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One of the interesting part of craftsmanship is weaving and its' history is very ancient. The article was dedicated to history of weaving in Azerbaijan. Archaeological materials which concern to weaving were unearthed during the excavations last decade are very significant for the history of craftsmanship. From Neolothic to Medieval period weaving had been developed and catched its' industrial high. Archaeological materials give us an opportunity to describe a life of weavers in ancient times in Azerbaijan. According to weaving, abundance of raw material reserves in Azerbaijan territories have rich development since ancient times.First of all, there are included wild technical plants as well as lagh, linen, hemp mallow, nettle and etc. Along with this, development of cattle-breeding especially weaving and existence of main raw material reserves,wool should be emphasized. According to researches, early step of weaving was connected with simple technical habits in weaving field. Archaeologists suppose that bone tools with sharp edge which were found at "Firuz" camp in Qobustan of the Mesolithic period are related to elementary weaving. So that, actually we can't deny the fact of appearance of initial habits in weaving field before the Neolithic period.Afterwards, habits obtained in weaving stimulated formation of weaving in the Neolithic period.In the Neolithic period and in the Eneolithic period that had replaced it, weaving became one of the significant fields for home craftsmen. As is known, at that time fields as home craftsmen's stoneprocessing, boneprocessing, ceramics production, leather and peltprocessing, metalprocessing were spread widely. Actually, development of weaving was closely connected with most of above said fields of craftsmanship.There was defined existance of traces of mattings made from clay and reed at Kultepe I near to Nakhchivan city and Alikomektepesi monument in Mugan. There are remains of textile and matting on sceletons and on surface of clay pots in opened ground graves. In addition, there are found remains of mattings on clay floors of buildings of Alikomektepesi settlement.

Handloom weaving in India is a vibrant and dynamic craft-based technology that is more than two thousand years old. It is the second-largest provider of rural livelihoods, with a 10 percent share of the domestic textile market, unified under the cultural brand of "handloom." Yet weavers, like other craftspeople in India, stand in the shadow of deep divisions: rich/poor, urban/rural, modern/traditional, Brahmin/Dalit, educated scientist/illiterate laborer. As a system of knowledge, handloom weaving is associated with a museumized past rather than a promising future; the weaver is seen as a laboring body rather than an innovative mind. Yet through theorizing handloom weaving as sociotechnology, this essay endeavors to explicate the sustainability and innovation in handloom weaving. Studying examples of innovation in handloom weavers, the essay explores craft livelihoods as offering the opportunity for political action: as a unifying device for cultural cohesion, as embodied knowledge that engages both mind and body, and as a tool for justice and equity.

AbstractRelationality has become a popular term for addressing diversity, complexity, interconnectedness, and planetary crisis in many academic fields, including international relations (IR). This article shows that fully embracing relationality calls for a distinct set of tools that are discernable in cosmopraxis, an ontological stance derived from Andean thinking that upholds interdependence and co-becoming, being-feeling-knowing-doing, and both-and logics as key principles of existence. Following a discussion of the "relational turn" in academic debates within and beyond IR, we develop our understanding of deep relationality and explain how cosmopraxis works to awaken the relational sensibilities we deem key to broadening and invigorating the study of worldly affairs. Throughout the article, we make use of stories about weaving, a key metaphor of entanglement and interconnection, but also a concrete practice that embodies the principles of cosmopraxis to illustrate our main arguments.