Tajikistan. In this article I examine how these types of instance concerning the assemblages of dress and bodies are important sites of diplomacy, or the processes to which I refer as ‘embodied diplomacy’. First, ‘embodied diplomacy’ refers to the
Embodied Diplomacy and the Assemblages of Dress in Tajikistan
Norwegian folk costumes and cultural capital
Thomas Hylland Eriksen
Enlisting culture in the service of commercial or political interests inevitably leads to a simplification and standardization of form. This article addresses the tensions between these standardizing processes and discourses of cultural authenticity, raising questions concerning copyright to cultural products and, more widely, the economics of cultural tradition. Empirically, the article is a study of the Norwegian bunad, a folk dress which exists in numerous regional varieties and carries a profound symbolic significance as a marker of regional and national identity. However, the authenticity of particular bunads or other folk costumes is often hotly contested. At the same time, entrepreneurs have begun to produce bunads in low-cost countries, thereby violating a principle considered by many as sacred, that bunads should be sewn by local women. The article reveals what is at stake for the various actors involved, and suggests some comparisons.
Soviet Taste, Girls' Innocence, and Children's Fashion in Contemporary Russia
Olga Boitsova and Elena Mishanova
In this article we present the results of research on children's fashion in contemporary Russia. Our premise is that what is known as individual taste and universal traditions are determined socially. The ways in which parents dress their daughters convey messages about girlhood. Short dresses for girls in so-called Soviet taste can still be seen in Russia nowadays, along with examples of a new Western trend of apparently protecting girls by dressing them in long dresses, skorts (hybrids that combine the features of skirts and shorts), swimsuits, and leggings worn under skirts. In this article we discuss two trends in girls' wear that reflect two different conceptions of what counts as girls' innocence. We suggest that these are tied to societal changes in the country.
Dress Practices and the Islamic Revival in Post-war Bosnia-Herzegovina
This essay observes contemporary Islamic dress practices in Bosnia-Herzegovina as a catalyst throwing into relief various tensions within Bosnian society – not only between Bosniaks, Serbs and Croats, but among Bosniaks themselves. Based on fieldwork carried out in Sarajevo, it looks at how people employ notions of culture and tradition when justifying what types of Islamic dress, if any, are compatible with Bosnian modernity. The essay analyses how people selectively draw on fragments from the historical and ethnographic record when they argue for or against veiling, and shows how, even though many denounce veiling and particularly face veiling as foreign to Bosnia, women who veil themselves equally draw on notions of culture and tradition when justifying their dress choices to others. The essay highlights how competing visions of Islam play a role in the transformation of religious, ethnic and gender identities in Bosnia-Herzegovina, and argues that dress as a gendered bodily practice does not merely mark assumed essential differences between an imagined Bosnian and foreign Islam but serves as a crucial means of their construction.
First Communion Clothing in Post-war Spanish Culture and Society
The tradition of religious clothing for children is relatively unexplored: this article develops the premise that debates about the links between the sacred and the market go deeper than concern about consumption, and bring to the surface issues of identity. Through exploring the historical development of the First Communion, not as religious ritual but as Catholic consumer culture, the article turns to analyse girls' communicant dress in Spain between the 1940s and 1960s which were the early decades of a dictatorial Regime (1939 to 1975) marked by an ideology of National-Catholicism. General Francisco Franco y Bahamonde, leader of the military rebellion against the elected government in 1936, ruled Spain until his death. One of my aims is to correct a tendency to make the little girl dressed in bridal wear the most visible sign because to do so disregards the cultural practice of wearing clothing to perform piety, signal a vocation or express gratitude for religious intercession.
Male leaders have often used women's bodies and dress as a means to regulate their access to formal politics, including to national parliaments. Through an analysis of women's activism surrounding the expansion of headscarved women's access to the parliament during the 2011 parliamentary elections in Turkey, I argue that pious women's public protests against discriminatory actions of male leaders towards headscarved women's candidacy challenged the hegemonic symbolism surrounding the headscarf as articulated by both secularist and conservative religious forces. The consequent discourse shift offered a new perspective on women's sexuality in the public arena and brought secular and pious women's rights groups, who rarely saw eye to eye with one another, closer as they realised that imposed dress codes are vehicles for their exclusion from formal politics.
The Liberal Agenda and the Appeal to 'Real Existing Socialism'
Political philosophers tend to notice their differences more than their similarities. I suggest that contemporary analytic political philosophy in fact exhibits a 'dominant paradigm', the main features of which are a commitment to liberal capitalism and a preference for the designing of 'just institutions.' To subscribe to this paradigm involves making a decision about how to manage the philosophical 'agenda.' In order to focus on certain issues within this paradigm, alternatives, most notably socialism, have to be excluded from prolonged consideration. A popular way of supporting this policy is by reference to the perceived failure of 'real existing socialism.' Taking the late political philosopher Brian Barry, among others, as an example, I argue that this argumentative strategy is unconvincing, and furthermore that its deployment tells a worrying story about the practice of political philosophy.
Matt Simpson, John Greening, and Charles Bennett
A Great Grandfather MATT SIMPSON
A Letter to My Daughter in Spain Five Walks With Our Best Man (1992–1997) JOHN GREENING
The Wedding Dress Laika CHARLES BENNETT
An Inquiry into the Adultification of Tween Girls’ Dressing in Singapore
Introduction While tween girls’ mode of dress is presented as a growing issue of concern and is extensively examined in academic scholarship in the West, no study has been done, as far as I know, as part of an attempt to understand the reasons and
Charisma and Clothes in Tibetan Buddhism Today
Magdalena Maria Turek
his tummo skill, he occasionally changed back into a red robe when going down to the monastery to attend ceremonies: “I did not want to draw too much attention to myself as the only one dressed in white” (pers. comm., November 2008). However, in the