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Journal articles on the topic 'Ritual clothing'

Author: Grafiati

Published: 24 June 2021

Last updated: 29 July 2025

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1

Sadikov, Ranus, and Tatiana Minniyakhmetova. "Objectified Values at Udmurt Prayers." Journal of Ethnology and Folkloristics 16, no. 2 (2022): 132–59. http://dx.doi.org/10.2478/jef-2022-0016.

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Abstract Ritual objects and belongings are still used today at Udmurt prayer rituals that have sacrifices. We would even go so far as to say that carrying out ceremonies without them is unthinkable. Depending on their function they can be defined in several groups: ritual utensils and dishes, ritual clothing, priestly attributes, sacrificial items, donation items/offerings. Currently, there is both the preservation of traditional items and the emergence of new ones to fulfil known ritual purposes. In some cases, when creating new items, one can discern the imitation of traditional forms and ma

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2

Petrov, Igor Georgievich. "Ritual functions of clothing in the memorial rites of the Chuvashs." Ethnic Culture 6, no. 2 (2024): 8–15. http://dx.doi.org/10.31483/r-111756.

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Clothes perform many functions functions. One of them is the ritual function, according to which it becomes an important tool or object of various magical practices. In this article, using the example of the сhuvashs of the Volga-Ural region, the functions of the deceased’s clothes in the customs and rituals of the memorial cycle are considered. On separate thematic blocks, the role of clothing as a ritual item at large commemorations, at the fortieth day commemoration, as well as at general summer commemorations was investigated. The article is based on published works on the history and ethn

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3

GHERCHANOC, Florence, and Valérie HUET. "Corps, vêtements, gestes, paroles et odeurs : le rituel en question." Archimède. Archéologie et histoire ancienne Archimède n° 9 (December 2022): 1–7. http://dx.doi.org/10.47245/archimede.0009.ds1.01.

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Résumé Le dossier proposé s’intéresse à tous les agents qui permettent une bonne performance des rituels dans l’Antiquité grecque, étrusque et romaine. Est ainsi analysé le rôle des corps, parures, gestes et instruments, paroles et « bonnes » odeurs dans les performances rituelles, autant d’éléments mobilisés pour plaire aux dieux ou pour s’intégrer dans une société donnée. Il s’attache en premier lieu aux parures des dieux ; en second lieu, aux bonnes odeurs et notamment à l’encens ; puis ce sont les prises de paroles dans les rituels et les gestes qui les accompagnent qui sont considérés. Le

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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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Pesetskaya, Aleksandra A. "Mari сlothing in the funeral and memorial rituals (late XIX – early XX century)". Finno-Ugric World 13, № 3 (2021): 280–92. http://dx.doi.org/10.15507/2076-2577.013.2021.03.280-292.

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Introduction. The paper considers the Mari clothing for funeral and memorial rituals, its specific features, and functions. The purpose of the research is to define a role and application that clothes have in ceremonies. Materials and Methods. As the research materials for the article, the author used ethnographic sources published in the XIX and early XX centuries, field journals by Tatyana Kryukova belonged to the Archive of the Russian Museum of Ethnography, as well as the author’s personal field research materials, collected during personal expeditionary activities in the Mari El Republic.

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Kendall, Laurel. "Threads of Connection: Souls and Garments in South Korean Shaman Practice." Extrême-Orient, Extrême-Occident 47 (2024): 129–52. http://dx.doi.org/10.4000/12ko2.

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Different from the physical sites of historical hauntings, or the offerings and paraphernalia that are part of family ritual, the garments that are the subject of this paper make a connection to dead souls in ways that are intimate, visual, and tactile. They bridge life and death as the accoutrements of a quotidian social presence that is, in this context, an uncanny non-presence rendering the garments in question as far from neutral matter. Korean shamans engage the known dead with gifts of new garments, with garments once inhabited by the dead, and those desired by the dead. Other garments,

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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 (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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Hirsch, Hadas. "The sociocultural evolution of jurisprudence: Purification and maintenance of clothing in medieval Islam – Pollution with no danger." Clothing Cultures 11, no. 1 (2024): 103–14. https://doi.org/10.1386/cc_00080_1.

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The primary objective of this article is to demonstrate that medieval Muslim jurisprudence exemplifies sociocultural evolution, marked by flexibility and not discontinuities. The article’s case study focuses on the purification of polluted clothing for prayer, examining the everyday domestic and public scenarios that result in clothing contamination, and the jurists’ resourceful methods for rendering it ritually pure through accessible, inexpensive cleaning practices. Through the lens of sociocultural evolution, the article will describe and analyse the daily, frequent, public and domestic sit

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9

Brown, Matthew B. "Girded about with a Lambskin." Journal of Book of Mormon Studies (1992-2007) 6, no. 2 (1997): 124–51. http://dx.doi.org/10.2307/44758824.

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Abstract The publication of the Book of Mormon brought forward the first of many comparisons between the restorational work of the Prophet Joseph Smith and his surrounding environment, including Freemasonry. One point of comparison has been the lambskin apparel mentioned in 3 Nephi 4:7. I will suggest a possible connection between this item of apparel and ritual clothing that was worn in ancient Israel, Egypt, and Mesoamerica. I will also suggest a possible reason for the use of this item of clothing among the secret combinations in the Book of Mormon. Finally, I will discuss the lambskin apro

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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 (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 garm

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Sadikov, Ranus Rafikovich, and Tatiana Gilniyakhmetovna Minniyakhmetova. "THINGS IN THE SPACE OF UDMURT SACRIFICES: ON THE BORDER OF THE UTILITARIAN AND THE SACRED." Yearbook of Finno-Ugric Studies 16, no. 2 (2022): 295–305. http://dx.doi.org/10.35634/2224-9443-2022-16-2-295-305.

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The article examines the composition and functions of things used at the traditional sacrifices of the Trans-Kama Udmurts, the adherents of the ethnic religion from the Republic of Bashkortostan and the Perm Krai. Rites with sacrifices represent a vivid manifestation of the form of religious cult and involve an offering of sacrificial gifts (animals, things) to the deities and require the use of a wide range of objects of the material world like ritual dishes and utensils, working tools and devices, ritual clothing, textiles. The entire set of cult objects constitutes the material embodiment o

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Molchanova, Lyudmila Anatolyevna. "UDMURT CLOTHES IN TRADITIONAL CEREMONIES." Yearbook of Finno-Ugric Studies 14, no. 1 (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 s

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Campbell, Nicholas J. "Prohibited Mixtures: Mixed Clothing and Social Class." Zeitschrift für die alttestamentliche Wissenschaft 134, no. 3 (2022): 303–16. http://dx.doi.org/10.1515/zaw-2022-3001.

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Abstract Prohibiting mixed fabric in Leviticus 19:19d and Deuteronomy 22:11 has often been interpreted as maintaining the created order or avoiding a holy mixture. However, weaving together two kinds of cloth does not make a hybrid that disrupts cosmic order. Also, the consecration ritual is the origin of holiness in the priestly clothing. I argue that mixed clothing is prohibited because the priestly class is strictly inherited. I will show how the Israelites must wear the national/ethnic clothing, tassels with a cord of blue, but cannot wear the clothing of the solely inherited class, mixed

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Blythe, Christopher James. "The Legend of the Naked Dead: Apparitions and Proper Burial in Latter-day Saint Folklore." Journal of American Folklore 137, no. 544 (2024): 153–73. http://dx.doi.org/10.5406/15351882.137.544.01.

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Abstract This article introduces the Latter-day Saint “legend of the naked dead,” which in the late nineteenth and early twentieth centuries was a widely known story emphasizing the importance of proper burial, including the ritual clothing of the dead. The ceremonial robes and garments that Latter-day Saints wear in temple services are also worn in the grave. In these stories, apparitions appear to the living to coax them to fix some error in their burial clothing. The legend cycle emphasizes the place of the family in caring for their dead, the significance of these rituals, and, of course,

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15

Penezić, Slobodan, and Uroš Selenić. "Ritual performance in the behavior of Red Star and Partizan fans." Kultura, no. 180 (2023): 171–84. http://dx.doi.org/10.5937/kultura2380171p.

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Every activity consists of ritualized gestures and sounds, whether it concerns performance in arts, sports or everyday life. Such rituals include movements, words and songs, usually performed in a specific place. This paper aims to connect the behaviour of the Red Star and Partizan fans with ritual performance, having in mind the pre-arranged patterns of behaviour, ways of cheering, performing songs and activities in expectation of the games of these two teams. Moving through the city in characteristic clothing combinations with club symbols represents performance as a concept manifested in ga

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Rodgers, Susan. "Symbolic Patterning in Angkola Batak Adat Ritual." Journal of Asian Studies 44, no. 4 (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

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SEM, TATYANA YU. "FEATURES OF AGE-RELATED RITES OF PASSAGE AND RELEVANT GAMES IN THE TUNGUS-MANCHU CULTURE." Study of Religion, no. 3 (2021): 52–60. http://dx.doi.org/10.22250/2072-8662.2021.3.52-60.

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The article considers the mental characteristics of the initiation features in the artistic and game culture of the Tungus-Manchus for the first time. In the ritual vocabulary of some Tungus-Manchu peoples (Nanai and Udege), words associated with the initiatory period of age - the first youth hunt and the birth of the first child by a woman - have been preserved. At the end of the 19th - beginning of the 20th century, they had rituals of gifting young men with hunting tools and military equipment. The rituals were accompanied by holidays and the hunting ones survived until the end of the 20th

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18

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

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19

Fahlander, Fredrik. "In Sheep’s Clothing?" Current Swedish Archaeology 32, no. 1 (2025): 99–128. https://doi.org/10.37718/csa.2024.5.

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This study investigates the potentially generative roles of animals in the cremation ritual through an in-depth study of an excavated Late Iron Age (c. 400-1050 BCE) grave-field in North Spånga, Sweden. The animal remains in this burial ground are generally of two categories: one comprises parts from several body regions, and one entails mainly fragments of the skull and lower extremities. Although there are general distinctions between animals of the first category (dogs, horses and cats) and of the second category (sheep/goat, pigs, fowl), they are not exclusive and do not reflect a dualist

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20

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. A

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Monia, Yuke, and Hayatunnufus Hayatunnufus. "STUDI TENTANG UPACARA ADAT PERKAWINAN DI KECEMATAN KINALI PASAMAN BARAT." Jurnal Tata Rias dan Kecantikan 3, no. 2 (2022): 75. http://dx.doi.org/10.24036/.v3i2.65.

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The researcher's background in making this thesis is due to changes in the series of traditional wedding ceremonies and bridal make-up in West Kinali Pasaman District, as well as the existence of several series of traditional ceremonies and make-up processes that were left behind as in a series of ceremonies before marriage, namely mancari chickens (proposing). usually done by a mamak to find a mate for his nephew but in Kinali sub-district this process is rarely done. Meanwhile, a series of marriage ceremonies, namely the marriage contract, was previously carried out at night, namely at the n

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Mandell, Alice. "Writing as a Source of Ritual Authority: The High Priest's Body as a Priestly Text in the Tabernacle-Building Story." Journal of Biblical Literature 141, no. 1 (2022): 43–64. http://dx.doi.org/10.15699/jbl.1411.2022.3.

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Abstract Past works have connected the design, execution, and content of Aaron's inscribed clothing in the tabernacle-building narrative in Exod 28 and 39 to different types of ancient Near Eastern inscriptions. This largely form-critical enterprise sheds light on their power as inscriptions that draw authority from diverse text-types, including dedications, seals, and amulets. Yet the inscriptions set into Aaron's clothing do more than tell us about the types of textual practices priests may have known about or engaged in—they project a priestly ideal of writing as a source of ritual authorit

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Юша, Жанна Монгеевна. "The Tuvan Depictions of Shamanic Headdresses." Tomsk Journal of Linguistics and Anthropology, no. 3(45) (July 18, 2024): 113–22. http://dx.doi.org/10.23951/2307-6119-2024-3-113-122.

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Рассматриваются мифологические представления тувинцев о шаманских головных уборах. Выявлено, что роль и значение ритуальных шапок магических специалистов, используемых в камланиях, широко трактовались в тувинской среде. В народных толкованиях о шаманских головных уборах нашли отражение главные концепции шаманизма – трехчастное деление мира, представления об избранности шамана, его роли в качестве посредника между миром людей и духов, духах-покровителях и помощниках шамана, значении и символике шаманской шапки в проведении камланий. Проанализированы семантические и прагматические аспекты изобра

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

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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 (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

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Ron, Zvi. "Stripes, Hats, and Fashion." Modern Judaism - A Journal of Jewish Ideas and Experience 40, no. 3 (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 e

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Delay, Cara. "Fashion and Faith: Girls and First Holy Communion in Twentieth-Century Ireland (c. 1920–1970)." Religions 12, no. 7 (2021): 518. http://dx.doi.org/10.3390/rel12070518.

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With a focus on clothing, bodies, and emotions, this article examines girls’ First Holy Communions in twentieth-century Ireland (c. 1920–1970), demonstrating that Irish girls, even at an early age, embraced opportunities to become both the center of attention and central faith actors in their religious communities through the ritual of Communion. A careful study of First Holy Communion, including clothing, reveals the importance of the ritual. The occasion was indicative of much related to Catholic devotional life from independence through Vatican II, including the intersections of popular rel

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Sahertian, Claudya Ingrid. "Sakralitas Burung Enggang dalam Teologi Lokal Masyarakat Dayak Kanayatn." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 5, no. 1 (2021): 58. http://dx.doi.org/10.33991/epigraphe.v5i1.202.

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This article aims to explore the culture of the Dayak Kanayatn people regarding the rituals and sacredness of hornbills. Retrieval of data using qualitative research with the ethnography method, through interview techniques, observation, documentary studies, and literature studies. The community makes hornbills a sacred symbol. This attitude can be seen when the community carries out Karana traditional rituals as an implementation of local theology and narrates them in dances, carvings, carvings, and traditional clothing attributes. Through rituals, the community believes that the hornbill is

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VanPool, Christine S., Todd L. VanPool, and Lauren W. Downs. "DRESSING THE PERSON: CLOTHING AND IDENTITY IN THE CASAS GRANDES WORLD." American Antiquity 82, no. 2 (2017): 262–87. http://dx.doi.org/10.1017/aaq.2017.4.

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Casas Grandes Medio–period (A.D. 1200–1450) human effigies are unique in the North American Southwest in that they depict primary and secondary sexual traits, making determination of sex and gender roles possible. Here, we build on previous discussions by considering the importance of depictions of clothing (e.g., belts and sashes), personal adornments (e.g., necklaces and bracelets), facial decorations, and other aspects of dress. We find that Medio-period symbolism for males and females was based on gender complementary that combined the productive, reproductive, and ritual activities of men

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Makka Sultan-Gireyevna, Albogachieva. "The Changes in Ingush Traditional Clothing Under the Influence of Islam (middle of XIX – XXI Centuries)." Islamovedenie 11, no. 4 (2020): 59–68. http://dx.doi.org/10.21779/2077-8155-2020-11-4-59-68.

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The article considers the changes happened in men's and women's clothing under the in-fluence of requirements imposed by Islam. The brief historical information about distribution of Islam among Ingushs is given. The main requirements of an obligatory covering of parts of a body imposed both to women, and to men depending on madhhab are shown. The changes in men's and women's clothes for the last decades are noted. The process of a reislamization left a strong mark on the appearance of inhabitants of the region. During the last historical period (be-fore 90s of the XX century) the traditional

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Danilova, N. K. "Ritual Clothing of the Sakha People: tangalai son (Historical Memory and Semantics)." Nauchnyi dialog 1, no. 11 (2020): 362–78. http://dx.doi.org/10.24224/2227-1295-2020-11-362-378.

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Subair, Subair. "SIMBOLISME HAJI ORANG BUGIS MENGUAK MAKNA IBADAH HAJI BAGI ORANG BUGIS DI BONE SULAWESI SELATAN." Ri'ayah: Jurnal Sosial dan Keagamaan 3, no. 02 (2019): 17. http://dx.doi.org/10.32332/riayah.v3i02.1317.

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Hajj experiences fluidity when interpreted by Bugis, which has implications for meaningful symbolic aspects, tends to be mystical and contemplative. For the Bugis, the pilgrimage is a symbol of the transformation of one's selfhood, where hajj means reaching the highest position that a person can attain. Using hajj attributes is a necessity. Attributes such as hajj clothing are highly valued because they have been blessed through the mappatoppo ritual. Aside from being a symbol of Hajj graduation, mappatoppo is also believed to be a condition of hajj perfection which is related to the ability t

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Stillman, Yedida K., and Nancy Micklewright. "Costume in the Middle East." Middle East Studies Association Bulletin 26, no. 1 (1992): 13–38. http://dx.doi.org/10.1017/s0026318400025025.

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Clothing constitutes a cultural statement. It is a manifestation of culture, no less than art, architecture, literature, and music. Like all cultural phenomena, it communicates a great deal of information both on the physical and symbolic level about the society in which it is found. Fashions, or modes of dress, reflect not only the æsthetics of a particular society (what might be called the “adornment factor”), but also its social mores and values (the “modesty/immodesty factor,” or “reveal/conceal factor”). Furthermore, dress is often a clear economic indicator. The fabric, quality of cut, a

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Szücs-Csillik, Iharka, and Zoia Maxim. "Stele și mărgele." Anuarul Muzeului Etnograif al Transilvaniei 32 (December 20, 2018): 320–24. http://dx.doi.org/10.47802/amet.2018.32.18.

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The story behind these clothing accessories represented in the Prehistoric Art and in the stars makes that the man to be closer to sky (heaven, deity), the microcosmic Earth merging with the macrocosmic Universe. From the cycle of the clothing’s constellation symbolism we will approach the „Collier-Necklace” constellations. The "necklace (collier)" is meaningful myth-ritualistic clothing accessory and is represented on the sky by cluster of seven (nine) star forming the Pleiades in the constellation Taurus. Denomination of the "Necklace-Collier" is given in Romanian cosmogony for the Lira and

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Yang, Jiachen. "A Wolf in Sheep’s Clothing: Crying Marriage in the Context of the Minority, the Oppressed Female and Local Culture." BCP Social Sciences & Humanities 21 (February 15, 2023): 122–27. http://dx.doi.org/10.54691/bcpssh.v21i.3435.

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Crying Marriage is a special ritual of the Tujia family in the west of Hunan province, China. The reason why the Crying Marriage appeared so is that Tujia women lost their rights to marriage. The emperors of the Ming and Qing dynasty abolished local governments and dispatched officials from the capital to govern local people. Then, local people in different areas of China started to adapt the traditions of Han culture (the mainstream culture in China). In this case, since Han culture advocated arranged marriage, Tujia parents also started to arrange their daughters' marriages. Tujia women lost

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GHERCHANOC, Florence. "Se vêtir pour les dieux. Costumes de fête, beauté et performance rituelle en Grèce ancienne." Archimède. Archéologie et histoire ancienne Archimède n° 9 (December 2022): 99–116. http://dx.doi.org/10.47245/archimede.0009.ds1.15.

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Résumé En croisant textes littéraires et épigraphiques à une documentation iconographique, l’article précise les caractéristiques récurrentes d’un costume rituel. Celui-ci, qualifié parfois de kosmos, est constitué d’étoffes fines fabriquées avec technicité, alliant des couleurs vives et éclatantes et des dessins aussi bien géométriques que figuratifs. La présence comme l’absence d’un tel luxe vestimentaire jouent, ainsi, un rôle fondamental au regard de la simplicité ou de l’ostentation attendues lors des opérations rituelles ; la richesse vestimentaire varie également en fonction de la divin

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GHERCHANOC, Florence. "Se vêtir pour les dieux. Costumes de fête, beauté et performance rituelle en Grèce ancienne." Archimède. Archéologie et histoire ancienne Archimède n° 9 (December 2022): 99–116. http://dx.doi.org/10.47245/archimede.0009.ds1.07.

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Résumé En croisant textes littéraires et épigraphiques à une documentation iconographique, l’article précise les caractéristiques récurrentes d’un costume rituel. Celui-ci, qualifié parfois de kosmos, est constitué d’étoffes fines fabriquées avec technicité, alliant des couleurs vives et éclatantes et des dessins aussi bien géométriques que figuratifs. La présence comme l’absence d’un tel luxe vestimentaire jouent, ainsi, un rôle fondamental au regard de la simplicité ou de l’ostentation attendues lors des opérations rituelles ; la richesse vestimentaire varie également en fonction de la divin

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Černelić, Milana. "The Role of Ritual Traditional Clothing among Bunjevci Croats in Serbia in the Revitalisation of Annual Customs and Rituals." Folklore: Electronic Journal of Folklore 66 (December 2016): 59–78. http://dx.doi.org/10.7592/fejf2016.66.cernelic.

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Petrova, S. I., and A. N. Prokopeva. "Yakut tangalai clothing: cut, trimming, and technologies." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 1(60) (March 15, 2023): 151–62. http://dx.doi.org/10.20874/2071-0437-2023-60-1-13.

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Costume of the 17th–18th cc. is a little-studied subject in the history of the Yakut costume. This is due to the fact that costume of this period can be studied only on the materials of the funerary monuments of Yakutia (Eas-tern Siberia). There are scanty written and pictorial sources of this period, and they do not provide detailed infor-mation about the material and technique of making clothes. One of the outstanding examples of the clothing of that time is tangalai - ritual women's clothing with short sleeves embroidered with beads and metal plaques, which in the literature is called fur c

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Tureiskyi, Ihor. "Clothes as an Instrument of Child Socialization in Ukrainian Traditional Culture of the Late 19th – Early 20th Century." Folk art and ethnology, no. 3 (August 30, 2022): 102–10. http://dx.doi.org/10.15407/nte2022.03.102.

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The significance of children’s clothing in the processes of child socialization is considered in the article. Symbolically illustrating age-related changes in a person’s life, clothes in Ukrainian traditional culture is known with a social function. According to the materials of the late 19th – mid to late 20th century, changes in a child’s clothing from birth to adolescence can be traced in the context of its involvement into social life. Children’s attire as a special phenomenon of traditional culture reflects a number of archaic ideas used in ritual actions with clothes. Having a practical

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Sodnompilova, M. M. "Ritual Use of Clothing by the Mongolian Peoples in the Past and Present." Bulletin of the Irkutsk State University. Geoarchaeology, Ethnology, and Anthropology Series 23 (2018): 111–23. http://dx.doi.org/10.26516/2227-2380.2018.23.111.

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Chanu, Nganbi. "Ritual Festival for Appeasing Ancestral Gods: A Study of Kanglei Lai-haraoba Festival of Manipur." Journal of North East India Studies 4, no. 1 (2014): 43–54. https://doi.org/10.5281/zenodo.12772378.

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Lai Haraoba is one of the most important indigenous ritual festivals celebrated by the Meitei community of Manipur. It is celebrated to propitiate and please the ancestral deities to get their blessings in return. It depicts the act of creating universe and its objects, and unveils the endless journey of universe through its ritualistic performances. It is celebrated in Manipur since time immemorial and is being continued till today. The festival includes rituals, ceremonial, dance, music, oral literatures (through hymn and songs) etc. which are handed down from one generation to another. It i

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Yang, Chaobo, M. Molomjamts, and D. Ulziibayar. "Comparative Study of the Culture, Attire, and Ritual Implements of Mongolian Shamanism and Tibetan Bon Religion." International Journal of Education and Humanities 19, no. 3 (2025): 242–45. https://doi.org/10.54097/fw8xdx97.

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This study is dedicated to a comparative analysis of the differences between the ritual implements and attire used in Mongolian shamanism and those found in Tibetan Bon religious temples. By conducting an in-depth investigation into the ceremonial tools and clothing of these two cultural traditions, the research aims to uncover the symbolic meanings and cultural values embedded in them. Drawing on multidisciplinary documentary sources, the study seeks to produce comparative results that will enhance our understanding of both the shared and distinct features of these religious cultures. Althoug

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Karapetyan, Sirarpi. "OLD ARMENIAN DENOMINATIONS OF RITUAL CLOTHING AS A SOURCE OF ENRICHMENT OF MODERN ARMENIAN VOCABULARY." JOURNAL FOR ARMENIAN STUDIES 2, no. 61 (2023): 4–17. http://dx.doi.org/10.24234/journalforarmenianstudies.v2i61.44.

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The aim of the present article is the examination of Armenian ritual terms, in particular, the words characterising church clothing. To this aim, we have considered it necessary to distinguish between the names of church clothes, to indicate the sources of the origin of the root words, to provide original examples for the considered words in order to reveal their semantic peculiarities. Various studies devoted to religious and other term-systems, well-known explanatory and professional dictionaries and various literary and bibliographic sources have served as material for this research. We hav

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Hulei, Olga Volodymyrivna, Oksana Volodymyrivna Kapran, and Nazar Mykhailovych Nykyforov. "On the Origins of the Formation of Traditional outfits of Ukrainians in the Context of Local History Training of Future Fine Arts Specialists." Південноукраїнські мистецькі студії, no. 1 (June 6, 2024): 17–21. http://dx.doi.org/10.24195/artstudies.2024-1.3.

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The article deals with the peculiarities of the formation of traditional outfits in Ukraine in the context of local history training of future teachers of fine arts. The authors analyze and summarize historical information on the origins of the formation of Ukrainian folk outfits in historical retrospect. The historical evolution of Ukrainian folk outfits dating back to the period of Kievan Rus is considered. The connection with other cultures, close communication with other peoples and their influence on the formation of Ukrainian dress are revealed. The authors establish the distinction betw

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Antalík, Dalibor. "Kult božských soch a průvodiče mezilidské komunikace ve starosemitských civilizacích." Lidé města 14, no. 1 (2012): 3–16. https://doi.org/10.14712/12128112.3522.

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This paper deals with some problems concerning divine images in ancient Semitic religions. As an introduction, it presents a survey of information from primary sources. The archaeological evidence of Semitic cult statues is very sparse. We can find their representations only in some stone reliefs and in the presentation scenes of cylinder seal motifs. There are some written materials: sporadic references in royal inscriptions, a small number of cultic texts with a complete description of the purifying rituals for a new or renewed divine statue (the so called «mīs pî» texts in Mesopotamia), oth

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Білей-Рубан, Н. В., Є. В. Сєдоухова та Л. М. Петрусь. "ХУДОЖНЬО-СТИЛІСТИЧНА РОЛЬ ВИШИВКИ ГУЦУЛЬЩИНИ В ПРОЄКТУВАННІ СУЧАСНОГО ВЕСІЛЬНОГО ОДЯГУ". Art and Design, № 2 (21 вересня 2020): 27–38. http://dx.doi.org/10.30857/2617-0272.2020.2.2.

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The aim is to study the artistic and compositional characteristics of Hutsul’s ceremonial clothing on the basis of a comprehensive analysis of the decor of the Hutsul wedding dress. In the course of research, the methods of visualization and comparative-historical reconstruction of the national order were used in the analysis of Hutsuls clothing. For the transformation of structural and decorative characteristics into the design principles of modern women's ensembles the method of stylization and the method of combinatorics have been used. The work is based on art analysis and the use of a li

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Petev, Nikolay I. "The Game/Play Aspect of Mythology: Dressing Up and the Specifics of Clothing." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 2 (May 1, 2024): 124–34. http://dx.doi.org/10.37482/2687-1505-v340.

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This article analyses and compares two related phenomena, namely, game/play and mythology in the aspect of using special clothing in corresponding activities. Special attention is paid to the practical side of mythology, i.e. its implementation within the framework of rituals and other religious practices. In this paper, dressing up (special role of costume and other attributes) is considered as a procedure characteristic of both game/play and religious action. As a result, the author comes to the following conclusions. Firstly, the game/play process seeks the demonstrative, while religious pr

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Jelenić, Milica. "FOLKLORNI ELEMENTI U ZBIRCI PRIPOVEDAKA IZ TAMNOG VILAJETA MOMČILA NASTASIJEVIĆA." Lipar XXIII, no. 79 (2022): 195–205. http://dx.doi.org/10.46793/lipar79.195j.

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The paper interprets the short stories from the collection From the Dark Vilayet in order to decode the mythical and folklore layer in the narrative world of Momčilo Nastasijević. Examining the storytelling technique, the presence of motifs from folk tradition, ritual and mythical symbolism, the archaic character of Nastasijević’s prose is pointed out as its peculiarity, and the phenomenon of modernist prose in folklore clothing is observed. Folkloric elements figure as an indispensable segment for understanding and interpreting the creativity of Momčilo Nastasijević.

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Dixon, R. "Review: The Performance of Self: Ritual, Clothing, and Identity during the Hundred Years War." French Studies 57, no. 3 (2003): 367. http://dx.doi.org/10.1093/fs/57.3.367.

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