What is another word for weavers?

Pronunciation: [wˈiːvəz] (IPA)

Weavers are skilled individuals who create textiles by interlacing threads using a loom. There are several synonyms that can be used to refer to weavers, such as textile artists, fabric designers, and tapestry makers. Other synonyms include cotton spinners, wool workers, and textile manufacturers. The word "loomsters" can also be used to describe weavers who specialize in using a loom to create textiles, while "threaders" and "knitters" can be used to describe those who work with different materials such as yarn or silk. Whatever name they are called, these artisans are important contributors to the textile industry and are respected for their talents.

What are the hypernyms for Weavers?

A hypernym is a word with a broad meaning that encompasses more specific words called hyponyms.

Usage examples for Weavers

What's to become of merry old England, when its manor-houses are all turned into manufactories, and its sturdy peasantry into pin-makers and stocking-weavers?
"Bracebridge Hall, or The Humorists"
Washington Irving
Thus, the hand-weavers in Spitalfields would continue weaving by hand, instead of learning to weave by steam power, and the case is somewhat the same with the hand-nailers of South Staffordshire.
"Political economy"
W. Stanley Jevons
Old Holland had not fertile soil like France, or vast flocks of sheep, producing wool, like England, or armies of weavers, as in the Belgic lands.
"Dutch Fairy Tales for Young Folks"
William Elliot Griffis

Famous quotes with Weavers

  • When the fabric of the universe becomes unknown, it is the duty of the university to produce weavers.
    Gordon Gee
  • I was conducted in the evening to a tavern where several of the weavers who advocate the principles of the People's Charter were in the habit of assembling.
    Henry Mayhew
  • We often think, naïvely, that missing data are the primary impediments to intellectual progress—just find the right facts and all problems will dissipate. But barriers are often deeper and more abstract in thought. We must have access to the right metaphor, not only to the requisite information. Revolutionary thinkers are not, primarily, gatherers of facts, but weavers of new intellectual structures.
    Stephen Jay Gould
  • I seek a light that shall be new, yet old, the oldest indeed of all lights.... I seek not science, not religion, not Theosophy, but Veda—the truth about Brahman, not only about His essentiality, but about His manifestation, not a lamp on the way to the forest, but a light and a guide to joy and action in the world, the truth which is beyond opinion, the knowledge which all thought strives after—yasmin vijñate sarvam vijñatam [which being known, all is known]. I believe that Veda to be the foundation of the Sanatan Dharma; I believe it to be the concealed divinity within Hinduism,—but a veil has to be drawn aside, a curtain has to be lifted. I believe it to be knowable and discoverable. I believe the future of India and the world to depend on its discovery and on its application, not to the renunciation of life, but to life in the world and among men. (...) I find that Shankara had grasped much of Vedantic truth, but that much was dark to him. I am bound to admit what he realised; I am not bound to exclude what he failed to realise. Aptavakyam, authority, is one kind of proof; it is not the only kind: pratyaksa [direct knowledge] is more important. (...) It is irrelevant to me what Max Müller thinks of the Veda or what Sayana thinks of the Veda. I should prefer to know what the Veda has to say for itself and, if there is any light there on the unknown or on the infinite, to follow the ray till I come face to face with that which it illumines. Europe has formed certain views about the Veda and the Vedanta, and succeeded in imposing them on the Indian intellect.... When a hundred world-famous scholars cry out, “This is so”, it is hard indeed for the average mind, and even minds above the average but inexpert in these special subjects not to acquiesce.... Nevertheless a time must come when the Indian mind will shake off the darkness that has fallen upon it, cease to think or hold opinions at second and third hand and reassert its right to judge and enquire in a perfect freedom into the meaning of its own Scriptures. When that day comes we shall, I think, discover that the imposing fabric of Vedic theory is based upon nothing more sound or true than a foundation of loosely massed conjectures. We shall question many established philological myths,—the legend, for instance, of an Aryan invasion of India from the north, the artificial and inimical distinction of Aryan and Dravidian which an erroneous philology has driven like a wedge into the unity of the homogenous Indo-Afghan race; the strange dogma of a “henotheistic”[5] Vedic naturalism; the ingenious and brilliant extravagances of the modern sun and star myth weavers. (...) Verification by experience and experiment is the only standard of truth, not antiquity, not modernity. Some of the ideas of the ancients or even of the savage now scouted by us may be lost truths or statements of valid experience from which we have turned or become oblivious; many of the notions of the modern schoolmen will certainly in the future be scouted as erroneous and superstitious.
    Sri Aurobindo

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