that at Woolpit a few miles to the west. The hares are my favourites. One is medieval, the other Ringham's work. They seems alert and wary, as though they might bolt at any moment. Clearly, the medieval artist had seen a hare, but lions were creatures of his imagination.
The great glory of this church, however, is the range of 15th century glass towards the east end of the south aisle. It was collected together in this corner of the church after the factory explosion that wrecked most of Stowmarket and killed 28 people in August 1871. The east window and most easterly south window contain figures from a Tree of Jesse, a family tree of Christ. Old Testament prophets and patriarchs mix with kings, most of them clearly labelled: Abraham and his son Isaac wait patiently near the top, and Solomon and David are also close companions.
This second window also contains two surviving scenes from the Seven Works of Mercy, 'give food to the hungry' and 'give water to the thirsty'. But the most remarkable glass here consists of scenes from the life and martyrdom of St Margaret. We see her receiving God's blessing as she tends her sheep (who graze on, apparently unconcerned). We see her tortured while chained to the castle wall. We see her about to be boiled in oil, and most effectively in a composite scene at once being eaten by a dragon and escaping from it.
Under the vast chancel arch is the surviving dado of the late 14th/early 15th Century roodscreen, a substantial structure carved and studded with ogee arches beneath trefoiled tracery, the carvings in the spandrels gilded. At the other end of the church, the font is imposing in the cleared space of the west end. It is contemporary with the roodscreen, and the suggestion is that we are seeing a building that is not far off being all of a piece: the fixtures and fittings of a new building roughly a century before the Reformation.
A period of history not otherwise much represented here is that of the early Stuarts, but a brass inscription of 1624 reset on a wall had echoes of Shakespeare: Fare well, deare wife, since thou art now absent from mortalls sight. One of those moments when the human experience transcends the religious tussles of those days.
Outside in the graveyard, two other memorials caught my eye. One dates from 1931, and remembers My Beloved Sweetheart Stan... who died in Aden aged 22 years. Not far off, a small headstone of the late 17th Century records that Here Restesth ye body of Mary, ye wife of Tho. Love Coroner with two still born Children. I stood in the quiet of the graveyard, looking across to the suburbs of the busy town of Stowmarket, and I felt the heartbeat, the connection down the long Combs Ford centuries.
Behind me, there was something rather curious. Although this is a big graveyard, the church is set hard against the western edge of it. Because of this, a processional way was built through the base of the tower by the original builders, as at Ipswich St Lawrence and Stanton St John. This would have allowed medieval processions to circumnavigate the church on consecrated ground. The way here has since been blocked in, and is used as storage space. A surviving stoup inside shows that, through this processional way, the west door was the main entrance to the church in medieval times, when this building was the still point of the people's turning world.