Best Ladies Leggings in 2023
TUNGLUNG High Waist Yoga Pants, Yoga Pants with Pockets Tummy Control Workout Pants 8 Way Stretch Pocket Leggings Black
HUE Women's Essential Denim Jean Capri Leggings, Assorted, Abstract Floral/black, M
- These essential denim capris offer the sharp look of jeggings with the soft feel of leggings, in a classic abstract floral pattern
- Delightful details include elastic waistband belt loops, faux button details, and two functional back pockets
- Pair these capris with your favorite tees, sweaters, cardigans and any shoe in your closet for style that'll take you from breakfast to bedtime
- Wherever you go and whatever you do, HUE sets you up for style success with fun, fresh, and fashionable ideas in leg wear and beyond
- Each pair is made of 57% cotton, 31% Polyester, and 12% spandex; Machine wash, tumble dry
VALANDY WomenÂ¡Â¯s Leggings High Waisted Tummy Control Stretch Yoga Pants Workout Running Tights Leggings for Women One&Plus Size
- SUPERIOR QUALITY WITH PERFECT PRICE: Super Comfy Basic Full Ankle Length Leggings with a premium blend of 90% Polyester and 10% Spandex that give you a buttery soft comfort and flexibility, suitable for all weather and seasons.
- STRETCHY &SUPER SOFT FIT: Valandy women’s leggings pursue the best quality at the most affordable price! All-way stretch athletic leggings for women follow your every pavement without any restrictions, thick and stretch fabric for non see-through while squat, bends and twist.
- HIGH WAIST LEGGINGS&PANTS: The high quality tummy control leggings perfectly cover your body from waist to ankles while stay breathable; elastic wide, high waistband hug curves in, make you look slim and sexy, and be more confident about date night out, sports, workout.
- BE CONFIDENT ALL OCCASION: Valandy moisture-wicking skin-friendly opaque yoga pants with multicolor for your choice, fashionable with every outfit-tops, dress, tunics and more, a wise choose for all day activities as yoga or running leggings, workout pants, gym shape wear, sports tights, skinny pants or just as casual home-wear.
- ABOUT SIZE: Valandy women’s workout leggings designed to be comfortable and supportive for every size and body shape and with perfect price. One Size (0-12) for small medium and large and plus size (12-24) for XL to 3XL.
Hanes Women's Stretch Jersey Legging, Black, Small
- Soft cotton stretch jersey with a touch of spandex for move-with-you comfort
- Heavier fabric weight to prevent show-through
- Flattering fit
- Comfortable elastic waistband
- 29 inch inseam
No Nonsense Women's Legging, Dark Denim, Medium
Hi Clasmix 3 Pack Workout Leggings for Women-High Waisted Seamless Yoga Leggings Athletic Non See Through Yoga Pants(3 Pack Black,Dark Gray,Brown, Large/X-Large)
- ✓BASIC BLACK LEGGING : Keep your off-duty style cool but comfortable and indulge in a pair of ultra-soft leggings. Featuring an elasticated fit and curve hugging shape, these simple leggings are completely staple.
- ✓HIGH WAIST TUMMY CONTROL : A full-length legging with tummy control these pants give you a slim figure while staying in place better when running, jumping or exercising.
- ✓SOFT FABRIC: You will love our leggings once you put them on and experience a perfect combination of softness and stretchiness. They are made from 92% polyester and 8% Spandex to give you freedom of movement no matter what you’re doing. These super soft leggings will gently caress your lower half like a second skin.
- ✓APPLICABLE OCCASION : Grab a pair of black leggings for a day at the office, and pack a pair of the leggings for happy hour. Add a pair of heels to both, and you have a perfect look. For happy hour, add a crop top and jacket, and you will get all of the attention. For a more laid-back look, pair our soft black leggings with an sweater or t-shirt. You’ll be comfortable, and look adorable when you’re out grabbing your morning coffee.
- ✓LEGGINGS FOR ALL SIZES : Hi Clasmix leggings are available in Small/Medium（US 2-12）, Large/X-Large（US 12-18）.Add these women’s leggings to your cart by clicking the "Add-to-Cart" button and buy it now. We run out of inventory quickly, so order now while colors and styles last.
Gayhay High Waisted Leggings for Women - Soft Opaque Slim Tummy Control Printed Pants for Running Cycling Yoga
- A full length high waist activewear legging in an exclusive print design. It is soft, luxuriant and feels gorgeous against the skin. These leggings are made using non-toxic, water-based inks which do not harm the environment during the manufacturing process. They are ethically produced without comprising on the quality.
- Techno-fabric that's non see-through, 4 way strech, breathable and sweat-wicking to keep your skin cool during hot and sweaty workouts.
- Eco-friendly dyeing process that produces fade-free, bleed-free vibrant color with no white on stretching. Machine wash, air dry
- The leggings are intended to fit very snug at first wear.The Fabric will quickly shape to you and relax by up to half a size.
- The size chart already takes into account the shaping process. One size fits (2-12), plus size fits (12-24). If unsure it's better to take a smaller size as the leggings will stretch and mound to your body.
SYRINX High Waisted Leggings for Women - Soft Athletic Tummy Control Pants for Running Yoga Workout
- ★MULTIPLE COLORS: Our leggings have more than 10 available colors - red, burgundy, black, gray, light gray, dark gray, blue, white, mustard, navy blue. These colors are very fashionable and beautiful and great for pairing with a variety of clothes and shoes so that you have yourself unique style of dress in each season and they are perfect for adding to your wardrobes.
- ★HIGH RISE: The SYRINX comfort high waistband leggings are a must-have. Our leggings made from a cotton-blend fabric with a touch of spandex for easy, comfy wear. Cut in a high-rise silhouette with a slim fit and finished with a full elastic wide waistband, tummy control wide waistband contours your curves and streamlines your shape.
- ★SOFT FABRIC: You will love our leggings once you put them on and experience a perfect combination of softness and stretchiness. They are made from 92% polyester and 8% Spandex to give you freedom of movement no matter what you’re doing. These super soft leggings will gently caress your lower half like a second skin. "Small/Medium = One Size US 2-12", "Large/X-Large = Plus Size US 12-24" or "XX-Large = Extra Size US 24-32 ", which are designed to figure flattering and supportive for all sizes.
- ★PERFECT FOR ANY SEASON, SETTING, OR OCCASION: In solid colors, these everyday leggings will pair well with a variety of looks, from day to night. Pair with anything from dresses and skirts to sweaters and tees to create a look that shows off your sense of fashion. Use them as base layer leggings when layering up with boots and scarves during the fall and winter, or simply pair them with a tank top to stay cool during spring and summer.
- ***ATTENTION*** Please ensure the leggings you are purchasing are "Sold by Syrinx Pan" and "Fullfilled by Amazon". Products from sellers other than " Syrinx Pan " are not the same fit, color, fabric or quality. We haven't authorized any third parties to sell " SYRINX" products.
R595-OS Superfemme Print Fashion Leggings
- Our Bestselling Print Leggings -Make sure to check for new items!!!
- Fitted, Tapered leggings that hit between calf and ankle; Great layer piece. / Measurement Provided on Description Below
- Machine-washable, recommended cold hand wash, hang dry
- **WARNING** Please make sure to check that the product you are purchasing is "Sold by LEGGINGS DEPOT" and not any other company. Products from sellers other than "LEGGINGS DEPOT" may not be the same fit, color, fabric or quality. We are unable to guarantee the quality of products purchased from other sellers, and will not be able to provide customer service for such purchases.
- Visit this link for more styles! https://www.amazon.com/dp/B073PLQBCR
Hue Women's Ultra Legging with Wide Waistband - X-Large - Black
- Pull on legging with comfortable stretch
- Superb fit with no see-through
- Wide non-binding comfort waistband
- Inseam 29 inches
Witchcraft in African Religions
A closer look at the social and spiritual implications of being a woman within African religions.
The explanation of women as witches can be attributed to a strong belief in magic and invisible forces in African religions. Although often seen in a negative light, there are some positive and necessary aspects of the belief in magic in these African religious communities. This belief in magic is essential to the make of these various religions that focus deeply on creating stability and harmony within the current world. According to John S. Mbiti, belief in magic and "belief in these mystical powers helps people to find explanations when things go wrong" (Mbiti 168). Essentially, just like every other human in the world, followers of African religions look for explanations and reasons for inexplicable life situations. Furthermore, as Mbiti explains, "By putting the blame on the practice of magic or sorcery or witchcraft by someone in the community, people are able to reach an answer which appears to them satisfactory. Such an answer harmonizes with the view of the universe which recognizes that there are many invisible forces at work and that some of them are available to human beings" (Mbiti 168). Again, Mbiti emphasizes the importance placed on any invisible forces governing the universe. He further explains that the communities need these beliefs and that "the belief becomes the factor for stabilizing relations among relatives, neighbors, and members of the community" (Mbiti 168). The belief, and sometimes fear, of these magical forces creates a sense of responsibility for each person to uphold their morals and duties within society. It keeps people from offenses like stealing, rudeness, committing crimes, or even deliberately offending someone.
However, the belief in, and use of, magic does not always provide a positive outcome within African religious communities. According to Mbiti, "These mystical forces of the universe are neither evil nor good in themselves, they are just like other natural things at man's disposal" (Mbiti 166). Essentially, these forces are inherently neutral until they are placed in the hands of humankind. Therefore, although African peoples believe in the positive attributes of mystical forces, they understand that if placed in the wrong hands, these forces can be used in malice and in order to create harm. Additionally, although these religious communities are focused on creating harmonious relationships throughout their lives, there is bound to be conflict. According to Benjamin Ray, "in a kinship-based society, evil is self-willed individualism which exploits society for personal ends" (Ray 151). His explanation is that those who think in terms of benefiting themselves rather than benefiting society as a whole upset the cosmic balance within the community. In other words, these mystics forces in which Africans so strongly belief are not inherently evil. It is only when they enter into the hands of the malice individual that these forces produce harm.
Witchcraft is the most common manifestation of these evil and malice forces at work. When something in a community goes wrong, people need an explanation as to why it happened. According to Ray, the belief in witchcraft "attempts to explain the inexplicable and to control the uncontrollable - undeserved misfortune, death, and illness" (Ray 150). However, often it is not even enough to simply have an explanation; they need someone to blame for the wrongdoing. Women are most often connected to the role of witchcraft in communities because they "are considered to be more emotional than men and thus as more susceptible to spirit possessions" (Peach 302). Because of a woman's close link to nature and the earth itself, they are seen as possessing strong powers. According to Peach while these powers within women are often respected, there is the more common view that "their powers are...mysterious and uncontrolled, polluting, and a potential threat to be controlled, especially in order to prevent disorder or misfortune" (Peach 302). Similar to so many other religions, women are seen as having respectable powers that they are unable to properly control without the enforcement of the community and men. By placing women in the role of witches, they are automatically a threat to the community and something that must be controlled for the sake of the greater society.
The specific institution of witchcraft within African religions has many different forms and methods. As with any other aspect of African religion, there are different methods within every different tribe or community. However, there are some distinct and common themes and behaviors among witches that seem to run throughout all communities within these African religions. According to Parrinder, "Women are the most prone to suspicion of witchcraft. In some parts of Africa all witches are believed to be female, and in others the most dangerous are" (Parrinder 131). Furthermore, "Many African peoples think that all or most witches are women, and that the mother passes down her witchcraft to her daughter, but it is not inherited by her sons" (Parrinder 124). Men are completely overlooked in these descriptions of witches, as most African religious tribes view the role of witchcraft as uniquely possessed by women. The only mention of men partaking in witchcraft comes from one specific tribe where it is said that "The Nupe of Nigeria think that men also can be witches, but they are not so dangerous as the female of the species" (Parrinder 124). Again, although men are included in this description, they are barely mentioned whereas the impact of women in witchcraft is amplified and portrayed as something to fear.
The practice of witchcraft among women is not simply seen as a choice of behavior or social tendency. It is seen as an ulterior world, one that goes against all of the sacred teaching of African religion. Ray makes an interesting point when he states that "The world of witches is not just a different world; it is a mirror world, a complete reversal of the original sacred order" (Ray 150). Witchcraft is inherently evil, and unlike other more acceptable uses of magic within African religions, witches are seen as more dangerous because of their ability to affect people without using any outside sources. Specifically, according to Ray, "Witches inherit their power and need not use any special means, such as sacred objects, to employ it" (Ray 151). Essentially, witches are thought to be able to fulfill their desires simply by thinking negatively about someone or something. Most people believe that "witches act from envy or jealousy and use their power to cause illness and kill" (Ray 151). Almost unanimously, witchcraft among women is seen as something dangerous and something that needs to be controlled by the more powerful religious figures within the society.
The taboo among African religions against women in witchcraft is only deepened when a witch's methods are discussed. The most commonly shared belief among African religious groups is that witches act at night. There are countless descriptions of witches' methods that include performing their duties under the veil of darkness. Several writers have described a witch's methods stating that "they act at night, disobey relatives, break sexual dietary taboos, dwell in the bush, and pronounce curses" (Ray 150)...that "the spirit of the witches leaves them at night and goes to eat away the victim, thus causing him to weaken and eventually die" (Mbiti 167).... and also that "the principle behind all witchcraft belief is that the witch sends out her soul, to prey on other sleeping souls, and to meet with fellow-witches in some remote place" (Parrinder 125). Although the activities themselves vary, every encounter deals with witches working at night. Darkness is often associated with evils, so it makes perfect sense that these women work at night to achieve their goals.
Additionally, there are other methods described that do not specifically entail working at night. Witches are seen as secretive and crafty and, other than working in the dark, witches are known to harm through other means. According to Mbiti, "It is believed that a witch uses incantations, words, rituals, and magic objects to inflict harm on the victim. To do this she may use nails, hair, clothes, or other possessions of the victim which she burns, pricks, or wishes evil to. The belief is that by inflicting harm on what once belonged to a person, that person is automatically harmed" (Mbiti 167). This passage is important in that it shows that witches require a rather close relationship to the person they are harming in order to obtain their personal belongings. It is widely known throughout African religions that witches and evil magic are not generally used towards strangers but are used towards some of the people closest to the witch. For instance, "If there is a dispute between neighbors or relatives, one party may want to get rid of the other by means of mystical forces" (Mbiti 168). Familial and community ties make anyone susceptible to the punishments of a witch.
Understandably, due to the presence of witches within these African religions, there is a need to counteract their evil wrong doings. According to Parrinder, "The male role is to combat witchcraft and keep women in subjection" (Parrinder 131). In almost every African religion, those who are responsible for this duty are almost always men, further empowering men and distinguishing women as more susceptible to evil forces. Accused witches are forced to undergo a number of situations to prove their innocence or guilt. According to Parrinder, "Accused witches are often made to submit to an ordeal to test their guilt or innocence. This may consist of some semi-poisonous matter to be swallowed" (Parrinder 127). Additionally, "The accused witches had to drink a reddish soapy medicine out of bottles...The witches also had to surrender their horn of witchcraft, and if they denied having any their houses would be searched" (Parrinder 127). Essentially, these techniques are used to force women into submission and allow the community to scapegoat a specific person for any conflict or wrongdoing. It's important to note however, that these people in these religious communities fully believe that they are warding out evildoers and helping to sustain their communities. They do not actively scapegoat a specific person in order to solve a problem.
However, there were certain times when women refused to confess to any participation in witchcraft. Again, certain situations were put into place to decide innocence or guilt or to force a confession. According to Parrinder,
"A woman who refused to confess was made to pass through an ordeal. She had to bring a fowl, some gin, and some money. The gin was poured on the altar, and the fowl had its throat half severed. It would run about and finally collapse, the way in which it lay showing guilt or innocence. If it fell on its back with breast upwards that was proof of innocence. If the ordeal was unfavourable the first time, that woman could try again, on payment of fees. Most women confessed, some willingly, some under threats. A few were beaten to death for their obdurate protestations of innocence. (Parrinder 129)"
Although certain women opted to undergo this treatment to uphold their dignity and innocence, many more women found it easier to simply confess than to undergo this treatment. Most often people would rather accuse the woman of guilt and have an answer to the cause of a problem than seek out the truth and innocence for her.
Essentially, there are mystical forces practiced in every religion, by any gender. The fact that magic is an integral part of life is not the most important aspect. What is important is the intense gender identification with being a witch. In almost every African religion, witches are almost always classified as being women. It's important to understand the societal factors that go behind instating such a taboo against women. By signifying women as witches, they are lowered in society and certain rights are removed from them. The institution of witches follows a long path of the subordination of women in African religions. According to Nadel, "Witchcraft accusations thus act as a releasing mechanism for tensions inherent in the system of social relations" (Nadel 407). By allowing women to be blamed for the ills of the community, many in the community are comforted that the evils in their community are being done away with.
Even worse, women are often linked to witchcraft based on specific bodily functions that are biologically inherent to the female body. According to Peach, "Women are often linked to witchcraft, especially in relation to infertility and adultery, and regulated by menstrual and pregnancy taboos" (Peach 302). By using women as a scapegoat simply because of their biological functions, men are able to create a stigma surrounding some of life's most important natural traits. Women cannot help these biological characteristics and often cannot explain their significance, so it is easy for men to subordinate them based on these issues. Using witchcraft as an explanation for these characteristics associates the female body with evil forces on the earth.
It is important to note that although witchcraft is often given a negative connotation by those who study African religion, we must remember that it might also be a very empowering factor in women's lives. Although often associated with evil forces, witchcraft might provide a community for women who are often excluded from any significant role in traditional African religious rituals. However, there is a clear segregation created through the institution of witchcraft within African religions. Similarly to almost every other religion throughout the world, these women are subordinated and segregated, leaving the men in charge to deal with the running of both the community and the religious aspects of life.
Mbiti, John S. Introduction to African Religion. New York: Heinemann International Inc., 1991.
Nadel, S. F. "Witchcraft in Four African Societies: An Essay in Comparison." Cultures and Societies of Africa. By Pheobe Ottenburg. Ed. Simon Ottenburg. New York: Random House.
Parrinder, Edward. African Traditional Religion. London: Hutchinson's University Library.
Peach, Lucinda J. Women and World Religions. Upper Saddle River: Prentice Hall, 2002.
Ray, Benjamin C. African Religions : Symbol, Ritual, and Community. New York: Prentice Hall P, 1976.