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45-573: (Redirected from Chidar ) [REDACTED] Look up chadar in Wiktionary, the free dictionary. Chadar may refer to: an alternative spelling of chador , traditional Islamic female garment the Zanskar River in Ladakh, when frozen in winter months Chadar trek , the trail over the frozen Zanskar River Chadar Road , a section of

90-407: A dupatta . The Hindustani word can also refer to other type of sheets, such as bed sheets. There are also a small Haredi Jewish groups in which the women wear black head-to-toe cloaks similar to the chador, such as the extremist Lev Tahor . Artifact (archaeology) An artifact or artefact ( British English ) is a general term for an item made or given shape by humans, such as

135-427: A chronological timeline for past occurrences at the site. Modern archaeologists take care to distinguish material culture from ethnicity , which is often more complex, as expressed by Carol Kramer in the dictum "pots are not people." Artifact analysis is determined by what type of artifact is being examined, the best. Lithic analysis refers to analyzing artifacts that are created with stones and are often in

180-415: A chronological timeline is a crucial part of artifact analysis. The different types of analyses above can all assist in the process of artifact dating. The major types of dating include relative dating , historical dating and typology . Relative dating occurs when artifacts are placed in a specific order in relation to one another while historical dating occurs for periods of written evidence; relative dating

225-456: A more specific term such as "carving". The same item may be called all or any of these in different contexts, and more specific terms will be used when talking about individual objects, or groups of similar ones. Artifacts exist in many different forms and can sometimes be confused with ecofacts and features ; all three of these can sometimes be found together at archaeological sites. They can also exist in different types of context depending on

270-513: A part of material culture . Artifacts can come from any archaeological context or source such as: Examples include stone tools , pottery vessels, metal objects such as weapons and items of personal adornment such as buttons , jewelry and clothing. Bones that show signs of human modification are also examples. Natural objects, such as fire cracked rocks from a hearth or plant material used for food, are classified by archaeologists as ecofacts rather than as artifacts. Artifacts exist as

315-408: A result of behavioral and transformational processes. A behavioral process involves acquiring raw materials , manufacturing these for a specific purpose and then discarding after use. Transformational processes begin at the end of behavioral processes; this is when the artifact is changed by nature and/or humans after it has been deposited. Both of these processes are significant factors in evaluating

360-512: A statement and announced that stricter dress-code is supposed to be observed in public places such as institutions, theaters, clubs, hotels, motels, and restaurants, while in the other places, it should follow the pattern of the overwhelming majority of people. Stricter veiling implies both chador and more loosely khimar -type headscarf, along with overcoat . Before the 1978–1979 Iranian Revolution , black chadors were worn by many women and girls for different purposes. Light, printed fabrics were

405-426: A tool or a work of art, especially an object of archaeological interest. In archaeology , the word has become a term of particular nuance; it is defined as an object recovered by archaeological endeavor, including cultural artifacts (of cultural interest). "Artifact" is the general term used in archaeology, while in museums the equivalent general term is normally "object", and in art history perhaps artwork or

450-547: Is actually a Mede soldier. Achaemenid women in art were almost always uncovered. The earliest written record of chador can be found in Pahlavi scripts from the sixth century as a female head dress worn by Zoroastrian women. It is likely that the custom of veiling continued through the Seleucid , Parthian , and Sasanian periods. Veiling was not limited to noble women but was practiced also by Persian kings. During

495-567: Is considered traditional to Persian Iranians, with Iranians of other backgrounds wearing the chador or other traditional forms of attire. For example, Arab Iranian women in Western and Southern Iran retain their overhead Abaya which is similar to the overhead Abaya worn in Iraq , Kuwait , and Bahrain . The choice of chador color was influenced by women’s tastes, which were also affected by their age and social standing. For example, Egyptian women in

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540-593: Is different from Wikidata All article disambiguation pages All disambiguation pages Chador A chador is a full-body-length semicircle of fabric that is open down the front. The garment is pulled over the head, and is held closed at the front by the wearer; the chador has no hand openings, buttons, or clasps. It may also be held closed by being tucked under the wearer's arms. The word in Classical Persian could be used in reference to almost any cloth, headscarf, or even tents. This definition

585-528: Is mostly retained in the Eastern Persian varieties Tajiki and Dari , which commonly use reflexes of chādar in reference to almost any cloth or scarf, including loosely worn scarves that would be inappropriate to call a chador in Iranian Persian . Before the 1978–1979 Iranian Revolution , black chadors were reserved for funerals and periods of mourning; colorful, patterned fabrics were

630-442: Is when artifacts are dug up from sites and collected in private or sold before they are able to be excavated and analyzed through formal scientific archaeology. The debate is centered around the difference in beliefs between collectors and archaeologists. Archaeologists are focused on excavation, context and lab work when it comes to artifacts, while collectors are motivated by varying personal desires. This brings many to ask themselves

675-544: The chador and all hijab during the Kashf-e hijab in 1936, as incompatible with his modernizing ambitions. According to Mir-Hosseini, as cited by El Guindi, "the police were arresting women who wore the veil and forcibly removing it". This policy outraged the Twelver Shia clerics, and ordinary men and women, to whom "appearing in public without their cover was tantamount to nakedness". However, she continues, "this move

720-413: The context of an artifact. The context of an artifact can be broken into two categories: primary context and secondary context. A matrix is a physical setting within which an artifact exists, and a provenience refers to a specific location within a matrix. When an artifact is found in the realm of primary context, the matrix and provenience have not been changed by transformational processes. However,

765-604: The Iranian Cultural Revolution, it was decided that it would be mandatory for women in government offices and educational institutions to observe the veil. In 1983, a dispute regarding the veiling broke out, and public conflict was motivated by the definition of veiling and its scale (so-called "bad hijab" issue), sometimes followed even by clashes against those who were perceived to wear improper clothing. Government felt obligated to deal with this situation; so, on 26 July 1984, Tehran's public prosecutor issued

810-840: The Islamic era, the chador retained the meaning of adornment to some extent in Iran, but over time, it took on the meaning of Islam and the Islamic hijab which was one of the concepts of Quran and Islam which was considered a limitation of women. In some artifacts remaining from the Achaemenid period, such as a relief in Ergili (in northwestern Anatolia ), a fabric design in Pazyryk , and certain Greek-Iranian seals, coverings resembling modern-day chadors can be observed. Some statues from

855-632: The Nimmu–Padum–Darcha road that runs next to the Zanskar River Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Chadar . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Chadar&oldid=1249749887 " Category : Disambiguation pages Hidden categories: Short description

900-729: The Ottoman period, fastening them with large gold or silver rings at the chest. During the Qajar period, the chadors of elite women were often made of silk, while less affluent women used "Dabit" fabric for their chadors. Elite women embroidered their black chadors with gold thread and attached silver or silver-plated borders, which gradually gave way to red borders in colors like blue, brown, and white, measuring two fingers wide. During this period, "Abaya" chadors, which were highly valuable and imported from Baghdad, were in high demand among these women. The 20th century Pahlavi ruler Reza Shah banned

945-533: The Parthian period depict women wearing coverings similar to chadors, placed over a headscarf . Zia Poor also refers to the head coverings of women in images depicted on a Sassanian silver plate as chadors. During the Islamic period, the chador merely represented one type of clothing adapted to comply with Islamic dress codes and has never had a uniform function, shape, stitching, size, or even color. Based on literary evidence, in both pre- and post-Islamic Iran,

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990-538: The archaeological question, "Who owns the past?" There are also ethical issues over the display of artifacts in museums which have been taken from other countries in questionable circumstances, for example the display of the Parthenon (Elgin) Marbles by the British Museum . The display of objects belonging to indigenous peoples of non-European countries by European museums – particularly those taken during

1035-513: The chador solely as a veil or covering; aesthetic considerations, especially in the choice of fabric and decorations, played a significant role. The influence of women’s financial status and social class was evident in determining the fabric and embellishments of the chador. Elite women in Fes, unlike ordinary women in Morocco , adorned the edges of their chadors with white silk or other colors during

1080-533: The chador was used both as a covering for the face or head and as a full-body garment . In its latter meaning, the chador has found various synonyms in Arabic, one of which is "Hibrā." This term referred to the women’s covering during the Umayyad period (41–132 AH) and was considered a type of mulāyah. Mulāyah was the common covering for women outside the home in the early Abbasid period (132–656 AH), which covered

1125-607: The chador, although the headscarf was tolerated. It was common to see girls from traditional families, who had to leave home with the chador, arriving at school without it and then putting it on again on the way home'. After the Iranian Revolution, compulsory hijab were introduced, which was met with opposition from women during the International Women's Day Protests in Tehran, 1979 . In April 1980, during

1170-402: The chador. Traditionally a light coloured or printed chador was worn with a headscarf ( rousari ), a blouse ( pirahan ), and a long skirt ( daaman ); or else a blouse and skirt or dress over pants ( shalvar ), and these styles continue to be worn by many rural Iranian women, in particular by older women. On the other hand, in Iran, the chador does not require the wearing of a veil. Inside

1215-407: The differences between actual human-made lithic artifact and geofacts – naturally occurring lithics that resemble human-made tools. It is possible to authenticate artifacts by examining the general characteristics attributed to human-made tools and local characteristics of the site. Artifacts, features and ecofacts can all be located together at sites. Sites may include different arrangements of

1260-445: The distribution of goods. The following lab techniques all contribute to the process of lithic analysis: petrographic analysis, neutron activation , x-ray fluorescence , particle-induced x-ray emission , individual flake analysis and mass analysis. Another type of artifact analysis is ceramic analysis, which is based around the archaeological study of pottery . This type of analysis can help archaeologists gain information on

1305-508: The entire body. In one of the illustrations from a copy of "Al-Maqamat" by Al-Hariri, women are seen wearing coverings similar to today’s chador at gatherings of sermon and justice, dating back to no later than the mid-6th century. Our understanding of the exact description of this covering, regardless of its name, is largely related to more recent periods, particularly from the Safavid and Ottoman eras onwards. Accordingly, women did not view

1350-412: The first representation of a chador is found on Ergili sculptures and the "Satrap sarcophagus" from Persian Anatolia. Bruhn/Tilke, in their 1941 A Pictorial History of Costume , do show a drawing, said to be copied from an Achaemenid relief of the 5th century BC, of an individual with their lower face hidden by a long cloth wrapped around the head. Some have mistakenly claimed this to be a woman, but it

1395-442: The form of animal remains. Just as with lithic artifacts, faunal remains are extremely common within the field of archaeology. Faunal analysis provides insight to trade due to animals being exchanged in different markets over time and being traded over long distances. Faunal remains can also provide information on social status, ethnic distinctions and dieting from previous complex societies . Dating artifacts and providing them with

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1440-577: The form of tools. Stone artifacts occur often throughout prehistoric times and are, therefore, a crucial aspect in answering archaeological questions about the past. On the surface, lithic artifacts can help archaeologists study how technology has developed throughout history by showing a variety of tools and manufacturing techniques from different periods of time. However, even deeper questions can be answered through this type of analysis; these questions can revolve around topics that include how societies were organized and structured in terms of socialization and

1485-520: The home is predominantly black, in rural areas and cities with traditional cultural symbols, colorful chadors are still observed. Women’s prayer chadors, both in urban and rural areas, are generally lighter in color and often white. The Persian word entered South Asia , and appeared in the Hindustani language as cādar ( चादर , anglicized as chaddar , chuddar and chudder ). However, an Indian and Pakistani cādar may more closely resemble

1530-399: The home, particularly for urban women, both the chador and the veil have been discarded, and there, women and teenagers wore cooler and lighter garments; while in modern times, rural women continue to wear a light-weight printed chador inside the home over their clothing during their daily activities. The chador is worn by some Iranian women, regardless of whether they are Sunni or Shia, but

1575-922: The matrix and provenience are changed by transformational processes when referring to secondary context. Artifacts exist in both contexts, and this is taken into account during the analysis of them. Another important type of context for archeologists, particularly from an art history perspective, is the term provenance , or the more general history of an artifact's ownership, location, and importance. Artifacts are distinguished from stratigraphic features and ecofacts. Stratigraphic features are non-portable remains of human activity that include hearths , roads , deposits, trenches and similar remains. Ecofacts , also referred to as biofacts, are objects of archaeological interest made by other organisms, such as seeds or animal bone . Natural objects that humans have moved but not changed are called manuports . Examples include seashells moved inland or rounded pebbles placed away from

1620-420: The norm for everyday wear. Currently, the majority of Iranian women who wear the chador use the black version outside, and reserve light-colored chadors for indoor use. Fadwa El Guindi locates the origin of the veil in ancient Mesopotamia , where "wives and daughters of high-ranking men of the nobility had to veil". The veil marked class status, and this dress code was regulated by sumptuary laws . One of

1665-557: The norm for everyday wear. Currently, the majority of women who wear the chador reserve the usage of light-colored chadors for around the house or for prayers. Most women who still go outside in urban areas in a light-colored chador are elderly women of rural backgrounds. During the reign of the Shah of Iran , such traditional clothing was largely discarded by the wealthier urban upper-class women in favor of modernity for western clothing, although women in small towns and villages continued to wear

1710-725: The processes that have acted on them over time. A wide variety of analyses take place to analyze artifacts and provide information on them. However, the process of analyzing artifacts through scientific archaeology can be hindered by the looting and collecting of artifacts, which sparks ethical debate. From the emergence of the Hominids in the Stone Age , humanity has developed a handful of artifacts through time and place. There are archaeological sites and museums that obtain artifacts for physical evidence through past traces of civilizations, as well as norms and rituals, where objects attested

1755-614: The raw materials that were used and how they were utilized in the creation of pottery. Laboratory techniques that allow for this are mainly based around spectroscopy . The different types of spectroscopy used include atomic absorption , electrothermal atomic absorption, inductively coupled plasma-atomic emission and x-ray fluorescence . Ceramic analysis does more than just provide information on raw materials and pottery production; it helps provide insight to past societies in terms of their technology, economy and social structure. Additionally, faunal analysis exists to study artifacts in

1800-433: The three; some might include all of them while others might only include one or two. Sites can have clear boundaries in the form of walls and moats , but this is not always the case. Sites can be distinguished through categories, such as location and past functions. How artifacts exist at these sites can provide archaeological insight. An example of this would be utilizing the position and depth of buried artifacts to determine

1845-411: The water action that made them. These distinctions are often blurred; a bone removed from an animal carcass is a biofact but a bone carved into a useful implement is an artifact. Similarly there can be debate over early stone objects that could be either crude artifact or naturally occurring and happen to resemble early objects made by early humans or Homo sapiens . It can be difficult to distinguish

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1890-418: The years 1249-1251 AH (1833-1835 AD) wore black silk chadors, while their daughters wore white ones. In Turkey , after the reforms, despite the prevalence of chadors in various colors, younger women preferred turquoise, jade, and purple shades. In Qajar Iran, elite women often favored black or dark purple and blue chadors. Today, while in cities—especially larger ones—the color of women’s chadors worn outside

1935-480: Was no longer an offence, but it was a real hindrance to climbing the social ladder, a badge of backwardness, and a marker of class. A headscarf, let alone the chador, prejudiced the chances of advancement in work and society not only of working women, but also of men, who were increasingly expected to appear with their wives at social functions. Fashionable hotels and restaurants sometimes even refused to admit women with chador, schools and universities actively discouraged

1980-413: Was the only form of dating for prehistoric periods of time. Typology is the process that groups together artifacts that are similar in material and shape. This strategy is based around the ideas that styles of objects match certain time periods and that these styles change slowly over time. Artifact collecting and looting has sparked heavy debate in the archaeological realm. Looting in archaeological terms

2025-480: Was welcomed by Westernized and upperclass men and women, who saw it in liberal terms as a first step in granting women their rights". Eventually, rules of dress code were relaxed, and after Reza Shah's abdication in 1941, the compulsory element in the policy of unveiling was abandoned, though the policy remained intact throughout the Pahlavi era. According to Mir-Hosseini, 'between 1941 and 1979, wearing hejab [hijab]

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