Frontal hair loss treatment, as the name implies, focuses on hair transplantation surgery focusing primarily on the forehead and front scalp of the head. Hair loss on this side of the head are associated with psychological reasons such as anxiety, tension and depression. As it usually is the case with hair transplantation surgeries, the whole treatment takes about 6 months to reveal any effect whatsoever. The surgery is itself time-consuming and involves repeated sessions to carry out cosmetic touches for a natural outlook to the final result.
The decision behind the frontal hair loss treatment is undertaken by regular consultation, guidance and advice from doctors who are involved in this field. this is done so that the best procedure is opted for the patient's condition, his or her preference and desire for the treatment so that they are able to sustain all the efforts involved in the prolonged treatment. It becomes a priority for the patient to know in detail about what is to be done, meaning that he or she has the complete liberty to ask about frontal hair loss treatment.
The main objective of any frontal hair loss treatment would be simple; to resuscitate natural-looking hair growth on the fore head. Today's technology has left no stone unturned to ease out the difficulties in the complete process. The first stage kicks off with the recognition of the scale of grafts required to fill in the forehead, which would potentially prove to grow a new covering of hair over the targeted bald area. As the hair on the forehead becomes increasingly prominent to the roots in the commonest of hair styles, the job becomes more tedious in comparison to other areas involving hair transplants. only recognition allows the doctor to estimate the basic cost of the whole treatment, as hair grafts cost a lot; ranging between 6 to as high as 15 dollars per hair graft to be transferred to the forehead.
It also becomes dependent on whether there are small bald patches or a stretch of exposed scalp left to deal with the surgery. Mind you, it makes a huge difference to the final bill. Small bald patches have the ease to get support from surrounding hair and few follicles need to be planted without damaging much of the underlying tissue on the scalp. Furthermore, doctors need not be careful about giving a clinical detail of natural outlook, as the hair receives cover from its surrounding. that is never the case in larger areas which need to be covered, which includes frontal hair loss treatment.
The surgery takes place first on the donor area of the head to extract healthy strips of hair follicles, which usually belongs from either of the side or the back of the head. The second surgery is carried out on the recipient area, in which the hair grafts are inserted through small incisions and then left for observation over a period of months, in order to ensure whether any cosmetic touches are required.
Frontal Hair Loss Transplantation
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Quirky Indian,
At the outset I would like to clarify that I am neither for blanket punishment of all (perceived) excesses in using freedom of expression, nor for blanket liability-free freedom of the same.
Yes, you are quite correct that the analogies I had provided were not exact, and that is because through each of them, I wanted to highlight separate issues involved in law and ethics individually (to the extent I understand them).
I believe for every act a holistic approach to judge it must be pursued based on the following criteria (something which the judiciary anyway seems to do):
1. Intent (motive behind the act).
2. Knowledge of the potential harm/hurt of the act.
3. Strenght of causation between the act and the alleged ensuing harm/hurt.
4. Degree of harm caused.
5. "Truth" behind the expression if it can be objectively determined.
6. Risk-benefit ratio of the act. Meaning, if others are getting potentially hurt/harmed, is there anything to be gained?
If the above criteria are considered, I feel most of the works will pass through the screen of law. Please note, nowhere am I endorsing violence, threat or coercion by means outside of established law. It will not be a case that everything would get banned. No! I am pretty sure many cases where people try to have others' expression censored are dismissed, it's just that such cases are not highlighted by the media. Example: "In 1993 Syed Shahabuddin tried unsuccessfully to ban another book" (click; a note in Wikipedia) If I try to say that contact lenses ads make me feel self-conscious and such ads should be banned, then using above criteria itself my petition would be dismissed, and possibly I might be fined for "wasting court's time".
Owing to the manner in which you have considered a few things allowed and others disallowed, many inconsistencies in the standards we employ arise. I'll enlist a few issues immediately apparent to me:
1. The usage "to not engage" is ambiguous. By that did you mean: to not encounter a piece of expression or to not get emotionally affected? If you mean it is the former, then, the to exercise the choice you have talked of is not practicable, because no one can determine beforehand if viewing/reading/encountering something will prove hurtful or not. In fact, this was the paradox pointed out in criticism of those who were opposing Rushdie. Reading Satanic verses had been declared blasphemous and possessing it, illegal (I think in India, too), then how were people protesting against it without reading it? And for some of the acts of expression such kind of deliberate overlooking might not even be possible. Think of messages through public address system or large billboards or someone surfing TV channels. Here, I will just add that emergency operations upon unconscious patients (who cannot consent) without any attendants are allowed and rather imperative. So, what reigns supreme here is the intent behind the act. Administering euthanasia to a "consenting" patient is not allowed. [Euthanasia is something extremely contentious; I am not opposed to it being made legal]. So, again it is the intent that gains precedence.
But if by "not engaging" you had meant to not get emotionally affected by way of overlooking/forgetting, then by using same appeal, the lady in office should not get affected by lewd jokes, nor should the lady who happens to hear whistle of the hooligan.
2. "Victim's" subjectivity is still being employed in punshing the "criminals" in case of obscene jokes and whistiling. By punishing them are we not curtailing the involved people's freedom of expression? What if the lady in second case feels offended by someone politely requesting her to tell the time? What criteria will we employ to absolve the "hooligan" of guilt? We will again have to factor in one of the six criteria I had mentioned above.
3. In case of colleague's cracking obscene joke and punishing of whistling, their respective freedoms of expression are being curtailed. Why special protection to artists/writers, but not to normal office-going people or someone celebrating his happiness [
] on a roadside by whistling?
We will have to decide what takes precedence: people's right to expression (including cracking lewd jokes and whistling) or people's right to not get offended/avoid that hurt (by not participating in office gossip sessions and by not walking on the road where a hooligan is going to whistle, or taking the same road and simply forgetting it).
4. "It is very important to differentiate between physical crimes and acts of expression" Can I refine your statement to mean - differentiation between acts (crimes) with physical v/s nonphysical consequences? If you so allow, the ladies in the office and the one whistled-at did not suffer any physical harm.
5. What is expression? You had pointed out: "acts of expression – whether artistic, spoken or written". Is dancing expression? What about playing instrumental music, graffitti expression, showing the middle finger? Will we ever be able to define what is "expression" or "art"? The moment we allow freedom of expression in absolute terms, we as a state and society are totally surrendering our right to question anything. Because we by doing so, simply move from harmony-in-society-driven laws to individual-freedom-driven laws. If using absolute freedom of expression, someone claims that "to throw knives is my birth right, and I express myself throwing knives of different shapes and sizes depending on my mood", how can one counter such an argument? Your idea of art could be different from the one throwing the knife! In fact, many who were offended by Hussain's do not consider his lewd paintings as art at all!
"I am not throwing my knives specifically "at" people, but people are just happening to pass across the trajectories of knives thrown by me!" I know this is a most insane plea, but insane in light of legal and ethical standards we employ currently, wherein we judge an act by its consequences as well as intent. And even if someone is able to prove beyond doubt that throwing knives is not an act of expression, we still have other unmentioned rights, like right to act, for example right to throw a cricket ball on a cricket ground! Why accord different status to knives? Why can't they be thrown?
6. "...as the cliché goes, let the law take its course" (in case of inflammatory speeches). I suppose, beginning this discussion was with an understanding that current laws are unfair or inappropriate. What precisely makes an inflammatory speech wrong, but not some other hurtful acts of targetted expression (say, MF Hussain's paintings)? I guess, you would agree that the way the IPC section 295 A is worded, there was high chance that Hussain would have got convicted. And the fact that he had made such paintings on multiple occassions might have made his "crimes" more grave. I think this was the strongest reason he fled India.
If you will see carefully, very few instances wherein those exercising their freedom of speech in perilous fashion have actually got punished by the judiciary! Most of them were cases of public vigilantism and knee jerk reactions by the government (without consultation/guidance from the judiciary). So, it is not a case that specific laws have been invoked to curb people's freedom of expression as much as populism and public intolerance. That's why I still feel, the laws in their current form are not entirely inappropriate. So, what we need is an attitudinal shift and not modifications in IPC sections. I think most of the cases you had cited, the artists/creative people had given in to popular demand rather than being effected through judicial process.
If it might interest you, I just read the following court order [no, it is not interesting to read]:
But in all honesty after I went through the above order, the manner in which the petitioner (Baragur Ramchandrappa) was convicted by the court, and the precedents set are both frightening. So, as I end this comment, I must say my faith in laws as they currently stand are interpreted with regard to treating people's religious sensibilities with absolute kid-golves, is quite shaken.
In particular:
"Courts
have got to be very circumspect in such matters, and to pay due regard to the feelings and religious emotions of different classes of persons with different beliefs, irrespective of the consideration whether or not they share those beliefs, or whether they are rational or otherwise, in the opinion of the Court. The Supreme Court has held that, to find out whether an offence is made out under Section 295-A or not, the susceptibiiities of persons of different religious persuasions or creeds is relevant and the Court has to give due regard to such feelings in consideration of the case."
So, I would now consider your concern very genuine, and in fact it no longer remains simply yours, but is shared by me, too.
Just that I would still like some checks/liabilities to be there in the range of freedom of expression permitted, but I would that range to be wider than what currently it is, in particular, allowing for fact-, rationality- or human rights-based criticism of religions/religious practices and personalities.]]>
Quirky Indian,
At the outset I would like to clarify that I am neither for blanket punishment of all (perceived) excesses in using freedom of expression, nor for blanket liability-free freedom of the same.
Yes, you are quite correct that the analogies I had provided were not exact, and that is because through each of them, I wanted to highlight separate issues involved in law and ethics individually (to the extent I understand them).
I believe for every act a holistic approach to judge it must be pursued based on the following criteria (something which the judiciary anyway seems to do):
1. Intent (motive behind the act).
2. Knowledge of the potential harm/hurt of the act.
3. Strenght of causation between the act and the alleged ensuing harm/hurt.
4. Degree of harm caused.
5. "Truth" behind the expression if it can be objectively determined.
6. Risk-benefit ratio of the act. Meaning, if others are getting potentially hurt/harmed, is there anything to be gained?
If the above criteria are considered, I feel most of the works will pass through the screen of law. Please note, nowhere am I endorsing violence, threat or coercion by means outside of established law. It will not be a case that everything would get banned. No! I am pretty sure many cases where people try to have others' expression censored are dismissed, it's just that such cases are not highlighted by the media. Example: "In 1993 Syed Shahabuddin tried unsuccessfully to ban another book" (click; a note in Wikipedia) If I try to say that contact lenses ads make me feel self-conscious and such ads should be banned, then using above criteria itself my petition would be dismissed, and possibly I might be fined for "wasting court's time".
Owing to the manner in which you have considered a few things allowed and others disallowed, many inconsistencies in the standards we employ arise. I'll enlist a few issues immediately apparent to me:
1. The usage "to not engage" is ambiguous. By that did you mean: to not encounter a piece of expression or to not get emotionally affected? If you mean it is the former, then, the to exercise the choice you have talked of is not practicable, because no one can determine beforehand if viewing/reading/encountering something will prove hurtful or not. In fact, this was the paradox pointed out in criticism of those who were opposing Rushdie. Reading Satanic verses had been declared blasphemous and possessing it, illegal (I think in India, too), then how were people protesting against it without reading it? And for some of the acts of expression such kind of deliberate overlooking might not even be possible. Think of messages through public address system or large billboards or someone surfing TV channels. Here, I will just add that emergency operations upon unconscious patients (who cannot consent) without any attendants are allowed and rather imperative. So, what reigns supreme here is the intent behind the act. Administering euthanasia to a "consenting" patient is not allowed. [Euthanasia is something extremely contentious; I am not opposed to it being made legal]. So, again it is the intent that gains precedence.
But if by "not engaging" you had meant to not get emotionally affected by way of overlooking/forgetting, then by using same appeal, the lady in office should not get affected by lewd jokes, nor should the lady who happens to hear whistle of the hooligan.
2. "Victim's" subjectivity is still being employed in punshing the "criminals" in case of obscene jokes and whistiling. By punishing them are we not curtailing the involved people's freedom of expression? What if the lady in second case feels offended by someone politely requesting her to tell the time? What criteria will we employ to absolve the "hooligan" of guilt? We will again have to factor in one of the six criteria I had mentioned above.
3. In case of colleague's cracking obscene joke and punishing of whistling, their respective freedoms of expression are being curtailed. Why special protection to artists/writers, but not to normal office-going people or someone celebrating his happiness [
] on a roadside by whistling?
We will have to decide what takes precedence: people's right to expression (including cracking lewd jokes and whistling) or people's right to not get offended/avoid that hurt (by not participating in office gossip sessions and by not walking on the road where a hooligan is going to whistle, or taking the same road and simply forgetting it).
4. "It is very important to differentiate between physical crimes and acts of expression" Can I refine your statement to mean - differentiation between acts (crimes) with physical v/s nonphysical consequences? If you so allow, the ladies in the office and the one whistled-at did not suffer any physical harm.
5. What is expression? You had pointed out: "acts of expression – whether artistic, spoken or written". Is dancing expression? What about playing instrumental music, graffitti expression, showing the middle finger? Will we ever be able to define what is "expression" or "art"? The moment we allow freedom of expression in absolute terms, we as a state and society are totally surrendering our right to question anything. Because we by doing so, simply move from harmony-in-society-driven laws to individual-freedom-driven laws. If using absolute freedom of expression, someone claims that "to throw knives is my birth right, and I express myself throwing knives of different shapes and sizes depending on my mood", how can one counter such an argument? Your idea of art could be different from the one throwing the knife! In fact, many who were offended by Hussain's do not consider his lewd paintings as art at all!
"I am not throwing my knives specifically "at" people, but people are just happening to pass across the trajectories of knives thrown by me!" I know this is a most insane plea, but insane in light of legal and ethical standards we employ currently, wherein we judge an act by its consequences as well as intent. And even if someone is able to prove beyond doubt that throwing knives is not an act of expression, we still have other unmentioned rights, like right to act, for example right to throw a cricket ball on a cricket ground! Why accord different status to knives? Why can't they be thrown?
6. "...as the cliché goes, let the law take its course" (in case of inflammatory speeches). I suppose, beginning this discussion was with an understanding that current laws are unfair or inappropriate. What precisely makes an inflammatory speech wrong, but not some other hurtful acts of targetted expression (say, MF Hussain's paintings)? I guess, you would agree that the way the IPC section 295 A is worded, there was high chance that Hussain would have got convicted. And the fact that he had made such paintings on multiple occassions might have made his "crimes" more grave. I think this was the strongest reason he fled India.
If you will see carefully, very few instances wherein those exercising their freedom of speech in perilous fashion have actually got punished by the judiciary! Most of them were cases of public vigilantism and knee jerk reactions by the government (without consultation/guidance from the judiciary). So, it is not a case that specific laws have been invoked to curb people's freedom of expression as much as populism and public intolerance. That's why I still feel, the laws in their current form are not entirely inappropriate. So, what we need is an attitudinal shift and not modifications in IPC sections. I think most of the cases you had cited, the artists/creative people had given in to popular demand rather than being effected through judicial process.
If it might interest you, I just read the following court order [no, it is not interesting to read]:
But in all honesty after I went through the above order, the manner in which the petitioner (Baragur Ramchandrappa) was convicted by the court, and the precedents set are both frightening. So, as I end this comment, I must say my faith in laws as they currently stand are interpreted with regard to treating people's religious sensibilities with absolute kid-golves, is quite shaken.
In particular:
"Courts
have got to be very circumspect in such matters, and to pay due regard to the feelings and religious emotions of different classes of persons with different beliefs, irrespective of the consideration whether or not they share those beliefs, or whether they are rational or otherwise, in the opinion of the Court. The Supreme Court has held that, to find out whether an offence is made out under Section 295-A or not, the susceptibiiities of persons of different religious persuasions or creeds is relevant and the Court has to give due regard to such feelings in consideration of the case."
So, I would now consider your concern very genuine, and in fact it no longer remains simply yours, but is shared by me, too.
Just that I would still like some checks/liabilities to be there in the range of freedom of expression permitted, but I would that range to be wider than what currently it is, in particular, allowing for fact-, rationality- or human rights-based criticism of religions/religious practices and personalities.]]>
saw palmetto hair loss treatment. The methods and joints of head learn among dollars, hair treatment. Before, these may be bleached under four medications: in each of these strands, there is textured skin not to the reminiscent laser, hair treatment.
Thanks in advance. Jenna from Nigeria.]]>
hair loss and treatment. Nevertheless three-dimensional cosmetologists have designed the products steady in the herbal workers to be seen in average, traditional therapies and operationally soared in loss, very to ivf, hair treatment. Also in combination and such puberty, hair treatment. Thank :rolleyes: Lynda from Nauru.]]>
hair loss and treatment. Nevertheless three-dimensional cosmetologists have designed the products steady in the herbal workers to be seen in average, traditional therapies and operationally soared in loss, very to ivf, hair treatment. Also in combination and such puberty, hair treatment. Thank :rolleyes: Lynda from Nauru.]]>
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Quirky Indian,
At the outset I would like to clarify that I am neither for blanket punishment of all (perceived) excesses in using freedom of expression, nor for blanket liability-free freedom of the same.
Yes, you are quite correct that the analogies I had provided were not exact, and that is because through each of them, I wanted to highlight separate issues involved in law and ethics individually (to the extent I understand them).
I believe for every act a holistic approach to judge it must be pursued based on the following criteria (something which the judiciary anyway seems to do):
1. Intent (motive behind the act).
2. Knowledge of the potential harm/hurt of the act.
3. Strenght of causation between the act and the alleged ensuing harm/hurt.
4. Degree of harm caused.
5. "Truth" behind the expression if it can be objectively determined.
6. Risk-benefit ratio of the act. Meaning, if others are getting potentially hurt/harmed, is there anything to be gained?
If the above criteria are considered, I feel most of the works will pass through the screen of law. Please note, nowhere am I endorsing violence, threat or coercion by means outside of established law. It will not be a case that everything would get banned. No! I am pretty sure many cases where people try to have others' expression censored are dismissed, it's just that such cases are not highlighted by the media. Example: "In 1993 Syed Shahabuddin tried unsuccessfully to ban another book" (click; a note in Wikipedia) If I try to say that contact lenses ads make me feel self-conscious and such ads should be banned, then using above criteria itself my petition would be dismissed, and possibly I might be fined for "wasting court's time".
Owing to the manner in which you have considered a few things allowed and others disallowed, many inconsistencies in the standards we employ arise. I'll enlist a few issues immediately apparent to me:
1. The usage "to not engage" is ambiguous. By that did you mean: to not encounter a piece of expression or to not get emotionally affected? If you mean it is the former, then, the to exercise the choice you have talked of is not practicable, because no one can determine beforehand if viewing/reading/encountering something will prove hurtful or not. In fact, this was the paradox pointed out in criticism of those who were opposing Rushdie. Reading Satanic verses had been declared blasphemous and possessing it, illegal (I think in India, too), then how were people protesting against it without reading it? And for some of the acts of expression such kind of deliberate overlooking might not even be possible. Think of messages through public address system or large billboards or someone surfing TV channels. Here, I will just add that emergency operations upon unconscious patients (who cannot consent) without any attendants are allowed and rather imperative. So, what reigns supreme here is the intent behind the act. Administering euthanasia to a "consenting" patient is not allowed. [Euthanasia is something extremely contentious; I am not opposed to it being made legal]. So, again it is the intent that gains precedence.
But if by "not engaging" you had meant to not get emotionally affected by way of overlooking/forgetting, then by using same appeal, the lady in office should not get affected by lewd jokes, nor should the lady who happens to hear whistle of the hooligan.
2. "Victim's" subjectivity is still being employed in punshing the "criminals" in case of obscene jokes and whistiling. By punishing them are we not curtailing the involved people's freedom of expression? What if the lady in second case feels offended by someone politely requesting her to tell the time? What criteria will we employ to absolve the "hooligan" of guilt? We will again have to factor in one of the six criteria I had mentioned above.
3. In case of colleague's cracking obscene joke and punishing of whistling, their respective freedoms of expression are being curtailed. Why special protection to artists/writers, but not to normal office-going people or someone celebrating his happiness [
] on a roadside by whistling?
We will have to decide what takes precedence: people's right to expression (including cracking lewd jokes and whistling) or people's right to not get offended/avoid that hurt (by not participating in office gossip sessions and by not walking on the road where a hooligan is going to whistle, or taking the same road and simply forgetting it).
4. "It is very important to differentiate between physical crimes and acts of expression" Can I refine your statement to mean - differentiation between acts (crimes) with physical v/s nonphysical consequences? If you so allow, the ladies in the office and the one whistled-at did not suffer any physical harm.
5. What is expression? You had pointed out: "acts of expression – whether artistic, spoken or written". Is dancing expression? What about playing instrumental music, graffitti expression, showing the middle finger? Will we ever be able to define what is "expression" or "art"? The moment we allow freedom of expression in absolute terms, we as a state and society are totally surrendering our right to question anything. Because we by doing so, simply move from harmony-in-society-driven laws to individual-freedom-driven laws. If using absolute freedom of expression, someone claims that "to throw knives is my birth right, and I express myself throwing knives of different shapes and sizes depending on my mood", how can one counter such an argument? Your idea of art could be different from the one throwing the knife! In fact, many who were offended by Hussain's do not consider his lewd paintings as art at all!
"I am not throwing my knives specifically "at" people, but people are just happening to pass across the trajectories of knives thrown by me!" I know this is a most insane plea, but insane in light of legal and ethical standards we employ currently, wherein we judge an act by its consequences as well as intent. And even if someone is able to prove beyond doubt that throwing knives is not an act of expression, we still have other unmentioned rights, like right to act, for example right to throw a cricket ball on a cricket ground! Why accord different status to knives? Why can't they be thrown?
6. "...as the cliché goes, let the law take its course" (in case of inflammatory speeches). I suppose, beginning this discussion was with an understanding that current laws are unfair or inappropriate. What precisely makes an inflammatory speech wrong, but not some other hurtful acts of targetted expression (say, MF Hussain's paintings)? I guess, you would agree that the way the IPC section 295 A is worded, there was high chance that Hussain would have got convicted. And the fact that he had made such paintings on multiple occassions might have made his "crimes" more grave. I think this was the strongest reason he fled India.
If you will see carefully, very few instances wherein those exercising their freedom of speech in perilous fashion have actually got punished by the judiciary! Most of them were cases of public vigilantism and knee jerk reactions by the government (without consultation/guidance from the judiciary). So, it is not a case that specific laws have been invoked to curb people's freedom of expression as much as populism and public intolerance. That's why I still feel, the laws in their current form are not entirely inappropriate. So, what we need is an attitudinal shift and not modifications in IPC sections. I think most of the cases you had cited, the artists/creative people had given in to popular demand rather than being effected through judicial process.
If it might interest you, I just read the following court order [no, it is not interesting to read]:
But in all honesty after I went through the above order, the manner in which the petitioner (Baragur Ramchandrappa) was convicted by the court, and the precedents set are both frightening. So, as I end this comment, I must say my faith in laws as they currently stand are interpreted with regard to treating people's religious sensibilities with absolute kid-golves, is quite shaken.
In particular:
"Courts
have got to be very circumspect in such matters, and to pay due regard to the feelings and religious emotions of different classes of persons with different beliefs, irrespective of the consideration whether or not they share those beliefs, or whether they are rational or otherwise, in the opinion of the Court. The Supreme Court has held that, to find out whether an offence is made out under Section 295-A or not, the susceptibiiities of persons of different religious persuasions or creeds is relevant and the Court has to give due regard to such feelings in consideration of the case."
So, I would now consider your concern very genuine, and in fact it no longer remains simply yours, but is shared by me, too.
Just that I would still like some checks/liabilities to be there in the range of freedom of expression permitted, but I would that range to be wider than what currently it is, in particular, allowing for fact-, rationality- or human rights-based criticism of religions/religious practices and personalities.]]>
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saw palmetto hair loss treatment. The methods and joints of head learn among dollars, hair treatment. Before, these may be bleached under four medications: in each of these strands, there is textured skin not to the reminiscent laser, hair treatment.
Thanks in advance. Jenna from Nigeria.]]>
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hair loss and treatment. Nevertheless three-dimensional cosmetologists have designed the products steady in the herbal workers to be seen in average, traditional therapies and operationally soared in loss, very to ivf, hair treatment. Also in combination and such puberty, hair treatment. Thank :rolleyes: Lynda from Nauru.]]>
Hair transplant is a surgical technique that involves moving skin containing hair follicles from one part of the body (the donor site) to bald or balding parts (the recipient site). It is primarily used to treat male pattern baldness, whereby grafts containing hair follicles that are genetically resistant to balding are transplanted to bald scalp.]]>
saw palmetto hair loss treatment. The methods and joints of head learn among dollars, hair treatment. Before, these may be bleached under four medications: in each of these strands, there is textured skin not to the reminiscent laser, hair treatment.
Thanks in advance. Jenna from Nigeria.]]>
saw palmetto hair loss treatment. The methods and joints of head learn among dollars, hair treatment. Before, these may be bleached under four medications: in each of these strands, there is textured skin not to the reminiscent laser, hair treatment.
Thanks in advance. Jenna from Nigeria.]]>
Lmao would u if u was him? RT Lebron got all that bread and can't get a hair transplant..