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• W272643854 abstract "ABSTRACT. The mainstay of the paper is formed by an analysis of intriguing questions of history, the export of silk cocoons to Europe, the rising importance of silk, and medieval literary depictions of women working silk. The aim of the present study is to examine and evaluate the history of cultural movement along the Road, the establishment of silk-reeling factories, the commercialization of the silk industry, and the industrial manufacture of silk thread in Mount Lebanon.Keywords: silk, gender, religion, skill, practice, history1. IntroductionOver the past decade, there has been increasing evidence describing the skill, knowledge, and practice of the craft of silk making, the labor-intensive manufacture of silk as a highly prized commodity, the gendered production of silk fabric, and the perception and use of silk as currency. The paper generates insights about the increasing Muslim dominance of the Road, the existence and the survival of religious ideas along the Road, the multicultural and cosmopolitan societies of the Road, and the historical transport of luxury silk.2. The Skill, Knowledge, and Practice of the Craft of MakingBray contends that, in late imperial China, the family altar was instrumental in propagating hegemonic, orthodox values. The shrine was not a simple instrument of orthodox discipline and social regimentation, because as a material artifact it embodied ambiguities of meaning, and a corresponding moral flexibility. The resilience and adaptability of the iconic rice farming landscape owed much to symbolic ambiguities and to material flexibility. Material surroundings and physical experience played key parts in inculcating morality and forming social roles. Technical knowledge and the responsibility for production were controlled and managed by women. The silk cloths had a high recognized value, as commodities and as tax contributions. In the production of commercial cloth, women were reduced to the tasks of spinning and reeling. Sericulture was an exception to the deskilling and marginalization of women.It follows from this that the splitting-up of the various silk-making processes enhanced the importance of raising silkworms. Bray says that in sericultural regions the household depended on female sericultural skills. Embroidery played an increasing role in adding economic and personal value to the goods that a bride took as dowry. These goods constituted material links with the bride's natal home. The quilts, robes, shoes and handkerchiefs were a female,1 non-hegemonic form of property. For fine work, one needed smooth fingers so that they did not snag the silk. Young commoner women embroidered their dowry goods.2Foltz writes that the Silk Road was a network of roads, generally going East and West. and other high-value goods were transported in contiguous stages. The constituted a formative and transformative rite of passage. Islam makes its appearance on the in the 8th century. The expansion of Buddhism brought an increased demand for silk. The oases of the owed their prosperity and their very existence to the regularity of passing caravans. New religious traditions carried by the disseminated eastwards. Sogdian scribes translated most of the religious texts of Buddhism, Manichaeism, and Christianity into the various languages of the Road. The Iranian and Hebraic traditions did not proselytize along the Road.But perhaps even more importantly is that Arabic played less of a role in the transmission of Islam to the peoples of the than Persian did. Foltz argues that the substance of religious traditions was often transformed along the as a result of the translation process. The decline of Zoroastrianism, Buddhism, Manichaeism, and Christianity along the is a historical fact. By Parthian times both Palestinian and Babylonian Jews were involved in the silk trade from China. …" @default.
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• W272643854 date "2013-01-01" @default.
• W272643854 modified "2023-09-23" @default.
• W272643854 title "The Gender of Silk" @default.
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