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Relevant bibliographies by topics / Ritual clothing

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Academic literature on the topic 'Ritual clothing'

Author: Grafiati

Published: 24 June 2021

Last updated: 14 February 2022

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Journal articles on the topic "Ritual clothing"

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Turdubaeva, Zura Akmatovna, Aiturgan Baktyarovna Turdubaeva, and Janylmyrza Shermamat kyzy. "RITUAL SIGNIFICANCE IN KYRGYZ CHILDREN’S S CLOTHING." Bulletin of Osh State University 1, no. 3 (2021): 65–70. http://dx.doi.org/10.52754/16947452_2021_1_3_65.

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Tian, Tian. "From “Clothing Strips” to Clothing Lists: Tomb Inventories and Western Han Funerary Ritual." Bamboo and Silk 2, no. 1 (September 24, 2019): 52–86. http://dx.doi.org/10.1163/24689246-00201004.

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“Clothing strips” refers to those sections of tomb inventories written on bamboo and wooden slips from the early and middle Western Han that record clothing items. The distinctive characteristics of the writing, check markings, and placement in the tomb of these clothing strips reflect funerary burial conventions of that period. “Clothing lists” from the latter part of the Western Han period are directly related to these clothing strips. Differences in format between these two types of documents are the result of changes in funerary ritual during the Western Han period.

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Quillien, Louise. "Identity Through Appearance: Babylonian Priestly Clothing During the 1st Millennium BC." Journal of Ancient Near Eastern Religions 19, no. 1-2 (December 10, 2019): 71–89. http://dx.doi.org/10.1163/15692124-12341305.

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Abstract Through a study of Babylonian priestly clothing, one can see the social role and attitudes of priests in Babylonian cities, not only when they worship deities, but also in their daily lives. Information on priests’ clothing is rare in cuneiform texts. A Hellenistic ritual from Uruk gives interesting insights that one can compare with the data from the daily records from the Neo-Babylonian period. It appears that outside the temple, the priests wore “civil” clothes. Religious garments were kept in particular rooms of the temples, and their terminology is archaic and similar to the garments of the gods. During worship, each category of priest had its own specific dress identifying its status and its role in the rituals. These garments were sometimes adorned with motifs representing celestial symbols or protective deities.

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Molchanova, Lyudmila Anatolyevna. "UDMURT CLOTHES IN TRADITIONAL CEREMONIES." Yearbook of Finno-Ugric Studies 14, no. 1 (March 27, 2020): 131–37. http://dx.doi.org/10.35634/2224-9443-2020-14-1-131-137.

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This article discusses the role of traditional clothing in Udmurt ritual practices. The way garments are worn, the use of items and rites and, most of all, the semantics of costume patterns tell us about the inseparable connection between costumes and ritual ceremonies, and about the deep symbolic significance attributed to the costumes by the participants of the ritual. The main familial cult of the Udmurts is vorshood. The vorshood complex is multifaceted and polysemantic. It is embodied in the area, in poetry, in prayers, in legends and in rituals. The vorshood family tree has the highest sacral significance to Udmurts. Tree symbols prevail in items of embroidery and decorations. One can see embroidered trees on the śulyks (kerchiefs), belts, headscarves, sleeves of a shirt and on breastplates. The holistic woman figure in the costume is compared to the world tree not only in the Udmurt traditions. The costume, with its ’magic’ symbolism, in a traditional society is inseparable from ritual activities, whereas costume patterns act like ‘guides’ for human beings to the supreme powers of nature. It is vividly seen by the example of Udmurt costume ornaments.

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Rodgers, Susan. "Symbolic Patterning in Angkola Batak Adat Ritual." Journal of Asian Studies 44, no. 4 (August 1985): 765–78. http://dx.doi.org/10.2307/2056447.

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In Sumatra's Angkola Batak culture, rituals celebrating major kinship-related events such as marriage have many layers of social and symbolic meaning; they have political, kinship, musical, mythic, and philosophical dimensions as lengthy, oratory-filled ceremonies that unite wife-giving lineages with wife-receivers. This article examines several ways that the interpretive approach that is discussed in the introduction can help students of Indonesian ritual grasp diverse aspects of Batak marriage rituals such as their hidden symbolic organization and their practical political implications. The article deals with a short sequence of adat dance staged for anthropological research purposes. (Adat, once translated as customary law, roughly means Angkola ceremonial life, kinship norms, and political thought; adat is eminently flexible, redefined by each Batak generation.) The choreography of the dance (wife-receivers dancing with wife-givers), songs, clothing, the political biographies of the participants, and the fact that the event was staged render the ceremony open to both structural and social contextual inquiry.

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Petrov, Igor G. "CLOTHING OF A DECEASED IN THE CONTEXT OF FUNERAL AND COMMEMORATIVE CUS-TOMS AND RITUALS OF THE CHUVASH." Vestnik Chuvashskogo universiteta, no. 4 (December 25, 2020): 86–99. http://dx.doi.org/10.47026/1810-1909-2020-4-86-99.

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Funeral and commemorative ritualism as a set of magical and religious rituals related to the burial of a deceased, is a rich historical and ethnographic source. These rituals are rooted in the thickness of centuries and reflect the most ancient beliefs and ideas. Despite mass Christianization, funeral and commemorative customs and rituals of the Chuvash people preserved many elements of the pre-Christian (pagan) funeral cult. Household items, including clothing and individual items play an important role in the organization of substantive processing of funeral customs and rites. Being included in the ritual action, they brought in additional information about the essence of the performed actions, enhanced their sensory perception and acted as expressive markers and symbols. In this context, magical perceptions and actions with the clothing of a deceased are of particular interest. Almost at every stage of the funeral rites, the Chuvash performed a number of purposeful actions with the clothes of a deceased that were aimed to accompany step-through the deceased from the profane to the sacred space or to the world of ancestors. In the form of rudiments, they still exist at present time.

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Kennedy, Matthew. "Clothing, Gender, and Ritual Transvestism: The Bissu of Sulawesi." Journal of Men's Studies 2, no. 1 (August 1, 1993): 1–13. http://dx.doi.org/10.3149/jms.0201.1.

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Mazzocca, Ann E. "Inscribing/Inscribed: Bodies and Landscape in the Ritual of Embodied Remembrance at Souvenance Mystique." Congress on Research in Dance Conference Proceedings 2015 (2015): 95–101. http://dx.doi.org/10.1017/cor.2015.17.

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There are many ways in which Haitian Vodou ceremonies defy Western binaries of ritual and performance, sacred and profane, and choreography and improvisation. Vodou, a danced religion, is an embodied practice. Souvenance Mystique refers to a place and an event. Eponymously named, it is a mystical remembrance that occurs annually in a weeklong ritual of Vodou ceremonies in the Artibonite Valley outside of Gonaives, Haiti. At Souvenance, the reference to memory and remembrance is embodied, and therefore Souvenance greatly reflects what Diana Taylor refers to as a repertoire of embodied memory. As a scholar, choreographer, and practitioner of Haitian folkloric dance, I have read this ritual in terms of its significations occurring through various signs such as the practitioners' clothing, their proximity to one another, movement, gesture, and ritual choreography.Souvenance is a site where the multiplicity of histories and bodies signify in relation to one another. While arguably an embodied history in itself, Souvenance also writes. The practitioners enacting the several-days-long ceremonies inscribe upon the surface of the earth. Repetition reinscribes ritual pathways, while a particularly important and meaningful pathway is traversed only twice—at daybreak toward a site and then at sundown returning to the central peristyle. It is the landscape that is inscribed by the practitioners. However, they also become written upon by sweat and sacred blood. In this paper, I will explore the ways in which the rituals at/of Souvenance write history annually and how, simultaneously, the history of Souvenance is being written.

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Pesetskaya, Aleksandra Aleksandrovna. "CLOTHING AS A PART OF THE MARI WEDDING GIFT EXCHANGE (THE LATE 19TH AND EARLY 20th CENTURIES)." Yearbook of Finno-Ugric Studies 13, no. 2 (June 25, 2019): 312–24. http://dx.doi.org/10.35634/2224-9443-2019-13-2-312-324.

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The article considers using clothing items during the traditional Mari wedding gift exchange ceremony. In addition to its emblematic function represented by a dress as a whole, the Mari wedding clothing has always been a part of the wedding gift exchange ritual. Though, it rarely was an object of research in this respect. The rite of exchange of the clothing items takes an important place in the Mari wedding procedure, because it pinpoints social relations of different levels, of both individual and group levels. Items of exchange serve as communication mediators and form a pattern of the rite. The research is based on the archival exhibits and written sources of the Russian museum of ethnography. Apart from that, the author’s field materials for the period from 2009 to 2018 obtained through own expeditionary work in various regions of the Mari El were used. Based on the sources, the article analyses information on the extent of the clothing’s significance and usage as an object of the gift exchange ceremony, considers different types of clothing items used for the exchange as well as their possible equivalents, discloses relevant features of these items. The paper specifies levels of the wedding ceremony with an exchange of the clothing items fixed. In particular, a primary secret agreement, marriage proposal, gifting guests with a bride are crucial components of the rite with a public agreement present. The study of the Mari wedding gift exchange seems to be promising, as, despite a transformed wedding ceremony, the procedure itself remains unchanged, being one of the most sustainable mechanisms of the public regulation.

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Ron, Zvi. "Stripes, Hats, and Fashion." Modern Judaism - A Journal of Jewish Ideas and Experience 40, no. 3 (September 1, 2020): 312–26. http://dx.doi.org/10.1093/mj/kjaa011.

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Abstract This article examines the relationship between fashion and Jewish clothing. Certain clothing elements that are today considered signifiers of Jewish people, even among non-Jews, did not begin as specifically Jewish clothing. They started as the fashion of the general society but were retained by the Jewish community even after the fashions changed in the general world. In this article, we trace the process by which three such elements became associated specifically with Jews and Jewish ritual practice: the striped tallit, Hasidic dress, and black hats. Black hats are the most recent example of this process, and in this case have also developed legal significance in some Orthodox circles. This results in a fashion element being prevented from ever going out of style by virtue of being considered a halachic requirement.

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Dissertations / Theses on the topic "Ritual clothing"

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Fraser, Anna Rosemary Bridget. "Anthropology and fiction : a study of six postwar Spanish novels." Thesis, Birkbeck (University of London), 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.336347.

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Nudell, Talia. "Does This Tallit Make Me Look Like a Feminist? Gender, Performance, and Ritual Garments in Contemporary Conservative/Masorti Judaism." Thesis, University of Oregon, 2016. http://hdl.handle.net/1794/20713.

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This paper explores the way contemporary American Conservative Jewish communities express ideas of egalitarianism and feminism through active use of specific ritual garments (tallit and tefillin). It addresses the meanings that these garments currently have on individual, communal, and institutional levels. Additionally, it considers women’s changing roles regarding ritual and participation in these communities. It also considers that in this context, when women take on additional religious obligations they are simultaneously representing feminist and religious issues and actions, and the conversations between these ideas.

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Yuan, Zujie. "Dressing the state, dressing the society ritual, morality, and conspicuous consumption in Ming dynasty China /." online access from Digital Dissertation Consortium online access from ProQuest databases access full-text, 2002. http://libweb.cityu.edu.hk/cgi-bin/er/db/pqdiss.pl?3052814.

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Jansson, Isabelle. "Dressed like a bride : Being utklädd - performativity and etiquette in the Swedish wedding dress." Thesis, Stockholms universitet, Modevetenskap, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-194487.

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This thesis investigates the wedding dress in the 21st century in Sweden. Interviews provided the main material for the analysis of the wedding dress and its connotations. Erving Goffman’s theory on performances in everyday life and Efrat Tsëelon’s thoughts on modesty connected to the female body is used as a theoretical framework in this thesis. The wedding dress is also analyzed as an object, and thoughts from material culture are implemented when discussing the cultural connotations of the dress. The wedding dress is only worn during the wedding ceremony, and it evokes thoughts on performances and identity due to cultural values and expressions that the bride either identifies with or not. Being dressed as a bride is deemed less authentic than being dressed in everyday clothes and is compared to a masquerade garment. The Swedish word utklädd, which means being dressed out in different ways, is a common factor and description of wearing a wedding dress in Sweden in the 21st century.

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Havlíčková, Veronika. "Mongolský tradiční oděv." Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-306129.

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This work focuses mainly on describing Mongolian traditional costume. The structure and style of Mongolian deel are presented. The work discusses Mongolian traditional costume in different historical periods which were essential for its development, and describes the traditional costumes of several Mongolic ethnic groups, including their footwear, headdress, jewels, and other accessories, and some specific ritual costumes. It also features the production of traditional clothing materials in Mongolia, particularly, leather tanning and felt manufacturing. Lastly, a glossary, images of some studied exhibits from Náprstkovo Museum, and paper-cut model of traditional deel are included in the appendix.

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Books on the topic "Ritual clothing"

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Acharya, Francis, ed. The Ritual of the Clothing of Monks. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463232511.

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Vestimenta ritual tradicional de la Santería cubana. Ciudad de La Habana, Cuba: Centro de Investigación y Desarrollo de la Cultura Cubana Juan Marinello, 2007.

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The performance of self: Ritual, clothing, and identity during the Hundred Years War. Philadelphia: University of Pennsylvania Press, 2002.

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Carocci, Max. Ritual & honour: Warriors of the North American Plains. London: British Museum Press, 2011.

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Museum, British, ed. Ritual & honour: Warriors of the North American Plains. London: British Museum Press, 2011.

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Paul, Anne. Paracas ritual attire: Symbols of authority in ancient Peru. Norman: University of Oklahoma Press, 1990.

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Ānsū-yi khirqahʹhā: Ramzʹshināsī-i khirqah darīdan dar samāʻ-i Ṣūfīyah. Tabrīz: Darmāngar, 1999.

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Susil ro chinnŭn ch'ŏnsang: Tong Asia ŭirye poksik = Threads of heaven : textiles in East Asian rituals and ceremony. Seoul: Sungmyŏng Yŏja Taehakkyo Chŏng Yŏng-yang Chasu Pangmulgwan, 2006.

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1913-, Sargent Polly, and University of British Columbia. Museum of Anthropology., eds. Robes of power: Totem poles on cloth. Vancouver: University of British Columbia Press in association with the UBC Museum of Anthropology, 1990.

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Cedeño, Luis Eduardo Fossi. Ceremonias y adornos sagrados: Acercamiento a la dinámica de la teatralidad en los principales rituales yanomami de Alto Orinoco. Caracas, Venezuela: FUNDARTE, 1999.

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Book chapters on the topic "Ritual clothing"

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Ivanovici, Vladimir. "13. The Ritual Display of Gospels in Late Antiquity." In Clothing Sacred Scriptures, edited by David Ganz and Barbara Schellewald, 247–60. Berlin, Boston: De Gruyter, 2018. http://dx.doi.org/10.1515/9783110558609-013.

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Shalev-Eyni, Sarit. "16. Aural-Visual and Performing Aspects of Illuminated Manuscripts for Liturgical and Ritual Use." In Clothing Sacred Scriptures, edited by David Ganz and Barbara Schellewald, 283–96. Berlin, Boston: De Gruyter, 2018. http://dx.doi.org/10.1515/9783110558609-016.

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Quick, Laura. "He Will Wash His Garments in Wine (Gen 49:11)." In Dress, Adornment, and the Body in the Hebrew Bible, 47–83. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198856818.003.0003.

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This chapter takes its starting point from the notion that, for the biblical authors, clothing and jewellery symbolically encoded the personhood of its wearer. These items could thus manifest and modify the body in ritual contexts. As such, the manipulation and destruction of clothing items in the ritual context took on a heavy symbolic value. After the ritual use of textiles in the wider ancient Near East is explored, this insight is shown to explicate a number of the more difficult references to clothing in biblical literature. Moreover, since the production of textiles was gendered in the ancient world, this special function of clothing provided women with agency in ritual and religious settings. In these texts, textiles afford women with the means to become experts in rituals associated with life and death. These references therefore attest to the use of clothing and textiles in an important but largely unacknowledged aspect of female ritual expertise.

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"Ritual Texts of Prosperity and Purification." In Sources of Mongolian Buddhism, edited by Vesna A. Wallace, 252–68. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190900694.003.0012.

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This chapter contains a selection of Mongolian, popular ritual texts composed in the Tibetan language by unknown authors of different Mongolian ethnic groups. The majority of purifying rituals involves the incense, or smoke, offering for the purification of the land, mountains, rivers, spirit-deities, the impure food and clothing, and the country of Mongolia, with its people, animals, and plants. Rituals of prosperity involve the offerings and prayer for the protection of livestock, such as camels and horses, success in trade, the protection of merchants by summoning the good fortune, making offerings to the god of trade, prayer for long life, and the like. In addition to incense offering, the rites of prosperity involve the offering of ritual cakes (gtor ma), vodka libation, recitation of mantras, and visualization of a given deity.

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"The Ritual of the Clothing of Monks-Translation." In The Ritual of the Clothing of Monks, edited by Francis Acharya, 11–46. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463232511-004.

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"A WORD OF APPRECIATION." In The Ritual of the Clothing of Monks, edited by Francis Acharya, 5–6. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463232511-001.

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"DEDICATION." In The Ritual of the Clothing of Monks, edited by Francis Acharya, 7–8. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463232511-002.

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"FOREWORD." In The Ritual of the Clothing of Monks, edited by Francis Acharya, 9–10. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463232511-003.

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"COMMENTARY." In The Ritual of the Clothing of Monks, edited by Francis Acharya, 46. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463232511-005.

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"PART ONE. The Structura! Parts." In The Ritual of the Clothing of Monks, edited by Francis Acharya, 47–86. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463232511-006.

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