clothes for young girls in Singapore are essentially scaled down versions of adult clothing ( Ong 1994 ; 1995 ). Besides Lim’s point about parents who are spending large amounts of money on buying clothes for their children who want to look “trendy” (2000
An Inquiry into the Adultification of Tween Girls’ Dressing in Singapore
Charisma and Clothes in Tibetan Buddhism Today
Magdalena Maria Turek
that Tsültrim Tarchin has the ability to fly like Milarepa and the Barom patriarchs. Clothes and Charisma Let us first note that charisma should be separated from other strands of authority held by Tantric masters, such as the right to pass on esoteric
Social and Emotional Experiences of the Clothed Body
Drawing on ethnographic research with a diverse group of teen girls, this article asks how play with style is understood and enacted. By positioning girls' everyday transactions with style beside their engagement with style in media, this article demonstrates that girls live with a cultural discordance between the girl power media discourse of style as choice, power, and resistance, and the reality of their own, often disempowered, experiences with style. Bound by the promise of upward social mobility, the fear of losing status, and the risk of remaining in the low income and middle class communities in which they were raised, the girls in this study feel regulated and, at times, hurt by the required performance of the clothed body.
Empire, by Michael Hardt & Antonio Negri. Cambridge: Harvard University Press, 2000. ISBN: 0674251210.
Empire’s New Clothes: Reading Hardt and Negri, edited by Paul A. Passavant & Jodi Dean. New York: Routledge, 2004. ISBN: 0415935555.
Debates about little girls' loss of innocence, and the sexualization of girls have become an integral part of media in contemporary culture. Fashion advertising representing young girls and certain types of clothes are specifically prone to generate debates about sexualization. This article looks at the sexualization argument through two sets of fashion editorials, one in a December–January 2011 issue of French Vogue, and another in the December–January 1978 issue of the same magazine. The article exposes the problem of sexualization discourse that relates images to lived experiences of girls even though fashion advertising rarely, if ever, is interested in depicting reality. Sexualization is revealed to be a value statement—the Other of innocence which is set up as the norm. Furthermore, fashion photography is shown to be intertextual; images refer to other fashion photographs. In looking at these issues this article opens up space for discussing the visual and sartorial history of the sexual girl.
The Arts of Swimming in Nineteenth-Century Culture
In Charles Dickens’s The Mystery of Edwin Drood (1870), the Minor canon of Cloisterham Cathedral is introduced to the reader as a thoroughly muscular Christian. Crisparkle’s moral fibre is designated by a prolonged succession of adjectives; indeed, the only point at which this adjectival rhythm is ruptured is when the text pauses to describe the Reverend’s sophisticated and frequent swimming rituals. So proficient a swimmer is he, that when the crews that drag the river searching for Drood’s body fail to find any clues, it is Crisparkle we are told, who ‘threw off his clothes, […] plunged into the icy water, and swam for the spot. Climbing the timbers, he took from them […] a gold watch, bearing engraved upon its back E. D.’ (198).
Since its birth, but especially since its academic institutionalization, sociology has been plagued by a series of dualisms and dichotomies that seriously diminish the relevance of much of sociological work. To start with, there is the opposition of theoretical and empirical soci- ology; an opposition that should have been stillborn, as it is com- monplace that theoretical work without empirical evidence is arid, while empirical research without theory is spiritless and boring, but continues to survive and even thrive. There is also the division between substantive and methodological issues, creating the impres- sion of two separate realms and the illusion of a ‘free choice’ of method. One can continue with the contrast between methodological individualism and collectivism that in our days culminates in the var- ious debates around rational choice theory, but which is just the old debate between (neo-classical) economics and classical (Durk- heimian) social theory, in new clothes. Still further, there is the dilemma of dynamic versus static approaches, which could be for- mulated in the language of historical versus structural, or of genetic versus genetic. There is furthermore the dichotomy dominating so much of contemporary sociology, between agency and structure, which is just another way of posing the contrast between action and system, dominating the structural-functionalism of the 1950s and 1960s, or the even older opposition between object and subject and their dialectic, central for German idealist philosophy. At an even more general level, there is the question of the link between reality and thought, the extent to which thought and discourses can properly reproduce reality, or, on the contrary, the claims about the autonomy of discourse, or the independence of the text, a theme particular cher- ished by various postmodern approaches.
, became affordable for less well-off people as well. For example, during the eighteenth and nineteenth centuries, blueprint fabrics were used in the production of typical clothes of people living in small towns and villages in Central Europe. The author
object in question, whatever the application – has an inherent tendency towards change and development. One certainly sees this in architecture and clothes fashion, and the implication is that the changeableness of design is of the same nature as the
the fire, thick black smoke spit loose. Gray ash floats from the metal barrel. Charred ends of bread poke through these ruins. We carry ash and smoke into the street on clothes and hair. Ash and smoke— two Temples, the ghettos, the ovens, pogroms— the