Original title “缘系华服双飞翼，梦里依稀到汉唐——记2009年我的汉式婚礼” (Linking fate with flourescent clothes and sending aflight in pair, as if returning to Han and Tang times in our dreams – A record of our Han-style wedding ceremony in 2009) by Yang Na. Translation by Juni Yeung.
Source: http://cid-d21ed5bd748c5602.spaces.live.com/blog/cns!D21ED5BD748C5602!248.entry and http://tieba.baidu.com/f?kz=688536361
[Transl. Note: This article is but one of many accounts of wedding ceremonies influenced by the Hanfu movement. Despite the differences in the details between one and the other, they do not wander out of the basic guidelines as provided by the Zhou Book of Rites. A future article for the translation of that may be in order.]
On the Eleventh day of the Eleventh month of Jichou (4707), December 26th of December, 2009, my husband and I hosted a grand Han style wedding ceremony in the Beijing Shangri La Hotel.
Ever since the moment I knew about Hanfu, I have a wish – on the most important day of my life, I want to use the Zhou standard marriage ceremony with over three millennia of Huaxia history to witness our love, to prove our hundred years of matrimony, and to prove our ethnic pride of over 5,000 years!
The Han ethnicity is not without its own rituals of matrimony – its beginnings can be traced to the Western Zhou era, reknowned for founding the Chinese nation with rites and music, as well as its succeeding Spring and Autumn, and Warring States periods, known for its superior persons’ (“gentlemanly”, junzi) demeanour. Ritual humbles oneself and respects the other, and puts in order the senior from the junior. Ritual is intricately organized, and is the fundamental element of the ideal Huaxia nation. The Huaxia Chinese nation of today does not need to refer to the wedding ceremony of the West, devoid of Christian beliefs and churches and only with a wedding dress.
The wedding ceremony began its planning in August. Since we were both outside of China [Transl.: Na works in Sweden], most of the tasks were organized by the parents on both sides, along with Zhou Tianhan (周天晗) and Mo (netname, 谟). The ceremony process was based off of Zhou-standard ritual ceremony for Shi class, which Zhou Tianhan and Ufe (Wu Fei) revised and modified to suit the occasion. The clothing were made according to Zhou-standard regulatory shapes, and was designed and produced by Mo. The hairdressing design was researched by Youlan Fangqin (netname, 幽蘭芳沁) and Keyi (netname, 可依) based on patterns of servants of the period, and made completely by hand. If we hadn’t had the three months of hard work by everyone, we wouldn’t have the success of this day.