The defining features of folk dress were jewelry and color symbolism, in which ethnocultural traditions and social environments play an important role. Color scheme as a whole, as well as some color combinations, expressed sex and age and social differences. The traditional clothing of Armenian women is everywhere distinguished by its colorful and rich tonality. Men’s clothing is multi-colored only in Western Armenian regions, while Eastern Armenian men’s suits are painted with general restraint and delicacy of color, with a predominance of dark tones, sometimes white (United Century Under the influence of urban at the beginning of)).
Armenian traditional clothing colors, especially female, are dominated by red – from dark cherries to blood-fire tones. The red color was used for the lower (female underwear, pants), and outerwear: men’s and women’s hats, knitted wears, belts, women’s headscarves, bedspreads, BBS, aprons. The apron played an important role in the women’s clothing complex as a symbol of marital status: it is no accident among Armenians that the expression “red apron” (Armenian London գոգնոց) means “married woman”.
The red color in embroidery and stripes was also widely decorated in both male and female clothes. Armenians, like many, were identified with red as “beautiful”, “good”, “and festive”. According to folk beliefs, this color symbolizes life/blood, sun/fire, fertility as well as acts as a defense against evil, disease, and infertility.
The red color in combination with green color is mainly associated with wedding symbols. This ritual is performed in clothing, specifically, at a wedding – cobrand (hand. Կոսպանդ) or husband (hand. Ուսպանդ), skip (hand. Ուսկապ) – Phillips-dressing of red and green scarves on the groom’s chest, narrate (Arm. Նարոտ) in – tie red and green thread cord, in the church at the neck or share the bride and groom as a wedding symbol, as a married couple. At the baptism, a donkey was worn on the child’s neck. With the help of this amulet, the child took initiation after passing from a ritually impure state to a more pure state.
In the Armenian tradition, the combination of red and green symbolizes marriage, as the popular green color perception identifies the younger, spring greens, growing up with the younger generation. To tie “red-green”, the desire to marry, marriage, marriage. The color combination of red-green is typical for everyday women’s clothing in many areas, especially in Cynic and Attach (lower red shirts, upper green AR lakh). The color red is sometimes used in wedding ceremonies with white: the red and white head veil at the top and bottom in Shirak and Javakhak, as the Sassoon in red and white Marot (Hath. Ոարոտ).
In women’s clothing of high Armenia, Shirak, Javakhak, the green color gives way to blue (purple, dark purple). Common to Armenia and the Near East, the combination of red and blue has become strongly part of the symbolism of Christian symbolism. Replacing the red apron as a symbol of a married woman against blue is a sign of a woman’s loss of fertility. In popular belief, blue is associated with old age, death. For other Asians, blue is the color of mourning for Armenians, and black for blue relatives was worn as a sign of mourning for a distant relative. At the same time, the blue color was attributed to simultaneous healing power, and was widely used in medical magic: my-black pearl is still an amulet, a guard against spoilage, the evil eye is believed.
The black color is considered as a decidedly impure color. Encodes all dark colors such as dark gray, brown, blue. Changing colored clothes to dark means the beginning of old age. Black – The most common color of mourning. In Armenian traditional clothing, mourning is reflected, in particular, in headaches. In Taron and Vaspurakan (Western Armenia), men threw on hats in a sign of mourning – apraxia black handkerchief-straps – pause. In mourning women mostly turn their headgear into black curtains. It is important to note that young women mourn only for their husbands, in other cases this was refused, as they believed that black color might deprive them of their infantile ability.
Men’s leggings – sampan and windings – telex were mostly woven with wool or cotton yarn or sewed with homespun canvas. The socks were worn over socks and fastened under a lace cord. The traditional pistols of men and women were pistons – treks with point-toe. They were sewn with a piece of raw sheathed leather of cattle with woolen or leather laces, and each area had its own way of passing the laces. There were two varieties of telex: one with a seam in the middle of the leg and one without a seam. It was a comfortable shoe that carried all the rural population during work without age differences and restrictions. The oldest specimen of the three was found in 2006 in Cave Arena-1 (Wyotszjör) in Armenia and dates from the middle of the fourth millennium BCE. Women’s outgoing shoes – ma’sbabes, were made of two different parts of the same quality leather: young yellow, elderly yellow and red, on the sole firm. The common footwear on the firm’s soles was ‘tropical’, with strongly curved toes on the leather lining, with black (male) or green (female) leather on the short heel. Their entire front surface was heavily embroidered with linear patterns. Women, mostly wealthy, wore them mostly in winter. There were also a variety of crampons firm sole shoes and upstairs noses, which served as parade shoes in many areas of the Ararat Valley (Ashtarketak): they had to attend or travel to church. The hubbub was accompanied by a uniform and sharp-nosed shoe without a backdrop – Mask, with a padded horseshoe heel. Young women and girls wore a machine green and red, elderly – black. At the end of the XIX century. A new kind of women’s footwear came to use – deep factory-made shoes closed, studded with lace or three-button closures. These were the front shoes of a well-run level of society. In the early XX century. The so-called Adelkhanov shoes (known by the factory owner in Tiflis) were popular. This flat shoe with a low heel on the back, equipped with a horseshoe and a rounded nose, resembles the chest but was darker.
In cities, men wore thick sole shoes, with heels, with pointed and curved toes in ancient times. High boots made of soft thin leather (chrome or Chevrolet) were expensive shoes, mostly worn by older men, mostly older men, especially a combination of black – with Circassia.
The shoes of Western Armenia differed somewhat from those of Eastern Armenia. On patterned socks one usually wears leather boots – I plow with tongues and sharply curved socks on the bottom heels, to which the horseshoe is pushed. Men wore red, black, women, and girl’s shoes – red, green, yellow flowers. Women and girls wore elegant leather shoes without swords, and they were wearing shoes – sleek without backs, but over heels. The men’s black shoes had a small leather loop at the top of the back, their sole is often drawn with a wide and convex head. The men wore soft red shoes. Homemade shoes were distributed in the villages – a felt sole with woven woolen thread on top, which replaced three.
In the event of factory production development, the distribution of factory products to life and the influence of urban fashion, folk clothing has gradually disappeared since the 1930s and has pan-European forms. By the 1960s, older people in villages often followed distinct elements of traditional clothing.
Currently, in the conditions of uniform European clothing regimes, the ethnic origin of the Armenian peoples’ clothing is preserved in the costumes of ethnographic ensembles of folk dances, decorative and applied arts and products of souvenir products. Rich collections of 18th and 20th-century male and female traditional clothing specimens, reflecting the specifics of the various historical and ethnographic regions of Armenia, are contained in the museum collection.
White was said to be purportedly pure, it was the color of clothing at baptism and at the same time – the funeral was performed at the funeral.
In Armenian traditional dress colors, the use of yellow has a particular restraint. He is very rarely found in a weak voice. Yellow, the color of wilting nature, is a purely negative symbolism. He was associated with a disease, bile, poison, and why it was considered harmful. The presence of a broad yellow band in the rainbow palette was interpreted as a bad omen (drought, crop failure, disease). Based on the negative perception of yellow, several restrictions came into force, such as a ban on visits to a newborn during a forty-day period in gold jewelry, which can cause jaundice. However, the association of gold glitter with incense/light justified the wearing of gold jewelry as well as the use of gold thread in embroidery.
Thus, Armenian folk traditional clothing colors can be displayed in video contrast positive (red, green, white) and negative (blue/purple, yellow, black) colors.
charizma online Clothing ornament refers to the field of folk art in which the distinct appearance and national color of the people are revealed. Religious images on the walls of archaeological discoveries, graffiti paintings, churches, mausoleums, miniatures, etc. have a ritual and magical significance with the utilitarian, along with textiles and its components, about the ancient sources of clothing ornamentation of Armenian servants. The ornamentation of male and female Armenian folk clothing was located around the so-called entrance 9 necks (neck, sleeve, wrist, side gaps, and hem), i.e. on the parts of clothing that have a sacred function that makes it all kinds of “evil spirits”. “Men’s belts, decorative female aprons, breast-feeding, traditional knitted pattern socks (military գույպա) (especially, in wedding customs), etc., in marriage and maternity rituals.” Jewelry was made with heel, embroidery, applique, Artistic seam and sticky technique. In the Armenian tradition, weaving, as well as embroidery, including mesh jewelry, had the magic and magic significance of protection from evil and evil spirits, and the needle (pin) served as a guard against evil eye and malfunction.
charizma online Materials for clothing ornamentation, especially for women, were rich and varied: woolen, cotton, silk, and gold and silver threads, sequins, pearls and buttons, small shells, and even fish scales. Shells and scales (extracted from water) were attributed to magical power, capable of stimulating fertility. Pearls and pearls from the wound material (glass, coral, stone) were given special deviating powers. Small pearls of turquoise or red coral adorn the brushes of men’s belts, fringes of headbands, and tips of women’s headscarves. The charizma online clothing was embroidered with pearls or pearls on women’s belts and nalobniki. According to folk beliefs, some of them are treated for some diseases, others sleep, and others are protected from evil eyes.
The tree image (tree of life), the most common form in Armenian ritual art, occurs in a wide variety of forms on women’s headscarves, bibs, woven belts, etc. It was believed that his image on clothes might be protected from lightning strikes.
The nature of a tree – the universal symbol of fertility, growing from a pot or ground, symbolizes pregnancy, motherhood because the earth was identified with a woman and the tree – with fruit. It was nothing that the Armenians compared the blossoming tree with the bride. The tree was an object of worship for Armenians since ancient times.