Islamic Fashion and Anti-Fashion New Perspectives from by Annelies Moors

By Annelies Moors

Introducing cutting edge new study from foreign students engaged on Islamic style and its critics, Islamic type and Anti-Fashion offers a world point of view on muslim gown practices. The publication takes a vast geographic sweep, bringing jointly the sartorial studies of Muslims in destinations as different as Paris, the Canadian Prairie, Swedish and Italian bathtub homes and previous socialist international locations of japanese Europe.
What new Islamic costume practices and anxieties are rising in those diverse destinations? How a long way are they formed by means of neighborhood situations, migration histories, specific spiritual traditions, multicultural interfaces and transnational hyperlinks? To what volume do advancements in and debates approximately Islamic gown lower throughout such neighborhood specificities, encouraging new channels of conversation and exchange?
With unique contributions from the fields of anthropology, model stories, media experiences, non secular reviews, background, geography and cultural stories, Islamic type and Anti-Fashion should be of curiosity to scholars and students operating in those fields in addition to to basic readers attracted to the general public presence of Islam in Europe and the US

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Salih 2009: 421) Such a Catholic ethos would both compete and overlap with other discourses on gender and morals, such as conservative Muslim views of gender or feminist critiques (Islamic included) of the commodification and exploitation of women’s bodies. ) was organized by the movement Se Non Ora, Quando? 6 The protests were triggered by the exposure of Prime Minister Silvio Berlusconi’s alleged affairs with escort girls but soon came to include a critique of the image of Italian women represented in the televised Velina.

Article=1033&context=tsaconf> accessed 27 September 2012. MacLeod, A. (1991), Accommodating Protest: Working Women, the New Veiling, and Change in Cairo, New York: Columbia University Press. Maffesoli, M. (1996), The Time of the Tribes: The Decline of Individualism in Mass Society, London: Sage. Mahmood, S. (2001), ‘Feminist Theory, Embodiment, and the Docile Agent: Some Reflections on the Egyptian Islamic Revival’, Cultural Anthropology 16, 2: 202–37. Mahmood, S. (2005), Politics of Piety: The Islamic Revival and the Feminist Subject, Princeton, NJ: Princeton University Press.

Whilst many are drawn towards fashionable cosmopolitan styles of Islamic dress or enjoy mixing and matching ready-to-wear items from department stores, there are smaller groups of Muslim women who have developed a strong anti-fashion stance. Most striking is the public presence of women who wear full-length loose garments, such as abayas and large veils, in dark or subdued colours. The women who adopt such styles often provide theological reasoning for their choice of dress but also point out that they find such styles beautiful (see Moors for the Netherlands).

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