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278:") dances of the villages. The pagan and Christian symbols were mixed together indiscriminately, with the first originating from nature and family in Illyrian times, and the other with later adapted Christian meaning. The most common areas to tattoo were the arms and hands (including fingers), and on the chest and forehead.
301:. So, the patterns of Catholic tattoos in Bosnia, which until then were known as "circles, semicircles, and lines or twigs", eventually were clearly explained as compounds of rayed (emanating light) suns, moons, and crosses, from an expression of Nature-worship and hearth-worship. Furthermore, the crosses (including
201:
ornaments. Boys were also tattooed with the same symbols mostly above the elbow on the right arm, chest, forehead, and pointer finger. This can be seen today, not only in Bosnia and
Herzegovina, but among ethnic Croats from Bosnia and Herzegovina living abroad. Children were tattooed from as early as
288:
for a description of all the little lines that accompanied a semicircle incised on an old gravestone. They answered that those twigs were "the light coming from the Moon, of course". For
Albanians, it was the traditional way to represent light, emanated from the Sun
357:, and tattoos done by the traditional method are now only seen on old women. Today, there is a growing trend of modern tattoo artists utilising the traditional designs with contemporary tattooing methods in Croatia and Bosnia and Herzegovina.
284:, who extensively studied Balkan traditional tattoing with fieldwork research, was able to thoroughly explain the patterns of Catholic tattoos in Bosnia – especially the very common "twigs" – only after asking to Albanians of
523:(published in Wissenschaftliche Mittheilungen Aus Bosnien und der Hercegovina, herausgegeben vom Bosnisch-Hercegovinischen Landesmuseum in Sarajevo, redigiert von Dr. Moriz Hoernes, Vierter Band, Wien 1896)
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266:" (pine tree). Bracelet-like designs were sometimes tattooed around the women's wrists, either with crosses or a fence-like motif. There were many non-Christian, or
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Treimer, Karl (1971). "Zur Rückerschliessung der illyrischen Götterwelt und ihre
Bedeutung für die südslawische Philologie". In Henrik Barić (ed.).
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Women in some parts of the country tattooed their hands and other visible parts of the body (such as brow, cheeks, wrist, or below the neck) with
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634:"THE AUSTRO-HUNGARIAN PERIOD IN BOSNIA AND HERZEGOVINACultural Politics in Bosnia and Herzegovina and the Creation of the Western Type of Art"
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researched these types of tattoos in the late 19th century, becoming one of the first to write about them and to illustrate them. In 1894, a
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622:: "Die Tätowirung bei den Katholiken Bosniens und der Hercegovina." Sarajevo; Bosnian National Museum, 1896.
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symbols used, the most common consisting of circles believed to be connected to the traditional circle ("
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Lelaj, Olsi (2015). "Mbi tatuazhin në shoqërinë shqiptare" [On Tattoo in the
Albanian Society].
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Tattooing of young girls and boys in Bosnia and
Herzegovina is colloquially called
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Tattooing custom prevalent among
Catholics in Ottoman Bosnia and Herzegovina
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Die Tätowirung der Haut bei den
Katholiken Bosniens und der Herzegowina
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Albania and the
Albanians: Selected Articles and Letters, 1903–1944
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The
Tattooing of Skin Among the Catholics of Bosnia and Herzegovina
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Albania and the
Albanians: selected articles and letters 1903-1944
481:"Татуировки балканских женщин: украшение, исповедание или оберег?"
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and even Christianity. In the 1st century BC, the Greek historian
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Wissenschaftliche Mittheilungen Aus Bosnien und der Hercegovina
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the age of six, usually during the period between the feast of
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women, native populations of the western Balkans, predates the
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Drawing of a Bosnian tattooed woman from the late 19th century.
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Wissenschaftliche Mitteilungen aus Bosnien und der Herzegowina
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Die Tätowirung bei den Katholiken Bosniens und der Hercegovina
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times, but scholars documented it in the early 20th century.
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The custom of tattooing young girls and boys died out after
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Tradicionalno tetoviranje: Iščezli običaj katolika u Bosni
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wrote of tattooing among inhabitants of this area, namely
807:"Sa staricama odlazi i tradicija tetoviranja krsta u BiH"
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Religion in Bosnia and Herzegovina during Ottoman period
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Cleveland State University Engaged Scholardship: SICANJE
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Ottoman period in the history of Bosnia and Herzegovina
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Michael Schwartz Library | Cleveland State University
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Some tribal origins, laws and customs of the Balkans
496:"The Tradition of Sicanje in Bosnia and Herzegovina"
144:, along with other customs. Until the 20th century,
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915:Durham, Edith (2004). Bejtullah D. Destani (ed.).
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230:The most common symbols tattooed were the cross (
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66:. The practice, which has been widespread among
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973:. Vol. I. R. Trofenik. pp. 27–33.
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952:(in Albanian). Tirana: Mësonjëtorja.
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47:was a widespread custom mostly among
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872:"The Croatian Tattooed Grandma Cult"
713:. W. Sloane Associates. p. 256.
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405:Religious perspectives on tattooing
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309:Karl Treimer as the symbol of the
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494:Marija Maračić; Josipa Karača.
321:in Roman times by interpreting
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762:"Traditional Croatian Tattoos"
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333:) was dedicated to him.
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724:Medić Bošnjak, Marija.
690:. CROATIA - overview of
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1714:Tattooing traditions
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