Christian

The poem titled Beowulf was composed sometime between the seventh and tenth century in a language that is known as Anglo-Saxon. It incorporates many pagan themes and concepts, yet it also contains many references to Christianity. Although paganism and Christianity can be seen as unalike, the two aspects are brought together by the poet in order to show the need for grouping. The pagan themes, such as fate or the common goal of fame and heroism, raise questions in the religious community that could be misleading or misinterpreted without the Christian insight provided in the text.

As a result, it is clear that this combination of pagan concepts and Christianity shown in Beowulf is for a Christian audience. In order to enhance the value of the poem Beowulf, the author reconciles pagan concepts such as fame, vengeance, and fate with Christianity. The pagan concepts play key parts in the storyline and are related to the components of Christianity in the poem. One of the pagan concepts depicted in Beowulf is fame. Other ancient texts, such as The Odyssey and The Iliad, show warriors who venture out far from home to accomplish heroic tasks and build fame.

The poem shows Beowulf and other characters in the story to have the same urge. Beowulf is shown early in the story as “the mightiest man on earth, high-born and powerful” (p. 15). The concept of fame is very important to him and to his people. After hearing of Grendel and his strength, Beowulf declares “to heighten Hygelac’s fame and gladden his heart, I hereby renounce sword…: hand to hand is how it will be, a life-and-death fight with the fiend” (p. 31). He wants to maximize not only his own fame but the fame of his king.

He will fight Grendel equally matched and “perform to the uttermost what your people wanted or perish in the attempt, in the fiend’s clutches” (p. 43). The pagan concept of fame is accomplished when Beowulf defeats Grendel and gives the arm of the creature to Hrothgar. Beowulf has proven his skills and strength by ridding the land of Grendel and Hrothgar praises him by stating, “You have made yourself immortal by your glorious actions” (p. 63). Although the idea of fame at this time conflicts with certain notions of Christianity, the author reconciles the two by adding many references to God with the achievement of fame.

The author is able to attribute both Christian concepts and heroism to God through the dialogue of Hrothgar. When Hrothgar arrives in the mead-hall the morning after the slaying, he first thanks God by saying, “let the Almighty Father be thanked…the Heavenly Shepard can work His wonders always…” (p. 63). He praises Beowulf and states that the killing of Grendel was accomplished “with the Lord’s assistance” (p. 63). Another example of the ties between God and fame is when Hrothgar gives his speech to Beowulf over the dangers of power. He tells the story of Heremod, a king who eventually loses everything due to selfishness, to Beowulf. Almighty God had made him eminent and powerful and marked him from the start for a happy life… a change happened, gave no more rings to honour the Danes… he suffered in the end…his life lost happiness” (p. 119). The story shows that God is the true beholder of power and when man strays from Him, or lives a life of no values, He has the power to take away happiness and power. The only way to live on earth is through the grace of God. Consequently, the pagan concept of fame ties back to God and is reconciled to Christianity. Another concept of paganism found in the poem is the concept of vengeance.

The first sign of vengeance comes clear when Grendel’s mother becomes aware of Grendel’s death. She is infuriated and “desperate for revenge” (p. 89). She had no interest in the Danes or Geats until the death of her son. She goes to the mead-hall, kills Aeschere, and takes back Grendel’s remaining corpse. This anger and desire to avenge Grendel’s death also leads to her eventual death when Beowulf meets her at the mere and kills her with the mystical sword. After killing Grendel’s mother and resurfacing to land, Beowulf tells his men, “if God had not helped me, the outcome would have been quick and fatal” (p. 15). The author seems to imply that latching onto anger and vengeance leads to the destruction of oneself. It can also be interpreted that Beowulf was aided by God to destroy Grendel’s mother due to her fixed desire to wreak havoc and revenge on the mead-hall. This can be seen as the authors attempt to reconcile vengeance with Christianity. Another example of vengeance can be seen when Grendel’s mother kills Aeschere and Hrothgar mourns over his death. Beowulf tries to console Hrothgar by saying, “Wise sir, do not grieve. It is always better to avenge dear ones than to indulge in mourning. ” (p. 97).

This shows the importance of avenging the death of one’s comrade or friend to Beowulf and also the contrast between vengeance and Christian belief. After Beowulf finishes his boast, Hrothgar “sprang to his feet and praised God for Beowulf’s pledge” (p. 97) This is another attempt by the poet to reconcile the pagan concept of vengeance with Christianity. The desire to seek vengeance is discouraged through Christianity, and in the case of Grendel’s mother, can result in the destruction of oneself. Although, the question rises as to why Beowulf wasn’t corrected for seeking vengeance on Grendel’s mother.

This is where a third pagan concept is seen in Beowulf; the pagan concept of fate. The pagan concept of fate in Beowulf is mentioned in association with good and bad fortune. For example, when explaining Hygelac’s death, the author states “fate swept him away because of his proud need to provoke a feud with the Frisians” (p. 85). The use of fate in this context refers to bad fortune due to Hygelac’s desire to stir up a confrontation with the Frisians. At an earlier point in the story, Beowulf tells Hrothgar, “no need to lament for long or lay out my body: if the battle takes me…Fate goes ever as fate must! (p. 31). Here Beowulf leaves the decision to fate, which is a concept of paganism, but there is no mention of fate being controlled by God. This is in direct conflict with Christianity and the author is does associate fate with Christianity in other portions of the text. For example, when Beowulf is declaring his formal boast to kill Grendel, he states, “And may the Divine Lord in His wisdom grant the glory of victory to whichever side He sees fit” (p. 47). This example shows Beowulf’s demonstration of his Christian beliefs and acknowledgement that it is ultimately up to God who will win the fight.

After the fight with Grendel’s mother, Beowulf makes another declaration of fate when he states “it was hard-fought, a desperate affair that could have gone badly; if God had not helped me, the outcome would have been quick and fatal” (p. 115). Beowulf surrenders himself to God and is fully aware that his fate was left to God’s will. Beowulf once again shows his belief in not only the pagan concept of fate but in God as well. Therefore, the author has successfully reconciled fate with Christianity. In order to enhance the value of the poem Beowulf, the author reconciles pagan concepts such as fame, vengeance, and fate with Christianity.

These concepts are seen all throughout the poem and act as representation for the relationship between pagan concepts and Christianity. Although in some areas the two aspects of Anglo-Saxon life can be seen in conflict, as in the pagan concept of vengeance, the two seem to be interrelated. Although Beowulf is an epic narrative, it is full of Christian elements that show the beliefs of Christians today venture back in time to as early as the seventh century. Christian customs, such as man believing in God and the presence of good in the world, make this pagan story into what is now believed to be a primary Christian story amongst many.

“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. ” Thomas Jefferson wrote those words to express the emotions of a nation that desired freedom, and to shake the foundation of the British Empire. However, this simple, but eloquent phrase has sparked one of the greatest debates in American history. Is America a Christian nation? One question has divided the nation and its politicians since the founding and forming of America.

This fiery debate has sparked more controversy than any other debate in modern politics. When the facts are analyzed and examined it points to the side that America was not, and is not a Christian nation. It is not a Christian nation because the Founding Father’s ideas for this country were no meant to be entangled with a national religion. There are clear and precise arguments on both sides, but one must put aside all biases and see that America’s founders had no intention of making America into a nation that was centered on one religion.

Through their own writings, letters, and actions the founders have shown that creating a government that protected the rights and liberties of the people was the primary and fundamental goal. The War for American Independence was not fought because the colonists wanted to separate from England, which already had a national religion, to create another nation based on a religion. It was fought in order to free themselves from the tyrannical monarchs that lived hundreds of miles away. In order to discover the solution to this debate the founding of this nation must be analyzed in detail.

Furthermore, it is important to look at this history because this debate deals directly with the founding principles, rather than the evolution of American government. The first question that must be asked is why the founders would be opposed to a national religion (or Christian nation) if that is what they had before. For instance, one battle cry of the revolution was, “Give me liberty, or give me death! ” It was not, give me religion or give me death, so it was clear to see that the people in America were not revolting because they felt their freedom of religion was in danger. It was an important part f their history though. As a matter of fact, the fear of religious persecution was not far removed from their memories. The men that had come to America had witnessed firsthand the results of a corrupt national church. They had come from the Anglican Church, which was created solely because Henry VIII wanted to divorce his wife. Many came to the colonies of America because the corrupt church was challenging their beliefs and not allowing them to worship as they saw fit. These men and woman realized that having a national religion did not give more rights or promote religion, but simply corrupted it.

The founders believed that religion should be left up to the people to carry out how they see fit, without interference from any type of government. Those who claim that America was a Christian nation often point to the phrase in the “Declaration of Independence” where Jefferson invokes the name of the “Creator. ” Even though this seems like a valid point, the truth is that Jefferson and many of the other Founding Fathers were not Christians, but rather Deists. This worldview states that a higher power created the universe and all those in it, but then left it alone and does not care or pay attention to his creation.

Jefferson may have been referring to god, but it was certainly not the Christian God of the Bible. Like many of the prominent statesmen of that day, Jefferson knew who he was addressing. In the colonies, the majority of people would be considered Christians. Whether or not Jefferson or the other founders believed in the Christian God, they knew they had to secure the support of the people. People, would certainly be more likely to follow a plan to take on the greatest empire in the world if they believed their cause was supported by God.

Secondly, when supporters of the Christian nation idea point to the Declaration as proof they fail to realize something. The Declaration is not law. Nothing in the Declaration legally guides the way American government or its people function. Even though it set up the foundation for this new nation, it cannot be regarded as any type of legal document that would give evidence of a Christian based nation. However, even if someone were to look at the Declaration as proof, there are more misconceptions. The idea in the Declaration of a government that derives its power from the people is adically different from the theory of divine rights that is seen in the Christian kingdoms of the past. The founder’s idea of a government by and for the people completely rejects the idea of a government where man derives the right to maintain power from a divine being. Moreover, if the founders had wanted to remain in that type of society than they could have used much simpler terms, rather than using the confusing, vague terms such as “Creator. ” Since the Declaration is not in fact a law, one must look at the actual document that guides the way American government is supposed to act, the Constitution.

If the founders had intended to create a Christian nation, then it would follow that their laws would follow in that way. However, this is not the case. In reality, it could not be further from the truth. For example, in Article VI section 3 of the Constitution it states that will be no religious test for public office. If the founders intended for a national religion, then why not make influential, political figures be held to some religious standard? Once again, the evidence points to the founders trying to avoid the route of so many of the nations that came before them.

In yet another attempt to make sure there was no national religion, the 1st Amendment to Constitution states that, “Congress shall make no law respecting the establishment of religion, or prohibiting the free exercise thereof. ” Clearly, the founders knew that establishing a national religion would result in the persecution of any other religion or belief system. Also, the establishment clause has been interpreted to mean there is a wall of separation between church and state, according to the Supreme Court. Even though this “wall” is not in the Constitution, it is implied through the 1st Amendment.

Finally, the laws and fundamental beliefs were based off the ideas of John Locke and Greek philosophers. The argument that states that common law and the natural rights of man came from any type of religious belief system cannot be used. Therefore, the foundation of this country was not based on Biblical (or any other religious) standards, when it came to the policies and functions of the US government. If the laws and history of the founders point to a rejection of national religion, what about how they lived out these policies? What did their actions and writings say about how they intended to run America?

When one looks at the founder’s polices and laws, it is obvious that they never intended for America to have an established religion. Firstly, in 1779 Thomas Jefferson presented the “Virginia Statute for Religious Freedom” to an assembly in Virginia. This statute would greatly influence the 1st Amendment in that it was concerned with the corruption of national religion and the persecution of those who think differently. “Whereas, Almighty God hath created the mind free; that all attempts to influence it by temporal punishments or [burdens] or by civil incapacitations tend only to beget habits of hypocrisy and meanness. Clearly, the founders were aware of the eminent dangers that would follow creating an establishment of religion. Moreover, this statute was supported by James Madison, who is considered to be the author of the Constitution, and a group of Baptists that had been largely persecuted when there was an established religion. Furthermore, before the Constitution was ratified there was much debate over what type of government to have. “The Federalist Papers” were a series of essays defending the Constitution and a more powerful federal government than that of the Articles of Confederation.

One of the main fears of the Federalists was the creation of factions. This meant groups, most likely political parties gaining control and causing a tyranny of the majority. Under the pseudonym “Publius” James Madison argued that even religious sects could become tyrannical when he wrote, “A religious sect may degenerate into a political faction in a part of the Confederacy; but the variety of sects dispersed over the entire face of it must secure the national councils against any danger from that source,” Obviously, this is an argument for a Union rather than a confederacy, but it clearly shows the founders fear of a national religion.

They believed, like they had seen in the past that an established religion would be nothing more than a corrupt, political faction. Moreover, the most glaring, apparent proof that the founders did not want a national religion was when they were dealing with foreign nations. After the War for American Independence, the former colonies had to deal with the Barbary pirates themselves as they no longer had protection from England or France. Therefore a treaty was signed at Tripoli, in order to ensure peace and friendship between the two battling sides.

This document was signed and ratified by President John Adams and was unanimously voted through by the Senate. Article 11 of the treaty states that, “As the Government of the United States of America is not, in any sense, founded on the Christian religion; as it has in itself no character of enmity against the laws, religion, or tranquility, of Mussulmen; and, as the said States never entered into any war, or act of hostility against any Mahometan nation, it is declared by the part that no pretext arising from religious opinions, shall ever produce an interruption of the harmony existing between the two countries. Even though this was a treaty it showed what the founders truly believed about the nation that they had created. Furthermore, according to Article VI section 2 of the Constitution all treaties made by Congress shall become the supreme law of the land. There is the idea that this article was merely added to please the Muslim nation, which is a valid point. However, because it was a treaty it became law after it was ratified by the Senate. Why would the founders make such a bold statement that would become the supreme law of the land if they did not really mean it?

It is apparent that the founders were clearly stating, in this treaty, what they had already considered to be true. The study of history is important because it allows people to learn from the mistakes and errors of those in the past. The founders were some of the most intelligent men that have ever walked this earth and were certainly scholars of history. Therefore, they saw the corruption and persecution that was brought upon by the establishments of national religions.

In no way were the founders hostile towards Christianity, Judaism, Deism, or any other religious beliefs. If anything, when the arguments are analyzed the founders were trying to protect religions and peoples religious beliefs more than anything else. By not allowing the establishment of religion they ensured that, for example, Christianity would be handled by the different churches and denominations of that religion, and not by a unitary government figure.

Through their actions, writings, and policies it was evidently clear that America was never meant to be a Christian nation. In order to maintain the principles of liberty, the founding fathers had to create a nation where religion could flourish without the flaws and corruptions that come with combining a source of power with religious belief. If they had not done this, history would have surely repeated itself and the corruption of the church and government would have been much greater.

Samantha Kozera Ms. McGrath ENG 4U 20 March 2013 Analysis of A High-Toned Christian Woman The poem A High-Toned Christian Woman by Wallace Stevens used many sound devices to create an amazing poem and therefore should be considered to be “the best poem in the world”. If we dissect the poem, we can see that almost every line has a sound device that affects the poem’s atmosphere, meaning or use of words. The mood seemed playful from combinations of words and sound devices.

The alliteration in line 19: “May, merely may, madame…” makes the speaker sound fun instead of strict. The onomatopoeia in line 18: “Such tink and tank and tunk-a-tunk-tunk…” also bring up the playful mood. His tone seems to be mocking the Christian woman’s beliefs instead of having a mature conversation. Repetition of “Madame” as well as “palm”, planets, and fiction makes it clear to the reader that these subjects are important. Stevens creates comparisons from the first mention of those subjects to the next mention.

For example, he states in the first line that “poetry is the supreme fiction” then later speaks about the woman’s beliefs as fiction as well. The author also repeats the subject planets. The first time the author speaks of planets is in a context of a “project beyond the planets” (Line 8-9). The project could be poetry and the place could be his imagination. Since we often associate something beyond the planets as Heaven (especially since Christianity is in our minds at this point), the author choses the repetition of planets to show that anything beyond it is a figment of the imagination.

He speaks of Heaven in line 3 with an alliteration, “haunted Heaven” after he speaks about a “nave” (Line 2). This line creates a dark and cruel feeling. A nave is an empty place for worshippers and a haunted Heaven gives the idea that Heaven is a place for dead worshippers. In line 2 and 3 assonance is used with the “a” sound being the emphasis. These lines are very important to the poem by putting emphasis on these lines the author brings that to the reader’s attention.

The author’s diction and images like “Squiggling like saxophones” (Line 12), “muzzy bellies” (Line 16) and “jovial hullabaloo” (Line 20) make it seem like the speaker trying to persuade the woman to think a certain way and is making fun of what she thinks to accomplish that. The image of a widow wincing is a very sharp image that’s emphasised by the alliteration with the “w” sound that contrasts the fun mood. This could represent the comparison of the interpretation of poetry and the interpretation of religious literature.

Also, this widow could represent the Christian woman, who is wincing at such crazy ideas spoken by the speaker of the poem. In conclusion, the sound devices and images contribute to the mood and meaning of the poem because it brings emphasis to important lines. Through connotations and alliterations, Wallace Stevens makes a short poem into a huge (controversial) idea. The fact that someone can accomplish this with only twenty-two lines makes it eligible to be the best poem ever.

Christian Dior The Dior Couture fashion house was founded in 1946 by the French designer Christian Dior. Dior was the most influential designer in the 1950’s and held his first couture fashion show on 12th February 1947. The collection consisted of a range of luxurious clothes, soft shoulders, narrow waists and full flowing skirts. This was to be named the New Look. (Fig 1) ‘The New Look’ 1950’s The New Look was a new concept on life for the post-war era. Dior was correct to assume people wanted change after the deprivations caused by the war.

Before the new look, women had to ‘make do and mend’ with the materials that were available; fashion consisted of square shoulders and straight knee length skirts because of wartime restrictions. The New Look was a return to the traditional concept of femininity and glamour. After women had been limited to little availability of materials during the war time, they were now able to buy fabrics such as silk and cotton. (fig 2) ‘Make do and mend’ 1940’s war time fashion Dior’s couture house was overcome by orders from all around the world as the New Look became a global success.

Dior had revived the fashion in Paris for the greater good and presented the new look in places such as America and to the British Royal Family in London. He was then guaranteed success and recognized as having shown a true work of excellence. Throughout the 1950s, Christian Dior was the biggest and best-run haute couture house in Paris. Christian Dior produced more fashion collections between 1954 and1957 which proved to be very successful, yet none of these were as acclaimed as the New Look. As the most famous couture house in the 1950s, Dior attracted a lot of talented assistants.

One was Pierre Cardin; an Italian born tailor who showed a lot of potential and strive for fashion before leaving in the late 1940’s to start his own business. Another designer that worked closely with Dior was his young assistant Yves Saint Laurent. After joining the company of Dior in 1955, Yves Saint Laurent flourished and expressed his love for fashion which was noticed when he contributed thirty five outfits for the autumn 1957 collection. In 1947 the Dior Company was to launch its first perfume, called Miss Dior, the perfume was a big success!

From 1947 until 1950, a Christian Dior perfume branch was established and a new ready-to-wear house was also founded in New York at the corner of Fifth Avenue. In 1949, the new look line made a profit of 12. 7 million francs. Dior died suddenly 1957, which left the company deciding whether to close the fashion house or not, but the company decided against this due to financial stability and wanted to revive the company to what it was before. (Young designer) Yves Saint Laurent was to become head designer for the fashion house.

Yves Saint Laurent created an outstanding collection in just nine weeks. Yves Saint Laurent was only 21 at the time; Laurent still kept Dior’s style the same but decided to use softer fabrics making them easier and more realistic to wear. Yves Saint Laurent took an opportunity to express his own ideas, no longer taking influence from Dior’s designs. Saint Laurent was designing for Dior in a time of a more youthful era and captured this in his designs for Dior. Yves Saint Laurent expressed a vibrant theme and conveyed a balance of admiration and outrage.

In 1960 Yves Saint Laurent designed The ‘Beat Look’ for Dior, this collection was unsuccessful. The collection consisted of high pullovers, knitted caps, leather suits and coats. This was too radical for the fashion world. In 1960 Saint Laurent was ordered to serve in the French Army, during this time the owner of the House of Dior decided he would be replaced. ( fig 3) ‘The beat look’ Yves Saint Laurent 1960 Marc Bohan replaced Yves Saint Laurent between 1960- 1989. Marc Bohan brought a new outlook to the house of Dior by rejecting contemporary fashion; he took inspiration from Christian Dior’s 1920s designs.

He was publicly praised by Rebecca Arnold as the man who kept the Dior label “at the forefront of fashion while still producing wearable, elegant clothes. ” In January 1961, Bohan released a collection, which consisted of waistlines dropped; flared skirts embellished with fur stoles and also incorporated Dior’s traditional beading and embroidery. Bohan attracted a lot of famous social figures to his collection such as the actress Elizabeth Taylor who ordered twelve dresses from the spring-summer 1961 collection featuring the “ slim look” ( fig 4) Mark Bohan ‘ the slim look’ for Christian Dior 1960’s ttp://blog. fidmmuseum. org/. a/6a01156f47abbe970c0168e56ae3ad970c-800wiSaint Laurent’s designs where very different from Marc Bohans. Bohan had different aspirations and ideas than Saint Laurent, as he wanted to take the company back to its original house style whereas Yves Saint Laurent wanted to voice his own ideas and not taking inspiration from what Dior actually wanted. In 1989 Bohan left Dior, before joining for the house of Norman Hartnell in London, where he worked for the label until 1992.

Bohan has since designed under his own name. ( fig 5) Chrisitan Dior by Gianfranco Ferre- Fall 1989 Couture In 1989 Gianfranco Ferre decided to agree he would become head designer for Dior. His first haute couture collection was shown In July 1989, just two http://media-cache-ec2. pinterest. com/upload/44191640064762754_fdMj30cl_b. jpgmonths after Ferre’s arrival at Dior. Some people saw his move to the French fashion house outrageous because he was not French and where undecided if he could prove himself as a success at Dior.

It turned out that Ferre proved everyone wrong and his designs became known all over the world. Ferre had a deep understanding of fashion history and that was shown in his work. He was very careful when designing for Dior, making sure it was what Christian Dior would have wanted, he showed a lot of similar attributes to Dior himself such as a caring attitude, attention to detail and a passion for all things luxurious, elegant and beautiful (fig 5) Eva Peron wearing a Dior Dress- 1950. fig 6) 195 S/S 2010 floral collection By Galliano by Dior (fig 7) http://upload. wikimedia. org/wikipedia/commons/thumb/2/29/Evita_Dior. jpg/200px-Evita_Dior. jpg Gianfranco Ferre inspiration at Dior was Eva Peron who was also one of Christian Dior’s original customers. Eva Peron was the first lady of Argentina to wear a dress by Dior in the 1950s. She and Dior both adored each other. http://www. wearefreshfish. com/blogg/wp-content/uploads/2010/07/00210m. pgAnna Wintour and CEO Arnault (editor in chief of Vogue) made a conscious decision to appoint British designer John Galliano to replace Gianfranco Ferre in 1997. This once again caused controversy in France because Galliano was not a French designer. Arnault once quoted “talent has no nationality” and he even compared Galliano to Christian Dior himself. Galliano showed creativity beyond any other designer and a talent very close to Dior. He created a mixture of excitement, romance and femininity – a few things Dior honoured the most.

Galliano showed raw talent and whilst at Dior he brought the company to life with his use of colours, texture and creativity which no other designer had shown at Dior. He was praised by many for his unique ability, which was different to any other designer at Dior. Galliano wanted to bring life to the house of Dior with his flamboyant nature. Whilst other designers wanted to refer back to old designs of Dior and keep the look simple but still elegant, Galliano wanted to express excitement in his collections.

In May 1998 another Dior boutique was opened in Paris and also in New York City. This was the first time Paris would witness the opening of a Parisian Dior Boutique which was very exciting for the company. The following year the perfume ‘J’adore’ was released which became well known across the world, but not only in Paris. On 5th October 1999, Galliano released the Dior Spring/Summer collection 2000- Ready- To-Wear fashion show, the show consisted of saddle bags. Galliano was promoted to extend his thinking into accessories, advertising and communication for the company.

The first advertisement under Galliano’s influence was photographed by Nick Knight featuring a provocative image of two girls stimulating intercourse which then became known around the world and other fashion company’s started to use sex as advertisement porn chic. Galliano utilized his time at Dior wisely by making the company’s name famous globally through his release of accessories such as watches and fragrances. In 2001 Galliano began to release his own Dior watches with the start of the “Chris 47 Aluminum” line, this created an exciting era in Dior.

The watches he released were a big hit; some were only a one off collection. When the Dior 66 watch was released people were shocked because it was going against Dior’s femininity. By 2002, 130 boutiques in different locations were in full operation. Dior Fine Jewelry also launched her own watch name “Le D de Dior” resembling the collection of fine Jewelry. Not only did the company produce feminine watches but masculine as well. The company was not just aimed at femininity anymore but wanted to provide for men also. In 2006, the Dior watch booth