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What Considerations do muslim women make when purchasing garments? What…

- - - - Clothing Definitions:
        
        Page 99. ‘Abaya is a long, loose, black, robe-like dress, originally from Saudi Arabia, that covers the body from neck to the wrists and feet’ (Almila 2015)
        
        Page 99 ‘Khimar is a garment sewn from a semi-circle of fabric with an opening in the front. It covers the shoulders, torso, and all of the head except the face. They come in different lengths, reaching from just under the hips to down to the knees or ankles.’ (Almila 2015)
        
        Qatar ‘traditional black shayla (gown) andabaya (head covering)’ 395 (Sobh, Belk & Gressel 2014)
        
        476 ‘the hijab simply refers to the veil or headscarf covering Muslim women’s hair with proper, modest apparels.’ (Hassan & Harun 2016)
        
        Definition of Abaya
        
        Definition of Jilab
        
        Definition of salwar Kamar
      - What is Islamic Clothing Requirements:
        ‘the covering of the head and skin, leaving only the hands and face exposed.’ 82 (Tarlo 2013)
        
        Important markets
        
        (Sobh, Belk & Gressel 2014)
        392 ‘The Arab world now consists of 21 countries and territories with a total population of 360 million people. Yet its total non-energy exports are less than those of Finland, a country of five million (Lewis2002).’
        
        (Farrag & Hassan 2015):
        
        ‘Turkey, Indonesia and Pakistan, where proliferating companies produce, target and respond to a growing number of fashion-conscious women, lead the field.’
        • 96 ‘In 2012, about 224 billion dollars was spent globally on clothing by Muslim consumers. This is about 10.6 per cent of the global expenditure and the industry is estimated to grow to 322 billion dollars by 2018.’ (State of theGlobal Islamic Economy, 2013).
  - - - Anti Fashion: 'anti-fashion must self-consciously reject fashion' (Almila 20015, page 86
        
        ‘Simmel (1904), dressing in a manner that is consciously “against fashion” is simply another expression of the same principle of fashion that functions to both differentiate and assimilate people’ (Almila 2015, page 86).
    - - Our Clothing is a representation of who we are (Tarlo 2013):
        Page 74 ‘ clothes animate bodies, but they also constrain and frame them, modifying the actions of their wearers and inviting particular perceptions and responses from viewers.’
- - - - (Hassan, Zaman & Santosa 2015)
        • Suggests that the way women dress will continually change and it is not reasonable to expect women to continue wearing traditional middle eastern clothing especially as women increasingly become involved in the workplace where such garments are not practica
        l• There is pressure in the work place to adopt professional clothing while these women also want to wear modest clothing that meets Islamic guidelines
        • 458 For example in Malaysia pre 1400’s sarongs were draped over the body to cover, then when China began trading tradtional clothing evolved to lonf skirts and blouses
        • 458 ‘Clothing is a mixture between religion and modesty; gaining self-confidence, exhibit professionalism, culture, identity, social status’
        • 454 ‘Malay position in the society had changed from being a mere housewife to a career oriented women.’
        • 454 ‘Cultural changes had transformed Malay women’s appearance especially on clothing.’
        • 454 ‘Malay women in Malaysia negotiate their style of clothing with urban culture and on top of that, following the guideline of clothing in Islam.’
        • Instead of wearing traditional garment Malay women may use many layers with cardigans and undershirts in order to hide their body shape while at the same time remaining appropriate for the workplace. For example the engineer. 457
        • Qualitative interviews and observation used 454
        • 3 interviews and enquires to companies on dress code
        • Very specific educated women, originally from rural areas, working in a multicultural office where professional attire is expected
        However:
        • Very generalist – By law Malays are Muslim but do they actually identify in this way, do they all follow it in equal measure
        • Makes statements such as 454 ‘Malay women in Malaysia a free to further their studies choose their own career path and even marry anyone they prefer.’ No evidence to support this and it doesn’t take into account less educated women from rural areas or individual circumstances
        • Didn’t explore how women originally from rural areas different from Muslim women brought up in KL
- - - - Tarlo (2013):
        
        On the other extreme young south Asians Muslims also turn to ultra conservative dress imported from north Africa and middle east that completely covers body and comes in only neutral dark colours such as black and brown
        
        Another interpretation of the 'post-ethnic global Islamic community' where a religous rather than cultural idenity is adopted page 81
        
        However, others don’t like the cultural associations and alienation that comes with wearing it (South Indian clothing
        
        Also see the traditional dress as not modest enough as it is figure hugging and doesn't always cover everything
        
        However Tarlo doesn't investigate why these consumers hold such different views to South Asian Muslims who shop and adapt to high street styles
        
        (Moors 2013)
        
        Like Cass,Lee and etc, and almila found a group of women within the Islamic community in Holland actively rejected fashion (Anti-fashion)
        -aim of headscarf is to hide beauty, thus fashion and make up is doing opposite?
        loose flowly, dark solid colours (abaya and jilab)
        
        Larger, flowy veils such as khimar 243
        
        243 ‘Khimar (a round-cut, closed veil of various lengths that can easily be pulled over the head.’
        
        243 ‘Face-veil (niqab)’
        • Find the fast fashion cycle of fashion to be wasteful and superficial, putting at odds with the Islamic value of modesty
        • Don’t like how mainstream marketing female body as sexualised and immodest
        • Critical of gulf trend for fashionable abayas
        • Abayas change seasonally and are fashionable
        
        Explored questions raised in Cass on how to market to religous consumers
        
        some show garment on model while other do a flat lay with no bodies
        • Face sometimes concealed as well
        • Sunnah style based in Canada
        • Not an overly Islamic site ‘ do not feel they need to preach to the converted.’ 251
        • Face are blanked out and body can’t be seen
        • Focus on quality and weight of materials, has wrinkle resistant materials (relate to Cass) 252
        • Distance themselves from fashionable style of islam
        
        However author didn't interview participants on how they viewed the marketing and presentation of traditional islamic clothing
- - - - (Sobh, Belk & Gressel 2014)
        
        Further analyses how this concept actually affects what young Muslim women in these countries actually purchase and wear
        
        Qualitative interview of 24 university business students
        
        Alternate theory 1:
        
        Differs from the findings in western countries
        
        Abaya is worn as a cover for western style and brand clothing
        
        ‘They prevent the accusation of immodesty and flaunting tradition at the same time that they allow indulgence in modern Western clothing’ 402
        
        They can show off when they are at women only events and ceremonies
        
        Also reported it affected their confidence, stance, behavior and personality
        
        Thus it allows the wearer to create social capital when they are around their friends while a the same time creating an image and self confidence in the wearer
        
        Could this mean marketers should concentrate on the lifestyle and intrinsic benefits of their outfits rather than trends or clothes themselves?
        
        (Sobh, Belk & Gressel 2014)
        
        Alternate theory 2 relates more with what Tarlo and Almila are saying
        
        Wear intricate and trend driven abayas with western brand accessories and western clothing underneath
        
        Again allows them to exhibit social capital and religious capital together
        
        Suggests 396 ‘hybridity can be an act of resistance’
        
        This is seen as a way to challenge stereotype of muslim being stuck in the dark ages and not embracing modernity because very multicultural
        
        Thus using clothing as a tool to change perception of religion
        
        409 ‘allow them to assert their threatened national identity and confirm to local norms yet embrace the global consumer culture and destabilize the foreigner at the same time
        
        However:
        
        2 interview location 2 different results? does this affect responses?
        
        Beta (2014)
        
        Similar hybrid movement in Indonesia however it is highly regulated
        
        Called the Hijabers community founded by young designers and bloggers who want to wear the veil but be fashionable
        
        380 ‘Hijabers (women who wear hijab) can be ‘virtuous’ and yet at the same time have fun, be friendly, and fashionable.’
        
        Has expanded to have chapters all over Indo and Malay
        
        Expands on the idea of 'global islam' because hijab is not traditional name for Indo headscape - is jilab?
        
        Through study of social media found that young indo women are Actively trying to change imagine of ‘gloomy Arabic veils’ with colourful headscarfs, make up and designer purchases. 385
        
        Colourful, layering, make veils out of alternate things like shawls, turbans
        
        Tight clothing that is slightly revealing of arms and neck 383
        
        Designer bags and high heels
        
        Asserts that this is regional trend - O¨ zlem Sandikci (2011) different muslim societies have different views, values and traditions and thus are not just one group that can have standardised marketing.
        
        However while not exactly the same has lots of similar things - using clothing to change image of islam, younger people creating social capital and creating hybrid outfits
        
        Furthermore, researcher didn't check to see if hashtag is being used in different langauages or words for different regions and says ‘Most faces appearing on #Hijabers look Malayan, indicating a strong presence of Southeast Asian Muslims.’ 385
        
        This discounts dispora as well and also 2 bloggers cant represent millions of people
        
        Furthermore insta is a highly constructed image of one self - should she observe street style to get more accurate picture?
        
        This is all underpinned and explained in (Moors 2013):
        
        Study of top 10 google results of 'Islamic Fashion' and also most popular hit wise islamic fashion stores, blogs and youtube channels between 2006 and 2011
        
        Background:
        
        Over 20th century many muslim countries began adopting western style clothing
        
        However Islam Revival occurring during 70’s and 80’s saw female going back to more traditional and modest wear.
        
        Now move towards hybrid or fashion
        
        ‘trendy, fashionable, yet recognisably Islamic dress.’ 19
        
        Talks about Abaya being modified (link(Sobh, Belk & Gressel 2014)–styles change seasonally
        
        ‘Aesthetic judgements, taste dispositions, cultural capital and financial means increasingly structured women’s sartorial practices, and processes of aestheticisation and personalisation turned sober forms of Islamic dress into highly fashionable Islamic outfits.’ (Sandiki and Ger 2005, 2010). 19
        
        However Muslim based in western countries where they are a minority often shop at high street stores such a H&M, Zara and simply layer to create modest outfit – 20
        
        Findings:
        
        While technology and globalization has led to a more connected world it has particular impact on Islamic clothing
        
        'Post-ethnic islamic community' before internet many countries are creating and combining their local interpretation of Islam to create a global one such as British and Indo adopting Hijab
        
        in 2006 9 were online stores, one about fashion store and in 2011 4 online stores, three muslim fashion blogs and Malysian Muslim Fashion festival – page 21
        
        Blogs, internet shops and youtube offer the chance for Muslim from different nationalities to communicate and exchange ideas
        
        However:
        
        This is not without its tension, for example many of these sites need to provide disclaimer explaining they are not a religious authority and thus people shouldn't debate what is 'halal' while others will openly criticize other people Islamic clothing
        
        Others will actively seek to determine what is proper – popular blogger We love Hijab criticized a Dubai based hijab designer for it coming up to high on the neck 29
        
        Thus stores moving away from marketing themselves as Muslim, rather focusing on the concept of ‘modesty’ 30
        
        For example, Primo Moda sells Islamic clothing such as hijabs, however doesn’t mention the religion instead focusing on the ‘modesty’ element
        
        However:
        
        The author doesn't explore whether Muslims or more or less likely to shop at a store that is marketed as 'Muslim' or 'Modest' and doesn't explore their opinions on content creators have on the correct interpretatuon of the koran or not
        
        Its very difficult to market clothing as 'Muslim'
        
        Thus the concept of a united islamic community that can be marketed to as one is limited
        
        (Gokariksel & Secor 2010):
        -Explores the complexities and problems with the notion of Hybrid fashion within Turkey
        
        Tesettur = covering, describes Muslim women covering their bodies
        
        118 to 119 ‘this new tesettur industry present themselves as putting fashion in the service of Islam.’
        
        1980’s women began wearing headscarfs after it was previously associated with lower classes
        
        122 ‘tesettür-producing firms in Turkey shows that the industry has exploded since the late 1990s, with 50 percent of surveyed firms having been established between 1996 and 2008.’
        
        122 ‘Today’s tesettür producers market colorful, diverse, and constantly changing styles. In the last decade, Tekbir and its competitors (Aydan, SetrMS, Selam, Armine, and others) have become recognizable brand names with glossy catalogs, advertisements, and even fashion shows’
        
        The analysis:
        
        Focus group research
        
        123 When selecting whose images to analyse they extensively looked at the buggest brands in terms of employees, physical locations and revenue – very thorough
        
        Based on an established analysis technique Gillian Rose (2001) has called a “critical visual methodology.” How it is composed and what social and political conext the image may be seen in
        
        130 ‘In May–June 2009, we conducted six focus group interviews with consumers of
        
        132 ‘The groups in Istanbul were differentiated according to age and socioeconomic status’
        
        Asked questions in relation to veiling a veil and muslim fashion, talk about images from the catalogues, prominent companies and street style photos
        tesettür clothing’
        
        Findings:
        
        The majority believed that the current Hybrid fashion industry did not live up to islamic principles by drawing attention to a women's body through bright colours and form fitting
        
        However at the same time Traditional Tesettur fashion with flowy, shapeless and dark colours were considered pious they were also considered old fashioned and this women aged 25-35 didn't wear these styles
        
        The author suggested there a balance that young turkish tesettur wearing women must balance
        
        Even though they critisized the industry and some of the styles such as loud colour such as red,, they still wear these types of outfits because they need to fit in with fashion trends and their peers
        
        ‘Despite the piety that underwrites her choice to cover, personal style and fashion are important to her’ 144
        
        144 ‘the relationship between tesettür and fashion is fraught with tensions.’
        
        The author also explored how Turkey from 1923 to 1980's (secular times) headscarves and covering were not worn by muslim women in urban centres
        
        However this changed in 1980's (along with the rest of the region
        
        What is considered sinful and immoral has changed over time
        
        For example during 1980’s pants in Turkey were not considered appropriate for Muslim women however now they are commonly worn
        
        Thus even though Muslim religion principles remain the same interpretations of how this is actually executed is again influenced by society and the influences of the time
        
        (Hassan & Harun 2016):
        (Needs to be done)