The Point of View of Spreading the Culture and Habits of Young People through Korean Drama Films

This article discusses the point of view of spreading the culture and habits of young people through Korean Drama films. In this case, the dissemination of culture and habits of young people through Korean drama films is very rapid so that it affects the dress code, behavior, language and several other aspects. This has a positive and negative impact on a country. As a positive thing that is raised is the increase in knowledge and insight of teenagers, the existence of a new culture that can increase youth creativity. But apart from that, there are also negative impacts for adolescents, namely the existence of a gradual shift in culture so that adolescents will forget their own culture. In addition, the standard of beauty / good looks of society will increase, causing many things that are forced by teenagers so that they can look like Korean artists.

A Critique of Muḥammad Shahrūr's Views on the Qur’ān, the Ḥadīth Corpus, Sharīᶜah, and Early Islamic Scholarship

This article describes the life, education, and thoughts of Muhammad Shahrūr, whose discourse on Islam generated confusion and much in the way of polemical debate. His controversial bias favoured modernity, influenced by modern Western epistemology, traditions, and secularism. The author applies qualitative content analysis to select writings. The analysis unveils his position (s) in light of mainstream Islam and focusses on Shahrūr’s approach to Islamic religious thought via (1) theories of Non-Synonymity and Limit; (2) his view of the Ḥadīth and Sharīᶜah; (3) the status of Muslim women with regard to polygamy, dress code and feminism; (4) the law of inheritance; (5) western culture and civilization; and (6) evolution; democracy, nationalism and pluralism, etc.

Application of bayesian networks in the evaluation of projects of corporate uniform

The article reveals the problem of making a decision on the design of a corporate uniform in the context of the contradictory requirements for uniformity of clothing for employees and the needs of participants in the dress code for self-expression. The combination of the above factors creates specificity in the assessment of uniform projects, since it becomes necessary to predict the stability of the dress code policy, the acceptance of its requirements by all interested parties. To solve this problem, a method is proposed for assessing the design decisions of a uniform from the standpoint of a balanced reflection in its design of the values of corporate culture and the possibilities of personal self-identification of participants in the dress code. The article considers an example of the development and testing of a semantic map, reflecting the probabilistic relationship of design parameters, in the assessment and refinement of models-proposals of a corporate uniform. The evaluation criteria presented in the semantic map format allow reflecting both the marketing role of the uniform in the promotion of the company′s services and the actual needs of the dress code participants identified during the expert discussions.

Behind the Scene

In this article, I analyze teacher’s attire as a political phenomenon in the context of the Mari people, a Finno-Ugric minority living in Central Russia. The material for this study is based on observations and interviews made by the author during 1987‒2019 in different places of the Mari region. The Mari teacher’s dress code, a dark dress with a white collar, is usually considered self-evident, but as I argue in this article, in the Soviet Union, and in Russia at the post-socialist time, the Mari female teacher’s dress served two practices. Firstly, clothing represented position and agency of power, the socialist ideal, and later the political trend of the majority. Secondly, clothing represented traditional, everyday Mari life.

Oke-Ibadan Festival and the Ethnography of Aboke people of Ibadan

This study examines Oke-Ibadan festival and the ethnography of Aboke people of Ibadan. The objectives of the study are to document the cultural identity, fashion, family life-style, crafts, and hobbies of Aboke people; and, also, ascertain the significance of Oke-Ibadan festival to Aboke’s at home and abroad. Two sociological perspectives which include structural-functionalism and symbolic interactionism were used to provide a theoretical context for the study. The study adopts exploratory survey design which includes purposive and convenience sampling techniques. Thirty-five (35) participants were selected for the study. The instruments used in eliciting information from the participants were in-depth interview (IDI) guide and focus group discussion (FGD) guide, while the responses were gathered with the aid of electronic gadget such as the audio recorder. The data were analyzed using descriptive statistics, content analysis, and ethnography summary. The finding revealed that Aboke people have a unique cultural identity among other ethnic groups in Yorubaland. Their cultural identity as attested to by the participants include; hosting of Oke-Ibadan festival, retaining tribal mark, production of traditional/black soap for the cure of measles, narrating folk stories to the young generation in order to encourage high fertility rate, unique dress code, and acceptable physical appearance.

Clothing: There Is No Dress Code for Women Beyond Covering their Private Parts, as with Men

Most of us grow up assuming that the Qur’an stipulates that women must cover their hair and wear clothing that covers all skin except for the face, hands and feet. Yet there is no dress code whatsoever for either men or women beyond covering their private parts (and there is no ambiguity whatsoever in the Qur’an about what those are). Meanwhile the Qur’an refers to clothing as something that is meant to be beautiful, a gift from God that no one can forbid and states that, nonetheless, no clothing can rival the clothing of reverence. Why do we never hear of these beautiful verses?

Abrupt policy reversal amid Blacks Lives Matter: Starbucks’ grande employee dress code problem

Theoretical basis Organizational Justice Theory serves as a useful frame for discussion of this case, focusing on perceptions of fairness in the workplace. Such perceptions are shaped by outcomes, procedures, information and interpersonal treatment. Perceptions of justice in these four dimensions are associated with job performance, citizenship behaviors and some mental health outcomes. The Exit, Voice, Loyalty, Neglect (EVLN) Model outlines four potential responses (exit, voice, loyalty and neglect) to perceived job dissatisfaction, serving as a useful framework for students to discuss potential employee reactions to Starbucks’ decisions. Research methodology This case was developed from secondary sources, including news reports, company annual reports and websites. The case has been classroom tested with undergraduate students in Principles of Management (online and face-to-face) Human Resource Management (online asynchronous) and Labor/Management Relations (online synchronous). Case overview/synopsis In June 2020, Starbucks became immersed in controversy when its dress code policy conflicted with its public support for national protests over police brutality against Black Americans, including the death of George Floyd while in police custody. While publicly supporting the protests in a series of tweets, an internal memo forbidding employees from wearing Black Lives Matter attire was leaked to the press, generating national outcry, threats of a boycott and forcing Starbucks to reverse course immediately. This case examines the benefits and challenges of a corporate dress/uniform policy, and the implications of corporate involvement in social justice issues. Complexity academic level This case can be used in a wide range of undergraduate and graduate courses, but particularly in Principles of Management and Human Resources courses.

Wearing religious symbols at work in the ECtHR’s judgments

Freedom of speech and freedom of conscience and religion are essential human rights which are protected, among others, by the ECHR. The number of the European Court of Human Rights’ decisions on wearing religious symbols (in a form of a Christian cross, a Muslim veil or a headscarf) at work remains small. Nevertheless, some interpretation guidelines can be identified in particular on how to ensure that an interference with Article 9 of the 1950 Convention has to be proportionate and “necessary in a democratic society”. Owing to a lack of European-wide consensus on states’ approach to religion, a state exercises a wide margin of appreciation. Nevertheless, a state always has to take into account rights of the others, in particular those who are dependent on (e.g. patience at hospital) employees or are prone to an impact of employees (e.g. pupils and students). Thus, dress codes confirming a secular nature and religious neutrality of a State not always violates Article 9 of the ECHR. Rules apply mainly to public bodies, but a state liability may also be found to private company’s cases. Details of each employment contract and of the employee’s conduct have to be always analysed. The dress code rules applied to man and women and irrespective to their religion, so the Court has not declared it to be discriminatory because of sex or religion of employees.