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Explore the people, places, events, achievements, struggles and stories that shaped our journey.
Movements, leaders, victories and the continuing fight for equality.
Innovation, patents, science, technology and world-changing contributions.
Pioneers, champions, Negro Leagues, records, activism and excellence.
Meet the people whose lives, choices and achievements shaped the journey.
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In August 1908, a white mob attacked Springfield, Illinois’s Black community, destroying homes and businesses and lynching two Black men. National outrage over the violence helped spur the movement that created the NAACP the following year.
MORE →Reflects the personal views, recollections, and perspective of the author, Mike Davis.
This is a personal recollection on the Move fire on May 13, 1985
| Pungcha | |
 | |
| Korean name | |
|---|---|
| Hangul | 풍차; 풍채; 정풍차 |
| Hanja | 風遮 |
| RR | pungcha; pungchae; jeongpungcha |
| MR | p'ungch'a; p'ungch'ae; chŏngp'ungch'a |
A pungcha (Korean: 풍차) is a type of traditional Korean winter hat worn by both men and women during the Joseon period for protection against the cold. It is also called pungchae and jeongpungcha. Although its shape is very similar to nambawi, the pungcha has a bolkki (볼끼) attached on both sides of the ears. It was originally worn by males of yangban, the upper class but became to spread to commoners including women.[1][2]
The pungcha is open on the top so that it does not cover the top of the head just like other winter caps such as nambawi, ayam, and jobawi. Whereas it fully covers the forehead, back and ears on the sides as well as cheeks by the bokki. The outer is generally made of a variety of silk called dan (단, 緞), wool and a fabric made from kudzu barks were used.[1][2]
Source: Wikipedia. Article content is retrieved live through the MediaWiki API.
A pungcha (Korean: 풍차) is a type of traditional Korean winter hat worn by both men and women during the Joseon period for protection against the cold. It is also called pungchae and jeongpungcha. Although its shape is very similar to nambawi, the pungcha has a bolkki (볼끼) attached on both sides of the ears. It was originally worn by males of yangban, the upper class but became to spread to commoners including women. The pungcha is open on the top so that it does not cover the top of the head just like other winter caps such as nambawi, ayam, and jobawi. Whereas it fully covers the forehead, back and ears on the sides as well as cheeks by the bokki. The outer is generally made of a variety of silk called dan (단, 緞), wool and a fabric made from kudzu barks were used.
A jobawi (Korean: 조바위) is a type of traditional Korean winter cap with earflaps which was worn by women and was made of silk. Since its first appearance in the late Joseon period, it has been widely worn as a substitute for the ayam (a cap with a big ribbon on the back). Although the jobawi was worn by the upper class as well as by commoners, it was mostly used by the yangban aristocracy of that time as a decorative headgear when they went out. In addition, the jobawi was worn not only as formal headgear, but also for special occasions. Even though a wearer was not in formal attire, if she wore a jobawi, the overall outfit could be considered as simple formal clothing. The jobawi does not cover the top of the head just like other unisex winter caps such as the ayam, nambawi and the pungcha. But it fully covers the forehead and the ears on the sides with round earflaps to protect against the cold. The outer surface is generally made of several varieties of silk called sa (사, 紗) or dan (단, 緞) while its inner surface is made of dan, myeongju (명주, more lustrous silk), or cotton. Tassels are attached to both front and back side of the jobawi; they can also be adorned with jewelry. Some jobawi were decorated with accessories made from silver, jade, agate or other gems on the left and right side of the forehead as well as on the bottom part of the back side. The front and back of the jobawi's top are loosely linked by a string which either consists of coral beads or is made of silver strings in a floral or simple braid. There were jobawi embroidered with beads or adorned with geumbak (gold leaf decoration) which were usually worn by children or young females. The patterns of the geumbak were usually flowers or letters in hanja reading bugwi (부귀, 富貴, wealth and honors), danam (다남, 多男, many sons), subok (수복, 壽福, long life and happiness), or gangnyeong (강녕 康寧, happiness and peace). This decoration was on the edge of the jobawi. At present, baby girls wear such jobawi on the occasion of their doljanchi, which celebrates their first birthday.
The fez (Turkish: fes, Ottoman Turkish: فس, romanized: fes), also called tarboosh/tarboush (Arabic: طربوش, romanized: ṭarbūsh), is a felt headdress in the shape of a short, cylindrical, peakless hat, usually red, typically with a black tassel attached to the top. The name "fez" may refer to the Moroccan city of Fez, where the dye to color the hat was extracted from crimson berries. However, its origins are disputed. The modern fez owes much of its popularity to the Ottoman era. It became a symbol of the Ottoman Empire in the early 19th century. In 1827, Mahmud II mandated its use as a modern headdress for his new army, the Asakir-i Mansure-i Muhammediye (English: The Modern Soldiers of Mahmood/Muhammad) The decision was inspired by the Ottoman naval command, who had previously returned from the Maghreb having embraced the style. In 1829, Mahmud issued new regulations mandating the use of the fez by all civil and religious officials. The intention was to replace the turban, which acted as a marker of identity and so divided rather than unified the population. A century later, in 1925, the fez was outlawed in Turkey as part of Atatürk's reforms. Since then, it has not been a part of Turkish men's clothing. The fez has been used as part of soldiers' uniforms in many armies and wars for centuries, including the Bahawalpur Regiment in Pakistan as late as the 1960s. It is still worn in parts of South Asia, Southeast Asia, the Middle East, North Africa, and in Cape Town, South Africa. It has also been adopted by various fraternal orders in the English-speaking world.
The Hijab (Arabic: حجاب, romanized: ḥijāb, pronounced [ħɪˈdʒaːb]) is a term which signifies, within the Islamic literature, an inner sense of modesty, bashfulness, and reserve traditionally sanctified as haya, which is reflected in codes of dress and behavioral standards. It is also commonly used today to refer simply to the headscarf worn by Muslim women that covers the hair, neck, and ears while leaving the face exposed. Furthermore, within the framework of different interpretations or local understandings, this word can denote forms of covering that go beyond the headscarf whether more comprehensive or more relaxed. Traditional Muslim women's clothing style, determined by numerous interactions including tradition, necessities of life, geography and climate, and Islamic advice literature etc, has been reshaped through the hijab, presented as Islamic clothing in response to Western cultural influence; grown globally since the 1970s, with religious Muslims viewing it as a symbol of modesty and faith or a form of adornment. In the history of early Islamic practices —which serves as an ultimate model for many— the term hijab was used not to denote a style of dress, but rather to refer to a section of the house separated by a curtain (as exemplified in the Qur'an Al-Aḥzāb; 53) or a form of sentiment. Regarding women's attire, the Qur'an employs only the terms "khimār" —which some translators and exegetes prefer to render as "headscarf"— and jilbāb, an outer garment, in a few specific verses. These verses did not contain details regarding who should observe the practice of veiling, under what circumstances, in whose presence, or to what extent. These questions were raised by Islamic jurists in later periods and were answered and codified through a combination of anecdotes attributed to Muhammad and their own independent legal reasoning ijtihad. While Islamic scholars who follow classical jurisprudence argue that covering the head is a religious requirement in women's clothing, modernist thinkers and the Quran-centric approach that considers these sources to lack informational value do not consider it among Islamic obligations. Furthermore, scholars who maintain that the hijab is obligatory hold differing views regarding whether it mandates covering everything except the face and hands —when in the presence of non-mahrams— or requires covering the entire body, including the face and hands. While in Iran and Afghanistan under the Taliban rule, the hijab is mandated by law, in other countries and places, its use is subjected to restrictions or bans. Because of these regulations and strict hijab practices, women may face repercussions for wearing in some countries and not wearing headscarf in others. This issue has the potential to be highly controversial not only in terms of women's social participation and status in Islamic life, but also from the perspective of human rights and international laws; because the participation of individuals wearing religiously symbolic clothings in judicial proceedings would call into question the principle of the conscientious independence and impartiality of judges, a fundamental principle in the judiciary.
Before the 1921 destruction of Tulsa’s Greenwood District, Black residents had created a remarkable center of business and community life. The district included stores, professional offices, entertainment venues and homes owned by Black citizens. Understanding Greenwood means learning what was built—not only what was burned.
MORE →Shirley Chisholm, elected in 1968.