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Lifting the Veil on Fashion: Filling the Gaps Between Modesty and Fashion Apparels
... Henceforth, the female Malay-Muslim identity experienced construction and deconstruction against continuous intercession of ethnic secularity and advent of media technologies over the years. The present hybridity of conservative, modest Malay women with highlysophisticated yet Islamic clothing lifted the hijab as a status quo and re-addressed the hijab as a globalized religious symbol [11], [12]. The "Islamic cosmopolitanism" of the hijab evolved in Malay media and popular culture, where fashion magazines served as a pivotal surveillance tool that impact the resonance of urban women despite age-old presence of the print platform [13] [14]. ...
... In essence, modesty refers to subdued sexuality of female Muslims through respectful garments whilst also determining the role of women in the society that seeks appreciation. The use of hijab for this purpose, however; was influenced by Arabs in its early inception that use embroidery and colors which later experienced worldwide socioeconomic and political transcendence over the centuries, commonly referred to as "Arabicization" [4], [11]. ...
... Authors argue that hijab fashion is at the center of capitalism, modernity and consumerism that inadvertently highlighted inconsistencies of religiosity in the images presented, particularly in magazines. [11]. Similarly in Indonesia that is known as the biggest Muslim country in the world, the hijab is inspired by religious teachers but reproduced by local designers for women in modern Islamic fashion magazines and promote exaggerated versions of modesty which ironically contradicts the idea of concealing a woman's beauty or lowering a man's gaze [22]. ...
Islam is commonly represented in Malaysia by the " hijab " or the act of veiling and its use is common among Malay women who are predominantly Muslim. The practice has become even more visible through media with the resurgence of Islam in many parts of the world. Prior to the introduction of " Hijabista " in 2012, Muslim-centric womens' magazines available on newsstands focused on generally spiritual matters, social issues and female wellbeing. Hijabista penetrated the market with a manifesto of " stailo & sopan " that literally means " stylish & modest " in the Malay language, of which the tagline established a new identity for urban Malay-Muslim women through the portrayal of stylish yet modest women in its articles. This study investigates the construct of the hijab through Hijabista magazine and its role in creating desire among consumers to embrace a modern Islamic lifestyle.
... They are professionals such as doctors, lawyers and government officials, among others. The majority of Muslim countries now embrace "Islamic cosmopolitanism", which allows Muslim women to express their individuality through the latest fashion trend with a variety of styles, accessories and bold colors, despite having to conform to covered dressing (Potts, 2009). In Malaysia, although Islam is the official religion of the county and Shariah laws are enforced, wearing the hijab is not mandatory for Muslim women. ...
... Muslim women today are more conscious about their self-image and social identity, and this consciousness affects their consumption including fashion. The shortage of modest but fashionable clothing for Muslim women in the current market has caused a problem for them (Potts, 2009), and they usually tend to look for fashionable clothing produced by the Western culture. This evidence can be seen from the practice of Muslim youth consuming commodities that were though of not to necessarily have any Islamic reference or relevance and they are "Islamifying" them (Wilson, 2012). ...
... Products that are appropriate for an irreligious market in an Islamic market can be a threat if they are not aligned with the Islamic philosophy (Ahmad et al., 2014). Consequently, Muslim women who try to adopt the global society values often face the problem of social acceptance and loss of identity (Potts, 2009). ...
Purpose
The purpose of this paper is to develop a method to understand the predictors of hijab fashion consciousness and consumption. Muslim women in developing countries have evolved from living a traditional to a modern lifestyle, as more women become more educated, work and earn their own money. As modern sophisticated Muslim women, they have transformed themselves in the way they dress and don their hijab while adhering to the Shariah-compliant dress code. As a result, hijab fashion among hijabistas “Muslim women who wear fashionable outfits with matching fashionable headscarves” is flourishing.
Design/methodology/approach
Data were collected using questionnaires distributed to Muslim women who visited the Kuala Lumpur International Hijab Fashion Fair 2014 using the convenience sampling method. A total of 345 final useable data were used for data analysis using SmartPLS.
Findings
Results show that dressing style, fashion motivation, fashion uniqueness and sources of fashion knowledge positively influence fashion consciousness and indirectly influence hijab fashion consumption.
Practical implications
Results of this paper will provide insights to the people involved in the fashion industry, such as designers, retailers and marketers, to understand the hijabista market segment. Practitioners can design proper hijab fashion products that are Shariah-compliant to capture the segment of Muslim women with proper marketing strategies.
Originality/value
The fashion of Muslim women, particularly the hijab fashion, has received little attention in the fashion literature. This paper hopes to provide new insights to relevant researchers and industries.
... Masih terbatasnya keberadaan busana muslim yang fashionable menjadi salah satu masalah yang dihadapi oleh mereka (Potts, 2009) sehingga biasanya mereka mengambil referensi dari produk fashion barat. Kondisi demikian terbukti dari banyaknya praktik pengislamisasian model fashion yang dilakukan oleh segmen konsumen remaja (Wilson, 2012). ...
... Meski demikian, menurut Ghani (2011), entitas perempuan muslim saat ini telah memiliki banyak pilihan dalam hal gaya dan cara berpakaian yang ditandai pula dengan banyaknya kemunculan media fashion muslim, blog, para perancang busana muslim, dan ritel-ritel yang menjual pakaian muslim. Bahkan, menurut Potts (2009), mayoritas negara muslim saat ini telah memberikan banyak keleluasaan kepada kalangan perempuan untuk mengekspresikan kepribadiannya melalui cara berbusana dengan berbagai macam gaya dan aksesoris di dalamnya. Wilson (2015), menyimpulkan bahwa tren hijab fashion akan terus berkembang di seluruh dunia. ...
A bstrak Penelitian ini bertujuan untuk menganalisis pengaruh self-identit y, sikap, dan norma subyektif individu untuk membeli produk hijab fashion. Data diambil melalui kuesioner yang disebarkan secara purposive sampling dari sebanyak 235 responden yang berasal dari kalangan mahasiswi. Hasil penelitian membuktikan bahwa self-identity memiliki pengaruh yang positif dan signifikan terhadap niat individu untuk membeli produk hijab fashion. Kemudian ditemukan juga bahwa aspek norma subyektif memiliki pengaruh yang positif signifikan terhadap niat individu untuk membeli produk hijab fashion. Kata kunci : Hijab, Self-identity, Sikap, Norma subyektif A bstract This research attempted to analysis the impact of self-identity , consumers attitude , and subjective norm towards intention to buy hijab fashion product. The data were gathered by using self-adminitrated questionaire to 23 5 respondents which came from higher education student girls. The result revealed that self-identity has a positive and significant impact towards intention to buy hijab fashion. Furthermore, it also found that subjective norm affected the aspect of individual intention to buy hijab fashion significantly as well. Keywords : Hijab, Self-identity, Attitude , Subjective norm
... . (Potts, 2009) . (Moors, 2007) . ...
The purpose of this study was to recognize the concept of fashion and design of the Islamic clothing in women's dresses. The research statistical universe included all clothing design collections. The research sample was the Islamic women's clothing and dresses. The research design was descriptive-analytical. Data collection was done by using library references. The results of data analysis showed that four different clothing terms, namely hijab, virtuous fashion, ethnic-local clothing and non-Islamic clothing with Islamic motifs, were identified among the designs related to Islamic fashion. Current clothing designers had not yet succeeded in creating a "global Islamic fashion" that was distinct from Western fashion and had not even been directly opposed to it. Designers' mental image of Islamic fashion was based more on the aesthetic features of fashion than the religious adherence to hijab, also, Islamic fashion was still considered as a subordinate of the Western system and has not been able to find its independent identity. Islamic fashion has a real nature and in order to be effective, it needs to redefine and formulate specific design frameworks. It could be analyzed that the existing Islamic fashion style had not yet found a completely independent identity as a global fashion. Muslim consumers themselves could not be grouped into a single category. Specific clothing styles were shaped by cultural aesthetics, economics, business patterns, ideals, and how faith was represented or expressed. As a result, it could be said that according to the number of hijab styles, there were different covers of Islamic clothing design. Islamic fashion had a special design style and had a real nature, but it is necessary to make changes in the design and other processes of this industry and its definitions should be updated and implemented.
... As a communication tool, Muslim women represent their individuality and style via their hijab while following Islamic rules (Potts, 2009). In this context, hijab fashion provides a sense of elegance and a trendy style for Muslim women (Hassan and Harun, 2016). ...
Purpose-This study aims to examine the functions of hijab fashion among hijab-wearing women and explore the role of social media and influencers in hijab fashion. Design/methodology/approach-The authors conducted in-depth interviews with 29 hijab-wearing women in Turkey. The authors collected data in June-November 2020. Findings-Findings show that hijab fashion functions as encouragement, attraction, modesty and social image among Turkish Muslim women. This study also shows that social media and influencers change the meaning of the hijab while promoting hijab fashion. Findings reveal that Instagram boutiques act as digital fashion magazines, which enable women to integrate faster into popular culture today. While influencers have increased the number of hijab-wearing women, they have also turned the hijab into a commodity in the market by degenerating its true meaning. Research limitations/implications-This study has several limitations regarding the sample and geographic context of consumers. This study may not represent Turkish Muslim women's behavior as our sample consists of 29 women. Therefore, larger samples are needed to generalize our findings. Undertaking cross-cultural studies will also enable marketers to make cultural comparisons. Practical implications-This study offers some insights for Islamic marketing practitioners in terms of influencer using in hijab fashion. Originality/value-This study adds to the previous research on hijab fashion and hijab consumption on Instagram. This study also extends the previous literature by examining the role of social media and influencers in hijab fashion. Findings revealed that the hijab is gradually losing its spiritual value by becoming a commodity packaged and marketed through Instagram and influencers.
... As a communication tool, Muslim women represent their individuality and style via their hijab while following Islamic rules (Potts, 2009). In this context, hijab fashion provides a sense of elegance and a trendy style for Muslim women (Hassan and Harun, 2016). ...
... As a communication tool, Muslim women represent their individuality and style via their hijab while following Islamic rules (Potts, 2009). In this context, hijab fashion provides a sense of elegance and a trendy style for Muslim women (Hassan and Harun, 2016). ...
Purpose
This study aims to examine the functions of hijab fashion among hijab-wearing women and explore the role of social media and influencers in hijab fashion.
Design/methodology/approach
The authors conducted in-depth interviews with 29 hijab-wearing women in Turkey. The authors collected data in June–November 2020.
Findings
Findings show that hijab fashion functions as encouragement, attraction, modesty and social image among Turkish Muslim women. This study also shows that social media and influencers change the meaning of the hijab while promoting hijab fashion. Findings reveal that Instagram boutiques act as digital fashion magazines, which enable women to integrate faster into popular culture today. While influencers have increased the number of hijab-wearing women, they have also turned the hijab into a commodity in the market by degenerating its true meaning.
Research limitations/implications
This study has several limitations regarding the sample and geographic context of consumers. This study may not represent Turkish Muslim women’s behavior as our sample consists of 29 women. Therefore, larger samples are needed to generalize our findings. Undertaking cross-cultural studies will also enable marketers to make cultural comparisons.
Practical implications
This study offers some insights for Islamic marketing practitioners in terms of influencer using in hijab fashion.
Originality/value
This study adds to the previous research on hijab fashion and hijab consumption on Instagram. This study also extends the previous literature by examining the role of social media and influencers in hijab fashion. Findings revealed that the hijab is gradually losing its spiritual value by becoming a commodity packaged and marketed through Instagram and influencers.
... Hijab fashion is a modernised form of modest dress once defined by the traditional local attire. The new generation of Muslim women is now adopting modernity, which enables them to express their individuality in various fashion and styles while adhering to Islamic guidelines (Hassan and Harun, 2016;Potts, 2009;Williams and Kamaludeen, 2017). The rise of fashion-conscious Muslims labelling themselves as "hijabistas" is finding ways to celebrate modesty principles in line with Islamic injunctions through their fashionable outfits. ...
Purpose
The desire to find a new look of expressing the Muslim identity in society has led to a renewal of Muslim women’s interest in fashion. This allows fashion players to make trendy clothing and expand their business to meet the rising needs of Muslim women. Thus, this study aims to explore the concept of hijab fashion from the perspective of Islamic clothing retailers in Malaysia.
Design/methodology/approach
Data for this study were collected qualitatively using semi-structured interviews and analysed using a deductive thematic analysis.
Findings
This exploratory study describes hijab fashion as a representation of clothing for ideal contemporary Muslim women that enhances the beauty in Islamic outfits from the perspective of Islamic clothing retailers. Hijab fashion has emerged as a modern form of the modest dress code in accordance with Islamic guidelines representing the hijaber identity. It is not just a veil to cover the awrah but also represents the impression of fashionableness and modernity, reflecting the self-image, trendy style and personality representing the true ideal Muslim women, who are known as Muslimah.
Research limitations/implications
The sample and findings are based exclusively on the perception of retailers directly involved in Malaysia’s Islamic fashion business.
Practical implications
The findings from this study benefit the fashion retailers, Islamic fashion industry players and policymakers by highlighting the importance of providing appropriate products and services concerning the growth of Muslim consumer market and their spending behaviour.
Originality/value
The findings offer a new perspective on the nature of the phenomenon of hijaber fashion as a symbol of the modern Muslim woman from the viewpoint of Islamic fashion practitioners.
... Muslim perception about hijab and its design has been gradually transformed by fashion trends. Muslim women follow Islamic dress code while enjoying hijab as a fashion element and Islamic cosmopolitanism allows them to express their individuality through the latest fashion trends with a variety of styles, accessories, and bold colors (Potts, 2009). With the expanding global fashion industry and marketing initiatives, hijab has adopted many fashions, trends, styles, labels, and brands. ...
This research focuses to understand the driving forces behind wearing hijab. It investigates hijabistas' buying behavior and identifies reasons for its increased demand in Bangladesh. It analyzes data using consumer buying behavior concept as the theoretical framework. Descriptive research design is used to collect qualitative and quantitative empirical data. A sample of 100 Bangladeshi women who wear hijab are selected as respondents using convenience and snowball sampling techniques. Personal interview and online survey are used to collect data. Increase in Islamic followers has increased Islamic consumerism. Traditionally, Muslim attire is worn to conform to religious values. In the last decade, hijab became popular Muslim attire as a part of not only religion but also fashion statement. Fashion consciousness with religious imprints, impacts of influencers and opinion leaders through social media, a means of enhancement of beauty, and globalization have positive causal relationships with growing popularity of hijab in Bangladesh. Acceptance of hijab has been increased by global brands as they incorporated various marketing strategies along with introduction of hijab in their product line.
... Stacey (2009) details the rise of Islamic consciousness and the place of the hijab in this, post 9/11. Potts (2009) comments that many Muslim countries now embrace an Islamic cosmopolitanism that allows women to express themselves by use of different styles, bold colours, etc. while not contravening their religious adherence. Of course, Muslims live in many countries and societies where different standards will apply. ...
Purpose
Western consumers are able to take shopping for granted, their major restriction being financial. This study aims to understand motivations to buy fashion items online in the culturally restrictive environment of Saudi Arabia, which imposes considerable fashion and behavioural restrictions, particularly on women.
Design/methodology/approach
Qualitative research was conducted with a sample of 34 Saudi women in their home country providing a deep insight into the restrictions that women face when shopping and how they react to these restrictions. Two theoretical lenses, psychological reactance and system justification theories are invoked to understand and explain consumer behaviour.
Findings
Motives for online shopping are quite different in a restrictive society. The definition of utilitarian motivations in online shopping is developed to reflect the drivers to overcome cultural restrictions or to align one’s shopping behaviour with them. Similarly, hedonic reasons for online purchases are expanded to incorporate nuances found only in such societies, where hedonic motivations include enjoying the breaking of societal restrictions.
Originality/value
This study is conducted is focussed on a country in which little academic marketing research has taken place due to considerable restrictions on movement and access. Western texts on consumer behaviour are not fully appropriate for understanding such a society.
... Hijab and modest fashion are popular phenomena that become trend in Indonesia as expression of cultural identity and communication [3]. The majority of Muslim countries allows Muslim women to express their individuality through the latest fashion trend with a variety of style and accessories called "Islamic cosmopolitanism" [4]. Muslim women nowadays have more fashion and choices of style than ever before, in accordance the rise of Muslim fashion media, blog, retailers, and designers [5]. ...
... Ahmad et al. (2014) believed that brands from irreligious markets or designed for an irreligious segment could be inappropriate in a religious market, as they are less likely to be affiliated with Islamic philosophy and values. On the other hand, Muslim women who are brand-conscious and more likely to use western brands, and who by adopting global social values are developing their global identity instead of a limited regional social identity, consequently often experience a lack of social acceptance in their own social culture (Potts, 2009). Local and western brands make products differently to attract Muslim women consumers and obtain a competitive advantage, but when Muslim women wear these different hijab brands, they face the difficulty of acceptance in the current so-called fastmoving modern society (Hassim, 2014). ...
Purpose
This study aims to examine the hijab purchase intention of Muslim women by applying the theory of reasoned action: religious commitment, satisfaction (attitude), dressing style and knowledge source (subjective norms).
Design/methodology/approach
Data were collected from 603 Malay Muslim women in four universities through a self-administered questionnaire using a multi-stage cluster probability sampling technique. Smart PLS was used for data analysis.
Findings
The findings demonstrate that customers’ hijab purchase intention is significantly influenced by religious commitment, satisfaction, dressing style and knowledge source.
Practical implications
This study is for hijab designers because it is important for them to explore and examine the hijab purchase intention of Muslim women and then design the hijab accordingly, not only to capture a big segment in Kuala Lumpur but to obtain a competitive edge as well.
Originality/value
This is the first paper of its kind to examine the hijab purchase intention of Malay Muslim women.
... Alireza, Samira, Marjan & Fereste, [1] in their study "A New Scenario of Fashion Marketing in Islamic World-A Case a study of Iranian Women", found that, religion is the vital attribute in Fashion Marketing in the Islamic World, particularly Iran. John Potts, [8] in his PhD dissertation "Lifting the Veil on Fashion, Filling the Gaps between Modesty & Fashion Apparels", explored that there are huge potential for modest apparel market in US. According to an American community survey, the market value for modest clothing is over $14 billion per year in US alone. ...
Clothing is a basic human need, which the marketers try to satisfy according to the desire of respective target markets. Islamic clothing is an emerging market positioned with a special marketing strategy. This paper focuses on the trends of wearing Islamic dresses where the chosen market segment is a Muslim major country. Islam addresses specific dress code mostly for female. The young generation, being fashion conscious, struggle between the Islamic values and their desire for fashion. Recently there is an increasing number of sales of "Burqa and Hijab" (Islamic dress for female) in Bangladesh. The study has focused on pertinent literature and qualitative studies to assess the rational of wearing Hijab amongst young Muslim females and has a future intention to investigate empirically whether the young generation is taking it for modesty or fashion. Latest marketing theory suggests for not only satisfying the physical need of human being, but also try to fulfill the spiritual need. This study explores the fact that it"s possible for Muslim women to be fashion conscious within the Shariah boundaries.
Purpose
The Muslim population is growing at twice the non-Muslim rate and forecast to represent over 25% of the global population by 2030. The Muslim fashion market is predicted to be worth $311bn globally by 2024. This market is currently not well understood or served. This study aims to present new insights into the fashion consumption opinions, attitudes and behaviours of female Muslim consumers through the lens of consumer culture focusing on Muslim identity.
Design/methodology/approach
An inductive qualitative method was adopted comprising 23 in-depth semi-structured interviews from respondents of seven ethnicities residing in the UK. Data were coded using a thematic approach.
Findings
Findings highlight the effect of Muslim identity on fashion consumption. Data demonstrates the importance of fashion for Muslim women despite the potential conflict between Islamic principles and public image. Respondents were conscious that their fashion behaviours were consistent with their identity; however, concerns were raised around limited choice and availability. Religiosity and family context/background were highlighted as key influences.
Social implications
Findings provide clear guidance, enabling fashion brands to most effectively serve this substantial and rapidly growing market. It is important that Muslim women are able to engage fully with fashion trends, satisfying their will to fit in with both their religion and their wider community.
Originality/value
This qualitative research provides depth of understanding of consumer motivations and attitudes and a multi-ethnic perspective which is lacking from previous studies that have adopted quantitative and single nationality approaches.
The practice of hijab fashion gains new meanings. Along with fashion, hijab is beyond religious and political meaning and appears as an object of consumption in Turkey. The effect on the purchasing decision process in Turkey may vary according to the family structure the role and status in the society and the environment of consumers. The convenience sampling method was used in the selection of 448 people to participate in the study. In the research, the survey technique, one of the quantitative research methods, was chosen as the data collection method. This paper has examined to determine the effect of religious attitudes of women wearing hijab on the choice of hijab fashion, type of purchase behavior and the moderating role of reference groups. Within the result of the study, when the relationship between the religious attitude, hijab fashion style and purchasing behavior is examined, it is found that internalized belief dimension affects religion-based purchase, planned purchase, and hijab fashion style. Significant relationships were found between the dimension of traditional religiousness, types of purchase, and hijab fashion style. Traditional religiousness affects, religion-based purchase socialized purchasing behavior, brand-based purchase, and hijab fashion style. When the relationship between dependent and independent variables are examined by participating in the moderating role of the reference groups, it is seen that family, friends and role models play moderating role in this relationship.
This paper examines the renewed perception of Muslim women through the attributes of two Malaysian Muslimah (female Muslim) magazines. Through the years, Islamic magazines have evolved but the objective to enrich Muslim women with religious knowledge is inextricably maintained. An example is Nur, a popular monthly magazine with a focus on female modesty which has received positive response in the last decade. However, in June 2012, its publisher Karangkraf introduced Hijabista, a more "contemporary" Muslimah monthly amidst the proliferation of hijab trends in the global media. This new magazine aims to penetrate the urban community by emphasising on the fashionable and glamorous aspects of hijab wearing. As such, its stylish issues posed minimal discussions on religiosity and the role of hijab as a marker of piety. This paper applied a content analysis approach to interpret articles and related visuals produced by both Nur and Hijabista through the "framing" theoretical framework. Findings of the study revealed dissimilarities between the two magazines that were contributed by the growing preoccupation of the modern hijab. The mainstreaming of this hijab culture was presented largely in Hijabista through the recursive highlights on elite opinion leaders and fashion editorials of the hijab that are unfavourable to a conventional Muslimah. Findings also included analyses of predominant themes and messages that enhance the cultural hegemony of the modern hijab in the Malaysian media sphere.
This article traces various emerging trends in the Egyptian fashion industry in relation to changing lifestyles in Egypt. It focuses in particular on the emergence and coexistence of different local fashion genres, namely "Islamic chic," locally produced Western "chic," and so-called "ethnic chic," all of which have come into existence next to imported Western fashions, which have a long tradition in Egypt. These new trends can be interpreted as part of the interactive processes of globalization. It is argued that both the ethnic look and Islamic chic are promoting new strategies of "distinction" and refined taste. Intricately connected with identity formation and closely associated with "folklorizing" culture, "traditional" clothes along with local handicrafts and ethnic items have become fashionable amongst the well-to-do and tourists. Meanwhile, Islamic attire has transformed from being an austere marker of resistance to Westernization and upper-class pretensions to a new form of "embourgeoisement" with the aspirations for social inclusion that this entails. While the ethnic look functions as a status marker, Islamic chic has become a new means to social elevation.
Among Muslims living in the United States, Islamic religious practices are negotiated and adapted to a new culture. A visible
and controversial symbol of Muslims' differences from dominant American Christianity is the hijab worn by many Muslim women.
The decision to wear hijab occurs within a two-fold cultural context: (1) the assumption by many non-Muslims that hijab encapsulates
Islam's inherent violation of women's “equal rights”; and (2) a widespread Muslim critique of American culture for its individualism,
materialism, and lax sexual mores. Using data from interviews and observations with college-age, second-generation Muslim
Americans, we explore the context, meanings, and consequences of wearing hijab. Second-generation Muslim women are negotiating
social and religious identities in contrast both to non-Muslim Americans and to their immigrant families. Hijab has multiple
meanings as a religious and social symbol; it provides a clear identity marker
at a life-course transitional time, and it provides culturally legitimate space for young women who are formulating Muslim-American
identities
The African American market has increased in terms of percentage of the United States population and income, with purchasing power estimated at more than $800 billion. This pilot study assessed older African American women's perception of how well their clothing needs were being met using focus group discussion methodology. The primary objective was to determine African American women's satisfaction with marketing clothing, clothing fit, cultural dress, and accessories. The dress-body clothing purchase decision-making factors model was used as the theoretical framework. Thirty-two African American women from the Charleston, West Virginia, area participated in the study. Results indicated dissatisfaction with the portrayal of African American females in targeted advertisements and the fit of clothing. Suggestions are provided to overcome these reservations.
This article critiques the concepts of "ethnic dress" and "world fashion" along with the common perception that there is only one world fashion system dominated by the West. A new framework—based on microcultures, cultures, and macrocultures—can allow us to recognize non-Western fashion systems that have a global reach. For example, Asian, African, and Islamic dress appeal to consumers in multiple nations and should not simply be considered "ethnic dress." This article then goes on to analyze similarities between Islamic fashion websites as an example of a non-Western world fashion system. These sites, geared primarily toward Muslim women living outside of the Islamic world (in areas such as Canada and the United States), give consumers several advantages over going to the local mall: the styles and names of garments are similar if not identical to what Muslims wear in countries like Turkey, Egypt, and Jordan; the clothing is always modest; and the businesses offer a shopping experience in tune with Muslim values. In addition to clothing for women and sometimes men and children, many of the sites offer quotes from the Koran, a "hadith of the day" (comments on the message and lifestyle of the prophet Mohammed), discussion boards, and even advice on how to wrap a headscarf. Over the last five years, as the technology and speed of the Internet has improved, these websites have begun to play a vital role in spreading fashions between different parts of the Islamic world.
Previous research suggests that Muslim women can experience particular problems when taking physical education (PE) lessons, for example with dress codes, mixed-teaching and exercise during Ramadan; and they can face restrictions in extra-curricular activities for cultural and religious reasons. The area is under-researched and there is little evidence of comparative studies that explore similarities and differences in cross-national experiences, which is the aim of this paper. Two studies conducted in Greece and Britain that explored the views of Muslim women on school experiences of physical education are compared. Both studies focused on diaspora communities, Greek Turkish girls and British Asian women, living in predominantly non-Muslim countries. Growing concerns about global divisions between ‘Muslims and the West’ make this a particularly pertinent study. Qualitative data were collected by interviews with 24 Greek Muslim women, and 20 British Muslim women.Physical education has national curriculum status and a similar rationale in both countries but with different cultures of formality and tradition, which impacted on pupils’ experiences. Data suggested that Greek and British groups held positive views towards physical education but were restricted on their participation in extra-curricular activities. For the British women religious identity and consciousness of Islamic requirements were more evident than for the Greek women. Differences in stages of acculturation, historical and socio-cultural contexts contributed to less problematic encounters with physical education for Greek Muslims who appeared more closely assimilated into the dominant culture.
While many studies have explored cultural adaptation and development and its correlates among adult Arab immigrants to the United States (U.S.), little empirical work has focused on Arab youth who were raised in the U.S., particularly Arab Muslim young adults. The present study explores cultural identity patterns and the sociodemographic and family contexts of 150 Arab Muslim American young adults ages 18-25 who completed an Internet study. The participants fell into three cultural identity groups: High Bicultural, Moderate Bicultural, and High Arab Cultural. Although all three groups demonstrated positive general family functioning, the Moderate Bicultural group was distinct in that they were less likely to be engaged or married, and they experienced less family support and more family acculturative stressors. The results highlight the importance of the family context in contributing to a stronger sense of cultural identity for young adults who fall at the intersection of Arab and American culture and Muslim faith.
This article is about the significance of dress as a visible indicator of difference in multicultural London. It focuses in particular on the hijab (Muslim woman’s headscarf), suggesting that its adoption by middle-class Muslim women is often a product, not so much of their cultural backgrounds as of the trans-cultural encounters they experience in a cosmopolitan urban environment. The article explores the transformative potential of hijab, demonstrating how its adoption not only acts as a moment of metamorphosis in the lives of wearers, but also has significant effects on the perceptions and actions of others. These themes of metamorphosis, visibility and agency are explored in relation to the complex conflicting resonance of hijab in the West, and how that resonance is constantly being reshaped both through contemporary political events and their media coverage as well as through the actions and campaigns of hijab wearers.
Cultural integration is the healthiest outcome for young people living in multicultural societies. This paper investigates the influence of different cultural identities on the risk of common mental disorders among Bangladeshi and white British pupils.
The cultural identity of 11-14-year-old school pupils was assessed by their preferences for friends and clothes of their own or other cultural groups; using this information pupils were classified into traditional, integrated, assimilated or marginalised groups. We undertook prospective analyses of cultural identity and its impacts on the later mental health of young people.
East London.
In 2001, white British (573) and Bangladeshi (682) school pupils from a representative sample of schools completed a self-report questionnaire that assessed their cultural, social and health characteristics. In 2003, 383 white British and 517 Bangladeshi pupils were resurveyed and completed measures of mental health.
Strengths and difficulties questionnaire.
Bangladeshi pupils preferring clothes from their own cultural group (traditional clothing) were less likely to have later mental health problems when compared with Bangladeshi pupils showing an equal preference for clothing from their own and other cultures (integrated clothing; odds ratio (OR) 0.3, 95% CI 0.1 to 0.9). In gender-specific analyses, this finding was sustained only among Bangladeshi girls (OR 0.1, 95% CI 0.1 to 0.7). Integrated clothing choices were least risky only for white British adolescents. Friendship choices showed no prospective associations with later mental health problems.
Cultural identity, expressed by clothing preferences, influences mental health; the effects differ by gender and ethnic group.
Feminist standpoint theory suggests that, although powerful discourses attempt to define women on the "margins" of society, women's cultural positions provide them with heightened understandings of the contradictions between their experiences and the ways the dominant group defines them. Thus, while many Americans believe hijab - also called a "veil" or "headscarf" - functions to oppress women, veiled women probably possess alternative understandings. In this study, 13 veiled American Muslim women share their experiences, and under the lens of standpoint theory, the participants' definition of hijab emerges. Specifically, the women inscribe hijab with meanings shaped by their unique cultural standpoints. Hijab functions to define Muslim identity, perform a behavior check, resist sexual objectification, afford more respect, preserve intimate relationships, and provide freedom.
Linking veils to fashion (and Islam to modernity), this article analyzes the presence of veiled assistants in London fashion shops as examples of spatial relations that are socializing and ethnicizing. In the anxious days after the 2005 bombs, the veiled body working in West End fashion retail moved through the postcolonial city in a series of fluid dress acts whose meanings were only partially legible to her different audiences. Connecting recent international Muslim lifestyle consumer cultures to gendered consumption in the development of Middle Eastern modernities, this article evaluates new British legislation protecting expressions of faith at work in relation to the role of veiled shop girls in postcolonial shopping geographies.
She dresses like this but designs like this turkish desinger's demure dress code belies a haute couture fashion sense that she describes as sensual
- N Ahmed--Ullah
Ahmed--Ullah, N (2007, March 9). She dresses like this but designs like this turkish
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