Arab dress: a short history : from the dawn of Islam to by Yedida Kalfon Stillman

By Yedida Kalfon Stillman

This richly illustrated quantity is a historic and ethnographic learn of 1 very important element of Arab and Islamic fabric tradition - garments. whereas partly descriptive, its critical concentration is at the evolution and adjustments of modes of gown over the last 1400 years in the course of the heart East, North Africa, and for the center a while, Islamic Spain. Arab garments is taken care of as a part of an Islamic vestimentary procedure and is mentioned in the context of the social, non secular, esthetic, and political tendencies of every age.In addition to the 5 ancient chapters, 3 chapters are dedicated to significant issues of Arab gown historical past - the gown code for non-Muslims, the real socio-economic and political establishment of luxurious materials and clothes of honor, and the main recognized and regularly misunderstood establishment of veiling.

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Extra info for Arab dress: a short history : from the dawn of Islam to modern times

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A. Dozy, Dictionnaire détaillé des noms des vêtements chez les arabes (Jean Müller: Amsterdam, 1845), p. 36. 9 \asan al-SandåbÊ, SharÈ DÊw§n Imri" al-Qays (al-Maktaba al-Thaqafiyah: Beirut, 1982), p. 67, no. 6: ka-mi#qab al-rayã idh nashsharta hudd§bahu. 10 Tertullian, De virginibus velandis, 17: Judicabunt vos Arabiae feminae ethnicae, quae non caput, sed faciem quoque ita totam tegunt, ut uno oculo liberato . . 10 chapter one continued through the centuries as the basic clothing of villagers and Bedouin both throughout the Middle Eastern heartlands and in wider Muslim world, being simple, functional, and suitable to the ecology.

104. 20 The Prophet reported to wear a black goats hair mirã: Muslim, ‘aÈÊÈ, Kit§b alLib§s, ÈadÊth 36; Abå D§wåd, Sunan, Kit§b al-Lib§s, b§b 5; al-TirmidhÊ, Sunan, Kit§b al-Adab, b§b 49. Feminine context: Imrå" al-Qays, Mu#allaqa, 28; al-Bukh§rÊ, ‘aÈÊÈ, 14 chapter one for wraps and mantles, and these were often synonymous, perhaps reflecting earlier usages of regional dialects. That the terms were frequently interchangeable is clear from a ÈadÊth where a woman brings the Prophet as a gift a woven burda with a border (burda mansåja fÊh§ ȧshiyyatuh§) which she herself had made and asks the people assembled if they know what a burda is.

The burqu# is still worn by married women amongst the Sinai Bedouin. 42 Other veils worn by women at this time were the niq§b and the naßÊf. Although veiling for women was apparently not as strict as in later urban Islam, it is clear that J§hilÊ women of good standing did cover their faces before strangers, and a woman who was without veil was described as ȧsir (also ȧsira in the feminine form), the same word used to describe a warrior with no armor. Poets sang of how they were dumbstruck by the beauty revealed when a face was unveiled before their eyes or used the image, as did Tha#laba b.

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