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Journal articles on the topic 'Ritual clothing'

Author: Grafiati

Published: 24 June 2021

Last updated: 14 February 2022

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1

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 (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 (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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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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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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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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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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8

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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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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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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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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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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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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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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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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18

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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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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20

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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21

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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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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23

Kurbanova, Z. I. "Karakalpak Family Ritualism: The Bes Kiyim Custom in the Transformation of Traditional Culture." Archaeology, Ethnology & Anthropology of Eurasia 48, no. 3 (2020): 124–33. http://dx.doi.org/10.17746/1563-0110.2020.48.3.124-133.

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This study describes the bridal and funerary rite of exchanging clothes (Bes Kiyim – ‘Five Costumes’) in the context of the traditions and innovations in the Karakalpak culture. On the basis of fi eld data collected in 2014–2019 and earlier in places with a continuous or patchy distribution of the Karakalpak population (Chimbaysky, Karauzyaksky, Kegeyliysky, Nukussky, Khodzheyliysky, and the Takhiatashsky districts of the Republic of Karakalpakstan, Republic of Uzbekistan) and of earlier sources, changes in ritualism are analyzed. Bridal rites include exchanges of gifts, such as items of cloth

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Stock, Lorraine Kochanske. "The Performance of Self: Ritual, Clothing, and Identity during the Hundred Years War. Susan Crane." Speculum 79, no. 1 (2004): 158–61. http://dx.doi.org/10.1017/s0038713400094951.

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Glodt, Julie. "Putting on Christ." Religion and the Arts 24, no. 5 (2020): 491–516. http://dx.doi.org/10.1163/15685292-02405002.

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Abstract In medieval Christendom, liturgical vestments were not just attributes for priestly identity. In direct contact with the celebrant’s body, they were charged with numerous allegorical significations that this article is aimed at studying. The first one associated the priest’s clothing with a moral “rite of passage.” Each vestment symbolized a virtue, thanks to which the priest was supposed to get ready for the Mass. A new allegorical system emerged in the thirteenth century: as symbols of arma Christi, the vestments invited the priest to follow Christ in his Passion. These liturgical g

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Barnes, Liberty. "Holiday Gifting at a Children’s Hospital: Sacred Ritual, Sacred Space." Journal of Contemporary Ethnography 48, no. 5 (2018): 591–618. http://dx.doi.org/10.1177/0891241618820110.

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Every Christmas season children’s hospitals in the United States are flooded with gift donations. Businesses, service organizations, and the public deliver carloads of new toys, puzzles, games, books, electronics, sports equipment, art supplies, cosmetics, blankets, and clothing for sick children. The practice is so common and widespread that donors rarely ask whether they may donate, what types of donations are welcome, and when and where they should deliver their donations. Based on ethnographic observations of holiday gifting at University Children’s Hospital, a nationally ranked pediatric

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Sponsler, Claire. "The Performance of Self: Ritual, Clothing, and Identity During the Hundred Years War by Susan Crane." Studies in the Age of Chaucer 26, no. 1 (2004): 375–78. http://dx.doi.org/10.1353/sac.2004.0033.

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Mead, Jenna. "The Performance of Self: Ritual, Clothing and Identity During the Hundred Years War (review)." Parergon 20, no. 1 (2003): 210–12. http://dx.doi.org/10.1353/pgn.2003.0091.

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Machmudah, Umi. "BUDAYA MITONI (ANALISIS NILAI- NILAI ISLAM DALAM MEMBANGUN SEMANGAT EKONOMI)." El-HARAKAH (TERAKREDITASI) 18, no. 2 (2016): 185. http://dx.doi.org/10.18860/el.v18i2.3682.

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Culture as the result of ideas, feelings and intention in Islam is the manifestation of worship. This paper is written through literary review that is completed with observation from some mitoni traditions. The culture form of ideas, activities and artifact is applied in 'mitoni'. It is a celebration on seventh month of pregnancy age. The activities done in mitoni are 1) bathing, 2) 'brojolan' ritual, 3) clothing change ritual, 4) prayer, 5) gift. Islamic values that inspire economic activities in mitoni are 1) thanksgiving that encourages people to be productive, 2) 'tafaa’ul' through prayer

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Mannermaa, Kristiina, and Tuija Kirkinen. "Tracing the Materiality of Feathers in Stone Age North-Eastern Europe." Current Swedish Archaeology, no. 28 (December 14, 2020): 23–46. http://dx.doi.org/10.37718/csa.2020.02.

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The use of feathers in ritual costumes and everyday clothing is well described in ethnographic sources throughout the world. From the same sources we know that bird wings and feathers were loaded with meaning in traditional societies worldwide. However, direct archaeological evidence of prehistoric use of feathers is still extremely scarce. Hence, feathers belong to the ‘missing majority’: items that are absent from the archaeological record but which we can assume to have been of importance. Here we present microscopic analysis of soil samples from hunter-gatherer burial contexts which reveal

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Adler, Yonatan. "Between Priestly Cult and Common Culture:." Journal of Ancient Judaism 7, no. 2 (2016): 228–48. http://dx.doi.org/10.30965/21967954-00702005.

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Although miqwa’ot and chalkstone vessels have been found throughout Israel, the unparalleled number of such finds at Jerusalem has conventionally been explained in terms of the special demands of the Temple cult and of the city’s priestly residents. In light of a growing number of archaeological discoveries from the past number of years, however, the conception that Jerusalem and its Temple served as focal points of ritual purity observance deserves to be significantly reevaluated. The new data indicate that regular, widespread use of ritual baths and chalkstone vessels was not at all unique t

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Loewenthal, Kate Miriam, and Lamis S. Solaim. "Religious Identity, Challenge, and Clothing: Women’s Head and Hair Covering in Islam and Judaism." Journal of Empirical Theology 29, no. 2 (2016): 160–70. http://dx.doi.org/10.1163/15709256-12341344.

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This qualitative research examined the issues of women’s head covering in Islam and Judaism. It focuses on the role played by head-covering decisions in the development of religious identity. Translated sources of Islamic and Jewish law on modest dress set the context of religious rulings in which women wrestle with decisions about head-covering. Ten practising Muslim and Jewish women were interviewed about their experiences of head/hair covering. Head/hair covering was seen as an expression of identity, and as a way of managing identity. It is a key topic for both Muslim and Jewish women, cen

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Méndez Santiago, Borja. "El dios Fauno y el ritual de los lupercos. Representaciones de la desnudez masculina = God Faunus and the ritual of the luperci. Representation of the male nudity." ARYS. Antigüedad: Religiones y Sociedades, no. 17 (November 20, 2019): 161. http://dx.doi.org/10.20318/arys.2019.4594.

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Resumen: Este trabajo pretende ofrecer, a través de un análisis iconográfico y literario, una nueva perspectiva acerca del grado de desnudez exhibido por los lupercos durante la celebración de las Lupercalias en Roma. Para ello, partimos del análisis de los principales temas que han abordado varias generaciones de estudiosos en relación con esta festividad para pasar, a continuación, a tratar de explicar, a través de las diferentes funciones del ritual, la finalidad de la ceremonia religiosa a los ojos de la propia sociedad romana. Finalmente, y haciendo uso de las únicas imágenes antiguas que

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Sessions, Jennifer. "Making Settlers Muslim: Religion, Resistance and Everday Life in Nineteenth-Century French Algeria." French History 33, no. 2 (2019): 259–77. http://dx.doi.org/10.1093/fh/crz005.

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Abstract On 26 April 1901, members of the Righa tribe overran the French colonial village of Margueritte in central Algiers province. They seized the settlement’s male colonists and demanded they ‘make [them]selves Muslims’ by reciting the shehada and donning North African clothing. Several Europeans who could not or would not comply were killed. This article explores the meanings of this forced conversion of European settlers, which made the Margueritte revolt unique in the history of Algerian resistance to French colonialism. For French colonial officials, the religious ritual indicated the

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Lukpanova, Yana Amangeldyevna. "A complex of ritual objects from the elite female burial in Western Kazakhstan." Samara Journal of Science 7, no. 4 (2018): 228–32. http://dx.doi.org/10.17816/snv201874211.

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The paper discusses in detail the items from the female burial of mound 6, Taksai-1 burial site, located in the West Kazakhstan Region, Terektinsky District, near the village Dolinnoe. A complex architectural gravestone structure, an accompanying rite of burial with the use of fire, the presence of rich clothing with various decorations, a complex of specific objects found in the pit, testify to the special status of the buried. All archaeological materials from the central pit of mound 6 performed a certain role in the life of the early nomads, composing a complex of ritual things for perform

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K., Yanchuk, and Harashchak T. "ANALYSIS OF THE GENRE PALETTE F. KIESLER’S CREATIVE ACTIVITIES." Architectural Studies 6, no. 1 (2020): 41–45. http://dx.doi.org/10.23939/as2020.01.041.

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Kiesler’s art was not based on the theory of form, color, and means; his art was not a political instrument to comment on the state of society, and he did not consider his art to be the product of a scientific process, a result that contained a truth that was absolute. He believed that his art revealed a truth that science could not see, and that truth was the key to a “core” existence. He believed that his process and his ritual were attacked by the deceptive beliefs of others. “A revived art that has been stolen from a warm embrace, freezing in its nakedness, cooled by the sweat of its foreh

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Dudareva, Marianna, and Vlada Nikitina. "Color Designation in V.V. Mayakovsky’s Poetics: “Red” and “Yellow” (mythological implication)." SHS Web of Conferences 55 (2018): 04004. http://dx.doi.org/10.1051/shsconf/20185504004.

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The article deals with semantics of “red” and “yellow” color in V.V. Mayakovsky’s poetics. A lot has been written about “red” color; this color is associated with the revolutionary ideas and symbols, and it is often used in Mayakovsky’s early works. However, “yellow” color is used along with “red” one and, in our opinion, it has more complicated semantics. This color is important for the poet himself and his creative life (Mayakovsky’s yellow blouse), and for his early poems where we see the clothing elements of this color. According to folkloric ideas, it is the very color which is ambivalent

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Pereira, Diana. "“Like a doll …”." Religion and the Arts 24, no. 5 (2020): 517–52. http://dx.doi.org/10.1163/15685292-02405003.

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Abstract In the 1990s there was a growing and renewed interest on the practice of clothing images of saints after, as Richard Trexler put it, the negligence demonstrated towards it by art historians until then. In 2018, following the publication of new and unprejudiced studies about it, the presence of two dresses belonging to statues of the Virgin Mary in the Metropolitan Museum of Art’s exhibition “Heavenly Bodies: Fashion and the Catholic Imagination” testified to the impact clothed images had on fashion creators and, according to David Morgan, the Church’s ritual and performative life. Whi

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Egreteau, Renaud. "Fashioning Parliament: The Politics of Dress in Myanmar’s Postcolonial Legislatures." Parliamentary Affairs 72, no. 3 (2018): 684–701. http://dx.doi.org/10.1093/pa/gsy026.

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AbstractThis article discusses the significance of dress codes and clothing in postcolonial Myanmar’s successive legislatures. Burmese representatives have since the 1950s been strongly encouraged to wear dignified garb and non-Western dress when carrying out their duties in parliament. What does it tell us? The contribution of this study based on field interviews and the analysis of newspaper reports and parliamentary procedures, is threefold. It first sheds light on Myanmar’s understudied parliamentary history and some of its startling institutional continuities despite decades of military r

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Glebova, E. V. "Review of the catalog «Ulchi» from the collection of the Khabarovsk Regional Museum n.a. N.I. Grodekov." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 2 (49) (June 5, 2020): 173–79. http://dx.doi.org/10.20874/2071-0437-2020-49-2-16.

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The article presents the analysis of the catalog «Ulchi» by the Khabarovsk Regional Museum n.a. N.I. Gro-dekov. The performance of the local museum is considered in the context of all-Russian experience of cataloging of the museum collections, which is of a particular importance for historical science. The author examines the program of scientific cataloging of the museum collections, featuring the traditional culture of almost all indigenous peoples of the Russian Far East. We conclude that the series of ethnographic catalogues of the museum has made a significant contribution to the Far East

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Hlačar, Tajda. "Laibach, Anti-fashion and Subversion." Textile & leather review 3, no. 2 (2020): 78–91. http://dx.doi.org/10.31881/tlr.2019.32.

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The worldwide renowned Slovenian industrial alternative music group Laibach, which was also a member of the multimedia artists’ collective called NSK, has been a subject of many professional discussions. This article attempts to analyse Laibach’s conception of a uniform according to the theory of anti-fashion. As one of the most recognizable elements expressing a mythical, totalitarian aura, inseparably linked with the performers’ distant and constrained attitude, Laibach’s uniform can be erroneously comprehended as anti-fashion clothing, expressing fixed and rigid social environments. The ana

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Patraș, Roxana. "Hayduk novels in the nineteenth-century Romanian fiction: notes on a sub-genre." Swedish Journal of Romanian Studies 2, no. 1 (2019): 24–33. http://dx.doi.org/10.35824/sjrs.v2i1.18769.

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In the context of nineteenth and early twentieth-century Romanian literature, hajduk novels and hajduk short fiction (novella, short-story, tale) are called to bring back a lost “epicness,” to give back the hajduks their lost aura. But why did the Romanian readers need this remix? Was it for ideological reasons? Did the growing female readership influence the affluence of hajduk fiction? Could the hajduk novels have supplied the default of other important fiction sub-genres such as children or teenage literature? The present article supports the idea that, as a distinct fiction sub-genre, the

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Anawalt, Patricia Rieff. "Aztec Knotted and Netted Capes." Ancient Mesoamerica 7, no. 2 (1996): 187–206. http://dx.doi.org/10.1017/s0956536100001401.

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AbstractThe past two decades of research and debate in anthropology have shown how ethnocentric perspectives in methodology and interpretation have led to misinterpretations in ethnography and archaeology. This article contrasts Western and indigenous perceptions of ritual attire that marked the role and status of Aztec rulers and deities. Stimulated by inconsistent Spanish colonial descriptions of the emperors' xiuhtlalpilli “blue-knotted” cloaks, the study compares all of the relevant Nahuatl terms, contexts, and native-drawn images and analyzes these in the light of linguistic, technologica

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Besom, Thomas. "Inka Sacrifice and the Mummy of Salinas Grandes." Latin American Antiquity 21, no. 4 (2010): 399–422. http://dx.doi.org/10.7183/1045-6635.21.4.399.

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AbstractIn the last 25 years, materials from some human sacrifices that the Inkas carried out on high mountains (e.g., Aconcagua and Llullaillaco) have been thoroughly analyzed and adequately interpreted. Remains from immolations that took place in other contexts, however, which tend to be poorly preserved and incompletely studied, are not as well understood. In this article, I begin to remedy this imbalance in our knowledge by discussing the sacrifice from Salinas Grandes, which is a salt flat situated in northwestern Argentina. I describe the body of the victim—who was very likely a qhapaq h

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Juško-Štekele, Angelika. "PRESENTATIONS OF AGLONA’S PILGRIM GROUPS: AUDIO-VISUAL CODES." Via Latgalica, no. 8 (March 2, 2017): 153. http://dx.doi.org/10.17770/latg2016.8.2232.

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The article „Pilgrimage to Aglona: Audio-Visual Codes” is dedicated to Aglona pilgrimage, which is considered a significant element of intangible cultural heritage of Latvia. The importance of this tradition has been acknowledged by its vitality: in spite of the historical complexities, the tradition of Aglona ritual pilgrimage has survived for more than a century and in due course has strengthened its value in practice and social memory of the community. At the same time it is not a rigid value based in the past; instead it exists on its own and develops according to the dialectical patterns

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Mainy, Shenne B., and Maria S. Kukhta. "SACRED SEMANTICS OF TUVAN TRADITIONAL COSTUME." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 40 (2020): 242–49. http://dx.doi.org/10.17223/22220836/40/22.

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The relevance of the work is due to the need to study the features of the cut and decoration of the Tuvan costume, which are, on the one hand, a bright unique ethnic image, and on the other hand, carry the universal laws of the Universe inherent in the cultures of all the peoples of the Earth. The traditional costume is included in the “cultural core” of the Tuvan people and contributes to the preservation of its national identity. The aim of the work is to study the sacred semantics of a traditional costume. The object of research is the Tuvan folk costume, the subject is the sign-symbolic na

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Bruzzone, Mario. "Respatializing the domestic: gender, extensive domesticity, and activist kitchenspace in Mexican migration politics." cultural geographies 24, no. 2 (2016): 247–63. http://dx.doi.org/10.1177/1474474016673063.

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The collective ‘Las Patronas’ is one of Mexico’s most famous and most decorated activist groups. For the past 20 years, they have given food, water, and clothing to migrants on moving freight trains, without reciprocation. This article considers the centrality of the kitchen and of kitchenspace to the group’s project, especially as part of their strategy for becoming and remaining ‘public’. In Mexico, ‘the kitchen’ may be two different kitchens and two types of kitchenspace, one for the everyday, the other for the singular and special. The ceremonial cocina de humo figures prominently in the P

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Delogu, Daisy. "The Performance of Self: Ritual, Clothing, and Identity during the Hundred Years War. Susan Crane. Philadelphia: University of Pennsylvania Press, 2002. Pp. ix+269." Modern Philology 103, no. 1 (2005): 95–98. http://dx.doi.org/10.1086/499179.

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Lerer, S. "Fiction and Incarnation: Rhetoric, Theology, and Literature in the Middle Ages; The Performance of Self: Ritual, Clothing, and Identity During the Hundred Years War." Comparative Literature 56, no. 3 (2004): 262–66. http://dx.doi.org/10.1215/-56-3-262.

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Buraeva, Olga V., and Svetlana V. Buraeva. "Lower Tunguska ethnographic expedition of 1930 (based on the personal archive of P.P. Khoroshikh)." Reports of the Laboratory of Ancient Technologies 16, no. 3 (2020): 112–26. http://dx.doi.org/10.21285/2415-8739-2020-3-112-126.

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The article introduces written and visual materials from the center for Oriental Manuscripts and Woodcuts of the Institute of Mongolian, Buddhist and Tibetan Studies of the SB RAS archival collections related to the 1930 expedition to the Evenks of Lower Tunguska. Ethnographers Poltoradnev P.G. and P.P. Khoroshikh from Irkutsk worked as the members of the expedition. In the personal archive of P.P. Khoroshikh a map-scheme of the route, field records about the material, ritual and everyday culture of the Evenks, drafts of articles on the results of the expedition, as well as photographs and dra

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