Fashion is about moving into exciting untried territory but style will ask for a thoughtful process of rejection and selection. The 50s were all about the arm-length, closed-neck blouses that were longer than the usual choli and the swinging Sixties saw sleeveless blouses with V-necks and ribbon-knots at the back."The idea behind the changing shape of blouses," says designer Jyoti Sachdev Iyer, "is to make the sari more wearable every day. This did not suit Victorian society, which had its own ideas of propriety, and blouses increasingly became the norm.
Add structure by teaming your sari with a jacket as this is sure to make you stand out," suggests designer Pria Kataria Puri. But the sari and the blouse are no longer a predictable pair. Over the years, the sari blouse has evolved organically to suit the mood of the moment. Gone are the days when everything had to match. With innumerable functions in an Indian wedding, brides should look to wear a number of different styles on different days. — has made blouses a multifaceted accessory that effortlessly gives the sari or the lehenga a new lease of life," says designer Shasha Gaba. Pick a blouse that contrasts with your garment either in colour or motif. In Bengal and other parts of India, in the Victorian era, some women did not wear blouses under their saris — they went bare-breasted. The humble sari blouse isn’t just something that you wear with a sari, it’s an inventive fashion separate.. You can team a silk blouse with long sleeves with your sari or lehenga.Yes, the six yards of wonder is eternal.From stretch blouses that looked like mini tees; crop tops worn over heavily embroidered, voluminous lehengas; net bodice blouses, S&M inspired  or sharply contoured bralettes; breezy blouses-resembling short kurtis and collared shirts, the traditional blouse has been getting a quirky contemporary uplift."  "Today’s bride has a plethora of options from which to choose from as she plays dress up for her wedding.
Between then and now, a myriad variety of designs — braided noodle straps, peplums, embellished corset, transparent capes, off the shoulder, one shoulder, key-hole, bikini, etc."The earliest representations of women wearing the blouse can be found in the sculptures from the Mauryan and Sunga periods. And it was Jnanadanandini Debi, the wife of Satyendranath Tagore who popularised the blouses, jackets and chemises and the modern style of the sari. One more interesting variation to try out is trying out palazzo pants underneath the sari instead of the traditional skirt. The 30s’ saw puff-sleeve blouses while the 1940s had square-neck versions. Each should be unique, be accessorised right and reflect her personality. The only way to know what will work for you is to try something tassel-free in a shape that you are not used to, in new fabrics that you thought belonged to dresses or shirts.The 70s’ were simple — colour-matched blouses but the 80s were steamy — a mix of halter-neck and cap-sleeved blouses. It is believed that men and women wore rectangular pieces of fabric, on the https://www.china-textile.net/ lower part of the body and one on the upper part.

French car maker Renault has launched the ’Adventure Edition’ of the facelifted model of its popular compact SUV, the Duster, at Rs 9.The new edition is available in both the trims of the 1. The new edition of the car comes in both the versions of the 1.5-litre dCi diesel -- 85PS and 110PS -- although the 110PS trim is only available in the AWD (all-wheel drive) variant.77 lakh. Source: CarDekho.
The app will provide most of the driving data such as fastest 0-60kmph time, overspeeding warnings along with other alerts. However, the steering-mounted audio control is standard across the Adventure Edition range, https://www.china-textile.net/product/dty-polyester-oxford-fabric/pu-coated-oxford-fabric/ and the 85PS RXL variant comes with touchscreen infotainment system, though without navigation (110PS AWD features navigation). Besides all this, the Adventure Editions will also offer Renault’s new optional app – SmartDrive – which will feed live data to your smartphone via a Bluetooth dongle. Buyers don’t have the options of six-speed manual (FWD) and the AMT (automated manual transmission) variants of the 110PS diesel.5-litre dCi diesel -- 85PS and 110PS -- although the 110PS variant will come only in the AWD (all-wheel drive) variant.45 lakhAdventure Edition RXZ AWD 110PS – Rs 13.64 lakhAdventure Edition RXL 85PS – Rs 10.What’s NewExteriorThe Adventure Editions come sans chrome appliques and offer glossy black finish instead; grille and the licence applique are finished in the same Unlike the stock Duster, they come with all-around body cladding along with a ‘front armour’ with lamps and Duster branding Feature a compass decal on the D-pillar along with ‘Adventure’ branding Mustard Yellow coloured front faux skid plate and roof rails Two new colours on offer – Outback Bronze and Slate Grey – while the existing Pearl White and Moonlight Silver are also offeredInteriorInterestingly, they come upholstered in denim, also have zips New black door fabric inserts and leather-wrapped steering wheel, both with contrasting Mustard Yellow stitchingMustard Yellow highlights on air vents and central dial of the instrument cluster Adventure branding on steering wheel and floor mats FeaturesEach of the Adventure Editions come with the features pertaining to their corresponding variants.

I also realised that graffiti offers a freedom that is intangible, it also goes far beyond the artistic context. "I was fascinated by the energy of the places that were painted — it made me realise that artists choose between a calm or strong style, and what colours they would use too.
Talking about his inspiration, Rupin says, "I sat at that famous corner across L’Eglise Saint Germain des Prés, Café de Flore and wondered, was it in this struggle to fight the stark reality of our repetitive and seemingly redundant existence that Jean-Paul Sartre also sat leering https://www.china-textile.net/product/dty-polyester-oxford-fabric/pepeva-laminated-fabric/ into the lives of passersby, drinking a beer, repeatedly coming to the conclusion that ‘we (the French) were never more free than under the German occupation’ "The exhibition featuring around 50 works is divided into four parts: landscape, still life studies, solitaire — quiet corner and street art and graffiti. "Before chairs came benches, and by the 19th century benches were a symbol of modern day civic society," explains Rupin and adds, "Beyond its utilitarian function, a chair or a bench represents wherever it is that mankind chooses to sit to ponder upon the struggle between his conscious and conscientious being. The sense of theatrics and understanding of calligraphic styles made them stand apart. He uses images as a powerful tool to capture frames which are uniquely authentic.The history, architecture and grandeur of Paris have been an inspiration for many artists worldwide. In a series of works titled ‘La Vie A Paris: A Study In Volition’ photographer Rupin Thomas captures the timeless charm of the city while understanding the ever-evolving human nature through its historic references. You look at the works for days on end and you realise that the environment is a key element in what they produce. "Every human addition to the landscape of Paris and the French countryside was done with a certain reductive sensibility which looks to find a way to belong to the picture and not stand out in it. In the solitaire series, Rupin captures public benches and tries to showcase their historic relevance and how they have evolved over time. Adding to her point, Rupin says, "These photographs not only capture the present but try to represent the historic events that took place at the particular place. This made capturing landscapes and cityscapes particularly easy and rarely did I struggle to find a ‘picturesque angle’, it was all already built from that perspective," shares the artist. It consists of a series of day and night shots.. The most striking part is how these photographs capture the existence of the historic sites in their natural setting and how at times we choose to walk away or forget the relevance of a particular architectural site in this modernist world, like a wisp, a poetic intrusion, with the enchantment of everyday life."
The landscape and the still life series on display capture the change of scenery as the transition from a traditional suburban fabric to a concrete and impersonal suburb."In this series, Rupin also has extensively captured the street art scene in Paris and the significance of each motif associated with it. When you see an abandoned tunnel with an old train route and study the landscape and graffiti that becomes part of the scenario, it’s like being caught in a time warp," says Rupin. "The graffiti, the iconic museums and corner cafés present the perfect juxtaposition of old and new that makes Paris the perpetually perfect place to visit," points out Uma Nair, curator of the show.

The widening caste chasm in Gujarat is ironical because it is touted as a veritable Hindutva laboratory. This is because Gujarat, under the chief ministership of Narendra Modi, imposed a complete ban on cow-slaughter, including bullocks and bulls. To overcome its fear, Hindutva has turned the cow into a strategy. They have assaulted, even lynched, drivers ferrying cattle in vehicles. If they have come out in Gujarat, it is only because the protest there is primarily by the Dalits. But Muslims did not take to the streets to protest against cow vigilantism.
By contrast, the more pressing agenda of subaltern social groups is to end social discrimination. In Jharkhand, they hanged two of them, including a minor, who were taking their bovines to a cattle fair. Ultimately, Article 48 was included in the Directive Principles of State Policy stating that the Indian state would strive to prohibit the "slaughter of cows and calves and other milch and draught cattle. It exposes Hindutva’s hypocrisy. The four Dalits who were mercilessly beaten were skinning a dead cow. Cow protectionists, however, have usurped both the judge’s and executioner’s roles, so to speak, as it happened in Una, Dadri and elsewhere. (Ajaz Ashraf is a political commentator and author of The Hour Before Dawn).We can see the outrage against the atrocities committed on Dalits in Una, Gujarat, in different ways.Hindutva insists on a complete ban on cattle-slaughter, claiming any conditional ban would encourage illegal selling of cows to slaughter-houses. Otherwise, Hindutva fears, caste differences could tear apart the Hindu social fabric. Una combines all three themes, in addition to opening up the possibility of Dalits and Muslims building a social alliance against Hindutva, which threatens their interests in different ways."The Congress governments of Uttar Pradesh, Madhya Pradesh, Rajasthan and Bihar prohibited cattle-slaughter in the 1950s. There is thus a perpetual, unannounced war between Hindus and Muslims over the cow.By this reasoning, the only use that ageing cows have is for their meat. There was passionate debate in the Constituent Assembly whether or not to ban cow-slaughter. Most of them are Muslim. The cow is projected as a holy but helpless creature that’s trapped between Hindus who want to protect it and Muslims who have an insatiable appetite for beef. From this perspective, Una has delivered a blow to Hindutva.To achieve this goal, Hindutva insists that the story of India’s past is about Muslims warring against Hindus, which arrives at its denouement in the present. Hindutva seeks to abort the assertion of Dalits by ideologically persuading them that their caste identity must be subverted to the larger Hindu identity.Gujarat’s legislation was challenged in the Supreme Court, which, in 2005, reversed the earlier judgement of allowing old bullocks and bulls to be slaughtered.Then again, Dalit protests against Una have involved dumping carcasses of cattle at government offices. It establishes in the popular imagination the many uses cattle have for marginalized social groups. However, the Supreme Court ruled that the ban on the slaughter of even bullocks and bulls, despite old age and no longer economically useful, amounted to imposing unreasonable restrictions on butchers - and was, therefore, ultra vires of the Constitution.We know but never admit that the poor consume beef, largely because it is cheaper than chicken and mutton, as also do those Hindus who are not religious.
The community fears that even a non-violent expression of rage will see the Hindutva brigade incite and mobilise Hindus against them. It is more so as the chasm has emerged over the cow. Once the BJP came to power in Haryana and Maharashtra, both states embraced the Gujarat model and imposed harsh punishment on violators of cow-protection law. Protests against Una have seen Dalits and Muslims together petition different district authorities for justice, suggesting that the two communities realise they are united in the suffering that rampaging Hindutva inflicts on them. It is a challenge to Hindutva to send its votaries to remove them, in case it truly considers the cow to be holy. The existence of vigilante groups is anathema to any civilized society. Una has, to an extent, https://www.china-textile.net/product/jacquard-oxford-fabric/ shattered Hindutva’s narrative regarding the Muslim’s inexhaustible appetite for beef.For decades, the proponents of Hindutva have been claiming that since Hindus rever the cow as holy, its slaughter should be prohibited to respect their religious sentiments. In this articulation is the innuendo that cow-slaughter hasn’t been banned only to mollycoddle Muslims, in whose food culture beef isn’t taboo. It is to thwart the challenge from below that Hindutva seeks to demonize Muslims, hoping Hindus will then forget their own differences and unite against the common foe.
The hide of the cow is used for leather, its bones for perfume, and its tallow has several industrial uses. It can be seen as evidence of growing Dalit assertion, as a limitation inherent to Hindutva, or the menace cow-protection vigilante groups pose to the nation. Indeed, Una underscores the pressing need to ban cow-protection groups. It is through the conscious sharing of a common religion, Hindutva argues, that Hindus can paper over their differences to present a united front against their common ’enemy’ - the Muslims. This is why it manufactures disputes over places of worship and plays politics over the cow. They terrorize traders who are legitimately engaged in cattle trade.