Traditional Komi clothing is basically similar to the clothing of the North Russian population. Northern Komi widely used clothing borrowed from the Nenets: malicha (solid outerwear with fur on the inside), sovik (solid outerwear made of reindeer skins with fur on the outside), pima (fur boots), etc. Komi folk clothing is quite diverse and has a number of local variations or complexes. At the same time, if the complex of a traditional men's costume is uniform throughout the territory, with the exception of winter clothing of the Izhem Komi people, then the women's costume has significant differences that relate to the cutting technique, the fabrics used, and ornamentation. Based on these differences, several local complexes of traditional Komi clothing are distinguished: Izhemsky, Pechora, Udorsky, Vychegda, Sysolsky and Priluzsky. Traditional clothes (paskom) and shoes (komkot) were made from canvas (dora), cloth (noy), wool (vurun), fur (ku) and leather (kuchik).
Women's clothing varied greatly. Komi women had a sarafan set of clothing. It consisted of a shirt (dörom) and a slanted or straight sundress (sarapan) worn over it. The top of the shirt (sos) is made of motley, kumach, colored fabric, the bottom (myg) is made of white canvas. The shirt was decorated with inserts of fabric of a different color or an embroidered pattern (pelpona koroma) on the shoulders, a colored border around the collar and frills on the sleeves. An apron (vodzdöra) was always worn over the sundress. The sundress was girded with a woven and braided patterned belt (von). Women's outer work clothing was dubnik or shabur (homespun clothing made of canvas), and in winter - a sheepskin coat. On holidays, people wore outfits made from the best fabrics (thin canvas and cloth, purchased silk fabrics), and clothes made from coarser homespun canvas and a variety of dark colors were worn everywhere. Purchased fabrics began to spread in the second half of the 19th century. Women's headdresses are varied. Girls wore headbands (ribbon), hoops with ribbons (golovedets), scarves, shawls, married women wore soft headwear (ruska, soroka) and hard collections (sbornik), kokoshniks (yurtyr, treyuk, oshuvka). The wedding headdress was a yurna (a headdress without a bottom on a solid base, covered with red cloth). After the wedding, women wore a kokoshnik, a magpie, a collection, and in old age they tied a dark scarf around their heads.
Men's clothing consisted of an untucked canvas shirt, belted with a belt, canvas pants tucked into boots or patterned stockings (sera chuvki). Outerwear was a caftan and zipuns (sukman, dukos). The outer work clothes were canvas robes (dubnik, shabur), in winter - sheepskin coats (pas, kuzpas), short fur coats (dzhenyd pas). The Izhem Komi borrowed the Nenets clothing complex. Komi hunters used a shoulder cape (luzan, laz) during hunting. Men's headwear - caps, hats and caps.
Men's and women's shoes differed little: cats (low shoes made of rawhide), shoe covers or boots were almost universally worn. Kotas (koti, uledi) were worn over canvas footcloths or woolen stockings. In winter they wore felt boots or shoes in the form of felted heads with cloth tops (tyuni, upaki). In the north, fur pimas (pimi) and toboks (tobok), borrowed from the Nenets, became widespread. Hunters and fishermen had special shoes.
They were belted with woven or knitted belts. Clothing (especially knitwear) was decorated with traditional geometric patterns.
Modern Komi clothing of a pan-European standard. The folk costume has fallen out of use among almost all groups; only the Komi-Izhemtsy retain traditional clothing made from reindeer skins.
Komi clothes.
Discussing the problem of the genesis of traditional clothing of the Finno-Ugric peoples, the famous Russian ethnographer V.N. Belitser emphasizes that the origin of certain 
common elements in traditional clothing among the northern Russians, Komi, Komi-Permyaks and other Finno-Ugric peoples of the European north-east of Russia should not always be considered as the result of direct borrowing. The presence of some universals in the complex of traditional clothing could be due to similar natural and climatic conditions and, accordingly, general types of farming. The results of a comparative ethnographic study of the folk clothing of the Komi, Komi-Permyaks and northern Russians, carried out quite systematically since the second half of the 20th century, show that in the features of the cut of everyday and ritual clothing, in the nature of the decoration of various elements of clothing, in some specific attributes of the folk costume and various local ways of wearing and storing it, as well as in beliefs about clothing, not only the history of the formation of various ethnographic groups, 
but also 
some features of the traditional Komi worldview.
Until the beginning of the 20th century, Komi and Komi-Permyaks everywhere sewed clothes mainly from home-made fabrics: canvas (white and colored - ‘pestryadi’) and cloth. Canvas (linen and hemline) was much more widespread among the Perm Komi and among the Komi living in the southern regions (Letskie and Vychegda Komi). In addition to cloth, half-woolen fabrics were also used to make outerwear. Tanned skins (cow, sheep, deer), raw and tanned, as well as rovduga and the fur of domestic and wild animals were used in the manufacture of shoes, belts, hats, fur coats and fishing clothing. Outerwear and shoes made of reindeer fur were sewn mainly by residents of the northern regions located along Pechora and Izhma, on Udor, in the upper reaches of the Mezen and Vym. In these places, along with fur clothing, clothing made from imported fabrics, which were delivered from the central regions of Russia, was widespread. So, for example, large quantities of canvas, cloth and brocade and ready-made clothing were brought to Cherdynsk by merchants from the Perm and Vyatka provinces, and to the upper reaches of the Mezen, Izhma and Udora, fabrics (motley cloth, homespun cloth, calico, colored silk) were delivered from Arkhangelsk , Pinega and Veliky Ustyug. The tradition of weaving bast shoes (ninktsm) from birch bark and linden bast was widespread among the Letsk Komi and Komi-Permyaks. It is interesting that among the Letk Komi, the festive bast shoes, usually worn for Maslenitsa, were necessarily woven from thinner bast of different tree species and decorated on the toe with inserts of colored material. Among the Komi, birch bark was also used to make headdresses for girls and women. Among the Udora and Vychegda Komi there are known cases of making medical corsets for young children and sick people from solid layers of birch bark. The Letk Komi have a recorded tradition of weaving ritual outerwear (headdresses, caftans and pants) from birch bark, which was used to treat sick and infirm elderly people. Such clothes were made using the technique of weaving pestera (a traditional backpack made of thin strips of birch bark). Modern Letsk Komi craftsmen preserve the tradition of weaving miniature models of various elements of traditional outerwear from birch bark as souvenirs.
Unfortunately, to date, no special ethnographic study of the complex of traditional Komi children's clothing has been undertaken. Known field materials, as well as museum collections of traditional Komi clothing, collected in the period 60-80. XX century indicate that everywhere among the Komi, everyday lower and upper shoulder children's clothing basically copied the cut of adult clothing. Before gaining the ability to walk independently, small children, regardless of gender, wore white linen shirts with hems that reached their knees or ankles. Among the Pechora and Izhma Komi, after the baptism of a child, a narrow braided belt was tied to his body (the structure of the weaving resembles a gaitan made of linen threads for a pectoral cross), which was worn under clothes and never removed, even in the bathhouse. At the age of two or three years, boys wore white or striped canvas pants to go outside, outside the residential estate, and a woven or wicker belt was belted over their shirt. According to isolated evidence from contemporary informants, this could happen even after six or seven years - it is known that it was from this age that in Komi families children began to be involved in some household work. The boy's teenage costume consisted of an undyed canvas shirt and white or blue-and-white striped trousers (gach), long woolen stockings, decorated with a stripe of geometric patterns only along the upper edge of the cap (kuz sera chuvki). Teenagers girded themselves over their shirts with a narrow woven or knitted belt, and on Udor and Izhma with a rawhide belt. In the cold season, boys wore cloth hats. The traditional everyday outfit of a girl consisted of a white canvas shirt, belted with a colored woolen belt (vtsn, iy), a plain scarf (chishyan) or headband (golovedech) on the head, patterned wool or canvas stockings, decorated along the leg with a swear pattern (sera dsra chuvki), and low (without pagolenka) light shoes made of rawhide (kotas, charki or ulyadi) on the feet. At the age of 7-8 years, girls began to wear canvas sundresses, often dark blue. In the spring-summer period, teenagers more often wore canvas stockings without a heel, usually without a pattern along the leg. (Note that adults wore such stockings during the haymaking period, and until the 60s of the 20th century, stockings without heels were a mandatory element of men's and women's funeral attire.) Everywhere among the Komi people it is believed that young children are more suited to white clothing. , in no case motley or red colors, which attract unwanted outside glances to the child and expose him to the danger of the evil eye. According to the tradition of the Izhem and Udor Komi, girls who reached the age of 13-15 could wear canvas pants as warm clothing. However, almost everywhere among the Komi, the wearing of men's pants as casual clothing by girls, young women and women was considered a sin, and only in severe winter frosts were girls and women allowed to wear a warm women's jacket or a men's shirt instead of pants, with their legs inserted into the sleeves and secured to their belts . There are cases when women put on men's pants as a talisman. According to the testimony of V.P. Nalimov, married women of the Vychegda and Sysol Komi were allowed to wear only men’s linen underwear (drtsm gach, ytsrdts gach) and only during menstruation (Nalimov 1907).
Modern informants emphasize only a few specific features in the cut and methods of dressing traditional everyday clothing for young children and adolescents. Until the age of 3-5, children did not have a wedge of fabric of a contrasting color sewn into their shirts or armpits - kumlts - a distinctive feature in the cut of adult clothing. The motivation behind the noted tradition is interesting: “the kumlts will rub the child’s armpits,” although, in reality, such armpit inserts make the shirt more comfortable. Accordingly, until recently, traditional children's shirts, as well as Komi funeral clothes, retained examples of chronologically earlier cut options dating back to the 17th-18th centuries. (white canvas shirt, tunic-like in cut, without inserted wedges on the sides, wide straight sleeves, without a collar, with a straight slit in the center of the chest and ribbon ties). Children's belts of the Letsk, Vychegda and Sysolsk Komi differed in decor from the belts of adults in a monochromatic color scheme, were 2-3 times shorter in length and were never decorated at the ends with lush colored tassels (kollya vtsn) - characteristic attributes of the clothing of young people who had reached marriageable age. Among the Izhemsky and Pechora Komi, outer fur clothing for children under the age of 1.5-2 years was necessarily made from the whole skin of a young fawn - fawn (pezhgu), while the sleeves were made without through holes for the hands; among the Izhemsky Komi, fur mittens without a thumb were tightly sewn to the “double-sided” malitsa (fur inside and out) for children under 3 years of age (it is believed that in such “fingerless mittens the child will be warmer”). The thumb stood out on the fur mittens, as a rule, after the child took his first independent steps and began to speak. In more detail, modern informants describe some variants of ritual children's clothing, symbolically marking certain age milestones in the development of a child: in particular, pin dzrtsm - a gift to the child during the cutting of his first teeth and pernyan djrjm - a shirt given by the godmother during the baptism ceremony. According to the descriptions of contemporary informants, both types of shirts mentioned were necessarily made from white homespun canvas, with knee-length hems, wide elbow-length sleeves, without patterns, without a collar, with a cutout on the chest, with two ties, and without buttons. Ritual children's clothing was preserved by parents along with the afterbirth (rtsdichchan pasiktsm) until the children came of age and in some cases was considered as a talisman for the child. According to tradition, in Komi families, everyday new clothes for children were always prepared on the eve of Easter. In no case were worn-out children's clothes thrown away or given to strangers, but hung on the shed of the house until they completely decayed, or laid on the floor in the house as bedding. It is noteworthy that the material from dilapidated children's clothing was never used to make patchwork bedspreads, woven and knitted rugs. Adults were very strict that girls did not make clothes for dolls from scraps of old children's clothes. It was believed that through clothing, or a fragment of it, one could easily jinx a child who had ever worn this clothing.
The traditional male attire of the Komi and Komi-Permyaks consisted of a shirt (drtsm, yitsrnts), outer pants (gach), caftan (duktss) or a fur coat (pas). The tunic-like shirt was usually sewn from white homespun canvas (dsra) or motley. The festive shirt was made from thinner canvas or from factory-made fabrics and was decorated with black and red embroidery, stripes of patterned fabric or narrow red inserts on the chest, along the collar and on the frills of the sleeves. V.N. Belitser notes that the cut of the Komi men's shirt had some differences from the traditional Russian kosovorotka: a longer hem (almost to the knees), a slit on the right side of the chest or in the center (for Russians - on the left), wider sleeves. On the old-style shirts of the Komi-Permyaks, the width of the panel reached 40-45 cm, and the length of the shirt was at least 80-85 cm. The side panels, straight or slightly beveled, were sewn to the central one. Occasionally, for convenience, wedges were inserted into the hem. The sleeves were sewn from one piece of cloth folded lengthwise (50-55 cm long). Square gussets, often made of calico, were sewn under the sleeves. The shirt was sewn with a stand-up collar and no collar at all. Such shirts were always worn untucked, belted with a woven or woven belt (vtsn, yi), tying a knot on the left side. The lower trousers (ports, veshyan), wider than the upper ones, were made of harsh canvas, solid, with two wedges inserted between the trouser legs. Such trousers were secured to the belt with a cord on a guard - a gasket. According to V.N. Belitser, in the 19th and early 20th centuries. In some places among the Komi, older men wore white ports in the summer as outer pants. More often, outer trousers for summer were made from motley fabric, blue with white stripes, and for winter - from homespun and factory-made cheap cloth. In terms of cut, the Komi men's outer trousers are close to the ancient samples of men's clothing of the Russian population of the Vyatka, Perm and Vologda provinces. Festive pants were made from black paper tights. The pants were tucked into canvas or knitted woolen stockings, usually decorated with geometric patterns throughout the leg.
In the traditional complex of upper shoulder men's clothing Komi V.N. Belitser distinguishes three main types related to the production activities of the population of the region under consideration. The first type is typical for agricultural regions (Vychegda, Sysola, Luza). Shabur, sewn from blue or harsh rough canvas. In appearance, this summer outerwear was a long, solid shirt with sleeves, the sides of which consisted of four panels beveled and sewn together; This cut made it wider at the hem. A hole was cut for the head, from the edge of which a hood made of canvas (yur kyshtsd) was sometimes sewn. Such clothes were usually worn as work clothes and were belted with a belt or twine. With the onset of autumn cold, Komi men wore duktss - a caftan made of homespun blue or white cloth, knee-length, with a fastener on the left side and long sleeves. In some places he was called sukman. They sewed dutss or sukman with a cut-off back and with gatherings at the waist, like a shabur; in other cases, divergent coattails went from the waist. This type of clothing was usually worn by hunters during winter and autumn hunts. The Komi-Permyaks who lived along the Upper Kama and Yazva called such outerwear the term “gunya”. A sukman of a similar cut, but gray in color, was used as working outerwear. Komi-Permyaks often wore a blank apron (zapon) with sleeves as work clothes, which in front was a tunic-shaped shirt up to the knees. At the back, the central panel reached only to the waist, and sometimes had a slit. The head cutout was round or triangular. The cufflink did not have any buttons, ties or hooks. V.N. Belitser notes that the terms that the Komi used to designate certain types of outer shoulder clothing were not stable; often the same term was used in different regions to designate different types of clothing. So, for example, the term shabur was used by the Vychegda Komi to call a blind work blouse, and the Perm Komi who lived in the river basin. Yinvy is a caftan made of canvas, usually blue. The back of this shabur was cut off, and from the waist there were numerous gatherings, as in a Russian poddevka. The right side of the shabur was folded over the left side and fastened with two hooks. The collar was made into a turn-down collar, like a shawl. The shabur was sewn on a white canvas lining. In winter, men wore a sheepskin coat (pas), either over the head or covered with cloth. In Vychegda, men often wore straight-cut sheepskin coats in winter, lined with neblyuya (young deer) fur, also covered with cloth. The second type is the fishing costume of Komi hunters and fishermen. The main distinctive detail of fishing clothing is a short rectangular cape with a hole for the head - luzan (k.-z.), laz (k.-p.). Among the Pechora and Udor Komi, as well as in Yazva among the Perm Komi, such capes were made from homespun canvas or cloth measuring 40x60 cm. The edges of the luzan were trimmed with narrow rawhide straps for strength. For greater strength, the luzan was also covered with leather on the shoulders, chest and back, where a loop for an ax (laz kozyan) was sewn. On teenage fishing capes, the ax loop, as a rule, was not sewn on. Some hunters sewed a shoulder strap for a gun belt on the left shoulder of the Luzan, and a pocket for bullets on the right chest. Sometimes the pocket was made entirely of leather and only the pockets were made of canvas. For winter hunting, a lusan with a hood was used, which was made separately and sewn to the edges of the head opening. According to N.D. Konakov, on Pechora, luzan was woven from wool using a shuttle-needle on a cross-loom. Under the canvas of lusan at the back and in front, due to the hemming of the canvas, bags were formed - pockets that were used during transitions to store hunted game, animal skins, as well as accessories necessary for the hunter. The height of the chest pocket was 15-20 cm, the back pocket (laz nop) was made somewhat larger and had a height of 30 to 50 cm. In order for the back pocket not to sag from the load, in some Luzans it was attached to the middle with a strap with a loop to the clasp - a stick sewn slightly above the edge of the pocket. A rawhide belt with a buckle on the right side or two ties, one on each side, about 1 meter long, was sewn to the lower end of the chest part (laz mortss). Many Luzans had leather or cloth “wings” covering the shoulders. Luzan was often girded with a leather belt (tasma) with an iron or copper buckle. N.D. Konakov and V.N. Belitser note that a similar type of outer hunting clothing is characteristic not only of the Komi, but is widely known to this day among the Karelians and Russians of the Arkhangelsk region, as well as among the Khanty and Mansi of Western Siberia. The third type is the clothing of a reindeer herder, which in the past was characteristic mainly of the Komi-Izhma people, and in the first half of the 20th century. became widespread among the Pechora, Udora and Vychegda Komi. V.N. Belitser emphasizes that the complex of clothes made of reindeer fur (malitsa, sovik, toböki, pima) has a very ancient origin. However, among the Komi, these forms of clothing became widespread only from the 16th - 17th centuries, which was associated with the development of reindeer husbandry and the settlement of the Komi in the forest-tundra areas of the Middle and Lower Pechora, Usa and Izhma. The main names of this clothing were borrowed by the Komi from the indigenous reindeer-herding population of the tundra - the Nenets (compare: Nen. 'myaltsa', 'pandas' and K.Z. 'malicha', 'pandas'). The Komi reindeer herders improved some details in the cut and finishing of clothing: the Izhemtsy, unlike the Nenets, did not always sew mittens (which were sewn from kamus with the fur outward) to the malitsa, but quite often wore them separately; the hem of the malitsa was decorated and at the same time significantly strengthened with a fur trim (panda) 15-20 cm wide, made from summer deer skin with lower and denser hair; A mandatory element of the malitsa was a tightly sewn hood (yura malich) with a fur trim along the edge and sewn suede ribbons, allowing you to adjust the degree of openness of the face. It is known that among the Nenets the hood on the malitsa became widespread only at the end of the 19th - beginning of the 20th centuries, and then not in all areas of Nenets settlement. The Komi uses the skin of a non-vomiting animal, slaughtered after the first molt, to make malitsa. The hood for malitsa is made from the thinner, shiny skin of fawn (pezhgu) - a newborn fawn slaughtered in May. Moreover, the hood is sewn in two layers - with wool inside and out, just like a children's malitsa. The Komi are characterized by malitsa, the body of which is cut from two rectangular skins, between which two smaller skins are sewn on the sides, bent vertically, so that the malitsa conveniently expands downward. Over the everyday malitsa, men still wear a satin or cotton cover-cape (malicha kyshed or kyshan), generally similar in cut to the malitsa. Many Izhem men wore cloth malitsas, similar in cut to fur ones, as autumn clothing. In severe frosts, the malitsa wears a parka, sewn with the fur on the outside from the thin skins of young calves. Cut it the same way as the Izhemsk Malitsa, only the back of the parka was cut together with the back of the hood from the same skin. A festive men's parka, as a rule, was made of white non-blue (nyarovey, don nyarovey) and decorated along the hem, on the sleeves and on the hood with fur appliqué, as well as colored cloth stripes. On autumn and spring days, Izhma people wore a parka made of coarse cloth (noi parka). In very severe frosts, reindeer herders put on a owl, which was sewn like a parka - with the fur out, but from the skins of adult deer.
Traditional headdresses of Komi men until the first quarter of the 20th century. What remained were felted, cloth and fur hats of various shapes - some with a low crown and wide brims, others with a high crown and raised, curved edges. The color of these headdresses varied between shades of black, grey, brown and white. The hunters wore two types of cloth hats: “zyryankas” in the shape of a helmet with a small strip of cloth falling down the back of the neck, reminiscent of sailors’ hats; with a bottom of five wedges, trimmed with green cloth. The Izhem Komi wore fur long-eared hats made of fawn and neblyuya in winter, and the population of the southern regions - the Vychegda, Letsky Komi and Perm Komi - wore earflaps made of sheepskin. As summer hats in the 19th - early years. XX centuries wore caps and caps. When going to work in the forest in the summer, men put on a mosquito net “nomdöra” - a special blind hood made of canvas that covers the head and neck, with an open face. The same hood with a horsehair mesh on the front was called “sitka”. Commercial fishermen and haymakers tied a scarf around their heads and necks to protect them from insects.
V.N. Belitser notes that the traditional women's clothing of the Komi and Komi-Permyaks is characterized by a sundress complex of the Northern Russian type: a shirt with straight flaps, slanted and straight sundresses. The most ancient forms of folk women's clothing - a long canvas shirt and a slanted sundress (basically has three straight panels - two in front and one in the back, and four wedges, two inserted into the sides) - are still preserved in everyday life among the Komi Old Believers of Vychegda , Verkhnyaya Pechora and Udora. Among the Komi-Permyaks, Izhemtsy and Sysol Komi already at the end of the 19th century. The straight sundress is becoming more widespread. According to V.N. Belitser, the appearance of the straight sundress among the Komi is associated with the spread of factory fabrics, initially in Sysol, which has long been an area of otkhodnichestvo. A straight sundress was a skirt with narrow sewn-on straps, sewn from five or six panels of fabric. The width of the sundress at the hem reached 4-5 meters. They wore a straight sundress with a belt much lower than a slanted one, but they also always girded it with a woven or braided belt, wrapped twice around the waist and tied, as a rule, on the right side so that the hands hung to the knees or behind the back (among the Letsky Komi). Everywhere among Komi women and girls on holidays wore one or more skirts under a sundress for pomp, and, often, an old sundress. Among modern Pechora Komi Old Believers, the second type of sarafan is defined as “worldly tuvya sarapan,” and it is emphasized that “walking in it, much less praying, is a sin.” In the fishing and reindeer herding areas - Pechora, Izhma and partly Udora - sarafans were sewn mainly from factory fabrics, and in the agricultural areas of the Vychegda, Sysola basin and mainly in the Kama region they wore dubass, sewn from homespun dyed canvas or printed cloth with gatherings.
Based on the differences in the choice of cut and material, the nature of the decoration and the corresponding areas of existence, modern researchers conventionally distinguish several types of traditional Komi women’s costume: Luz-Letsky, Komi-Permyak, Verkhnevychegda and Nizhnevychegda, Vymsky, Izhemsky and Pechora, Udora (Vashkinsky and Mezensky) and Sysolsky. The correctness of the proposed typology is indirectly confirmed by the fact that the areas of existence of the identified types of women's costume coincide territorially not only with the distribution of various dialects of the Komi language, but also with the existence of different variants of traditional fabric decoration (patterned knitting, embroidery, weaving), characteristic of certain ethnographic groups of the Komi. So, for example, G.N. Klimova distinguishes the following groups based on the nature of the ornamentation of fabrics: Izhemskaya, Pechora, Verkhnevychegda, Srednesysolskaya, North Komi-Permyak, Luzsko-Letska, Nizhnevychegda, Verkhnesysolskaya, Mezenskaya and Vashkinskaya (Klimova 1984, P.28-54). However, modern field research shows that even within the conventionally identified local types, Komi women’s costumes vary significantly, if not in cut, ornamentation and choice of materials for production, then in the methods of dressing its various components.
The main element of a woman's costume is a shirt (dörom), the upper part of which (sös) was made from motley cloth, calico, or embroidered canvas, and the lower part (myg) was made from coarser white canvas. The shirt was decorated with inserts made of fabric of a contrasting color: gusset - on the shoulders and kunlos - under the arms. A straight cut was made in the middle of the chest with a one-button clasp at the collar. The collar, hem and cuffs of the sleeves were embroidered with geometric or floral patterns from red, less often red and black threads. Luza and Letka are characterized by shirts with trapezoidal fronts cut from canvas or calico. The main array of embroidered patterns on women's Let's shirts is focused on the shoulders, hence the local name for the shirt - pelpoma kortsoma (i.e. with shoulders, gathered). G.N. Klimova notes that the women's shirt of the Letk Komi is, in a number of ways, very different from this type of clothing among other Komi ethnographic groups. At the end of the 19th and beginning of the 20th centuries. The Komi are characterized by women's shirts of a tunic-like cut with one central panel and a shirt of the Northern Great Russian type with straight flaps and a wide gathered collar. In Priluzye and Nizhnyaya Vychegda, shirts were decorated with two-weft braided weaving, with patterns placed across the shoulder, along the cuff of the sleeve and sometimes along the hem. The Letskaya shirt in its cut belongs to the type of shirts with slanted fronts and is close to the shirts with slanted fronts known among the Russians of the Ryazan and Tula provinces. On Udor and Izhma, they often wore two shirts - a long lower one, made of white fabric, and an upper one, reaching to the waist, made of brocade, lined with cloth. The collar, sleeve cuffs and hem of the shirt were trimmed with a scolding red pattern or narrow strips of calico.
Udora sundress.
Over the shirt, Udora women wore two types of slanted sundresses: kuntey - made of blue canvas fabric with printed floral patterns and shtofnik - made of purchased satin, silk or brocade on a harsh canvas lining. Metal buttons and silver and gold braid were sewn from top to bottom along the front seam of oblique sundresses. Along the hem, the sundress was decorated with two or three rows of lace stripes (proshva). The sundress was supported by a bodice, which was cut out at the back and sewn on at the front. Udora women often wore a tightly fitted jacket with wide tails (gyrka jacket) made of silk or satin over a sundress. On the upper Vychegda, women wore shushun - a slanted sundress made of motley (festive), home-woven blue canvas or printed cloth (everyday). The shushun had a seam at the front, with braid sewn on both sides and buttons in the middle. From factory fabrics (chintz, satin, cashmere), the Vychegda Komi sewed ktsrtsma shushun - gathered on the chest and on the back.
Vychegda sundress.
In the villages in the middle Vychegda and upper Pechora they wore slanted sundresses made of factory fabric - Chinese women. Such sundresses were usually sewn without folds, on a harsh canvas lining, so they were very heavy. Over the sundress, Vychegda women wore a “narkovnik” - a short, swinging jacket made of silk or colored cashmere on a chintz lining, without fasteners or a collar, with wide sleeves gathered at the wrist. A white apron - vozdtsra - made of cotton fabric, embroidered with floral or geometric patterns along the hem, was tied around the waist.
The Komi national costume is a book about the history of the people. Every detail of clothing is a description of life, way of life, traditions, beliefs, customs, culture. Therefore, preserving the national costume in all its details means preserving the history of the nation.
Story
The Komi or Zyryans, as they were called in ancient times, lived in northeastern Russia. Men were engaged in farming, fishing, hunting, animal husbandry, and forestry. Women were engaged in making clothes. From childhood, girls learned to weave cloth from home-grown flax and hemp, spin sheep's wool, knit clothes from it and roll felt boots, sew outerwear and shoes.
Komi folk clothing embodies the identity and national culture of the people.
Description of the outfit
Men's clothing
Men were undemanding in clothing. A shirt-shirt made from canvas, and trousers tucked into boots or knitted patterned stockings, as well as a narrow belt or a wide sash.
The festive outfit differed mainly in the material from which it was made. The shirt was silk or satin, the belt was woven or leather, and the pants were cloth. Outerwear in summer was a canvas robe, in autumn and winter - a caftan or sheepskin coat. Men's heads were covered with caps, hats made of cloth, felt, and fur.
An additional element of hunters' clothing was a sleeveless vest (luzan), made of thick, rough canvas or homespun cloth. A mandatory accessory for it was a leather belt, onto which the hunter could attach a sheath, a vessel with water and other things necessary in the forest.
The costume for men was the same for all residents of Komi. The exception was the outer winter clothing of the Izhemtsy, who lived in the very north. Being reindeer herders, they made clothes for the harsh polar winter from reindeer skins.
Women's clothing
The set of women's costumes included two main elements: a shirt and a sundress - this is the so-called sundress complex. However, with such a minimum, the clothing of Komi women surprises with its diversity. All its different styles and types had different purposes.
Clothing was divided according to purpose, age, status, and ethnographic affiliation.
The casual white or gray shirt was long. To sew the upper part, which was visible, they used thin and high-quality fabric, the bottom was sewn from rough but durable fabric. The shirt was decorated with embroidery or fabric inserts of various colors and shades. A bright patterned sundress was worn over the shirt.
For festive clothes they chose expensive fabric and rich decorations. Wealthy people could afford outfits made of silk, satin or brocade, and in winter a fur coat made of fox or squirrel fur. The costume of a girl, a married woman, and older women differed in the shape of the headdress and the color of the sundress.
The apron was also an element of the outfit; it was worn over the sundress. A sundress was girded with a patterned woven or woven belt.
The headdress was an important element of women's attire because it indicated the social status of its owner. Girls were allowed not to hide their hair, not to wear headscarves; they wore a hoop, a strip of fabric, a ribbon, or a headband. When women got married, they covered their hair with a scarf or kokoshnik. Older women wore dark-colored scarves.
The scarf was the most precious and desired gift. The scarves were decorated with long tassels, which were considered a talisman against evil and envy.
Shoes
Men's and women's shoes were practically no different from each other: crampons, boots, shoe covers. Winter shoes were felt boots and felt boots. Residents of the southern regions wore sandals made from birch bast, while northerners wore shoes made from reindeer fur. Stockings with patterns, knitted from multi-colored wool, were very popular among men and women.
Traditional Komi clothing is basically similar to the clothing of the North Russian population. Northern Komi widely used clothing borrowed from the Nenets: malicha (solid outerwear with fur on the inside), sovik (solid outerwear made of reindeer skins with fur on the outside), pima (fur boots), etc. Komi folk clothing is quite diverse and has a number of local variations or complexes. At the same time, if the complex of a traditional men's costume is uniform throughout the territory, with the exception of winter clothing of the Izhem Komi people, then the women's costume has significant differences that relate to the cutting technique, the fabrics used, and ornamentation. Based on these differences, several local complexes of traditional Komi clothing are distinguished: Izhemsky, Pechora, Udorsky, Vychegda, Sysolsky and Priluzsky. Traditional clothes (paskom) and shoes (komkot) were made from canvas (dora), cloth (noy), wool (vurun), fur (ku) and leather (kuchik).
Women's clothing varied greatly. Komi women had a sarafan set of clothing. It consisted of a shirt (dörom) and a slanted or straight sundress (sarapan) worn over it. The top of the shirt (sos) is made of motley, kumach, colored fabric, the bottom (myg) is made of white canvas. The shirt was decorated with inserts of fabric of a different color or an embroidered pattern (pelpona koroma) on the shoulders, a colored border around the collar and frills on the sleeves. An apron (vodzdöra) was always worn over the sundress. The sundress was girded with a woven and braided patterned belt (von). Women's outer work clothing was dubnik or shabur (homespun clothing made of canvas), and in winter - a sheepskin coat. On holidays, people wore outfits made from the best fabrics (thin canvas and cloth, purchased silk fabrics), and clothes made from coarser homespun canvas and a variety of dark colors were worn everywhere. Purchased fabrics began to spread in the second half of the 19th century. Women's headdresses are varied. Girls wore headbands (ribbon), hoops with ribbons (golovedets), scarves, shawls, married women wore soft headwear (ruska, soroka) and hard collections (sbornik), kokoshniks (yurtyr, treyuk, oshuvka). The wedding headdress was a yurna (a headdress without a bottom on a solid base, covered with red cloth). After the wedding, women wore a kokoshnik, a magpie, a collection, and in old age they tied a dark scarf around their heads.
Men's clothing consisted of an untucked canvas shirt, belted with a belt, canvas pants tucked into boots or patterned stockings (sera chuvki). Outerwear was a caftan and zipuns (sukman, dukos). The outer work clothes were canvas robes (dubnik, shabur), in winter - sheepskin coats (pas, kuzpas), short fur coats (dzhenyd pas). The Izhem Komi borrowed the Nenets clothing complex. Komi hunters used a shoulder cape (luzan, laz) during hunting. Men's headwear - caps, hats and caps.
Men's and women's shoes differed little: cats (low shoes made of rawhide), shoe covers or boots were almost universally worn. Kotas (koti, uledi) were worn over canvas footcloths or woolen stockings. In winter they wore felt boots or shoes in the form of felted heads with cloth tops (tyuni, upaki). In the north, fur pimas (pimi) and toboks (tobok), borrowed from the Nenets, became widespread. Hunters and fishermen had special shoes.
They were belted with woven or knitted belts. Clothing (especially knitwear) was decorated with traditional geometric patterns.
Modern Komi clothing of a pan-European standard. The folk costume has fallen out of use among almost all groups; only the Komi-Izhemtsy retain traditional clothing made from reindeer skins.
Sources:
1.http://www.hrono.info/etnosy/komi.html
2. G.N.Chagin. Peoples and cultures of the Urals in the 19th-20th centuries. Ekaterinburg, 2002
