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Being spiritual has nothing to do with what you believe and everything to do with your state of consciousness.
-  Eckhart Tolle

Ritratto di Giovanna Tornabuoni (detail), Domenico Ghirlandaio, 1488
Stylist looking for assistant:  jaysonhindleySang Bleu (Martine Rose SS14 Feature)photographer: Sam Bayliss-Ibramstylist: Jayson Hindleymakeup: Lo Moorcrofthair: Sophie Harrismodel: Blaze Kidd 
Try to imagine what it will be like to go to sleep and never wake up… now try to imagine what it was like to wake up having never gone to sleep.
-  Alan Wilson Watts
Scrolls or scripts containing mantras or excerpts from scriptures were (and still are) considered extremely powerful. Such sacred written treasures naturally required equally beautiful receptacles to hold them. Thus was born the unique box container, the skilled craftsmanship of which was taken to dazzling heights by the Tibetans, where it was called the ‘gau’.
The gau is used widely throughout the western and eastern sub-Himalayan area by tribes which follow Buddhism. The origin of this container-pendant can be traced to the often inhospitable environment of Tibet. Violent natural phenomena, such as seasonal floods, hail, winds and sandstorms, affect the success of the crops upon which the people’s very existence depends. An ancient, animistic Tibetan iconography shared by most people in this region provides them with a means of coping with such natural disasters. Elemental in this system is the belief that the physical elements in the environment possess power attributed to the presence of natural spirits, some benevolent (trinchhem-po) and others malignant (sem ngem-po). The former must be propitiated, and magical protection secured against the latter. It is either of these two functions, which influences the choice of the gau’s contents.
The gau combines in itself form and function. Since it is a container to hold and protect various charms placed within, it consists of two basic parts that fit together, so that access to its inner space is possible. Most generally the gau is made of silver (nga), which is used for the visible front, and the removable back half can be copper, brass, or silver itself.
In addition to being a functional object, the gau is also a decorative one, often of considerable artistic merit - with the flat surface ornamented with wire work, stamped units, and often, turquoise and coral stones. The main space may be filled with filigree (cha-ku le-ka) in scrolling and tendril patterns, that symbolize the ever-flowing essence of nature.

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Golden eyelashes and golden lips, rodarte spring/summer 2011
Eric Lafforgue

Miss Ana, veiled girl from Rendille tribe - Kenya

Party time is over for Miss Ana

Pushed away by their neighbours, Rendille henceforth inhabit a vast territory in one of Kenya’s most arid regions: the Kaisut Desert. It is located between Lake Turkana and the Chalbi Desert.

They are semi-nomadic, both nomad and pastoralist. Clans live in temporary settlement called gobs. Gobs are usually near wells dug and are given the name of the clan, subclan or the elder of the family. They never stay long at the same place to look for water sources and pasturing areas. They have to move 3 to 5 times a year. Villages are typically made of two dozen houses with about 120 individuals. They are composed of a group of semi-spherical huts made of branches and covered with leather or canvas. Women are in charge of taking the houses apart and putting them back in the new location. Near them, an enclosure of crabbed branches protects camels for the night. Each kind of livestock (camels, sheep, goats, cattle) have a separate camp that is taken cared of by people of a different age-set. Unlike other pastoral tribes, the Rendille favour camels rather than cattle, because they are better suited to the environment. They depend heavily on these animals for many of their daily needs: food, milk, clothing, trade and transport. They are skilled craftsmen and make many different decoration or ornaments. Rendile warriors often wear proudly a distinctive visor-like hairstyle, dyed with red ochre. As for the women, they wear several kilos beads. The Rendille receive empooro engorio beaded collars for marriage, made of palm fibers, girafe or elephant hairs. Like the Maasai with cows, camels are bled in order to drink their blood. They are closely aligned with the Samburu, by economic and kinship’s ties. They have often adopted their language. Marriage is not allowed within one’s own clan, and is arranged by parents as for most tribes. Each wife live in her own home with her children, and mothers have a high status. Society is strongly bound by family ties.They still believe in their God, called Wak or Ngai. They also have fortune-tellers who predict the future, and perform sacrifices for rain. Special ceremonies take place at a child’s birth. A ewe goat is sacrificed if it is a girl, a ram if a boy. The girl is blessed 3 times while 4 for the boy. In the same way, mother drinks blood for 3 days for a babygirl, 4 days for a babyboy. The weeding ceremony takes time. The prospective groom must give the bridewealth (gunu) to the bride’s family: 4 female and 4 male camels (half for the father, the remaining camels for the rest of the family). One of them is eaten at the ceremony. The bride wears jewellery made of glass and metal, necklaces of beads and wire, headbands, and a large circular earings. She will join her husband’s family after marriage. The elders discuss problems in a ritual circle called Nabo, in which women are allowed to enter. They also meet there to pray, receive guests and perform ceremonies. 
© Eric Lafforgue
Meiji rain wear- including traditional umbrella and rain-geta (shoes that keep her feet out for the water.)
Geta.  The higher the shoe the higher the sewers ran in the streets, especially in Kyoto 100 years ago.
Man and woman wearing geta on their feet or Family osanpo, 1918 by James Maxwell Pringle.
Nausea by Jean-Paul Sartre

Red pine sap
Senegalite with Turquoise.
Florence by Armand L’Ortije on Fivehundredpx.
Jeremejevite, Namibia.