The tradition of religious clothing for children is relatively unexplored: this article develops the premise that debates about the links between the sacred and the market go deeper than concern about consumption, and bring to the surface issues of identity. Through exploring the historical development of the First Communion, not as religious ritual but as Catholic consumer culture, the article turns to analyse girls' communicant dress in Spain between the 1940s and 1960s which were the early decades of a dictatorial Regime (1939 to 1975) marked by an ideology of National-Catholicism. General Francisco Franco y Bahamonde, leader of the military rebellion against the elected government in 1936, ruled Spain until his death. One of my aims is to correct a tendency to make the little girl dressed in bridal wear the most visible sign because to do so disregards the cultural practice of wearing clothing to perform piety, signal a vocation or express gratitude for religious intercession.
First Communion Clothing in Post-war Spanish Culture and Society
Two Lexical Paths and Two Jewish Identities
it was an alien implant, instead of writing bat mitzvah in scorn. 43 A good example of this lexical lacuna is provided by a Hebrew newspaper account of the First Communion ceremony of the daughter of the French socialist leader Jean Jaurès, which
Aaron Freundschuh, Jonah D. Levy, Patricia Lorcin, Alexis Spire, Steven Zdatny, Caroline Ford, Minayo Nasiali, George Ross, William Poulin-Deltour, and Kathryn Kleppinger
in the 1930s, producing upscale timepieces known as classic gifts for a first communion. Lip's traditional division of labor decentralized parts-making into local communities, connecting a great many people to the firm's success. The region around Lip