Suchergebnisse

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Introduction -- Opportunities model for corporate political mobilization -- Brilliant Earth & ethical jewelers -- Tiffany & the specialty jewelers -- Wal-Mart & the diversified jewelers -- The causes and consequences of corporate leadership -- Conclusion

Of the many infeasible creatures and relics of ancient Greek mythos, the Golden Fleece from Jason and the Argonauts has drawn much attention from historians as to what it represented in terms of politics, technology and religion. However, we will instead explore the scientific basis to the possibilities of the existence of a gold fleeced ram. This article specifically addresses the biological and geochemical aspects to this multidisciplinary problem, and follows previous research carried out by this group regarding the physical and biophysical aspects.

Narratives of flexible specialization as an alternative to mass production are largely absent from the industrial history of twentieth-century Britain. In this article, I challenge the notion that we should relegate small firms and industrial districts to a marginal place in the historiography of this period. Drawing from a range of sources, I explore the history of Birmingham's jewelry makers to show how they adapted the traditional productive system of the district to respond in a dynamic way to the challenges of rapid product market differentiation. As jewelry increasingly became a commodity for mass consumption, the firms in the Birmingham district used a combination of specialty and mass production as a strategy to both satisfy and create demand.

This article examines the social role and broader cultural meanings of gold jewelry used in Muslim weddings in the West Bank---"marriage jewelry" that by right belongs exclusively to the woman and whose socio-symbolic value extends far beyond its market value. Through interviews with muftis, gold dealers, and especially Palestinian women, the article explores the unwritten "rules" governing marriage jewelry's exchange, and how these rules are affected in a context of occupation and economic hardship. In particular, the author discusses the relatively new phenomenon of imitation (or "virtual") gold jewelry for public display in wedding rites, exploring the new rules growing up around it and speculating on its long-term impact on entrenched traditions.

In the second quarter of the 6 th—7 th centuries, women of the South-Western Crimea wore a ceremonial costume, which consisted of an outer dress belted with a wide belt with a large buckle, a shoulder cape, which was often fastened to the dress with a pair of identical brooches, and a specific set of jewelry. One of the components of this costume, which marked the most notable representatives of the community, are small gold neck decorations of a triangular shape, which received the name "gorodki" in the specialized literature by analogy with the figures from the ancient folk game, made up of cylindrical wooden posts. They were prevalent in the second half of the 6 th — first half of the 7 th century when they were used in sets of 7—8 pieces to decorate the neck of a dress or worn as a composite neck decoration. In the second half of the 7 th century, the fashion for gorodki is fading — they are rarely worn, having reduced the number of sets to a minimum. The gorodki are being replaced by pendants, which retain the same size and shape but change their purpose: they are used as pendant decorations, one at a time or in pairs, and necklaces with beads. "Gorodki" goes back to the Sarmatian-Alan tradition, while decorating the neck of a dress with a wide stripe or wearing a composite necklace in early medieval times was more consistent with Byzantine fashion. Small gold jewelry serves as one of the most striking examples of the mixing of different ethnocultural traditions in the costume of the Crimean Goths.