Male thralls turned the spits over the long fire; female thralls, bond-maids, served the tables. The girls, though col-lared in the manner of Torvaldsland, and serving men, were fully clothed. Their kirtles of white wool, smudged and stained with grease, fell to their ankles; they hurried about; they were barefoot; their arms, too, were bare; their hair was tied with strings behind their heads, to keep it free from sparks; their faces were, on the whole, dirty, smudged with dirt and grease; they were worked hard; Bera, I noted, kept much of an eye upon them; one girl, seized by a warrior, her waist held, his other hand sliding upward from her ankle beneath the single garment permitted her, the long, stained woolen kirtle, making her cry out with pleasure, dared to thrust her lips eagerly, furtively, to his; but she was seen by Bera; orders were given; by male thralls she was bound and, weeping, thrust to the kitchen, there to be stripped and beat-en; I presumed that if Bera were not present the feast might have taken a different turn; her frigid, cold presence was, doubtless, not much welcomed by the men. But she was the woman of Svein Blue Tooth. I supposed, in time, normally, she would retire, doubtless taking Svein Blue Tooth with her.
Marauders, chapter13

Among the Wagon Peoples, to be clad Kajir means, for a girl, to wear four articles, two red two black; a red cord, the Curla, is tied about the waist; the Chatka, or long , narrow strip of black leather, fits over the cord in front, passes under, and then again, from the inside, passes over the cord in back; the chatka is drawn tight; the Kalmack is then donned; it is a short sleeveless vest of black leather; lastly the koora, a strip of red cloth, matching the Curla, is wound about the head, to hold the hair back, for slave women, among the Wagon Peoples, are not permitted to braid, or otherwise dress their hair; it must be, save for the koora, worn loose. for a male slave or Kajirus, of the Wagon Peoples, and there are few, save for the work chains, to be clad Kajir means to wear the Kes, a short, sleeveless work tunic of black leather.
Nomads of Gor, page 30

Then, still kneeling, she raised her hand, head back, insolently to her hair, to remove from it one of the ornate pins, its head carved from the horn of kailiauk, that bound it. Again a thong, this time that on her right wrist, prohibited, but only for an instant, the movement, but inches from her hair. She frowned. There was laughter. At last, sometimes immediately permitted, sometimes not, she had removed the pins from her hair. Her hair was beautiful, rich, long and black. As she knelt, it fell back to her ankles. Then, with her hands, she lifted the hair again back over her head, and then, suddenly, her hands, by the thongs were pulled apart and her hair fell again loose and rich over her body. Now, angrily, struggling, she fought to lift her hair again but the thongs, holding apart her hands, did not permit her to do so. She fought them. The thongs would permit her only to wear her hair loosely. Then, as though in terror and fury, as though she now first understood herself in the snares of a slave, she leaped to her feet, fighting, to the music, the thongs. The dancing girls of Port Kar, I told myself, are the best on all Gor.
Raiders of Gor, page 228

And this cut," said the woman, herself a slave, though permitted a brief tunic, "is called the slave flame. See how it comes down the back, swirling." She illustrated this with a kneeling girl whose hair had been cut, trimmed and shaped in this fashion. "This," she said, moving to the next girl, "is an upswept fashion. It appears sophisticated. It is a hair-do favored by some free women, but it is not outlawed for slaves. Its pretentiousness, suggesting superciliousness and arrogance, contrasts nicely with the actual reality of the slave. The girl who wears this must watch her step, lest the master grow impatient with her. If you are permitted, to wear this hair-do, make certain that you, after an initial resistance, if he permits it' yield to him as a particularly low and helpless girl. This hair-do here, on Crystal, with the bun in the back, is favored by many free women of the scribes. It, too, however, like the upswept hair-do has not been outlawed for slaves. Its apparent severity contrasts nicely with sexiness required of the slave. She may be freed of its severity, and brought into the natural modality of her yielding and submissive femininity, with as little as a single tug, thusly. In contrast, regard Tiffany, who has the shorn look. Some men like this in a woman. To be sure, her hair is now growing out a bit. This is to be contrasted again, of course, with the shaven head, commonly inflicted only on a girl as a punishment or to protect her from lice in close confinements, such as on a slave ship. Again, in the matter of hair-dos as in all my instructions' to you, whether having to do with perfumes, silks, cosmetics, ornamentation, or whatever, you are to consider the total effect, the entire ensemble."
As with Free Women, various types of hair fastenings were used: There was a great deal of wet sand on her knees and lower legs, and on her hands, and up to her elbows. There was also sand on her brief, white woolen slave tunic.
She carried two large bottles of wine, red Ka-la-na, from the vineyards of Ar.
"Fetch, too," said Rim, "a sack of cups."
"Yes, Master," she said.
Her hair was bound back with a white woolen fillet. She was beautiful, his slave.
Kajira of Gor, page 21

"Rim's slave, clad in the brief slave tunic of white wool, her hair bound back with the woolen fillet."
Hunters of Gor, page 62

"About her forehead, tying back her dark hair, was a strip of rep cloth, brown, of the same material as the work tunic. I knew this meant she had authority among the girls."
Captive of Gor, page 285

"On Gor, the female slave, desiring her master, yet sometimes fearing to speak to him, frightened that she may be struck, has recourse upon occasion to certain devices, the meaning of which is generally established and culturally well understood. I shall mention two such devices. There is, first, the bondage knot. The bondage knot is a simple looped knot tied into the girl's hair and worn at the side of her right cheek or before her right shoulder. The girl approaches the master naked and kneels, the bondage knot soft, curled, fallen at the side of her right cheek or before her right shoulder. Another device, common in Port Kar, is for the girl to kneel before the master and put her head down and lift her arms, offering him fruit, usually a larma, or a yellow Gorean peach, ripe and fresh. These devices, incidentally, may be used even by a slave girl who hates her master but whose body, trained to love, cannot endure the absence of the masculine caress."
Tribesmen of Gor, page 27

"Usually, however, the hair of slaves is worn long, and loose, or confined only in some simple way, as with a ribbon or woolen fillet. Some masters like the ponytail hairdo on a slave, which, on Gor, is usually spoken of as the "leash," or "hair leash," for, by it, a girl may be conveniently seized and controlled."
Dancer of Gor, page 112

I felt the whip at my back. Slowly I began to ascend the wide, concave stairs, worn by the bare feet of countless slave girls before me. There were twenty steps to the height of the block. My hair was longer now, as it had not been cut on Gor, save to trim and shape it. It now fell below my shoulders, and swirled behind me, shaped into the "slave flame".
Slave Girl of Gor, page 281