Talk:Bayt Jibrin

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Why so much on the wedding dress? It seems disproportionate... AnonMoos 15:39, 26 November 2006 (UTC)

I agree it seems very unnecessary, I've seen it on other town articles in the Hebron District like al-Dawayima -- Al Ameer son 19:24, 8 June 2007 (UTC)

Date changes to March 19th, see Journal published on pg III-13 The Holy Land, by Studio Editions, 1989

[edit] Culture

A woman's jillayeh (wedding dress), from Beit Jibrin, about 1900, is in the Museum of International Folk Art (MOIFA) collection at Santa Fe, USA. It is of handwoven indigo linen and has very long, pointed wing-sleeves. The qabbeh (=chest-piece) is embroidered with several patterns: the qelayed pattern, a pattern with inverted, smaller chevrons; the so-called maya ("water") motif, el-ferraneh ("the bakers wife") pattern, and the saru ("cypress") motif. The side panels of the dress are completely covered with embroidery. The motifs include: mushut ("combs"), qubur ("graves"), fanajin qahweh ("coffee cups"), and rukbeh ("knee"). There are some shajarat el-hub ("trees of love") embroidered on to the red and orange silk on the front of the skirt. The embroidery is silk cross stitch, mainly in red, with some orange yellow, pink, and purple. [1]

MOIFA also has a shambar (large veil) from the late nineteenth century from Beit Jibrin. This veil would be used with a jillayeh as above, for weddings and festivals. It consists of 3 sections of handwoven black silk (each the width of the loom) embroidered and joined together lengthwise with Cretan stitch. There is a heavy red silk fringe which was made separately and added to the embroidered end. [2] [3]

I really object to this removal; Beit Jibrins importance regarding costumes is also mentioned elsewhere (which I will add). Now, I totally agree that the article, with or without this part, is "tilted", but that should be amended by adding lacking material, not by subtracting existing material. Regards, Huldra 11:33, 30 August 2007 (UTC)


Also: I see that an individuals testimony was removed with the edit-line: "can we use neutral sources talking about the events instead of personal, partisan testimony?" Fine. The problem is that "personal, partisan testimony" (about 1948 events and after) is perfectly acceptable elsewhere; see eg Abu Ghosh. Now, if it is acceptable there, it is also acceptable here. If it goes out here; it goes out there. Simple as that. For the moment I am reintroducing it here; if anybody feels like removing it then please do not "forget" to remove similar material from Abu Ghosh. Thank you. Regards, Huldra 15:30, 4 September 2007 (UTC)