White chador covering in Varzaneh

So far, there has been a lot of talk about the reason why white chadors have been covered by Varzaneh women which scholars mistakenly think that using White Chador has roots in the hot weather of the region whit out considering historical and social reasons. But the analysis seemed a bit irrelevant. So I decided to investigate the historical roots with a social overview.  Historical texts and writings by foreign tourists are taken into account. The white Chador has a vast expansion in Iran and even outside of Iran. (In Iran, the use of white Chadors in Kerman, Rhine, Yazd and Isfahan and outside of Iran was prevalent as well such as Algeria who named white Chador as Hayek as a covering. The number of using White Chador is becoming smaller and smaller, and in Iran, we only see white Chador in Varzaneh in Isfahan. The use of white Chadors has also been customary throughout the history of the Qajar period it seems to me that we cannot see the white Chador in the whole of Iran now because if there was a Chador, it had been the same white Chador. The reason that this phenomenon has only survived in Varzaneh can have natural and social reasons.  In the Below, we will see how white Chadors were used in many parts of Iran And ultimately limited to Varzane.Because Varzaneh has undergone a change due to the geographic and social conditions.  Varzaneh is located at the border point of Isfahan and Yazd province and it is the last place where Zayandehrood River has reached deadlock there.  And whatever comes as the blessings, it has brought to the people, we can see economics that is based on agriculture and animal raising and it is completely self-sufficient and the need for the young migration has not been needed. The lack of communication with the urban communities and the internalization of the society and the weak role of the social role of women have played a very important role.  And if someone who affected by the urban communities wanted to wear a black Chador could not do that because she didn’t want to be shown off so she had to use a white Chador. In those times there were no women’s colleges and girls’ schools and the only community of women where they were attending was mosques.  In this regard, even now, in other parts of Iran, there is a white Chador or white floral Chador. Therefore, that’s why the use of white Chador was prevalent. With the beginning of the Islamic Republic and the use of black Chador as the top hijab, girls’ schools are formed and women’s social status promoted which calls for a significant proportion of students to use Black chador. Here we see that the Black chador is special to the well-educated women. And it means that the tendency of most female housewives of Varzaneh turned to chador, and here is the beginning of a black and white Chador. Of course, in this case, the lack of making the culture of using White Chador leads to the lack of the use of White Chador. We hope that we will never see such a day.

Chador dates back to the Achaemenid era. A Chador for the first time was portrayed in an artwork in the northwestern Anatolia and now it is in the Istanbul Museum, it introduces a Chador-like cover. Of course, this Chador cover is seen in the form of a beautifully embroidered fabric, hanging from behind the Achaemenid women’s crown. Georgi Zidan writes: If the purpose of the veil is to cover the body and the body, this was common in the pre-Islamic era and even before the advent of Christ’s birth. And the Christianity did not make any difference in the form of the veil, and it was common in Europe until the late Middle Ages. And its effects remain in Europe itself. In the Moein Dictionary, the word Chador is written in this way: “it is a covering that women use on their heads, covering all their organs.” But the Chador as a veil dates back to the Safavid times. Olerianus writes: “Women fully covered their heads and they put on a cloth that falls on their shoulders. And they cover the front, neck and throat and their breasts (legs), and when they wanted to go out they use white Chador and they cover the entire body from head to toe. They hide their faces that nothing could be seen but the pupil.

There are separate four-piece of Chador for Iranian women who used two of them at home and the other two were used out of the house. The first was a scarf-like that is often used to cover up the back.  The second one is a three-corner hinged cloak, and the middle of the two skirts binds it under the chin somehow. The third covering is the Chador that covers the entire body from head to toe. The fourth coat is like a napkin that covers the face and closes on the stomach. There were networks to see. “But as narrated in historical narratives, The Chador at that time was in various colors, including purple and blue and only in the months of Muharram and Safar, Iranian women used black Chadors to participate in the mourning of Imam Hussein (AS). Ravandi writes: “Until about 1880 AD (1298 AD), women’s Chadors were colorful and very beautiful. At that time, tourists came to Istanbul and took a photo from Muslim women who stood in cemeteries. This issue and the publication of a novel by Piere Looti named Azaleh Khanum, the story of the connection of a peasant with a wife of a Muslim Afandi, caused dissatisfaction with Sultan Abdul Hameed Khan and said that women should wear black t-shirt from now on, This tradition spread to other people including Tabriz And later in the Atatürk era.  And then he got to Tehran. “But at the same time, black Chador was not popular.  Iran is made up of different tribes and each has its own cover. They never accepted Chador as cover. The study about the coverage of Iranian ethnicities shows that Chador was more popular in the tribes and cities that were close to the sovereign. Kurds, Lars, Turkmen, Shomali… and none of them had Chador as cover in their garments. Even in the south of the country and in Khuzestan, which was Chador, there was no Chador in the cities of the center.

Dr. Derakhshandeh Sadeghi in a study titled Hijab and Women noted that “the women of the working classes in the Muslim countries that had the basis of agricultural economics did not wear Chadors in fields and pastures. At the time of King Safi, Ularias wrote: Women do not show their faces when they leave the house.  They also throw a white Chador covering the entire body up to the ankle. And just in front of the face, there is a small gap. And perhaps the beautiful faces may dressed up with delicate dresses and ugly faces may dressed up with glamorous dresses and all were hidden under these Chadors. And man cannot figure out what looks like under a Chador. Sykes writes about the Rhine in the Qajar period: (The next day we went to the Rhine with many gardens and Rhine is located on a flat plain.Women in this area like Kermanian women wear white Chador and in Yazd white Chador is dedicated to Jewish women). During his Timurist journey, Claviche writes in his travel book: “Town women are usually covered, and it’s just that they have a white Chador, and the black mask makes them like the moon under the cloud.” Potty Katef during Shah Abbas Safavi (Book with Travelers by Mahmoud Hakimi, page 86) Women outside their homes are clothed with a thin fabric (white cotton fabric, but more delicate) that their faces was covered. They are wearing socks. But some women wear velvet leg stockings In the era of Shah Abbas Safavi, Peetro Delawala writes in his article “Sha’a’eddin Shafa” (page 121), “Women when they go out they Cover their bodies and faces as women do in Syria,  women cover themselves with a white cloth and ride on horseback.’

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