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The Pope's ordinary dress (also called house dress), which is worn for daily use outside of liturgical functions, consists of a white cassock with attached pellegrina and girded with a fringed white fascia (often with the papal coat of arms embroidered on it), a pectoral cross suspended from a gold cord, red papal shoes, and a white zucchetto.
The clothing includes a robe that fits over one shoulder, a sash, an apron, a veil (for women), and a cap (for men). All of the clothing is white, including shoes and neckties, except for the apron, which is green. [7]: 1:55 [8] It is common for Latter-day Saints to be buried in their temple clothes. [9]
Cassock and gown were worn as an outdoor dress until the beginning of the nineteenth century, with the Canterbury cap being replaced by the mortarboard or tri-corn hat latterly. Increasingly, though, ordinary men's clothing in black, worn with a white shirt and either a black or white cravat, replaced the dress prescribed by the Canons. [10]
A cardinal's hat worn by St Jerome, depicted c. 1625 by Rubens. A galero (plural: galeri; from Latin: galērum, originally connoting a helmet made of skins; cf. galea) is a broad-brimmed hat with tasselated strings which was worn by clergy in the Catholic Church.
Men and women who were arrested had to wear a paper capirote in public as sign of public humiliation. The capirote was worn during the session of an Auto-da-fé. The colour was different, conforming to the judgement of the office. People who were condemned to be executed wore a red coroza. Other punishments used different colours.
Hasidic men in Borough Park, Brooklyn. The man on the left is wearing a shtreimel and a tallit, and the other man traditional Hasidic garb: long suit, black hat, and gartel. Jewish religious clothing is apparel worn by Jews in connection with the practice of the Jewish religion.
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The magazine Southern Living published an article in the 2010s stating that "Church hats remain an essential part of many women’s Sunday best and church outfits across the South". [1] A 2014 piece by Samuel G. Freedman in The New York Times described a "generational divide" regarding church crowns within the contemporary black church.