What is ‘ethnic’ jewellery?

What is ‘ethnic’ jewellery?

by | Opinion

Meanings of ethnic jewellery

What is ‘ethnic’ jewellery?

Published Jan 12, 2024

It’s a popular term: ethnic jewellery. You’ll find it widely on the Internet, in fashion magazines and in books on jewellery. But what is ethnic jewellery, exactly? And how may we understand it without lumping pretty much all of the world under one global umbrella term? In this article, I’ll give you my personal take on what ethnic jewellery is.

Ethnic jewellery: jewellery of people

‘Ethnic’ comes from the Greek word ‘ethnos’, meaning ‘people’ in the sense of an ethnic group. [1] Ethnography and ethnology stem from the same root. Ethnic jewellery is the jewellery of a particular people or community.

Ethnic jewellery encompasses a vast array of adornments. All of these tell a unique story of the cultural, religious, and social fabric of the communities that create and wear it. So the way I see it, if you want to know what ethnic jewellery is, its meaning for the specific people that made these pieces and to whose culture they belong is central to that understanding.

Just to manage expectations: I’m not going into the discussion around the use of the term ‘ethnic’ itself here – I’ll do that in another article, as there is quite some consideration to be given to this term. But that article is not this one.

In this article, I’d like to focus on how we should understand ethnic jewellery. What is that? Actually, it is a lot of things bundled up in one term, so let’s go over those!

A silver and enamel fibula from the Tiznit region, Morocco
A beautiful gold and coral necklace from Volendam, the Netherlands

Ethnic jewellery: communities of origin

For its communities of origin, ethnic jewellery serves as a powerful symbol of identity and continuity. Each piece carries with it the collective memory of a people – their traditions, rituals, and historical milestones.

Sounds like a large claim, but is very true: jewellery is a powerful historic source, you just have to know how to read it.

That is also why it is so important to its community of origin. Wearing one’s own ethnic jewellery is a clear affirmation of identity: this is who we are.

That meaning itself is also getting increasingly watered down. The variety of styles and types within one community has dwindled significantly over the past 60 years or so. Many original pieces of jewellery are no longer known to the communities that once wore them, and that holds true all over the world.

An example is Dutch traditional jewellery: I am Dutch myself, but not from either region the jewellery you see above is from. Clicking on the images will enlarge them, so you can take in the details.

I can’t place the tiny differences in decoration of veil pins, necklace clasps and head adornment to the level of detail and origin that my grandmother would easily have identified. I still recognize it as the ethnic jewellery of my community, but not as accurately as previous generations.

Ethnic jewellery: its meaning in its cultural context

Reading ethnic jewellery is closely connected to its cultural context. In fact, that is essential: jewellery is created by people, for people, and if we want to understand ethnic jewellery, its cultural context is where to start.

Because ethnic jewellery is deeply intertwined with cultural practices, representing rites of passage, forming a woman’s financial assets, embodying her religious beliefs, and signaling her social status. The patterns, colours and materials used in jewellery may signify a person’s age, marital status, or even their role within the community.

And those may be very local communities: the language of silver ethnic jewellery may be understood in just one region only. An example are the engraved discs worn in the Bahariya Oasis, Egypt. You’ll see one of those above: click to enlarge the photo to see this piece in full. Their meaning is specific to this oasis, the pieces were never produced outside this place, and their significance remains somewhat of a mystery that I tried to solve here.

Three silver hair ornaments for children from Oman

Ethnic jewellery: its meaning in rites of passage

Ethnic jewellery also plays an active role in specific life events. There are jewellery pieces which are created for these moments, such as weddings, coming-of-age ceremonies, or even funerals. Just think of the elaborate mourning jewellery of the 18th and 19th century Western world.

More on wedding jewellery is explained in these posts:

The meskia – a wedding jewel from the Maghreb

These adornments accompany their wearers through significant transitions. In that sense, they serve as tangible markers of the individual’s journey within the community. An example are the three silver hair ornaments shown above (click to enlarge them): these were worn by children in Oman. Their wear is specified further for boys, who would wear the hand-shaped ornaments, and girls, who would wear the circular ornament.

Jewellery pieces like these often operate in sync with dress, hairstyle and body aesthetic like tattoos: here again, jewellery always needs to be seen in its context.

An example is how in many cultures there is a great difference between dress and adornment of an unmarried girl and that of a married woman. These differences are presented in more detail in these articles:

Omani hair ornaments – between girl and woman

The Palestinian wuqaya – between girl and woman

A married woman will sport a different hairstyle and wear much more jewellery. That is also because of her dowry gifts, and that brings me to another aspect of ethnic jewellery: its value.

A Ouled Nail Bedouin woman and silver bracelets.
A faceveil from Palestinian/Egyptian Bedouin, showing coins.

Ethnic jewellery: its value and financial meaning

The use of jewellery as a way to store capital goes back to the ancient civilizations. It takes effort for us, living in this day and age, to imagine anything other than banks, credit cards, and paper currency as main carriers of financial value (ok, and there’s designer handbags, but the jury is still out on their long term value…!).

But for several millennia, gold and silver jewellery was the perfect way to safeguard one’s wealth: it’s portable and can be melted down when needed. Serving as capital and asset is another important capacity of ethnic jewellery.

The way this takes material form is different for each culture, tribe and region. It can be adding coins to dress and adornment, such as in the example of the face veil above, or in wearing heavy and large pieces of jewellery. Those are just two examples, but you get the idea!

This financial aspect of jewellery is presented in these articles:

The Spanish pillar dollar – a forgotten coin

Ethnic jewellery: what is it?

As you see, there is no single definition of what ethnic jewellery means: this entire blog and all courses are dedicated to jewellery as material culture of people, and it’s still only scratching the surface.

Ethnic jewellery is many things within its own cultural context. Most of all, it is jewellery that is specific to a culture, region, tribe or other form of society and which distinguishes them from others. It is a visual form of cultural identity, like dress and costume. As such, it is highly specific, instead of a general container term to lump exotic-looking accessories into.

This post will be continued with other thoughts on ethnic jewellery (such as Can I wear ethnic jewellery?) and alternative terms we may employ – stay tuned!

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More historical background on jewellery from the Middle East and North Africa? It’s all in the courses: a world of jewellery detail awaits!

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References

[1] See https://www.merriam-webster.com/dictionary/ethnos

Would you like to quote this article? Please do! Here’s how:

S. van Roode, [write the title as you see it above this post], published on the Bedouin Silver website [paste the exact link to this article], accessed on [the date you are reading this article and decided it was useful for you].

The Bedouin Silver Jewellery Blog: Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. Her main field of expertise is jewellery from North Africa and Southwest Asia, as well as archaeological and archaeological revival jewellery. She has authored several books on jewellery, and obtained her PhD at Leiden University on jewellery, informal ritual and collections. Sigrid has lectured for the National Museum of Antiquities in Leiden, Turquoise Mountain Jordan, and many others. She provides consultancy and research on jewellery collections for both museums and private collections, teaches courses and curates exhibitions. She is not involved in the business of buying and selling jewellery, and focuses on research, knowledge production, and education only. Sigrid strongly believes in accessibility of knowledge, and aims to provide reliable and trustworthy content: that’s why the Bedouin Silver blog provides references and citations.

THOBNA

THOBNA

by | Reviews

Palestinian dress research

THOBNA. Reclaiming Palestinian dresses in the diaspora

Published Dec 22, 2023

What power does a dress hold, personally, but also historically? Wafa Ghnaim’s second book THOBNA. Reclaiming Palestinian dresses in the diaspora investigates the memory of women through their dress. The result is a book that is personal and powerful, a study that sets a new standard for dress research.

The book 'Oman Adorned. A Portrait in Silver' shown with an Omani gold and silver necklace.

THOBNA: our dress

The title, THOBNA, means ‘our dress’. That reflects the viewpoint of this book: it is written by a Palestinian artist and scholar. In the introduction, Wafa shares her evolving points of view and understanding since Tatreez and Tea was published. THOBNA focuses on resistance embroidery in its historical and actual context.

Palestinian tatreez: flipping the perspective

THOBNA regards dress as living history (p. 37). The importance here is the realization that the woman creating and wearing the dress is central to its decoration and the story it shares. Tracing back embroidery only to its historic roots will only get you so far: it has always moved in sync with its people.

The first two chapters discuss that perspective. First, the dress is placed in the historical context of its people. In doing so, Wafa questions the usual method of describing dresses as ‘pre- or post 1948’, ‘traditional’ and ‘modern’. By following the wider context of the history of Palestinian people, she is able to identify a much more detailed development in dress styles, tied directly to circumstances and historical shifts.

Next, she traces the embroidery styles that have contributed to tatreez and dress as they exist today to deeper history in the wider geographical area of Southwest Asia. Discussing sources and the role that museums objects can play in this type of research, she then zooms in on dress styles from the 1850s onwards.

This is an incredibly important chapter to read. It blends together detailed experiences of reality after 1948 with artistic and resistance developments.

Dress research: ten portraits

Ten Palestinian dresses are analyzed in detail and serve as a sampler of how much more information may be learned from thorough dress study. In this chapter, Wafa identifies the maker of a dress as ‘Maker Once Known’ instead of ‘Unknown Artist’ – a beautiful way of flipping the perspective again, of acknowledging a maker whose name we no longer know, but whose story is preserved in her dress.

And there is so much to be decoded in these dresses. An example that resonated with me is a dress from the Gaza region (p. 71). It was altered several times, its changing fabrics indicating displacement and wear by different persons. Importantly here, Wafa includes the history of the dress during the time it was with its collector – these, too, may have altered dresses and as such obscuring parts of its Palestinian biography.

Tatreez: symbolism and colour by decade

As a result of her in-depth study, Wafa reflects on symbolism and shares her insights on how to date a thobe by its colour scheme. This latter chapter is very important for anyone studying dress, as it provides not only colour schemes per century and per region, but also explains how these came to be and how they remained associated with regional identities even after the 1948 depopulation of these regions.

The symbolism chapter in particular is another example of living history. For jewellery, I can’t stress enough that any given symbol may carry different meaning for different people in different timeframes. Symbolism is never static. For the meaning of patterns on a dress, THOBNA adds the crucial insight that these not only vary over time and geographically, but also per family. Every family has its own history, its own way of expressing, and that is reflected in the forms chosen. And that brings me to the value of knowledge and how we achieve it.

Knowledge: lived, learned, passed on

If I were to describe THOBNA in one word, it would be understanding of knowledge (okay, that’s three). Apart from knowledge of historical events, as outlined above, there is Elder knowledge or ancestral knowledge to incorporate in research. Tangible heritage is always accompanied by intangible heritage: stories, poems, songs, expressions and personal memories. But these are rarely included in research. even though they contribute a unique perspective on living heritage.

Knowledge comes, for cultural outsiders, also in the form of awareness. In the last three chapters, Wafa shares many detailed stitches, materials, how-to’s, patterns and their meaning with us, and guides us clearly and gently in how to respect these properly.

 

“May THOBNA provide an artistic means for you to study and learn about Palestinian resistance from our perspective”

THOBNA: integral dress research

Do not expect easy lists or clear-cut criteria in this book, although the thobe diagram, colour guides and patterns provided are very detailed. Rather, immerse yourself in the ever-evolving world of dress and its people. Studying THOBNA will allow you to develop a deeper understanding of the multifaceted world of Palestinian dress, as seen through the eyes of a Palestinian researcher and artist.

That is what makes this book stand out, too. It combines the perspectives of scholarly research, indigenous living heritage and the actual experience of the artist. It discusses dress from all these perspectives, and it does so in the past, present and future tense.

That is how it sets a new standard for dress research: there are so many details to take into account to properly reconstruct the narrative of the creators and wearers of dress that it needs all these perspectives, not just the art historical point of view.

If you are in any way involved in Palestinian dress, either as a curator or a collector, you will really want to read this book.

And now even more so, because THOBNA was published in the summer of 2023. On p. 91, we read:

‘THOBNA is a commitment to reclamation. Therefore, Chapter 9 focuses primarily on the patterns stitched during the First and Second Intifada, when Palestinian women used tatreez as an artistic expression worn on their bodies that held the world to account for turning a blind eye to the suffering of Palestinians under Israeli occupation, reiterating their right of return and asserting their undeniable need for freedom.’

Since then, the truth in these words has become shockingly clear once again.

More information on THOBNA. Reclaiming Palestinian dresses in the diaspora.

Title: THOBNA. Reclaiming Palestinian dresses in the diaspora. By Wafa Ghnaim, 2023. 189 pages, full colour, in English.

Published by The Tatreez Institute, Washington D.C.

Available with the author and on Amazon.

More on Wafa’s work can be found here on the Tatreez and Tea website.

I received the book as thank you for the crowdfunding, which I am proud to have supported.

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Where can I find more on traditional jewellery from Southwest Asia and North Africa?

More book reviews of books on personal adornment? Browse them all here!

Never miss a thing on jewellery news? Join the Jewellery List and find them in your inbox each month!

Looking for background information on your jewellery? Have a look at the courses – there’s so much available on the world of the jewellery from North Africa and the Middle East!

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Would you like to quote this article? Please do! Here’s how:

S. van Roode, [write the title as you see it above this post], published on the Bedouin Silver website [paste the exact link to this article], accessed on [the date you are reading this article and decided it was useful for you].

Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. Her main field of expertise is jewellery from North Africa and Southwest Asia, as well as archaeological and archaeological revival jewellery. She has authored several books on jewellery. Sigrid has lectured for the National Museum of Antiquities in Leiden, Turquoise Mountain Jordan, and many others. She provides consultancy and research on jewellery collections for both museums and private collections, teaches courses and curates exhibitions. She is not involved in the business of buying and selling jewellery, and focuses on research, knowledge production, and education only.

Oman Adorned

Oman Adorned

by | Reviews

Omani silver jewellery

Oman Adorned. A Portrait in Silver

Published Dec 15, 2023

It’s a book that has been out for almost 30 years….Oman Adorned. A Portrait in Silver was published in 1997, but still is on the ‘most wanted’-list for many collectors. What is it about this book that makes it such a must-have, even though it has been out of print for decades?

The book 'Oman Adorned. A Portrait in Silver' shown with an Omani gold and silver necklace.

Oman Adorned: a hard to find book

I myself have been looking for this book for the better part of 12 years. And when I finally obtained a copy in 2023, I could not believe my luck! So, what’s the big deal about this book? Is it worth the hype?

I’d say: yes, it is. And that is not because I purchased it at a steep price and am now trying to convince myself, rather than anyone else, that it was worth it. (looking at you, new pair of overpriced shoes!) In all transparency, I hit the book jackpot for once, with a bookstore who did not realize the value of its contents for collectors and sold it at a very reasonable price.

Omani silver jewellery: an overview

Oman Adorned presents the silver jewellery tradition of Oman in three parts. These are geographically defined between Northern Oman, Central Oman and Southern Oman.

Where it truly excels, is in providing the cultural context and original names of things. And those names are not just given for the jewellery pieces themselves, but also often for its individual components: beads, dangles, coins…and even the sound some hollow anklets with small pebbles on the inside make is mentioned with its own name.

For each jewel, the book describes how and when it was worn. A large number of photographs shows what that looked like. The introductory chapter brings the history and geography of Oman, and throughout the book its various cultures are presented.

Detail of Dhofari silver jewellery from Oman.

Living Omani silver: trade, background and culture

On top of all this, all three parts of Oman Adorned include background information beyond the pieces themselves. There’s a chapter on silver jewellery for children, and jewellery in relation to the lives of women: how and when they obtain silver jewellery and why.

You’ll also find a chapter on silver jewellery and the Omani zar ceremony, the difference in jewellery and meaning between boys, men, girls and women, and chapters on trade and ownership. You’ll read how babies’ ears were pierced, how anklets added to the festivities of dance, how kohl was produced and hair was braided.

As such, Oman Adorned covers many more aspects of jewellery than just the ornamental. It discusses silver jewellery as ornament, as possession, as amulet, and as part of economic trade and household economy.

And that is what sets it aside from other books on jewellery: many of them present jewellery with only very little information, and this book places jewellery squarely in its cultural context.

Limits of Oman Adorned

As you see, this is a must-have book in its detailed descriptions and background information. And even this thorough work has its limits.

The book is extremely well-researched, but it is not complete. And it could never be, because jewellery is living heritage that changes along with its makers and wearers: creativity cannot be frozen in time, or in book pages for that matter.

As the authors themselves already write in their foreword, there is so much more on Omani adornment they did not get around to investigating. They also note the gaps in knowledge and jewellery as a result of collecting: a super important point that many other books do not address. See more about that here.

They describe this book as ‘a start’ – and if this is the start, you’ll get an idea of how much more is out there…! Incidentally, the wonderful research project on Omani silver carried out by several research partners is a fantastic follow-up: click here to read more about this exciting project! The Dhofari jewellery shown above was on display in the British Museum in the accompanying exhibition, celebrating Omani silversmithing.

Oman Adorned: how to get it

Now that is the most difficult part! The book has been out of print for decades, and getting your hands on a copy is no easy task. Of course, we all hope that we will run into a copy in that small charity shop, at the sale of the local library or in that huge bookshop with second-hand books…but those odds are slim. It does pop up irregularly online, but that is indeed a rare occasion.

Booksite Find More Books keeps track of online bookstores and other digital platforms. They cast their search net wide, and include results from (among others) AbeBooks, Amazon, Ebay and roughly 60,000 antiquarian book dealers. With the search results for your title, it also shows a graph where readers can see how the price of a book develops over time and how often it is offered for sale. The results for Oman Adorned are telling: it has not been seen online between 2016 and 2023.

Oman Adorned: what is a reasonable price for this book?

There is no easy answer to this one! Its current value is determined largely by its scarcity and lack of competition: it’s a rare book, and a very detailed one. Anyone can make a catalogue, let’s say, but this book goes above and beyond that.

But, if it were to be reprinted, and with such high demand I wonder why it hasn’t already, the value of existing copies would plummet. And imagine…if a new book on Omani silver were to be published, provided it matches the detail and knowledge in Oman Adorned, the price would decrease, too.

I suppose the consideration is not so much to see it as an investment. It rather depends on the balance between the value of knowledge and insight, and your budget. For me, this is an exceptionally good (actually indispensable) book to help me in identifying and studying Omani silver. But, although I have come across a few copies incidentally earlier, those outweighed my means. Simple as that.

So, I located it in a library, and went there whenever I needed to look something up. Worldcat is a great resource for locating titles in libraries, but… here as well, it’s a rare title.

Are you looking for a copy of Oman Adorned? Set search alerts online, with your local bookstore, and…keep looking! It may take time, but if I found one, there is hope for you, too.

Do you own a copy that you wish to sell? Contact me and I’ll help you get in touch with people who would treasure it. Again, in all transparency: I will not be selling it for you – I will simply provide guidance on how to find a buyer who truly appreciates it.

Oman Adorned: an exceptional book

Oman Adorned. A Portrait in Silver is not just a phenomenal book in its wide variety of jewellery types, but very much also because of its rich and detailed social, historical and cultural context. This book is way more than a catalogue of things: it truly is a portrait of this beautiful country as seen through its jewellery.

More information on Oman Adorned. A Portrait in Silver

Title: Oman Adorned. A Portrait in Silver. By Dr. Miranda Morris & Pauline Shelton, 1997. 362 pages, full colour, in English.

Published by Apex Publishing, Muscat 7 London.

I purchased this book in a second-hand bookstore online.

—

Where can I find more on traditional jewellery from Southwest Asia and North Africa?

More book reviews of jewellery books? Browse them all here!

Never miss a thing on jewellery news? Join the Jewellery List and find them in your inbox each month!

Looking for background information on your jewellery? Have a look at the courses – there’s so much available on the world of the jewellery from North Africa and the Middle East!

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Would you like to quote this article? Please do! Here’s how:

S. van Roode, [write the title as you see it above this post], published on the Bedouin Silver website [paste the exact link to this article], accessed on [the date you are reading this article and decided it was useful for you].

Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. Her main field of expertise is jewellery from North Africa and Southwest Asia, as well as archaeological and archaeological revival jewellery. She has authored several books on jewellery. Sigrid has lectured for the National Museum of Antiquities in Leiden, Turquoise Mountain Jordan, and many others. She provides consultancy and research on jewellery collections for both museums and private collections, teaches courses and curates exhibitions. She is not involved in the business of buying and selling jewellery, and focuses on research, knowledge production, and education only.

Dictionnaire des Bijoux

Dictionnaire des Bijoux

by | Reviews

North African jewellery

Dictionnaire des Bijoux

The Dictionnaire des Bijoux (Dictionary of Jewellery) by Paul Eudel presents jewellery from North Africa. It’s a resource that has been around for more than a century, and you’ll find a downloadable copy for your own use with this post. What does this book offer, and what do we need to know before using it?

Describing jewellery from North Africa: the colonial background

Before you think: ‘Why do I need to know how, why and when a book was made? I just want to see jewellery references!’ – bear with me. Especially with older books, it is important to have some idea of the aim with which they were written. And that is because that aim colours our understanding of jewellery today. So here we go.

Paul Eudel’s overview of jewellery from North Africa was published in 1906. The Dictionary of Jewellery is the product of a project that started well before the 1900’s. Eudel had first published his works on the works of jewellers in Algeria and Tunisia, followed by an essay on jewellers in Morocco.

During this timeframe, the Maghreb was colonized by France. It is against this background that the book has been compiled. Its purpose was not simply to document jewellery from a cultural perspective, but far more from an economical perspective. Knowing what types of jewellery existed and what materials went into them, provided a basis to calculate and impose everyone’s favourite: taxes. Taxes, that would flow into the economy of France.

A dictionary of jewellery: critical reading

The re-edition of this book which I read, features an introduction by Moroccan ethnologist Abdelmajid Arrif. That introduction adds very necessary context to the book. One of the points he makes, is that the very act of listing, documenting and presenting information into a dictionary is a very colonial thing to do.

Now of course every culture on earth has been making lists since writing was first invented. On a side note, writing was invented because humans wanted to make lists – the invention of writing is literally rooted in economy.

It gets colonial when a culture starts making lists of things encountered in another culture: cities captured, enemies killed, loot taken are hot topics in ancient inscriptions. But, also the seemingly innocent listing of jewellery types in a colonized region falls into that category.

Dictionnaire des Bijoux by Paul Eudel, with a Kabyle fibula placed on the cover.

Jewellery from the Maghreb: what do we miss?

So, what are we missing from these many pages of jewellery examples? Most importantly, all cultural context is left out. This book presents an overview of jewellery types and nothing more. It’s a catalogue of sorts. Some entries also tell us where a certain piece was worn, and some even by whom. But mainly, it’s a list of objects.

The oral histories that go with jewellery pieces are missing. Their meaning as wedding or dowry gift, the symbolism in their design, the songs jewellery features in, the art and creativity of the jewellery creators themselves…all that and more has no place in a dictionary. It’s like a phone book, more or less: it simply lists your contacts, but it does not capture their personality or your relationship with them.

Eudel’s dictionary of jewellery: what do we have?

If you have read this far, you might be wondering by now if this book is useful at all. It very much is! The main thing to keep in mind is that this book is not the definitive book on North African jewellery. Obviously, you would not reasonably expect a book of only roughly 200 pages to showcase all jewellery from four countries. But lists often have that effect: if it’s not on the list, it does not exist. This is the third filter of selecting: click here to see how that works!

What it absolutely is very valuable for, is the original names of things. This overview presents us with a wealth of jewellery pieces from the Maghreb, all listed with their own name. These are often missing from today’s descriptions outside of the Maghreb itself, so having access to these is a major advantage.

The drawback is that, well, you’d have to know their name to find anything (it’s a dictionary, after all), but the many illustrations speak for themselves and make it easier to find the piece you’re looking for. And I may be a little bit of a nerd, but I love starting at A and letting myself be surprised by what I encounter!

Those illustrations themselves are also incredibly helpful. A perfume container for musk, called meskia, is depicted both open and closed. The hundreds of detailed drawings bring the jewellery from North Africa to life and show us what they looked like around the beginning of the 20th century. As a time capsule, it is a very helpful resource to get an idea of the date of some jewellery pieces.

Dictionnaire des Bijoux de l’Afrique du Nord: an important resource

With all its pros and cons, the Dictionnaire des Bijoux is an important resource for North African jewellery. It is a starting point for research, in that it offers insight into the types of jewellery in existence in the late 19th and early 20th century. When you’re looking into North African jewellery, this book will be a great help with their vernacular names. And with those, you will be able to extend your search and learn more: see here how to go about that!

As it is an old book, it is widely available in pdf-form, and you’ll find a downloadable pdf below this blog. This is a digital scan of the original book, so in its original formatting and without additional explanations, introduction or indexes.

Personally, I like having a reprint in tangible form on my shelf: it makes for much easier reading and searching. Details of the book that is pictured above in the video and the photograph are below: this edition has been reformatted and includes the introduction by Abdelmajid Arrif, the essay on jewellers in Morocco, and an alphabetic index.

Download the Dictionnaire des Bijoux here

More information on Dictionnaire des Bijoux de l’Afrique du Nord

Title: Dictionnaire des Bijoux de l’Afrique du Nord. Maroc, Algerie, Tunisie, Tripolitaine. By Paul Eudel (1906), with an introduction by Abdelmajid Arrif 2014. 255 pages, b/w with a few colour images, in French.

Published by Editions Frontispice.

Available online and in well-sorted bookstores.

I purchased this republished book in the museum shop of the Institut du Monde Arabe, Paris.

—

Where can I find more on traditional jewellery from Southwest Asia and North Africa?

More book reviews of jewellery books? Browse them all here!

Never miss a thing on jewellery news? Join the Jewellery List and find them in your inbox each month!

Looking for background information on your jewellery? Have a look at the courses – there’s so much available on the world of the jewellery from North Africa and the Middle East!

—

Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. Her main field of expertise is jewellery from North Africa and Southwest Asia, as well as archaeological and archaeological revival jewellery. She has authored several books on jewellery. Sigrid has lectured for the National Museum of Antiquities in Leiden, Turquoise Mountain Jordan, and many others. She provides consultancy and research on jewellery collections for both museums and private collections, teaches courses and curates exhibitions. She is not involved in the business of buying and selling jewellery, and focuses on research, knowledge production, and education only.

What is ‘Kuchi jewellery’?

What is ‘Kuchi jewellery’?

by | Cultures & People

Afghanistan adornment

What is ‘Kuchi’ jewellery?

Updated Dec 27, 2023

It’s a popular term: ‘Kuchi jewellery’, a firm favourite in so-called tribal fusion dance costumes. Also spelled Koochi or Kochi, it often refers to jewellery with colourful glass insets, broadly coming from Afghanistan and Pakistan. But what does ‘Kuchi’ mean?

A Pashtun dress ornament from Afghanistan

Who are the Kuchi?

Basically, ‘Kuchi’ is not a specific people, but a generic term used for a wide range of peoples in Afghanistan, but also in Pakistan and Iran. [1] The word ‘kuch’ itself is Farsi and means ‘migration’. The term is used widely these days, both in the region itself and by cultural outsiders, but as you might expect, ‘Kuchi’ is not what those peoples called themselves.

This is also where it gets complicated when it comes to jewellery research, because as ‘Kuchi’ is a relatively recent term, you will not find references to ‘Kuchi jewellery’ in any of the older standard works on jewellery from Afghanistan. [2]

‘Kuchi’ is not a specific tribe or people. ‘Kuchi’ is a generic term that did not exist before the 1980s

Tribes in Afghanistan: more than just one people

The geographic area inhabited by the peoples called ‘Kuchi’ today is incredibly complex when it comes to tribal, cultural and ethnic identities and affiliations. I wrote a little about the difficulties of pinning just one label on jewellery here, and those difficulties apply to ‘Kuchi jewellery’ as well.

Political, social, religious and cultural changes in the past decades have left their mark on the many peoples living in this region as well as on borders of countries. The Pashtun are the largest group, but Turkmen, Uzbek, Tajik, Kazakh, Baluch and Hazara people live in current-day Afghanistan as well.

As a result of decades of war, many have fled to Pakistan and further afield – it is impossible to capture the details and the effects of recent history in one short blog post, but a list of resources to start reading is here.

Pashtun silver ring with red glass

What is Kuchi jewellery?

Under this umbrella term, many styles and people who wore these items ressort. The jewellery styles share a visual language with the western Himalayas and are worn as far away as northern India as well.

There is no straightforward, clear distinction in attributing jewellery items in a region with such a kaleidoscope of peoples, shifting allegiances and changing spheres of influence. An in-depth study of the jewellery we simply call ‘Kuchi’ today could shed light on all of these aspects, as jewellery is a powerful historic source.

Afghan jewellery heritage

Alfred Janata has attempted to provide an overview as best he could in his book on Afghan jewellery.

The ornaments with red, green and blue glass that are most often labeled as ‘kuchi’ were mainly sold in Khost in the eastern Afghan province of Paktya, but created in Pakistan: once again, current-day borders are not synonym with cultural differences. According to Janata, these ornaments were worn by nomadic women who either spent the winter season in Paktya or whose migration routes crossed this province. [3].

Ornaments with smaller inlays of green and red glass (so not blue) were called Katawaz according to Janata, and may have been worn by nomadic women traveling between the winter pastures in Paktya and Katawaz, where the summer pastures were located. [4]

The famous chokers with glass inlays and dangles were worn mainly by the Pashtun in the south and southeast of Afghanistan [5], and so the book provides an overview of Afghanistan’s jewellery heritage.

Two Afghani chokers, likely Pashtun

Kuchi ornaments

The article by Hejzlarova, Susek et al [6] presents several types of ornament worn by the people called Kuchi today. They note most of the jewellery worn by women focuses on the upper part of the body like head adornment, ear and nose plugs, choker necklaces, amulet necklaces, rings and bracelets.

See more on Kuchi Afghan vanity grooming sets here

Kuchi jewellery is not made of sterling silver, but of an alloy comparable to nickel silver or ‘German’ silver, consisting of copper, zinc and nickel. The small amount of silver in these jewels was obtained from silver coins.

Modern-day Kuchi jewellery and the West

Nowadays, the jewellery pieces offered as ‘kuchi’ are usually entirely newly produced, due to the high demand for these pieces in the West. In these, a new colour palette emerges: pink, neon green, purple or bright yellow glass have been added to the original colour schemes.

The use of uniform colours in jewellery pieces is also indicative of new production: pieces executed in one colour only, notably the popular chokers, are almost certainly newly made. Actual vintage pieces have become increasingly rare.

That is not simply a matter of ‘fake’ items: creating and selling jewellery is the main source of income for many displaced people in this war-torn region. It has become a symbol of identity proudly worn by Afghans in the diaspora.

In that respect, the term ‘kuchi’ has taken on new meaning: from a term coined by cultural outsiders with little to no regard for the differences (and similarities!) of the many cultural groups in the region, it has evolved into a term used by people from Afghanistan as well to represent their cultural heritage. [7]

Afghani styles of many peoples

So, while ‘Kuchi jewellery’ remains a generic term for the jewellery styles of many social groups in Afghanistan and beyond, a group of jewellery that needs much more detailed research to pinpoint their similarities and differences, one thing is clear: it is an expression of heritage and identity for many.

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References

[1] Tapper, R. 2008. Who are the Kuchi? Nomad self-identities in Afghanistan, in: Journal of the Royal Anthropological Institute 14, pp. 97-116.

[2] Janata, A. 1981. Schmuck in Afghanistan, does not mention ‘Kuchi’ for example – the term was not used as widely as it is today. Neither do Stuckert & Bucherer-Dietschi  1981, Schmuck und Silberschmiedearbeiten in Afghanistan und Zentralasien : Schmuck in Sammlungen, Bibliotheca Afghanica, which has an emphasis on Turkmen jewellery in Afghanistan.

[3] Janata 1981, p. 68.

[4] Janata 1981, p. 70.

[5] Janata 1981, p. 74.

[6] Hejzlarova, T., L. Dusek (2019) Kuchi Jewellery, in: Annals of the Naprstek Museum 40/2, pp. 27-48.

[7] Among many other things: the adaptation of the world ‘kuchi’ has many other implications, as the article by Tapper explores. See also Hejzlarova et al., p. 33, who observe there is very little known about this type of jewellery, but an abundance of misinformation in circulation.

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The Bedouin Silver Jewellery Blog: Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. Her main field of expertise is jewellery from North Africa and Southwest Asia, as well as archaeological and archaeological revival jewellery. She has authored several books on jewellery, and obtained her PhD at Leiden University on jewellery, informal ritual and collections. Sigrid has lectured for the National Museum of Antiquities in Leiden, Turquoise Mountain Jordan, and many others. She provides consultancy and research on jewellery collections for both museums and private collections, teaches courses and curates exhibitions. She is not involved in the business of buying and selling jewellery, and focuses on research, knowledge production, and education only. Sigrid strongly believes in accessibility of knowledge, and aims to provide reliable and trustworthy content: that’s why the Bedouin Silver blog provides references and citations.