Invitations and Dress Codes

2021 ◽  
pp. 125-164
Keyword(s):  
Dress Codes

Filipino Guest Workers, Gender Segregation, and the Changing Social/Labor-Scape in the Kingdom of Saudi Arabia

2019 ◽  
Vol 16 (4) ◽  
pp. 503-512
Author(s):  
Simeon S. Magliveras
Keyword(s):  
Saudi Arabia ◽  
Migrant Workers ◽  
Major Part ◽  
Gender Segregation ◽  
Guest Workers ◽  
Kingdom Of Saudi Arabia ◽  
Gcc Countries ◽  
Overseas Filipino Workers ◽  
Dress Codes ◽  
Social Labor

Filipinos are a major part of the workforce in the Kingdom of Saudi Arabia with a population of almost one million. This article investigates the effects of gender segregation on Filipino workers and how they navigate their lives through systems imposed on them. In particular, it examines the Kafala system (administrative sponsoring system) used for recruiting migrant workers for GCC countries. This article suggests that contrary beliefs about gender segregation and dress codes, Filipinas found it empowering. However, this article also concludes that gender segregation and dress codes also lead to isolation and loneliness. In addition, it is concluded that the fate and contentment of the overseas Filipino workers are directly dependent on who sponsors them.

Tshivenda Female Attire: A Socio-cultural Significance

2018 ◽  
Vol 28 (2) ◽  
Author(s):  
Matodzi Rebecca Raphalalani ◽  
Mashudu Churchill Mashige
Keyword(s):  
Higher Education ◽  
Literature Review ◽  
Indigenous Knowledge ◽  
Document Analysis ◽  
Age Group ◽  
Cultural Significance ◽  
Cultural Meanings ◽  
Form Part ◽  
Dress Codes ◽  
Verbal Meaning

This study investigated, through observation of the Tshivenḓa female dress codes, the socio-cultural significance of such dress codes as a means of non-verbal communication. The non-verbal meaning embedded in different items of dresses conveys messages from the wearers to observers. The study adopted  a qualitative  design, since it used  document analysis and literature review as a means to adduce evidence that Tshivenḓa dress codes not only communicate socio-cultural meanings to the observer, but also signify gender, age group, rank, authority, status, and identity, as well as power relations—including the supernatural and the sacred. The study also revealed that there are dress codes that are specifically worn during initiation ceremonies among the Vhavenḓa people. In conclusion, we recommend that knowledge of Tshivenḓa dress codes should form part of the overall indigenous knowledge that needs to be studied in institutions of basic and higher education, and that for the sake of preserving this valuable information, communities need to be proactive in disseminating it to the younger generation.

Semiotics of Clothes in Postcolonial Literature

2020 ◽  
Vol 16 (2) ◽  
pp. 203-215
Author(s):  
Somaye Sharify ◽  
Nasser Maleki
Keyword(s):  
Fairy Tales ◽  
Postcolonial Literature ◽  
Cultural Transformation ◽  
Cultural Identities ◽  
Female Immigrant ◽  
Cultural Displacement ◽  
Romance Fiction ◽  
Dress Codes ◽  
The Way

AbstractThe present study intends to examine the link between clothes and cultural identities in Jhumpa Lahiri’s “Hema and Kaushik” (2008). It will argue that Lahiri explores her protagonists’ cultural displacement through their items of clothing. We want to suggest that the protagonists’ clothes are employed in each narrative as signifiers for the characters’ cultural identities. The study will further show that each item of clothing could be loaded with the ideological signification of two separate cultures. In other words, it aims to demonstrate how ideology imposes its values, beliefs, and consequently its dominance through the dress codes each defines for its subjects. Moreover, it intends to suggest that the link between clothing and identity is most visible and intense in the case of female immigrant characters rather than men. Drawing on Luptan’s structure of the Cinderella line, we will explore Lahiri’s protagonists’ cultural transformation from simple ethnic girls to stylish American ladies through their items of clothing. The study will conclude that the “Cinderella line” does not work in Lahiri’s realistic stories the way it does in fairy tales and romance fiction.

Groepsidentificatie en cognitie

2021 ◽  
Vol 113 (3) ◽  
pp. 331-361
Author(s):  
Marc Slors
Keyword(s):  
Cognitive Function ◽  
Group Formation ◽  
Group Identification ◽  
Specific Behavior ◽  
Large Group ◽  
Dress Codes ◽  
Cultural Infrastructure ◽  
Large Groups ◽  
Shared Norms ◽  
Evolutionary Explanations

Abstract Group-identification and cognition: Why trivial conventions are more important than we think In existing (evolutionary) explanations for group formation and -identification, the function of cultural conventions such as social etiquette and dress codes is limited to providing group-markers. Group formation and identification itself is explained in terms of less arbitrary and more substantial phenomena such as shared norms and institutions. In this paper I will argue that, however trivial and arbitrary, cultural conventions fulfil an important cognitive function that makes them essential to the formation of and identification with large groups. Complex role-division, both informal and institutional, is important in the functioning of any large group of people. Shared conventions enable a virtually automatic understanding of signals, scripts and rules that regulate the interaction of divided roles. They provide a cultural infrastructure within which we perceive e.g. specific behavior and clothing as a range of social-cultural affordances for role-interactions. Shared familiarity with this infrastructure is the foundation for the basic kind of trust of in-group strangers that is a requirement for the formation of large groups. This non-intellectualist view on group formation and group identification can contribute to new ways of dealing with problems in multicultural societies.

How dress codes criminalize males and sexualize females of color

2018 ◽  
Vol 100 (2) ◽  
pp. 54-58
Author(s):  
Alyssa Pavlakis ◽  
Rachel Roegman
Keyword(s):  
High School ◽  
Black Males ◽  
Dress Code ◽  
Multiracial Students ◽  
Dress Codes ◽  
Code Violations ◽  
Clothing Choices ◽  
Code Enforcement

School dress codes have been making news as students speak out about the ways the standards appear to them to be unfair, particularly to girls and Black males. Girls’ clothing choices are singled out for being overly revealing and a distraction to boys, while Black males’ choices are perceived as being associated with criminality. The authors surveyed students and interviewed teachers at a midwestern high school to better understand their perspectives on dress code enforcement. The survey found that Black and multiracial students were disproportionately likely to be “coded” (spoken to by a school adult) or disciplined for dress code violations.

DRESS codes for the storage cloud: Simple randomized constructions

2011 ◽  
Author(s):  
Sameer Pawar ◽  
Nima Noorshams ◽  
Salim El Rouayheb ◽  
Kannan Ramchandran
Keyword(s):  
Dress Codes

Fashioning Parliament: The Politics of Dress in Myanmar’s Postcolonial Legislatures

2018 ◽  
Vol 72 (3) ◽  
pp. 684-701 ◽  
Author(s):  
Renaud Egreteau
Keyword(s):  
Military Rule ◽  
Dress Codes ◽  
The 1950S ◽  
Parliamentary History

AbstractThis article discusses the significance of dress codes and clothing in postcolonial Myanmar’s successive legislatures. Burmese representatives have since the 1950s been strongly encouraged to wear dignified garb and non-Western dress when carrying out their duties in parliament. What does it tell us? The contribution of this study based on field interviews and the analysis of newspaper reports and parliamentary procedures, is threefold. It first sheds light on Myanmar’s understudied parliamentary history and some of its startling institutional continuities despite decades of military rule. It then shows how the fashioning and reinvention of traditional attires by Burmese parliamentarians has accelerated the pace of decolonisation, while serving as an effective tool of representation. Lastly, it argues that the ritual of dress in parliament has contributed to a persistent reification of identities, thereby reinforcing the politicisation of ethnicity in an already fragmented Myanmar society.

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