CULTURE AND CIVILIZATION

CULTURE AND CIVILIZATION: FASHION OF DEITIES AND HUMAN BEINGS FROM THE DAWN OF HUMANITY TO THE EARLY 20th CENTURY

By Maximillien de Lafayette

FASHION OF DEITIES AND HUMAN BEINGS FROM THE DAWN OF HUMANITY TO THE EARLY 20th CENTURY

COMPARATIVE HISTORY AND SOCIOLOGICAL ANALYSIS OF DEITIES, GODDESSES, GODS, WOMEN AND MEN ART OF FASHION AND DRESS-MAKING FROM THE BRONZE AGE TO EARLY 20th CENTURY

CHRISTIAN ANATOLIAN AND CHRISTIAN MIDDLE EASTERN ART OF DRESS-MAKING AND FOLKLORIC OUTFITS DESIGN

Photos from L to R: #1. Georgian woman gown influenced by Armenian couture, 19^th century- early 20^th century. #2. Georgian man suit, circa 1870-1886.

Unfortunately, we do not have enough documentation, written data and historical accounts pertaining to the early Middle Eastern, Near Eastern, Asia Minor, Christian and Anatolian fashion, where the world's very early couture, ethnic dresses, costumes and dress-making came to life. There is no doubt, that during the reign of the formidable kingdoms Phoenicia, Babylonia, Anatolia, Urartu and Cilicia, the ancients designed fabulous royal garments, uniforms, gowns, suits and costumes. They had their royalty, nobility and wealthy merchants, thus, their wealth, military power and economic prosperity would and could have enabled them to design and manufacture delightful costumes and outfits. It is well accepted by historians and scholars that during the reign of Shah Abbas of Persia in the 17^th century, the Armenian silk industry and trade flourished and prospered at many levels. Armenia dressed up many neighboring countries such as Albania, Romania, Georgia, even a large segment of the population of Anatolia, Malta, Cyprus and Greece. It is true that, at the very beginning, wealthy Armenian dignitaries and merchants used to purchase their silk material and costumes from China. But, later on, they quickly learned how to become silkworm cultivators and how to manufacture and produce their own silk. Already in the 3^rd century B.C., Armenia had become a very prosperous country and a major supplier and exporter of several and various goods, products, textiles, fabrics, bronze, silver, gold, ceramics, pottery, glass, etc.

Photo: A Young Armenian Boy, circa 1889-1920 .

During that century, fabulous costumes and garments were produced and widely used by the nobility, rich neighbors and the wealthy social class of Armenia. Some historical records reveal that the legendary costume of Queen Satenik was produced by Armenian artisan at that time in history. An ancient Phoenician terra-cotta tablet found in Ougarit recorded a manifesto of Phoenician shipment of goods and products exported to king Solomon by king Ahiram of Tyre which contained a long list of regionally made objects as well as imported products from the lands of the rivers. The list included several items and products which grew exclusively in the mountains of Phoenicia such as the famous Lebanese cedars, the blue cobalt vases and glasses manufactured in Tyre and Sidon, papyrus papers which were manufactured in Byblos, the Ourjawan coloring which was extracted from sea shells on the shore of Phoenicia as well as material and fabrics which were imported to Phoenicia from distant lands referred to as the lands of the rivers, a name frequently used to refer to ancient Armenia. Another passage in the tablets referred to the ancient Armenians as the traveling warriors. An appellation rarely mentioned by historians and archaeologists.

Photo: A 3,000 year old Armenian brooch (broche) shows two women wearing head scarves decorated with lace.

ARMENIAN FARMERS AND TRADERS ESTABLISHED THE FIRST SILKWORM CULTIVATION IN AMERICA

It is absolutely fascinating to learn that Armenians were the first people to introduce and establish the silk trade in America. It is well documented that Armenian traders and farmers brought the silkworm cultivation to the United States in 1,653 and began that cultivation in Jamestown, Virginia by the mid of 1,653. Along with their silkworm importation, early Armenian farmers and silk traders in the United States created the first scarlet-colored cochineal which back home, Armenian farmers and cultivators prepared from dried plants and insects indigenous to the areas and plateau of Mount Ararat. Later, in the years to come, Americans would begin to use this very special Armenian coloring process to dye wood, panels, cotton, silk, wool and various apparels.

THE CHRISTIAN ANATOLIAN WOMEN AND THE CHRISTIAN MIDDLE EASTERN WOMEN

THE TROUSSEAU AS AN ETHNIC TRADITION A STATUS SYMBOL

Photos from L to R: #1. 19^thcentury- 20^thcentury Armenian woman’s town dress, Van. #2. 19^th century woman winter dress. Artsah . #3. 19^th century girl dress, Ahaltsihe. #4. 19^th century girl dress. Mush. #5. 18^th century woman dress. Synik-Zangezur. #6. 19^th century woman evening dress. Yerevan.

The Christian Anatolian women and particularly the Armenian women in Asia Minor and the Christian women in the Middle/Near East learned how to design and make their clothes at home. They were no couture schools and ateliers in early, medieval and pre-modern times of Armenia to teach dressmaking. Armenian women from generation to generation, at a very early age, learned from their mothers, aunts and grandmothers the handwork, handwork ornamentation, lace making, dyeing, weaving, spinning, cutting, fitting and needlework. It was extremely important for the young Anatolian Armenian and the Christian Middle Eastern girl to learn all this, because, she had to prepare her trousseau which was an integral part of her dowry; an Armenian tradition diligently observed for centuries. This tradition was common and seriously preserved in many neighboring countries as well, regardless of the diversity of ethnic origin and religion. Muslim and Christian families until the mid of the 20^th century preserved this tradition and kept on passing it on to their daughters and grand daughters. In western Europe, except in Greece, such tradition was not en vogue. The trousseau-dowry tradition was maintained and kept alive even by modern and well-to-do Christian and Muslim families in many parts of Asia Minor, Near and Middle Eastern countries. This tradition is no longer hundred per cent preserved and observed by regional and eastern families which were exposed to European culture and particularly to French and Italian couture. They rather prefer to buy the bride dresses, gowns and outfits and all the feminine apparel from retail stores. But, those who could not afford to do so, kept this tradition quite alive. Trousseau tradition reveals interesting and sometimes alarming facets and aspects of our lives and social values, including the importance of wealth over the importance of culture and education. Armenian trousseaux were a subject to a lengthy bargain between two families; the family of the bride and the family of the groom. Both families will sit down and begin to argue, agree or disagree on the “contents”, value and the assets of the trousseau, on how many gowns the bride should bring with her, for instance, the family of the groom would become very interested in knowing if the bride had enough dresses and gowns; a dress for church, one or two good dresses for going out, a good dress for town, a black dress for funerals, a night gown for the wedding night and do not forget the “tour de force” and “piece de resistance”: The wedding gown!! Sometimes, both families will jointly describe and define the quality, the size and monetary value and practical use of the bride’s trousseau. A very good trousseau will attract most suitable grooms. By the same token, is there any kind of a trousseau for men? You bet! Men’s trousseaux vary in importance, size and utility. In ancient times, the groom had to show some financial stability, income, assets and possessions whether in the form of a land, a solid job income, cash, property or even certain required number of cattle, cows, horses, animals, you name it! Funny world we lived in !! Originally, the Armenian trousseau as well as the yesteryears’ trousseaux of Near and Middle Eastern countries was a family bargain, an idea originated by the father of the bride. The size of her trousseau would compensate for the lack of a physical beauty, social status and pecuniary conditions of the bride. A good trousseau might facilitate the marriage process. To many middle to lower class families, one less child to feed was a big relief. A good trousseau might help the bride’ family to wed their daughter, much easier and much sooner.

Many Christian brides (Armenians and non-Armenians) in Lebanon and Syria were (probably still are) so proud to talk to their friends and neighbors about how “large”, how “extensive”, how “substantial” and how “expensive” their trousseau is. In many cases, the trousseau was the only form of a dowry a family could afford to give to the groom. Believe it or not, the trousseau was a pre-requisite for a very large number of Armenian and non-Armenian families in the Near and Middle Eastern countries. This infamous trousseau was not exclusively limited to the bride’s clothing. It did include towels, linens such as embroidered table clothes, bed sheets, crochet, family jewelry, small valuable family items, pocket watch from a grandfather, music silver boxes, silver spoons, serving sets, a tea service silverware, china, samples, embroidered pochettes for the groom, monograms for the groom, flat canvases if they were not yet made as pillows or covers, table clothe, etc.. Even, in the modern times of the United States up to the mid forties, a great number of American families worked enough on their daughters’ trousseau. Most certainly, this tradition died in America in the fifties and particularly in the sixties with the feminism movement. Nowadays, a trousseau in the United States may consist of a college education fund created by the family of the bride or…just nothing as pointed out to me my editor Margee Baker! While, in the Near and Middle Eastern countries, the trousseau concept is still alive and well. Clothing is a signature for an Armenian woman, a self-expression and to a certain degree a status symbol. And this tradition goes back to medieval Armenia. Anatolian trousseaux were not uniform in quality, design, style and quantity. Some were purely ethnic if the Armenian bride’s family lived in towns and villages, and some trousseaux were influenced by foreign culture and fashion, if the families were modern and or lived in major cities and in the capital. The natural environment and living conditions were often affected by the weather and the elements of the nature. Consequently, trousseaux differed from one region to another. Armenia have a very tough winter season and cold mountainous weather which necessitate the creation of trousseaux of warm clothes characterized by layers of garments in wool and heavy cotton.

FEARING FOR THEIR LIVES, ANATOLIAN CHRISTIANS HAD TO DRESS LIKE NON-ARMENIANS AND NON- CHRISTIANS!

Photos from L to R: #1. 9^thcentury man suit, Lori-Gugark. #2. 19^th century man suit, Shatah. #3. 19^th century man suit, Zeitoun. #4. 19^th century boy suit, Sasoon .

There was a sharp and a striking contrast in style between Christian men suits and Anatolian Christian women dresses and gowns. This can be easily explained. Christian Armenian women stayed home. Armenian men went out to work, to socialize, to do business, to travel and for all sorts of reasons and things. Christian Asia Minorhas been occupied by Christians and non-Christian foreign powers for centuries. During the Greek, the Roman and the Russian occupations, Armenian men did not feel religious persecution. Armenian men did not need to disguise themselves as Greeks, Romans or Russians, therefore, they did not have to adopt Greek, Roman or Russian style of suits and outfits. Everything changed when Muslim kingdoms and empires which invaded and occupied Armenia. Such powers were the Persians, the Arabs, a large portion of the Mongols, the Ottomans and the New Turks. Christian Armenians feared for their life under the atrocious occupation of the mighty Ottoman-Turkish empire. Turks were extremely fanatic. They looked upon the Armenians as “infidels”. And infidels in a Muslim world are not to be trusted, respected and treated with dignity and equality. Christian Armenians could not conduct their businesses, complete transactions, make deals, import and export, enjoy a cup of tea or a cup of coffee in a taverna or in a coffee shop if they looked proud Christians dressed like Christians! Therefore, they had to change their suits style. They had to appear as non-Christians to be safe and to conduct their businesses. Unfortunately, this lead to the annihilation of the original ethnic Armenian men suits and outfits style. Consequently, Armenian men suits, outfits, working clothe, aprons, shirts, hats, shoes and uniforms began to resemble the non-Christian suits and style. Furthermore, Armenian men had to change the style of their hats. The Turkish original hat became the commonly used hat by Armenians and non-Armenians. It was called the Kelback. In the Arab countries which were dominated by the Turks, the Kelback was called Tarbooch which is exactly the Fez we know and we see frequently in old Cairo, Morocco and Tunisia. Ironically enough, this very same Fez or early Kelback was banned by the Turkish president Kamal Atartuk (Baba Kemal) when he came to power on the pretext that the Fez represents the backward Turkey, the Turkey of the past. Dressed like non-Christians, Armenians felt more secure, more comfortable and more at ease to go out, to circulate in the city and to do business. Some Armenian men did not like wearing the Turkish Fez or Kelback. But they had to look non-Christians! So, they went for the Kurdish Turban. It was a different story with the Armenian women who stayed home. At that time in history, Armenian women in general, had no apparent reasons to mingle outside, to circulate in the cities or to socialize publicly. Grosso modo, they stayed at home. And staying at home means no intervention on the part of the Turks and consequently, no apparent needs to change their costumes and dresses style. But later, this will change tragically during the ferocious Armenian Genocide on the hands of the Turks. Henceforth, Armenian women who stayed at home dressed up in traditional Armenian manner, conserving the ethnic style of their costumes, dresses and feminine outfits. Consequently, Armenian women were able to maintain and preserve the ethnic identity and character of traditional Armenian dress making, dress style and dress fashion.

ANALOGY AND COMPARATIVE STUDY OF ASIA MINOR CLOTHING STYLE AND THE LEVANT STYLE OF CLOTHING AND GARMENTS FASHION

DID THE MUSLIM PERSIANS, TURKS AND ARABS INFLUENCE WOMEN CLOTHING STYLE AND THE ART OF DRESS-MAKING IN ANATOLIA AND CHRISTIAN ASIA MINOR?

Photo: 19th century Lebanese princess.

This is a historically authentic and bona fide traditional Lebanese dress with the famous Middle Eastern Tantour headdress which was extremely en vogue in the 18^th and the 19^thcenturies in Lebanon. This gown is a part of the wardrobe of the Lebanese high society and nobility. It is characterized by an ankle length Ghambaz made out of silk brocade with delicate silver threads. The full-length underpants are pure silk and stylized as Turkish pantaloons. Anatolian women never worn dresses like this. They were too Turkish for them. Yet, Christian women in Lebanon and Syria did. Many Lebanese designers believe that the Tantour is a Lebanese invention. Others argue that the Tantour is ethnically Ottoman. Upon researching the history of the Tantour and exploring the possibility that this striking looking ornament might have originated somewhere else, I found out that, the Tantour in origin is neither Lebanese or Turkish. It was first seen in the 4^th and 5^th centuries in French and Italian palaces and castles and later in the 7^th century, made its way to England. This delightful dress is not to be considered as a Muslim woman dress. This dress appealed to both, Christian and Muslim women in Lebanon as well as to Syrian and Assyrian women in some regions in Syria. Lebanese women are know for their refined taste and elegance. From the beginning of the medieval times, the wealthy Lebanese women used to purchase their clothes, silk and their favorite textiles directly from Florence, Italy. One of the ruling Princes of Lebanon, the famous Prince Fakher- El-Dinn (A Druze) was the firsr Middle Eastern to open the doors of import-export with Italy during the reign of the fabulously wealthy Kozmas. During the Crusades, especially, the 1^st and the 2^nd Crusade, wealthy Lebanese families purchased Armenian silk, wool and lace from some of the Crusaders-Entrepreneurs who bought or acquired the Armenian goods during their passages in and out of Armenia. No doubt, Lebanese women remained the most elegant ladies of the Near and the Middle East region .

PALESTINIAN DRESSES

Photos from L to R: #1. Bethlehem "Malak Khdari" or "Royal" dress and the "Shatweh" headdress with a 19^th century striking headscarf. An authentic Palestinian dress in all its originality and beauty. Armenian women in Armenia never used it. But, some of the Armenian women who fled to Palestine because of the Armenian Genocide during World War One had a shot at it. #2. Rare Palestinian black Beit Dajan dress made in Jaffa. This dress, in its colors, cut and contours resembles many of the Latvian, Estonian and Georgian dresses of the era. Close neighbors to the Armenians. Yet, Armenian women were not really impressed or taken by it.

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