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How Muslim Women Dress in Israel

Oz Almog

Source: Dress and Ideology. Fashioning Identity from Antiquity to the Present 2017

Book chapter

Islamic/Muslim dressIn order to understand fully Muslim female dress in Israel, some basic concepts will be clarified here. Islam, like most other religions, regulates the behavior of its believers.Linda B. Arthur ed., “Introduction,” Religion, Dress and the Body, Oxford and NY: Berg, 1999, p. 1. Like other faiths, its legal code lays down rules regarding the related fields of clothing and sexuality.Steele, Valerie, Fashion and Eroticism, Ideals of Feminine Beauty from the Victorian Era to the Ja

Rabbinical Dress in Italy

Asher Salah

Source: Dress and Ideology. Fashioning Identity from Antiquity to the Present 2017

Book chapter

The promulgation of sumptuary laws, regulating specific items of dress that might be worn by various individuals on certain occasions, is a well-known chapter of European social history from the late Middle Ages to the eighteenth century.On Jewish sumptuary legislation in general see: Salo Wittmayer Baron, The Jewish Community: Its History and Structure to the American Revolution, 3 vols, Philadelphia: Jewish Publication Society, 1942; Louis Finkelstein, Jewish Self-Government in the Middle Ages,

Military Dress as an Ideological Marker in Roman Palestine

Guy D. Stiebel

Source: Dress and Ideology. Fashioning Identity from Antiquity to the Present 2017

Book chapter

Only a few instances from the Roman Empire actually provide scholars with near-complete assemblages of panoplies, and most rare of all are the remains that derived directly from conflict lands. In addition to the celebrated navy soldier from ce79 Herculaneum,R. Gore, “2000 Years of Silence: The Dead Do Tell Tales at Vesuvius,” National Geographic, 165 (1984), pp. 557–613; S. Ortisi “Pompeji und Herculaneum—Soldaten in den Vesuvsdäten,” Archäologie der Schlachtfelder—Militaria aus Zerstörungshoriz

The X-Men

Barbara Brownie and Danny Graydon

Source: The Superhero Costume. Identity and disguise in fact and fiction 2016

Book chapter

identitycustomizationconformitycolorReynolds (1992, p. 26) observes that all superhero costumes function “as a uniform, binding together all super-beings.” The superhero uniformuniform asserts his readiness to perform acts of heroism, and aligns him with crime-fighting values. Costume “creates a community between its wearers” (ibid.), communicating to audiences that even the most isolated or rebellious superhero conforms to a core set of ideals that define the superhero genre. More so than other

Sophia Kokosalaki

Amber Jane Butchart

Source: Fashion Photography Archive 2015

Designer Biography

Green

Emma Davenport

Source: Fashion Photography Archive 2015

Article

Associated with cultural symbols of balance and belonging, historically green has been worn to convey hope, good health, and the supernatural. Twenty-first-century concerns about the fashion industry’s impact upon the environment have seen the expression and ethos “Green is the new black” gain currency. On the catwalk, the color green has been used by a variety of designers such as Daniel Hechter, Isaac Mizrahi, Hyper Hyper, Sportmax, and Thierry Mugler. Since the 1970s, fashion trends associated

Josephus Melchior Thimister

Elizabeth Glendinning

Source: Fashion Photography Archive 2015

Designer Biography

Carven

Stephanie Edith Herold

Source: Fashion Photography Archive 2015

Designer Biography

Agnès B

Laura Snelgrove

Source: Fashion Photography Archive 2015

Designer Biography

Ben de Lisi

Elizabeth Tregenza

Source: Fashion Photography Archive 2015

Designer Biography

Uniform

Jane Tynan

Source: Fashion Photography Archive 2015

Article

Fashion imitating uniform, particularly military uniform, is nothing new. This article explores when, where, and why people wear clothes inspired by uniform, whether military, naval, medical, school, or police. It considers the popularity of the uniform theme on the catwalk, particularly in the post-1960s period. By tracing the social significance of regulation dress, the discussion highlights distinctions between the functional uniforms worn in institutional contexts and their appropriation by f

Şule Yüksel Şenler: An Early Style Icon of Urban Islamic Fashion in Turkey

Rustem Ertug Altinay

Source: Islamic Fashion and Anti-Fashion. New Perspectives from Europe and North America 2013

Book chapter

The formative years of the Republic of Turkey were characterized by a series of social and legal reforms implemented under the leadership of Mustafa Kemal Atatürk in order to construct a secular (albeit implicitly Sunni Muslim), modern, Western nation-state with an authentic Turkish essence. In Turkey’s modernization and nation-building program, women were imagined as the builders of a new life, ‘a modern way of living both in the private and the public spaces’ (Göle 1997: 51). They were expected

Covering Up on the Prairies: Perceptions of Muslim Identity, Multiculturalism and Security in Canada

A. Brenda Anderson and F. Volker Greifenhagen

Source: Islamic Fashion and Anti-Fashion. New Perspectives from Europe and North America 2013

Book chapter

The Canadian mediaOur analysis is restricted to the English-language media and does not include French Canadian publications. tend to portray headcovering as a practice that is forced on women; one can never assume that it is the women’s free choice.For example, ‘The majority of women wearing face coverings are not doing so because of free will; they are doing so because some Neanderthal husband or cleric has told them it is necessary’ (Martinuk 2011; see also Bramham 2010; Kay 2010). According t

‘I Love My Prophet’: Religious Taste, Consumption and Distinction in Berlin

Synnøve Bendixsen

Source: Islamic Fashion and Anti-Fashion. New Perspectives from Europe and North America 2013

Book chapter

The majority of mosque associations and prayer rooms in Berlin were established by the so-called first-generation migrants who arrived as guest workers in Germany in the late 1960s and early 1970s. These religious organizations and places are mostly divided along ethno-national lines in terms of their participants, language of instruction and religious references. In contrast, the religious youth organization MJD was established in 1994 by eight young Muslims with various ethnic and national back

Miss Headscarf: Islamic Fashion and the Danish Media

Connie Carøe Christiansen

Source: Islamic Fashion and Anti-Fashion. New Perspectives from Europe and North America 2013

Book chapter

Whilst cultural commentators tended to downplay the aesthetic potential of the headscarf, contestants were generally more sensitive to its potential both as an item of fashion and self-cultivation. They were also conscious of the need to challenge perceptions of Muslim women through their appearance. In several of the Danish newspaper articles which featured the contest, young Muslim women in Denmark were given the opportunity to speak and to present another angle on the headscarf to that usually

Closet Tales from a Turkish Cultural Center in the ‘Petro Metro’, Houston, Texas

Maria Curtis

Source: Islamic Fashion and Anti-Fashion. New Perspectives from Europe and North America 2013

Book chapter

The Turquoise Center, or the Turkish Cultural Center as it is commonly called, consists of the Raindrop Turkish House and the Istanbul Conference Center (Figure 7.2). It reaches out to Turkish Americans, American converts and anyone interested in learning about Turkey. Raindrop Turkish House estimates Turks constitute 6,000 of Houston’s 250,000 Muslims. Whereas some of them came decades ago and have lived mainly secular lifestyles, younger practising women have often come to Houston with a well-d

1690–1815: Chinoiserie, Indiennerie, Turquerie and Egyptomania

Adam Geczy

Source: Fashion and Orientalism. Dress, Textiles and Culture from the 17th to the 21st Century 2013

Book chapter

See, mademoiselle, how that goes well with your Chinese-style hairstyle, your mantle of peacock feathers, your petticoat of celadon and gold, your cinnamon bottoms and your shoes of jade…

Kiss of the Whip: Bondage, Discipline and Sadomasochism, or BDSM Style

Adam Geczy and Vicki Karaminas

Source: Queer Style 2013

Book chapter

You modern men, you children of reason, cannot begin to appreciate love as pure bliss and divine serenity; indeed this kind of love is disastrous for men like you, for as soon as you try to be natural you become vulgar. To you Nature is an enemy. You have made devils of the smiling gods of Greece and have turned me into a creature of evil.

Perspectives on Muslim Dress in Poland: A Tatar View

Katarzyna Górak-Sosnowska and Michał Łyszczarz

Source: Islamic Fashion and Anti-Fashion. New Perspectives from Europe and North America 2013

Book chapter

Numbering around 3,000–5,000 people, Tatars constitute one of the smallest ethnic groups in Poland. Centuries of living in a mainstream Polish and Catholic society and being isolated from any other Tatar or Muslim population resulted in their losing a lot of their cultural heritage. However, it was not so much the pressure from the outside world as the willingness of Tatars to integrate, or even assimilate, that has informed Tatar clothing choices. Historically, soon after reaching Lithuania and

Transnational Networks of Veiling-fashion between Turkey and Western Europe

Banu Gökarıksel and Anna Secor

Source: Islamic Fashion and Anti-Fashion. New Perspectives from Europe and North America 2013

Book chapter

The Turkish veiling-fashion industry, while paralleling many of the broader trends in apparel production in Turkey, nonetheless has a unique profile. In the autumn of 2008, we conducted a detailed survey with 174 veiling-fashion firms (that is, firms with 10 per cent or more of their production in Islamic dress for women), which we identified through the membership lists of textile associations, advertising and industry fairs. We estimate that there are a total of 200 to 225 such firms in the cou

Hijab on the Shop Floor: Muslims in Fashion Retail in Britain

Reina Lewis

Source: Islamic Fashion and Anti-Fashion. New Perspectives from Europe and North America 2013

Book chapter

UK employment law has shifted in recent years from equal opportunities legislation which outlawed discrimination on the grounds of race and ethnicity to new policies concerned more broadly with diversity. In 2003, the UK Employment Equality (Religion or Belief) Regulations brought the United Kingdom in line with the European Employment Equality Directive of 2000, extending legal protection to cover discrimination ‘on the grounds of perceived as well as actual religion or belief’.

Burqinis, Bikinis and Bodies: Encounters in Public Pools in Italy and Sweden

Pia Karlsson Minganti

Source: Islamic Fashion and Anti-Fashion. New Perspectives from Europe and North America 2013

Book chapter

The burqini is often met with resistance. Muslim women are considered to cover themselves too much. Their habits differ from ours, whether in Sweden and Italy or elsewhere in Europe. One day I experienced how this taken-for-granted assumption on European homogeneity is challenged. During a stay in Italy, I had decided to go swimming at a public swimming bath. While in the shower, washing myself before going into the pool, I noticed an information panel on the wall. It stated the regulations, incl

Fashion and Its Discontents: The Aesthetics of Covering in the Netherlands

Annelies Moors

Source: Islamic Fashion and Anti-Fashion. New Perspectives from Europe and North America 2013

Book chapter

A convenient starting point to discuss the fashion-Islam nexus is the eight-page article ‘Hip with the Headscarf’. Appearing in 1999 in the weekend magazine of an upscale Dutch daily, Volkskrant Magazine, this article started with the observation that ‘more and more women with headscarves wear fashionable styles of dress and lots of make-up’ (Jungschleger and Riemersma 1999). Next to portraying a number of young women wearing such fashionable styles, it also presented the points of view of ‘expe

Introduction: Islamic Fashion and Anti-fashion: New Perspectives from Europe and North America

Annelies Moors and Emma Tarlo

Source: Islamic Fashion and Anti-Fashion. New Perspectives from Europe and North America 2013

Book chapter

What does dress have to do with religion? Conventionally, religion has been studied in terms of doctrine and institutions and more recently, especially in the case of Islam, as a sociopolitical movement and threat to secularism. With a focus on Islamic fashion, and the everyday corporeal practices of young Muslim women, the starting point of this book is different. We argue that to better understand the importance of dress to religion, we need to go beyond the modernist concept of religion, groun

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