
[Middle English her, from Old English hǣr.]
For more information on hair, visit Britannica.com.
Nonliving, specialized epidermal derivatives characteristic only of modern mammals. However, it is now thought that hair was present in at least some therapsid reptiles. It consists of keratinized cells, tightly cemented together, which arise from the matrix at the base of a follicle. A follicle is a tubular epidermal downgrowth that penetrates into the dermis and widens into a bulb (the hair root) at its deep end. The follicle, together with a lateral outgrowth called the sebaceous gland, forms the pilosebaceous system. Rapid cell production in the matrix, and differentiation in the regions immediately above, produces a hair shaft which protrudesfrom the follicle mouth at the skin surface. See also Gland.
Hairs are not permanent structures but are continually replaced throughout the life of a mammal. In some species, for example, the rat, hamster, mouse, chinchilla, and rabbit, the replacement pattern is undulant, and waves of follicular activity can be traced across the body. In other species, for example, humans, cats, and guinea pigs, each follicle appears to cycle independently of others in the immediate area.
Hair condition may be affected by a person's diet and health. Bouncy, shiny hair is usually a sign of a well-nourished person in good overall health. Dry, dull, and lusterless hair often belongs to malnourished people in poor health.
Beauticians claim that more than fifty nutrients are needed for healthy hair. A deficiency of proteins (e.g. in anorexics) can lead to hair loss. Lack of vitamin A or linoleic acid (an essential fatty acid found in sunflower oils) may reduce oil secretion from sebaceous glands attached to hair follicles, leaving hair dry and lifeless. Lack of vitamin C causes hair to split and become dry. Copper deficiency sometimes causes hair to lose colour. However, hair condition is affected by so many other environmental factors (e.g. wet weather, smoke, hair sprays, and shampoos) that it is not a reliable indicator of nutritional status.
Hair is present in differing degrees on all mammals, and its most important function in those other than human is to conserve body heat by insulating against cold. Humans are the most hairless of all mammals, and yet hair occupies a central place in human development and sense of self. Whether it is the gradual decrease of hair leading to male baldness, the loss of pigment leading to white or grey hairs and signalling the onset of middle age, or the adolescent desire for the pubic hair that signals approaching adulthood, hair often tells others something about our place in culture.
Hair types and styles have, at various times, in various countries and on various continents, come to be associated with definitions of race, the possibility of being or becoming the right kind of woman, with radicalism or revolution, and with the right to occupy a particular social space in a class hierarchy. While often discussed as a personal statement of style or fashion, humanity's relationship to hair is far more complicated.
During the monarchy in France, the prince's hair, for example, was never cut — it was curled and pampered. Rastafarian followers of the early twentieth-century Ethiopian religious leader Haile Selassie not only refused to cut theirs, but were forbidden to comb it either. Early records indicate that the ancient Egyptians, men and women alike, shaved their hair off and wore wigs. Prostitutes in Nazi Germany were forced to shave off their hair so they could be easily identified and shamed. In the post-war period, women who had collaborated with the Nazis were similarly forced to shave their heads. Delila cut off Samson's long hair so that she could strip him of his fabled strength and power. As a sign of respect for the law and British custom, judges and lawyers during America's colonial period wore powdered wigs over their natural hair. Rapunzel let her hair cascade out of a window and down a tower so that Prince Charming might climb up and rescue her from imprisonment. Among the Yoruba people, hair signifies aesthetic value; and for East African pastoral peoples, such as the Pokot and Samburu, its styling indicates age status. A 1970s American Broadway musical, Hair, received numerous awards and set records for attendance.
Individual human hairs vary in colour, diameter, and contour. The different colours result from variations in the amount, distribution, and type of melanin pigment in them, as well as from variations in surface structure that cause light to be reflected in different ways. Hairs may be coarse, or so thin and colourless as to be nearly invisible. Straight hairs are round in cross section, while wavy hairs are alternately oval and round; very curly and kinky hairs are shaped like twisted ribbons. During the nineteenth century, renowned social scientists posited relationships between some of these variations in hair type and intelligence, or the potential for civilized behaviour, and indeed, in some instances, saw them as a marker of humanness.
In his 1848 Natural History of the Human Species, Charles Hamilton Smith, for example, suggested that hair type is crucial for defining the three typical ‘stocks’, or races, of mankind: the bearded Caucasian, the beardless Mongolian, and the woolly-haired Negro. His work included a chart which positions the ‘woolly-haired’ at the base of a triangular hierarchy and the Caucasians at the apex. Smith's ‘woolly-haired race’ became a metaphor for African physical traits which served prima facie as evidence of racial difference, such as mental ‘lack’, and as a justification for slavery and racial discrimination. The lingering effects of such pseudo-scientific theories may help to explain why people of African descent continue to spend billions of dollars each year trying chemically to alter the texture of their hair in order to make it straight, as opposed to ‘woolly’.
Each hair grows from a hair follicle in the deep layer of the skin. There are different types of hair at different stages in life, and in different parts of the body. The first to develop is the lanugo, a layer of downy, slender hairs that begin growing in the third or fourth month of fetal life and are entirely shed either before or shortly after birth. During the first few months of infancy appears fine, short, unpigmented hairs called down hair, or vellus. Vellus covers every part of the body except the palms of the hands, the soles of the feet, undersurfaces of the fingers and toes, and a few other places. At and following puberty, this hair is supplemented by longer, coarser, more heavily pigmented hair, called terminal hair, that develops in the armpits, genital regions, and, in males, on the face and sometimes on parts of the trunk and limbs. The growth and the distribution of hair are under the influence of the sex hormones. The hair of the scalp, eyebrows, and eyelashes are of separate type and develop fairly early in life. On the scalp, where hair is usually densest and longest, the average total number of hairs is between 100 000 and 150 000. Human hair grows at a rate of 10-13 mm/month. While hair texture and type was of importance for nineteenth-century social scientists in the shaping of racial hierarchies, for middle-class women in Christian countries, hair length has been important in the shaping of hierarchies of femininity. In part due to a passage in the King James version of the Bible (‘if a woman have long hair, it is Glory to Her’ 1 Cor: 11-15), such women the world over have often been urged by society at large, and by patriarchs in their individual households, to wear their hair in long, precisely styled hair-dos that they refrained from cutting. During the Victorian period the long, elaborately-styled hairdos favoured by the middle classes signalled wealth, leisure time, and modesty (it was almost impossible for a woman to fix her hair in one of the fashionable styles without the paid help of a hairdresser, and the styling could often take three hours or more). During the 1920s, women who ‘bobbed’ or cut their hair to ear length caused a furore in Europe and the US. The new hair style, which went hand in hand with shockingly at, or above, the knee skirt lengths was seen as immodest and outside of prevailing standards of decency. This was true in part because bobbed hair was immediately favoured by women in the ‘world's oldest profession’ due to its ease of care.
By the late 1960s, long hair came to be back in vogue amongst male and female youth in America. However, far from being a return to the earlier ideals of propriety often associated with long hair, lengthy hair now denoted a counter culture or radical stance in both white and black communities. One of the surest ways for white teenagers and young adults to identify themselves as in rebellion against prevailing middle-class ideals and culture, and governmental political strategies, was to wear their hair in the long, straight styles favoured by hippies, flower children, and political activists. During this same period afros came to be a popular style in African-American communities. The afro was understood to denote black pride, which became synonymous with black nationalism, activism, and a radical political consciousness. This sentiment moved sharply against the prevailing integrationist ideology and evidenced a belief that the gains of the Civil Rights Movement were not broad-based enough, and was a style favoured by radical groups like the Black Panthers.
In addition to the presence or absence of hair, hair texture and styling have played a long and important role in human history. It is not clear just why hair has come to mean so very much to so many people, but there is no mistaking the important role that hair has played in the process of identifying a relationship to a particular culture or subculture. Hair can lead to acceptance or rejection by certain groups and social classes, and its styling can enhance or detract from career advancement. What many envision as a personal statement is also implicated in an intricate web of religious and social politics.
— Noliwe Rooks
See also baldness; sex hormones; skin.
Idioms beginning with hair:
hair of the dog that bit you
hair shirt
See also bad hair day; by a hair; by the short hairs; fair-haired boy; get gray hair from; hang by a thread (hair); hide or hair; in someone's hair; let one's hair down; make one's hair stand on end; put lead in one's pencil (hair on one's chest); split hairs; tear one's hair; turn a hair.
[back-formation from hairy] The complications that make something hairy. “Decoding TECO commands requires a certain amount of hair.” Often seen in the phrase infinite hair, which connotes extreme complexity. Also in hairiferous (tending to promote hair growth): “GNUMACS elisp encourages lusers to write complex editing modes.” “Yeah, it's pretty hairiferous all right.” (or just: “Hair squared!”)
Mention of hair in its military context conjures up visions of the radical haircuts applied to generations of conscripts, to help treat head wounds, promote hygiene, aid identification of deserters, mark a man's transition from civilian to soldier, and underline the equality of recruits. ‘I never saw so much hair in all my life, ’ wrote Vietnam veteran David Parks in GI Diary. ‘It was all mixed up on the floor together, white hair, Spanish hair and soul hair, all going the same route.’ The 1960s reaction against short hair was in many ways a political as well as a counter-cultural phenomenon.
The military symbolism of hair is more complex. Usually, in common with uniform, it followed the dictates of fashion. Tenth-century warriors often wore their hair long in the Scandinavian style. The Normans shaved back and sides in a distinctive manner shown on the Bayeux Tapestry, but in the late 11th century longer hair, often worn with a beard, became fashionable once more. Knights going on a long campaign usually cut their hair short to help helmets fit snugly. A ‘pudding-basin’ cut, often seen on memorial brasses, shows hair thick but clear of the ears, probably to assist in cushioning the helmet.
The long but simply dressed hair of the early 17th century was succeeded by more elaborate fashions. Wigs, initially full-bottomed but neater as the 18th century wore on, were worn by officers, and soldiers had their hair pomaded, powdered, and drawn together at the back in a ‘club’ or queue. The queue generally disappeared in the early 19th century, though Napoleon's Old Guard retained it, a grenadier describing his ‘six inch queue tied by a worsted ribbon with 2-inch ends and pinned with a silver grenade’. It is commemorated in the British army by the Royal Welch (sic) Fusiliers, whose officers wear a ribbon on their collars to represent the ribbon binding the queue. As the queue declined, so side-whiskers (later called sideburns after the magnificent facial adornment of US Gen Burnside) became popular. There were wide variations, from the braided lovelocks of French soldiers of the Revolutionary era to the bushy whiskers of Victorian officers.
Often, too, hair was part of an attempt to ape the successful or the warlike. Eighteenth- and early 19th-century hussars tried to look like wild men from the great plain of Hungary, long plaits often weighted with pistol balls and long, waxed moustaches which were elaborately tied up at night. When young Marbot joined the French 1st Hussars in 1798 his mentor, Sgt Pertelay, had ‘moustaches half a foot long waxed and turned up to his ears, on his temples two long locks of hair plaited, which came from under his shako and fell on his breast’. Marbot bought sham pigtails from the regimental barber, but as he was too young to grow a moustache, the helpful Pertelay used blacking to paint two huge hooks on his face.
The Turkish fashion of wearing a long tuft of hair atop an otherwise shaven head spread not only across many armies of the Muslim world, but also into Russian Cossack irregular light cavalry. During the Seven Years War they were sent to instil fear in the German population of East Prussia. ‘They are an olive colour, ’ recorded an observer, ‘and their faces full of wrinkles, with very little or no beard. They shave their heads, leaving only a tuft of hair on the crown.’ The practice of wearing a scalp lock extended as far west as French hussars of the early 18th century.
Grenadiers also cultivated facial hair. In Napoleon's Guard moustaches were a seasonal occurrence, shaved off on 1 December and not allowed back until 1 March: from 1806-7 they were worn all the time. Infantry units often included pioneers (sapeurs in France) responsible for light construction or demolition work, and they wore leather aprons (ostensibly to protect their uniforms), carried axes, and often had full beards. Pioneer sergeants remain the only men in the British army normally allowed to sport beards. French sapeurs marched with the drummers as part of their regiment's tête de colonne, and very impressive they looked. A British soldier in the Peninsula wrote: ‘Their hats, set round with feathers, their beards long and black, gave them a fierce look. Their stature was superior to ours: most of us were young. We looked like boys; they like savages.’
Although the moustache was not compulsory in the British army of the Edwardian era, shaving the upper lip was forbidden. An officer was successfully court-martialled for shaving in 1916. When the sentence passed through the hands of Lt Gen Macready, adjutant-general of the British Expeditionary Force (BEF), on its way to the C-in-C for confirmation, Macready recognized the absurdity of the regulation and had it revoked. Facial hair retains symbolism even at the end of the 20th century: the gay community's affection for the moustache has dramatically reduced its popularity in the US army (see homosexuality and the armed forces).
— Richard Holmes
This makes many appearances in superstitions, cures, tales, popular errors, and divination. One should be particularly careful in the disposal of hair after cutting or brushing, as such removable parts of the body can be used in witchcraft against you. Birds must also be prevented from using your hair to make their nests, as this would mean a headache, or if a magpie, death within a year, so the only safe method of disposal is to burn it (Opie and Tatem, 1989: 184). Most regional folklore collections include examples of the divinatory use of hair. When it is thrown on the fire, for example, if it burns brightly then a long life is to be expected, but smouldering means the opposite. A single hair drawn between the nails of finger and thumb indicates the character of its owner.
A belief reported from the 17th century to the present day is that if a person's hair grows into a low point over the forehead, like a peak, she/he will be widowed soon—hence the name ‘Widow's peak’. Schoolchildren had a particularly useful belief: if you place a single hair across the palm of your hand, it will split the cane with which you are being chastised, or at least it will considerably lessen the pain felt (Harland and Wilkinson, 1873: 225; N&Q 11s:11 (1915), 277-8). See also onion for a similar idea. Also, ‘In my childhood I used to be told that if you swallowed a long hair it would twine about your heart and kill you’ (N&Q 8s:10 (1896), 47), an image which is surprisingly old, being found in Thomas Middleton's play, The Witch (IV. i): ‘… let one of her long hairs wind about my heart, and be the end of me.’
Porter (1969: 81-2) gives several recipes for traditional hair care from Cambridgeshire, including tobacco and pepper to cure ringworms, and the use of goose grease or bear's grease to keep hair healthy. A Lincolnshire woman, however, swore by hedgehog fat for this purpose (Sutton, 1992: 147) and many writers comment that rosemary leaves make an excellent hair tonic or rinse. Since at least the 16th century it was thought essential to comb your hair the right way (Lean, 1903: ii. 24), and if you want your hair to grow back thick and luxuriant, it must be cut when the moon is waxing. It was considered unlucky to cut hair on Friday, and Good Friday was the worst day of all to do it; a baby's hair should never be cut until it is twelve months old (N&Q 2s:12 (1861), 500).
There has been a long-standing prejudice against red hair in Britain since at least c.1200. At best, red-haired people were considered unreliable and hot-tempered, and archetypal evil people such as Judas Iscariot and Cain were usually depicted with red hair and beard. Another explanation sometimes given is that the Danish invaders had red hair, and red-haired children were sometimes quoted as evidence of their mother's infidelity (Harland and Wilkinson, 1873: 225; N&Q 12s:2 (1916), 128, 196-7, 239, 379; 12s:5 (1918), 194, 218; Opie and Tatem, 1989: 325-6).
A regularly reported cure for whooping cough is to take a hair from the afflicted child, place it between two slices of bread, and give them to a dog to eat. The dog will get the cough and the child will be cured (Porter, 1969: 90, and many others). Two widespread ‘popular errors’ concerning hair are the beliefs that hair could continue to grow after death, and that a person's hair could turn white overnight through extreme fear or mental anguish. The latter idea still turns up as a motif in some contemporary legends. See the correspondence in N&Q 4s:6 (1870); 4s: 7 (1871); 6s:6 (1882); 6s:7 (1883); 6s:8 (1883); 6s:9 (1884); 7s:2 (1886); 7s:3 (1887); 7s:4 (1887); 7s:7 (1889); 10s:9 (1908); 10s:10 (1908).
Bibliography
The full bibliography list is available here.
Hair has had an occult significance since ancient times. It seems to have a life of its own, since it may continue to grow after the death of the body. It has been regarded as a source of strength and sexuality and has played a part in religion and magical rituals. The Hebrews developed a number of customs relative to hair that served to separate them from their pagan neighbors, a fact which is played out in the story of Samson and Delilah (Judg. 16:4-22)
In various cultures, individuals dedicated to service of the priesthood have undergone ritual cutting of hair, and the tonsure of priests is said to have originated in Egypt (see the writings of Herodotus). In Hinduism, there are hair rituals for youths, and those who become celibates have their heads formally shaven. The association of hair with sexuality has given hair as a symbol remarkable force, and distinctions between male and female hair have emphasized sexual attraction.
Since the hair is believed to be intimately related to the life of an individual, it has magical significance in witchcraft rituals, and people in many civilizations have been at pains to prevent their hair from falling into the hands of an enemy, who might use it for black magic.
There is even a school of character reading from the hair, known as trichsomancy.
Extreme fright or ecstatic states have caused hair to literally "stand on end" in the goose-flesh condition of horripilation.
Sources:
Berg, Charles. The Unconscious Significance of Hair. London: Allen & Unwin, 1951.
Cooper, Wendy. Hair: Sex Society Symbolism. London: Aldus Book, 1971.
I think it's beautiful the way the sun lights up the hair in your ears.
— Frank Burns
Tutor's tip: A "hare" (a large rabbit) can have very soft and valuable "hair" (the furry outgrowth of the body).
LearnThatWord.com is a free vocabulary and spelling program where you only pay for results!
Quotes:
"It's not the hair on your head that matters. It's the kind of hair you have inside."
- Garry Shandling
"Gray hair is a sign of age, not of wisdom."
- Greek Proverb
"Gray hairs are death's blossoms."
- English Proverb
"The hair is the richest ornament of women."
- Martin Luther
"Babies haven't any hair; Old men's heads are just as bare; between the cradle and the grave lie a haircut and a shave"
- Samuel Hoffenstein
"By common consent gray hairs are a crown of glory; the only object of respect that can never excite envy."
- George Bancroft
See more famous quotes about Hair
Hair has been a sacred and spiritual symbol throughout history. For example, it was the secret of the strength of Sampson in the biblical story. Hair carries an aura of sexual virility, seduction, and health. White hair denotes wisdom and age.
1. a threadlike keratinized epidermal structure developing from a follicle sunk in the dermis, produced only by mammals and characteristic of that group of animals. Also, the aggregate of such hairs.
2. various other threadlike structures.
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| Hair | |
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| Cross section of a hair | |
| Latin | unguis |
| Code | TH H3.12.00.3.02001 |
Hair is a filamentous biomaterial, that grows from follicles found in the dermis. Hair is one of the defining characteristics of mammals, but is also found in other animals.[1]
The human body, apart from areas of glabrous skin, is covered in follicles which produce thick terminal and fine vellus hair. Most common interest in hair is focused on hair growth, hair types and hair care, but hair is also an important biomaterial primarily composed of protein, notably keratin. In many human societies, women predominantly grow the hair on their head long while men cut theirs short.
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The word "hair" often refers to two distinct structures:
Hair fibers have a structure consisting of several layers. Starting from the outside:
Each strand of hair is made up of the medulla, cortex, and cuticle.[4] The innermost region, the medulla, is not always present and is an open, unstructured region.[5][6] The highly structural and organized cortex, or middle layer of the hair, is the primary source of mechanical strength and water uptake. The cortex contains melanin, which colors the fiber based on the number, distribution and types of melanin granules. The shape of the follicle determines the shape of the cortex, and the shape of the fiber is related to how straight or curly the hair is. Asian hair typically has a round fiber and is quite straight. Oval and irregularly shaped fibers are generally more wavy or even curly.[5] The cuticle is the outer covering. Its complex structure slides as the hair swells and is covered with a single molecular layer of lipid that makes the hair repel water.[4] The diameter of human hair varies from 17 to 180 micrometers (0.00067 to 0.0071 in).[7]
Hair growth begins inside the hair follicle. The only "living" portion of the hair is found in the follicle. The hair that is visible is the hair shaft, which exhibits no biochemical activity and is considered "dead".[5] The base of the root is called the bulb, which contains the cells that produce the hair shaft.[8] Other structures of the hair follicle include the oil producing sebaceous gland which lubricates the hair and the erector pili muscles, which are responsible for causing hairs to stand up. In humans, with little body hair, the effect results in goose bumps.[9]
All natural hair colors are the result of two types of hair pigment. Both of these pigments are melanin types, produced inside the hair follicle and packed into granules found in the fibers. Eumelanin is the dominant pigment in dark-blond, brown hair, and black hair, while pheomelanin is dominant in red hair.[5] Blond hair is the result of having little pigmentation in the hair strand. Gray hair occurs when melanin production decreases or stops.
Hair grows everywhere on the external body except for mucous membranes and glabrous skin, such as that found on the palms of the hands, soles of the feet, and on the lips.
Hair follows a specific growth cycle with three distinct and concurrent phases: anagen, catagen, and telogen phases. Each has specific characteristics that determine the length of the hair. All three occur simultaneously; one strand of hair may be in the anagen phase, while another is in the telogen phase.
The body has different types of hair, including vellus hair and androgenic hair, each with its own type of cellular construction. The different construction gives the hair unique characteristics, serving specific purposes, mainly warmth and protection.
Many mammals have fur and other hairs that serve different functions. Hair provides thermal regulation and camouflage for many animals; for others it provides signals to other animals such as warnings, mating, or other communicative displays; and for some animals hair provides defensive functions and, rarely, even offensive protection. Hair also has a sensory function, extending the sense of touch beyond the surface of the skin. Guard hairs give warnings that may trigger a recoiling reaction.
While humans have developed clothing and other means of keeping warm, the hair found on the head serves as primary sources of heat insulation and cooling (when sweat evaporates from soaked hair) as well as protection from ultra-violet radiation exposure. The function of hair in other locations is debated. Hats and coats are still required while doing outdoor activities in cold weather to prevent frostbite and hypothermia, but the hair on the human body does help to keep the internal temperature regulated. When the body is too cold, the arrector pili muscles found attached to hair follicles stand up, causing the hair in these follicles to do the same. These hairs then form a heat-trapping layer above the epidermis. This process is formally called piloerection, derived from the Latin words 'pilus' ('hair') and 'erectio' ('stiffening'), but is more commonly known as 'having goose bumps' in humans.[10] This is more effective in other mammals whose fur fluffs up to create air pockets between hairs that insulate the body from the cold. The opposite actions occur when the body is too warm; the arrector muscles make the hair lie flat on the skin which allows heat to leave.
Human hair may not compete with the painful spines of the porcupine, but much of the hair on the human body is suited to protect it. This natural armor cannot directly protect humans from potential predators, but it does help to keep the sense organs, such as the eyes, working properly.
Movements of hair shafts are detected by nerve receptors within the skin and by hair follicle receptors through displacement and vibration of hair shafts. Hairs can sense movements of air as well as touch by physical objects and are especially sensitive to the presence of insects. Some hairs, such as eyelashes, are especially sensitive to the presence of potentially harmful matter.[11][12][13]
The eyebrows provide some protection to the eyes from dirt, sweat, and rain. More importantly, they play a key role in non-verbal communication.[14] In many other mammals they contain much longer, whisker-like hairs that act as tactile sensors.
The eyelash grows at the edges of the eyelid and protects the eye from dirt. The eyelash is to humans, camels, horses, ostriches etc., what whiskers are to cats; they are used to sense when dirt, dust, or any other potentially harmful object is too close to the eye.[15] The eye reflexively closes as a result of this sensation.
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It has been suggested that Evolution of hair be merged into this article or section. (Discuss) Proposed since March 2012. |
A 2008 study by the Medical University of Vienna traced the origins of hair to the common ancestor of mammals, birds, and lizards that lived 310 million years ago. The study found chickens, lizards, and humans all possessed a similar set of genes that was involved in the production of alpha keratin. In chickens and lizards, the α-keratin produced was found in their claws, but in mammals it was used to produce hair. The scientists involved continued searching for the mechanisms that allowed mammals to use the keratins of animal claws to produce hair.[16][17]
It was expected that dating the split of the ancestral human louse into two species, the head louse and the pubic louse, would date the loss of body hair in human ancestors. However, it turned out that the human pubic louse does not descend from the ancestral human louse, but from the gorilla louse, diverging 3.3 million years ago. This suggests that humans had lost body hair (but retained head hair) and developed thick pubic hair prior to this date, were living in or close to the forest where gorillas lived, and acquired pubic lice from butchering gorillas or sleeping in their nests.[18][19] The evolution of the body louse from the head louse, on the other hand, places the date of clothing much later, some 100,000 years ago.[20][21]
| This article or section may contain previously unpublished synthesis of published material that conveys ideas not attributable to the original sources. See the talk page for details. (November 2010) |
The hairlessness of humans compared to related species may be due to loss of functionality in the pseudogene KRTHAP1 (which helps produce keratin) in the human lineage about 240,000 years ago.[22] Mutations in the gene HR can lead to complete hair loss, though this is not typical in humans.[23]
Humans seem hairless not because of a lack of follicles but because of the predominance of vellus fibers which are thinner, shorter, and more transparent than terminal fibers. The density of human hair follicles on the skin is about the average for an animal of equivalent size.[24] In order to comprehend why humans are essentially hairless, it is essential to understand that mammalian body hair is not merely an aesthetic characteristic; it protects the skin from wounds, bites, heat, cold, and UV radiation.[25] Additionally, it can be used as a communication tool and as a camouflage.[26] To this end, it can be concluded that benefits stemming from the loss of human body hair must be great enough to outweigh the loss of these protective functions by nakedness.
Humans are the only primate species that have undergone significant hair loss and of the approximately 5000 extant species of mammal, only a handful are effectively hairless. This list includes elephants, rhinoceroses, hippopotamuses, walruses, pigs, whales and other cetaceans, and naked mole rats.[26] Most mammals have light skin that is covered by fur, and biologists believe that early human ancestors started out this way also. Dark skin probably evolved after humans lost their body fur, because the naked skin was vulnerable to the strong UV radiation as would be experienced in Africa. Therefore, evidence of when human skin darkened has been used to date the loss of human body hair, assuming that the dark skin was needed after the fur was gone.
Dr. Alan R. Rogers, an evolutionary geneticist at the University of Utah, used mutations in the MC1R gene to estimate when human skin darkened. He said early humans may have gone through several genetic "clean sweeps" with light-skinned individuals dying off and dark-skinned individuals surviving. He estimates the last of these clean sweeps took place 1.2 million years ago.[27] Therefore, apparent bareness in humans, likely has existed at least since that time. Later when humans began to live in more northerly latitudes, however, light skin became an advantage for the production of vitamin D and the recessive gene began to become more prevalent in those populations.
Balding, where terminal hair switches to vellus hair, usually occurs at around thirty to forty years of age. In prehistoric times, most individuals were not as likely to live past 30, with few reaching their fourth decade,[28] and thus it wasn't likely that this trait was subject to selection.
Most species evolved as the climate in Africa changed, to adjust their thermoregulation to the intense UV and sunlight at the equator, mostly by panting. Early hominids likely possessed fur similar to other large apes, but about 2.5 million years ago they developed a greater distribution of sweat glands that enabled them to perspire over most of the body. It is not clear whether the change in body hair appearance occurred before or after the development of sweat glands. Humans have eccrine sweat glands all over their bodies.[29] Aside from the mammary glands that produce a specialized sweat called milk, most mammals just have apocrine sweat glands on their armpits and loin. The rest of their body is covered in eccrine glands. There is a trend in primates to have increased eccrine sweat glands over the general surface of the body.[29] It is unclear to what degree other primates sweat in response to heat, however.
The sweat glands in humans could have evolved to spread from the hands and feet as the body hair changed, or the hair change could have occurred to facilitate sweating. Horses and humans are two of the few animals capable of sweating on most of their body, yet horses are larger and still have fully developed fur. In humans, the skin hairs lie flat in hot conditions, as the erector pili muscles relax, preventing heat from being trapped by a layer of still air between the hairs, and increasing heat loss by convection.
Historically, some ideas have been advanced to explain the apparent hairlessness of humans, as compared to other species.
The thermoregulatory hypothesis (first proposed by Darwin in 1871 and later developed by Dr. Peter Wheeler, 1984, 1985) suggests that a need for decreased body hair originated as a response to climate change that began approximately 3 million years ago.[30][31] At this time, the earth entered a period of global cooling that had a dehumidifying effect on the main early human habitats in East and Central Africa. Lush, wooded forests gave way to dry, grassland savannah; because of this, early humans were required to travel farther in search of food and water. As early humans diverged from their chimpanzee-lineage, they also became omnivorous in order to maximize calorie intake, an important distinction in a nutrient-scarce environment. Prey, however, are moving targets, and though early humans changed the traditionally ape-like appearance of the australopithecines and adapted long, strong legs to facilitate sustained running, dense, hairy coats still posed a potentially fatal risk of causing overheating during the chase.[26] It is posited that thick hair got in the way of the sweat evaporating, so humans evolved a sparser coat of fur. Although hair provides protection against harmful UV radiation, since our hominin ancestors were bipedal, only our heads were exposed to the noonday sun.[32] Humans kept the hair on our head which reflects harmful UV rays, but our body hair was reduced. The rise in eccrine glands occurred on the genes that determine the fate of epidermal stem cells in human embryonic development.
Another hypothesis for the thick body hair on humans proposes that Fisherian runaway sexual selection played a role (as well as in the selection of long head hair), (see types of hair and vellus hair), as well as a much larger role of testosterone in men. Sexual selection is the only theory thus far that explains the sexual dimorphism seen in the hair patterns of men and women. On average, men have more body hair than women. Males have more terminal hair, especially on the face, chest, abdomen, and back, and females have more vellus hair, which is less visible. The halting of hair development at a juvenile stage, vellus hair, would also be consistent with the neoteny evident in humans, especially in females, and thus they could have occurred at the same time.[33] This theory, however, has significant holdings in today's cultural norms. There is no evidence that sexual selection would proceed to such a drastic extent over a million years ago when a full, lush coat of hair would most likely indicate health and would therefore be more likely to be selected for, not against, and not all human populations today have sexual dimorphism in body hair.
A final hypothesis is that human hair was reduced in response to ectoparasites.[34][35] The “ectoparasite” explanation of modern human nakedness is based on the principle that a hairless primate would harbor fewer parasites. When our ancestors adopted group-dwelling social arrangements roughly 1.8 mya, ectoparasite loads increased dramatically. Early humans became the only one of the 193 primate species to have fleas, which can be attributed to the close living arrangements of large groups of individuals. While primate species have communal sleeping arrangements, these groups are always on the move and thus are less likely to harbor ectoparasites. Because of this, selection pressure for early humans would favor decreasing body hair because those with thick coats would have more lethal-disease-carrying ectoparasites and would thereby have lower fitness. However, early humans were not able to compensate for the loss of warmth and protection provided by body hair with clothing, and no other mammal lost body hair to reduce parasite loads.
Evolutionary biologists suggest that the genus Homo arose in East Africa approximately 2.5 million years ago.[36] They devised new hunting techniques.[36] The higher protein diet led to the evolution of larger body and brain sizes.[36] Jablonski[36] postulates that increasing body size, in conjunction with intensified hunting during the day at the equator, gave rise to a greater need to rapidly expel heat. As a result, humans evolved the ability to sweat: a process which was facilitated by the loss of body hair.[36] A major problem with this theory, however, is that it does not explain why males are larger, hairier, and were more active in hunting than females. The female-male size differential among other closely associated primates is much greater than among humans, however, so it might have been reduced during evolution.
Other primates have sweat gland in their armpits that function as those of humans, and thus it is probable that human sweat glands evolved from a similar distribution, spreading to more areas of the body, rather than occurring through evolution of a new trait. It is not known whether the increased distribution of sweat glands occurred before, during, or after, the change in body hair, or even whether the two are related developments. Horses also sweat, and they are larger, hairier, and expend more energy running than human males, so there may not be any connection between the ability to sweat and the apparent hairlessness of humans.
Another factor in human evolution that also occurred in the prehistoric past was a preferential selection for neoteny, particularly in females. The idea that adult humans exhibit certain neotenous (juvenile) features, not evinced in the great apes, is about a century old. Louis Bolk made a long list of such traits,[37] and Stephen Jay Gould published a short list in Ontogeny and Phylogeny.[38] In addition, paedomorphic characteristics in women are widely acknowledged as desirable by men. For instance, vellus hair is a juvenile characteristic. However, while men develop longer, coarser, thicker, and darker terminal hair through sexual differentiation, women do not, leaving their vellus hair visible.
Jablonski[36] asserts that it was evolutionarily advantageous for pre-humans to retain the hair on their heads in order to protect the scalp as they walked upright in the intense African (equatorial) UV light. While some might argue that, by this logic, humans should also express hairy shoulders given that these body parts would putatively be exposed to similar conditions, the protection of the head, the seat of the brain that enabled humanity to become one of the most successful species on the planet (and which also is very vulnerable at birth), was arguably a more urgent issue (axillary hair in the underarms and groin were also retained as signs of sexual maturity). During the gradual process by which Homo erectus made a transition from furry to naked skin, their hair texture putatively changed gradually from Afro-textured hair or 'kinky' (i.e. tightly coiled) to straight hair[citation needed] (the condition of most mammals, including humanity's closest cousins—chimpanzees) This argument is based on the principle that curly hair impedes the passage of UV light into the body relative to straight hair (thus curly or coiled hair would be particularly advantageous for dark-skinned hominids living at the equator). It is substantiated by Iyengar's (1998) findings that UV light can enter into straight human hair roots (and thus into the body through the skin) via the hair shaft. Specifically, the results of this study suggest that this phenomenon occurs in a manner similar to the way that light passes through fiber optic tubes (which do not function as effectively when kinked or sharply curved or coiled). In this sense, during the period in which hominids (i.e. Homo Erectus) were gradually losing their straight body hair and thereby exposing the initially pale skin underneath their fur to the sun, straight hair would have been an adaptive liability as hominoids traveled farther from Africa or The Equator. Hence, straight hair may have (initially) evolved to aid the entry of UV light into the body during the transition from dark, UV-protected skin to pale-white skin.
By contrast, some believe that tightly coiled hair that grows into a typical Afro-like formation would have greatly reduced the ability of the head and brain to cool. They reason that although hair density in African peoples is much less than their European counterparts, in the intense sun the effective 'woolly hat' produced would have been a disadvantage. However, anthropologists such as Nina Jablonski make the opposite argument with regards to this hair texture. Specifically, Jablonski's assertions [36] suggest that the adjective "woolly" in reference to Afro-hair is a misnomer to the extent that it connotes the high heat insulation derivable from the true wool of sheep. Instead, the relatively sparse density of Afro-hair, combined with its springy coils actually results in an airy, almost sponge-like effect. This, in turn, Jablonski argues,[36] more likely facilitates an increase in the circulation of cool air onto the scalp. Further, Afro-hair does not respond as easily to moisture and sweat as straight hair. Thus it does not stick to the neck and scalp when wet. Rather, unless totally drenched, it tends to retain its basic springy puffiness. In this sense, the trait may enhance comfort levels in intense equatorial climates compared to straight hair (which, on the other hand, tends to naturally fall over the ears and neck to a degree that provides slightly enhanced comfort levels in cold climates relative to tightly coiled hair).
Further, some interpret the ideas of Charles Darwin as suggesting that some traits, such as hair texture, were so arbitrary to human survival that the role natural selection played was trivial. Hence, they argue in favor of his suggestion that sexual selection may be responsible for such traits.[39] However, inclinations towards deeming hair texture "adaptively trivial" may root in certain cultural value judgments more than objective logic. In this sense the possibility that hair texture may have played an adaptively significant role cannot be completely eliminated from consideration. In fact, while the sexual selection hypothesis cannot be ruled out, the asymmetrical distribution of this trait vouches for environmental influence. Specifically, if hair texture were simply the result of adaptively arbitrary human aesthetic preferences, one would expect that the global distribution of the various hair textures would be fairly random.[dubious ] Instead, the distribution of Afro-hair is strongly skewed toward the equator. Further, it is notable that the most pervasive expression of this hair texture can be found in sub-Saharan Africa; a region of the world that abundant genetic and paleo-anthropological evidence suggests, was the relatively recent (~200,000 year old) point of origin for modern humanity. In fact, although genetic findings (Tishkoff, 2009) suggest that sub-Saharan Africans are the most genetically diverse continental group on Earth, Afro-textured hair approaches ubiquity in this region.[citation needed] This points to a strong, long-term selective pressure that, in stark contrast to most other regions of the genomes of sub-Saharan groups, left little room for genetic variation at the determining loci. Such a pattern, again, does not seem to support human sexual aesthetics as being the sole or primary cause of this distribution.
According to the recent single origin hypothesis, anatomically modern humans arose in East Africa approximately 200,000 years ago. Then, ~150,000 years later (i.e. around 50,000 years ago), sub-groups of this population began to expand our species' range to regions outside of, and (later) within, this continent (Tishkoff, 1996). For those members of this group who migrated far north (i.e. to northern Eurasia, etc.), the UV light of these regions was too weak to penetrate the highly pigmented skin of the initially (relatively) dark-skinned migrants so as to provide enough vitamin D for healthy bone development.[36] Malformed bones in the pelvic area were especially deadly for women because they interfered with the successful delivery of babies, leading to the death of both the mother and the infant during labor. Hence, those with less pigmented skin survived and had children at higher rates because their skin allowed more UV light for the production of vitamin D.[36] Thus, the skin of those in the group that left the African continent and went far north gradually developed adaptations for relatively greater translucence compared to equatorial hues. This enabled the passage of more UV light into the body at high latitudes, facilitating the natural human body-process of manufacturing vitamin D (which is essential for bone development) in response to said light.[36]
In this sense, the evidence with regard to the evolution of straight hair texture seems to support Jablonski's suggestions [36] that the need for vitamin D triggered the transition from dark to pale, translucent skin among modern humans. Specifically, the distribution of this trait suggests that this need may have (initially) grown so intense at certain (early) points that those among said (initially more deeply pigmented skinned) Northern-migrants with mutations for straighter hair survived and had children at (somewhat) higher rates. This early change in texture was likely subsequently followed by the accumulation of adaptively advantageous genetic changes that led to the above-mentioned skin-translucence. This argument is made based on the principle that straight fibers better facilitate the passage of UV light into the body relative to curly hair. It is substantiated by Iyengar's (1998) findings that UV light can pass through straight human hair roots in a manner similar to the way that light passes through fiber optic tubes (Iyengar, 1998).
Nonetheless, some argue against this stance because straighter hair ends tend to point downward while fiber optics requires that light be transmitted at a high angle to the normal of the inner reflective surface. In light of this, they suggest that only light reflected from the ground could successfully enter the hair follicle and be transmitted down the shaft. Even this process, they argue, is hindered by the curvature at the base of the hair. Therefore, coupled with the amount of skin covered by long head hair, these factors seem to militate against the adaptive usefulness of straight hair at northern latitudes. They further argue that UV light also is poorly reflected from soil and dull surfaces. These ideas can be countered by the fact that during the winter, the time of year in which UV light is most scarce at northern latitudes, the ground is often covered with white snow. Given that white is the most effective color in terms of facilitating the reflection of ground light, the hypothesis that straight hair could have been adaptively favorable, cannot be fully discounted in this regard. In addition, as mentioned in the previous section, straight hair also may have contributed to enhanced comfort levels in the north. This is evident in the extent to which, relative to curly hair, it tends to provide a layer of protection for ears and necks against the cold.
The latter hypothesis seems the more plausible evolution determinant as the surface area of the head is minute compared to the remainder of the body, thus the energy required in producing long hair for the express purpose of "optical" amplification of UV light reflected from the snow seems counterproductive (however, it's very likely that the trait was sustained due to a nuanced combination of multiple influences, given that human hunting-skills and ingenuity were such by 50,000 years ago that said benefits in terms of 'comfort' could have alternatively been derived from constructing head and ear warmers of fur from prey, etc.). Scientists point to the fact that straight hair found in many ethnic groups is denser as well and has a greater ability to "show" as it does not coil, hence providing more warmth as the likely deterministic factor for the evolution of straight long hair. Some scientists argue that since the head and appendages are the greatest areas for heat loss from the body, the ability to grow long hair on the crown of the head as well as the face provides a distinct advantage in a cold climate. Since the main sensory organs are anatomically located on the head, long hair provides the necessary warmth and protection in a cold climate that allows the use of these organs by exposing them to the elements to "sense", in for example a hunt, yet still providing necessary warmth and protection to sustain prolonged exposure. It may be argued, therefore, that the ability to grow long, straight, densely packed hair provides a distinct evolutionary advantage in cold climate; however, it would be a distinct disadvantage in a hot climate, when compared to loosely packed, spongy, closely cropped hair.
A group of studies have recently shown that genetic patterns at the EDAR locus, a region of the modern human genome that contributes to hair texture variation among most individuals of East Asian descent, support the hypothesis that (East Asian) straight hair likely developed in this branch of the modern human lineage subsequent to the original expression of tightly coiled natural afro-hair.[40][41][42] Specifically, the relevant findings indicate that the EDAR mutation coding for the predominant East Asian 'coarse' or thick, straight hair texture arose within the past ~65,000 years, which is a time frame that covers from the earliest of the 'Out of Africa' migrations up to now.
Depilation is the removal of hair from the surface of the skin. This can be achieved through methods such as shaving. Epilation is the removal of the entire hair strand, including the part of the hair that has not yet left the follicle. A popular way to epilate hair is through waxing it.
Shaving is accomplished with bladed instruments, such as razors. The blade is brought close to the skin and stroked over the hair in the desired area to cut the terminal hairs and leave the skin feeling smooth. Depending upon the rate of growth, one can begin to feel the hair growing back within hours of shaving. This is especially evident in men who develop a five o'clock shadow after having shaved their faces. This new growth is called stubble. Stubble typically appears to grow back thicker because the shaved hairs are blunted instead of tapered off at the end, although the hair never actually grows back thicker.
Waxing involves using a sticky wax and strip of paper or cloth to pull hair from the root. Waxing is the ideal hair removal technique to keep an area hair-free for long periods of time. It can take five to nine weeks for waxed hair to begin to resurface again. Hair in areas that have previously been waxed also is known to grow back finer and thinner, especially compared to hair that has been shaved with a razor.
Because the hair on the head is normally longer than other types of body hair, it is cut with scissors or clippers. People with longer hair will most often use scissors to cut their hair, whereas shorter hair is maintained using a trimmer. Depending on the desired length and overall health of the hair, periods without cutting or trimming the hair can vary.
Many people will confuse what a haircut is versus what a trim is. A haircut is usually performed in order to change one's hairstyle, while a trim helps to keep away split ends and keep the hair well-groomed. Cutting hair tends to take off more hair than trimming hair does. When hair is trimmed, only the first few centimeters need to be removed, whereas haircuts can sometimes result in the loss of many inches of hair.
Hair has great social significance for human beings. It can grow on most external areas of the human body, except on the palms of the hands and the soles of the feet (among other areas). Hair is most noticeable on most people in a small number of areas, which are also the ones that are most commonly trimmed, plucked, or shaved. These include the face, ears, head, eyebrows, legs, and armpits, as well as the pubic region. The highly visible differences between male and female body and facial hair are a notable secondary sex characteristic.
Healthy hair indicates health and youth (important in evolutionary biology). Hair colour and texture can be a sign of ethnic ancestry. Facial hair is a sign of puberty in men. White hair is a sign of age or genetics, which may be concealed with hair dye (not easily for some), although many prefer to assume it (specially if it is a poliosis characteristic of the person since childhood). Male pattern baldness is a sign of age, which may be concealed with a toupee, hats, or religious and cultural adornments. Although drugs and medical procedures exist for the treatment of baldness, many balding men simply shave their heads. Hair whorls have been discovered to be associated with brain development.
Hairstyle may be an indicator of group membership. During the English Civil War, the followers of Oliver Cromwell decided to crop their hair close to their head, as an act of defiance to the curls and ringlets of the king's men.[43] This led to the Parliamentary faction being nicknamed Roundheads. Having bobbed hair was popular among the flappers in the 1920s as a sign of rebellion against traditional roles for women. Female art students known as the "cropheads" also adopted the style, notably at the Slade School in London, England. Regional variations in hirsutism cause practices regarding hair on the arms and legs to differ. Some religious groups may follow certain rules regarding hair as part of religious observance. The rules often differ for men and women.
Many subcultures have hairstyles which may indicate an unofficial membership. Many hippies, metalheads and Indian sadhus have long hair, as well many older indie kids. Many punks wear a hairstyle known as a mohawk or other spiked and dyed hairstyles; skinheads have short-cropped or completely shaved heads. Long stylized bangs were very common for emos, scene kids and younger indie kids in the 2000s and early 2010s, among people of both genders.
Heads were shaved in concentration camps, and head-shaving has been used as punishment, especially for women with long hair. The shaven head is common in military haircuts, while Western monks are known for the tonsure. By contrast, among some Indian holy men, the hair is worn extremely long.[citation needed]
In the time of Confucius (5th century BCE), the Chinese grew out their hair and often tied it, as a symbol of filial piety.
Regular hairdressing in some cultures is considered a sign of wealth or status. The dreadlocks of the Rastafari movement were despised early in the movement's history. In some cultures, having one's hair cut can symbolize a liberation from one's past, usually after a trying time in one's life. Cutting the hair also may be a sign of mourning.
Tightly coiled hair in its natural state may be worn in an Afro. This hairstyle was once worn among African Americans as a symbol of racial pride. Given that the coiled texture is the natural state of some African Americans' hair, or perceived as being more "African", this simple style is now often seen as a sign of self-acceptance and an affirmation that the beauty norms of the (eurocentric) dominant culture are not absolute. It is important to note that African Americans as a whole have a variety of hair textures, as they are not an ethnically homogeneous group, but an ad-hoc of different racial admixtures.
The film Easy Rider (1969) includes the assumption that the two main characters could have their long hairs forcibly shaved with a rusty razor when jailed, symbolizing the intolerance of some conservative groups toward members of the counterculture.
At the conclusion of the Oz obscenity trials in the UK, the defendants had their heads shaved by the police, causing public outcry. During the appeal trial, they appeared in the dock wearing wigs.[citation needed]
In the mid-2000s, a case where a 14-year-old student was prohibited of entering a school in Fortaleza ever again, according to him and his family because of his fauxhawk haircut, sparked nationwide polemics in Brazil.[44][45] His family subsequently entered a court, and winned it in the early 2010s, receiving a reparation for constrant of R$3000 (which was originally R$10000), which is equivalent to roughly €1000-1100 or 1250-1350 U.S. dollars. Now he is 23, affirms to had acquired health problems related to high emotional stress and lives in San Francisco, California.[45]
Women's hair may be hidden using headscarves, a common part of the hijab in Islam and a symbol of modesty required for certain religious rituals in Orthodox Christianity. Russian Orthodox Church requires all married women to wear headscarves inside the church; this tradition is often extended to all women, regardless of marital status. Orthodox Judaism also commands the use of scarves and other head coverings for women for modesty reasons. Certain Hindu sects also wear head scarves for religious reasons. Sikhs generally keep their hair uncut and men keep it tied in a bun on the head, which is then covered appropriately using a turban. Multiple religions, both ancient and contemporary, require or advise one to allow their hair to become dreadlocks, though people also wear them for fashion. For men, Islam, Orthodox Judaism, Orthodox Christianity, Roman Catholicism and other religious groups have at various times recommended or required the covering of the head and sections of the hair of men, and some have dictates relating to the cutting of men's facial and head hair. Some Christian sects throughout history and up to modern times have also religiously proscribed the cutting of women's hair.
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idioms:
Nederlands (Dutch)
haar, hoofdhaar, huid-/ stofbedekking, kuif, vezel, beharing
Français (French)
n. - cheveux, poils, pelage, cil, cheveu, poil
idioms:
idioms:
Ελληνική (Greek)
n. - τρίχα, τρίχωμα, κόμη (κν. μαλλιά)
idioms:
Italiano (Italian)
capigliatura, pelo, capello
idioms:
Português (Portuguese)
n. - cabelo (m)
idioms:
Русский (Russian)
волосы, волосинка, щетина, ворс, очень малое расстояние, удалять волосы, обрастать волосами
idioms:
Español (Spanish)
n. - pelo, cabello, vello, pelusa, pelusilla, crin, cerda
idioms:
Svenska (Swedish)
n. - hår, hårstrå
中文(简体)(Chinese (Simplified))
头发, 毛发
idioms:
中文(繁體)(Chinese (Traditional))
n. - 頭髮, 毛髮
idioms:
한국어 (Korean)
n. - 머리카락, 털, 모직물, 근소한 거리
idioms:
日本語 (Japanese)
n. - 髪, 体毛, 毛, 一本の毛ほど, わずか
idioms:
العربيه (Arabic)
(الاسم) شعر
עברית (Hebrew)
n. - שיער, שערה, כמות קטנה מאד
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