Academic literature on the topic 'Meaning of way women dress'
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Journal articles on the topic "Meaning of way women dress"
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Hass, Bat Sheva, and Hayden Lutek. "Fashion and Faith: Islamic Dress and Identity in The Netherlands." Religions 10, no. 6 (May 30, 2019): 356. http://dx.doi.org/10.3390/rel10060356.
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This paper focuses on the relationship between clothing and identity—specifically, on Islamic dress as shaping the identity of Dutch Muslim women. How do these Dutch Muslim women shape their identity in a way that it is both Dutch and Muslim? Do they mix Dutch parameters in their Muslim identity, while at the same time intersplicing Islamic principles in their Dutch sense of self? This study is based on two ethnographies conducted in the city of Amsterdam, the first occurring from September to October 2009, and the second took place in August 2018, which combines insights taken from in-depth interviews with Dutch Muslim women and observations in gatherings from Quranic and Religious studies, social gatherings and one-time events, as well as observations in stores for Islamic fashion and museums in Amsterdam. This study takes as its theme clothing and identity, and how Islamic clothing can be mobilized by Dutch Muslim women in service of identity formation. The study takes place in a context, the Netherlands, where Islam is largely considered by the populous as a religion that is oppressive and discriminatory to women. This paper argues that in the context of being Dutch and Muslim, through choice of clothing, these women express their agency: their ability to choose and act in social action, thus pushing the limits of archetypal Dutch identity while simultaneously stretching the meaning of Islam to craft their own identity, one that is influenced by themes of immigration, belongingness, ethnicity, religious knowledge and gender.
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Presta, Ana María. "Undressing the Coya and Dressing the Indian Woman: Market Economy, Clothing, and Identities in the Colonial Andes, La Plata (Charcas), Late Sixteenth and Early Seventeenth Centuries." Hispanic American Historical Review 90, no. 1 (February 1, 2010): 41–74. http://dx.doi.org/10.1215/00182168-2009-090.
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Abstract This essay addresses the specific indigenous identity of Indian women resettled in colonial La Plata, particularly those associated with mercantile trades and consequently involved in the creation of colonial markets. The search for Indian women’s urban identities rests upon the material culture associated with labor activities and social standing among those recently settled in the Spanish urban milieu. Objects and places, goods and spaces can be manipulated, reappropriated, and reinterpreted by new social actors on their road to history. Things have meaning and are bound to culture and identity. In this way, indigenous women’s dress and adornment are associated with the dramatic changes brought about by the new mercantile economy introduced by the Spaniards. Indian women who resettled in the city and gained economic success pursuing mercantile trades adopted distinctive components of female dress. These styles evoked both the recent Inca past and certain elements of Spanish attire and adornment that forged a specific identity associated with a specific trade, asserting a newly acquired status in the emerging colonial society
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Hass, Bat-sheva. "The Burka Ban: Islamic Dress, Freedom and Choice in The Netherlands in Light of the 2019 Burka Ban Law." Religions 11, no. 2 (February 18, 2020): 93. http://dx.doi.org/10.3390/rel11020093.
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This article, part of an evolving and large project, examines the relationship between clothing, freedom and choice, and specifically Islamic dress in shaping the identity of Dutch Muslim women after the Burka Ban that was voted into law on 1 August 2019 in the Netherlands. It discusses the debates before and after this date, as well as the background to the ban. A veil covering the face is a garment worn by some Muslim women to adhere to an interpretation of hijab (modest dress). It can be referred to as a burqa or niqab. In the aftermath of the Burka Ban that prompted considerable public alarm on the part of Muslim men and women, niqab-wearing women, as well as women who do not wear a veil, but are in solidarity with their niqabi sisters, raised a number of questions that form the basis for the analysis presented here: how do Dutch Muslim women shape their identity in a way that it is both Dutch and Muslim? Do they incorporate Dutch parameters into their Muslim identity, while at the same time weaving Islamic principles into their Dutch sense of self? The findings show how Islamic clothing can be mobilized by Dutch Muslim women to serve identity formation and personal (religious) choice in the Netherlands, where Islam is largely considered by the non-Muslim population to be a religion that is oppressive and discriminatory towards women. It is argued that in the context of being Dutch and Muslim, these women express their freedom of choice through clothing, thus pushing the limits of the archetypal Dutch identity and criticizing Dutch society while simultaneously stretching the meaning of Islam to craft their own identity.
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Boris, Eileen. "Desirable Dress: Rosies, Sky Girls, and the Politics of Appearance." International Labor and Working-Class History 69, no. 1 (March 2006): 123–42. http://dx.doi.org/10.1017/s014754790600007x.
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Desirable dress on the job, whether pants, sweaters, or mini-skirted uniforms, contains symbolic meaning, but whose sexual subjectivity it expresses is not always clear. Appearance may be a proxy for other forms of contestation or just be a conveyer of pleasure that makes work just a little more humane. This essay rethinks two cases where issues of self-fashioning, appearance, sexuality, employer strictures, and state policy intertwined: the shop floors of the Second World War and the flight cabins of postwar airlines: the first, male dominated manufacturing in which women labored “for the duration”; the second, a prototypical female service industry in which fierce competition led to selling sexual allure along with comfort and safety. However mediated, voices of wage-earning women in both the 1940s and 1960s announced new expectations of womanhood, beauty, and sexual expressiveness. But while management attempted to suppress women's bodies in the shipyards and other wartime workplaces, by the 1960s airlines promoted the body of the flight attendant. In both examples, state mediation—through sources available as well as actual public policies—complicates our attempt to unravel pleasure and constraint in dressing, grooming, and sexual presence on the job. Whether or not dress requirements disciplined employee bodies, served as a guarantee of efficiency or a check against accidents and the expense of worker compensation, or opened new possibilities for sexual or gendered identities was hardly predetermined. Employers could demand slacks, women could wear them, but what dress was desirable varied with the beholder.
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Jaschok, Maria, and Man Ke. "Covering Body, Uncovering Identity: Chinese Muslim Women’s Vocabularies of Dress, Based on Fieldwork in Northwest and Central China." Comparative Islamic Studies 9, no. 2 (September 27, 2016): 141–63. http://dx.doi.org/10.1558/cis.v9i2.28236.
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This ethnography of Chinese female Islamic dress serves to explore the way that Chinese Muslim women of different generations and backgrounds both seek accommodation and meaning within the gendered modernity of a rapidly changing Chinese (non-Muslim) society and also strive for transcending authenticity as they translate Islamic prescriptions into personal conduct. The authors present defining characteristics of local versions of the Chinese hijab within the rich diversity of China’s Muslim contexts and across complex religious landscape of an ethnic religion. Building on the work of international Islamic feminist scholars, the concept of the hijab is explored in terms of three dimensions, incorporating the visual dimension as shielding from the public gaze; the spatial, demarcating the public from the private sphere; and the ethical, informing thought and ideas.
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DeCoursey, C. A. "Attitudes of Professional Muslim Women in Saudi Arabia regarding Wearing the Abaya." Asian Culture and History 9, no. 2 (May 10, 2017): 16. http://dx.doi.org/10.5539/ach.v9n2p16.
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Clothing choices create a “semiotic sparkle” for the individual, and convey meaning to viewers. In a global world, interpretations may differ, if wearer and viewer are from different cultures. This is the case for the hijab, or required Muslim dress for women, which has been profoundly ideologised. This study explores how young professional Saudi women understand the abaya, the long outer robe, as a fashionable article of clothing. Corpus data was analysed using Appraisal techniques. Positive results indicate they focus on visual details, appreciate its enabling both comfort and elegance, and perceive design-diversification according to social identities, activities, contexts and roles. They view wearing the abaya as culturally authentic, more than a religious duty. Negative results focused on hot textiles in summer, movement hindrance, and cleanliness.
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Udilawaty, Siska. "VISUAL STUDY OF MOLAPI SARONDE DANCE CLOTHING AND CHOREOGRAPHY IN GORONTALO CITY." ARTic 4 (September 16, 2019): 155–66. http://dx.doi.org/10.34010/artic.2019.4.2416.155-166.
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This study aims to examine the Visual Molapi Saronde Dance Dress. The Saronde dance is a typical Gorontalo regional dance that has been inherited and patented as a non-fine heritage. Molapi dance saronde is a dance performed on the engagement night by the groom to see prospective wives. The results of this study are to explain the meaning of the molonde dance clothing starting from materials, clothing colors and motifs as well as the accompanying accessories and explain the meaning of the choreography of the Molapi saronde dance along with creative saronde dance. The approach used in this study is a qualitative descriptive approach. The technique of collecting data is done through observation, interviews, documentation studies and document studies. So, the conclusion of this study is that there is a meaning contained in the molapi saronde dance clothes, one of which is the meaning of headdress, namely Baya lo boute is a special headband for women's hair that gives a symbol, that women who wear it have been bound with a responsibility. As for Saronde dance, it is an innovation from Molapi Saronde dance, but the dance still has meaning or meaning that is maintained and cannot be changed. Although there was a slight change from movement, clothing, and musical accompaniment.
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Udilawaty, Siska. "VISUAL STUDY OF MOLAPI SARONDE DANCE CLOTHING AND CHOREOGRAPHY IN GORONTALO CITY." ARTic 4 (September 16, 2019): 155–66. http://dx.doi.org/10.34010/artic.v4i0.2416.
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This study aims to examine the Visual Molapi Saronde Dance Dress. The Saronde dance is a typical Gorontalo regional dance that has been inherited and patented as a non-fine heritage. Molapi dance saronde is a dance performed on the engagement night by the groom to see prospective wives. The results of this study are to explain the meaning of the molonde dance clothing starting from materials, clothing colors and motifs as well as the accompanying accessories and explain the meaning of the choreography of the Molapi saronde dance along with creative saronde dance. The approach used in this study is a qualitative descriptive approach. The technique of collecting data is done through observation, interviews, documentation studies and document studies. So, the conclusion of this study is that there is a meaning contained in the molapi saronde dance clothes, one of which is the meaning of headdress, namely Baya lo boute is a special headband for women's hair that gives a symbol, that women who wear it have been bound with a responsibility. As for Saronde dance, it is an innovation from Molapi Saronde dance, but the dance still has meaning or meaning that is maintained and cannot be changed. Although there was a slight change from movement, clothing, and musical accompaniment.
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Istiyanto, Bektiis. "REPRESENTASI IDENTITAS MUSLIMAH DALAM IKLAN WARDAH DI TELEVISI." Communicology: Jurnal Ilmu Komunikasi 6, no. 1 (November 14, 2018): 35–63. http://dx.doi.org/10.21009/communicology.06.03.
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The role of women in Wardah adverstisments on television is described as independent through activities such as work and study. Through the hijab, make-up, and women's roles Wardah tries to present the identity of contemporary Muslim women, not rigid and remain in accordance with the Shari'a. This study uses qualitative methods with data collection techniques using focus group discussions (FGD) and in-depth interviews. To analyze the data using the reception analysis. The results of the research indicate that each informant is different in receiving and interpreting the message. This difference of meaning is the result of different socio-cultural backgrounds. The meaning of informants is grouped into three categories of meaning according to Hall namely, dominant reading, negiotiated reading, and oppositional reading. There were two informants belonging to the dominant reading group in which the informant agreed in general about the popular Islamic culture. In the negotiated reading group there were four informants. In general, informants received a popular Islamic culture that was featured on Wardah's advertisements, however, the informants adapted to their preferences. In the oppositional reading position there is only one informant who meets the criteria because the informant rejects the message of popular Islamic culture because of his incompatibility on understanding the religious rules held tightly by the informant. Muslim students of FISIP Unsoed generally receive a message of representation of Muslim women's identity seen from aspects of role, dress, and makeup based on socio-cultural background.
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SUNSERI, THADDEUS. "FAMINE AND WILD PIGS: GENDER STRUGGLES AND THE OUTBREAK OF THE MAJIMAJI WAR IN UZARAMO (TANZANIA)." Journal of African History 38, no. 2 (July 1997): 235–59. http://dx.doi.org/10.1017/s0021853796006937.
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Late in 1907 a missionary from Kisserawe in German East Africa complained of a spate of ngoma ritual dances among the Zaramo people. In particular he singled out an ngoma conducted by women to ameliorate a drought that was threatening that year's maize crop. As the women danced around a well, dressed as men and brandishing muskets, they appealed for rain from ‘their god’. Several aspects of this ngoma make it remarkable. It occurred following the Majimaji uprising in German East Africa, which the Germans put down with such violence as to make war as a tactic of resistance unpopular if not untenable. The ngoma was attended by Christian and non-Christian African women alike, suggesting a purpose whose expediency cut across competing belief systems. Finally, although cross-dressing was an aspect of certain Zaramo rituals, the symbolic appropriation of men's social roles by dress and wielding of weapons made this ngoma anomalous and suggests that the participants were consciously and purposefully reshaping gender roles at this time. The timing and symbolism of the ngoma make it clear that it was a reaction to the threat of famine, which had become a recurrent aspect of Zaramo life by 1907 and a symptom of ongoing rural social change ushered in by colonial rule. The larger question is whether changing perceptions of gender roles intersected with the Majimaji war (1905–7), and whether Majimaji had an underlying meaning for rural Tanzanian societies that has escaped the attention of historians. If so, it suggests that the prevailing conception of Majimaji needs to be questioned and re-examined.
Dissertations / Theses on the topic "Meaning of way women dress"
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Tseelon, Elfrat. "Communicating via clothes." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.253426.
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Cox, Carolyn Helm. "The meaning of 1920s dress for small town women : flappers, styles, and sources of clothing /." free to MU campus, to others for purchase, 1999. http://wwwlib.umi.com/cr/mo/fullcit?p9953851.
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Ziberi, Hiriet. "Die heutige Kleidung der albanischen Mazedonierin." Doctoral thesis, Universitätsbibliothek Leipzig, 2015. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-174969.
Full textBooks on the topic "Meaning of way women dress"
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We came all the way from Cuba so you could dress like this?: Stories. Pittsburgh: Cleis Press, 1994.
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National Geographic Society (U.S.), ed. Wheels of Change: How Women Rode the Bicycle to Freedom (With a Few Flat Tires Along the Way). Washington, D.C: National Geographic, 2011.
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The Way we dress: The meaning of fashion. Lake Zurich, Ill: The Learning Seed, 1996.
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(Editor), Ruth Barnes, and Joanne B. Eicher (Editor), eds. Dress and Gender: Making and Meaning (Cross-Cultural Perspectives on Women). Berg Publishers, 1993.
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(Editor), Ruth Barnes, and Joanne B. Eicher (Editor), eds. Dress and Gender: Making and Meaning (Cross-Cultural Perspectives on Women). Berg Publishers, 1993.
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Edwards, Clive, Andrew Wallace-Hadrill, Katherine L. French, Amanda Flather, Clive Edwards, Jane Hamlett, Despina Stratigakos, and Joanne Berry, eds. A Cultural History of the Home in the Age of Enlightenment. Bloomsbury Publishing Plc, 2021. http://dx.doi.org/10.5040/9781474207164.
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During the period of the Enlightenment, the word ‘home’ could refer to a specific and defined physical living space, the location of domestic life, and a concept related to ideas of roots, origins, and retreat. The transformations that the Enlightenment encouraged created the circumstances for the concept of home to change and develop in the following three ways. First to influence homemaking were the literary and cultural manifestations that included issues around attitudes to education, social order and disorder, sensibility, and sexuality. Secondly, were the roles of visual and material culture of the home that demonstrated themselves through print, portraiture, literature, objects and products, and dress and fashion. Thirdly, were the industrial and sociological aspects that included concepts of luxury, progress, trade and technology, consumption, domesticity, and the notions of public and private spaces within a home. The chapters in this volume therefore discuss and reflect upon issues relating to the home through a range of approaches. Enlightenment homes are examined in terms of signification and meaning; the persons who inhabited them; the physical buildings and their furniture and furnishings; the work undertaken within them; the differing roles of men and women; the nature of hospitality, and the important role of religion in the home. Taken together they give a valuable overview of the manners, customs, and operation of the Enlightenment home.
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Wilson, Jeff. “Mindfulness Makes You a Way Better Lover”. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190495794.003.0008.
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American self-help authors, coaches, and sexologists selectively adopt and apply Buddhist meditation techniques to meet their goals and sell products. This chapter draws upon books, articles, podcasts, TED talks, and other sources to demonstrate how these new applications of mindfulness are touted to enhance the sex act, delivering greater pleasure or effectively managing dysfunction. Key concepts include analysis of the economics involved in the appropriation of Buddhist practices, the role of gender in the “secular” use of meditation (almost all books recommend mindful sex for women, but few focus on men), the mixed Asian and Western frameworks for understanding the body and the meaning of sex, and the alternate uses to which elements of Buddhism may be put in different cultural settings. A specific genre of the use of meditation serves as a means to explore secular developments that draw upon Buddhist sources in a sometimes uneasy relationship.
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Johnsen, Laura L., and Glenn Geher. Fashion as a Set of Signals in Female Intrasexual Competition. Edited by Maryanne L. Fisher. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199376377.013.37.
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Fashion is one tool that women employ to enhance their overall attractiveness to increase mating opportunities and repel competition from other females. This essay first discusses how evolution has shaped the female form and how clothing is used to enhance desirable traits. Additionally, this essay addresses how fashion trends have endured throughout history because they have been continually successful in maintaining women’s attractiveness. Further, the reasons why women… clothing when engaging in competitive strategies such as self-promotion and competitor manipulation is also explored. The second section covers how women’s physiological occurrences influence the way they dress and how males perceive them. Third, this essay delves into the social perceptions and consequences of wearing certain kinds of clothing. It explores how fashion is used to attract and retain mates by enabling a woman to stand out among her potential rivals and/or forcing rivals to back down from pursuing a potential partner.
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Mann, Bonnie, and Martina Ferrari, eds. On ne naît pas femme: on le devient. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190608811.001.0001.
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This collection of essays takes up the most famous feminist sentence ever written, Simone de Beauvoir’s “On ne naît pas femme: on le devient,” finding in it a flashpoint that galvanizes feminist thinking and action in multiple dimensions. Two entangled controversies emerge in the life of this sentence: a controversy over the practice of translation and a controversy over the nature and status of sexual difference. Variously translated into English as “One is not born, but rather becomes a woman” (Parshley, 1953), “one is not born but rather becomes woman” (Borde and Malovany-Chevallier, 2010), and “women are made, not born” (in popular parlance), the conflict over the translation crystallizes the feminist debate over the possibilities and limitations of social construction as a theory of sexual difference. Tensions over the English translation open the way to asking bigger questions about philosophical meaning and translational practice across a number of language contexts.
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Higashida, Cheryl. The Negro Question, the Woman Question, and the “Vital Link”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036507.003.0002.
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This chapter provides a history of Black internationalist feminism. It begins with the intertwinings of Black nationalist and Old Left movements in the interwar years, with special attention to the Black Belt Nation Thesis, which produced political solidarities beyond the limited affiliations engendered and policed by U.S. liberal democracy. While putting the Black Belt Nation Thesis into practice entrenched Left masculinism more fully, several leading Black Communists transformed the meaning of self-determination to allow for intersectional analysis of race and gender and to address the “special oppressed status” of Black women. In doing so, African American Left women in particular paved the way for postwar Black feminism, which Claudia Jones definitively theorized. The chapter then demonstrates how the activism and analysis of African American women on the Old Left such as Maude White Katz and Louise Thompson Patterson laid grounds for postwar Black feminism.
Book chapters on the topic "Meaning of way women dress"
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Perkins, Alisa. "Gender, Space, and Muslim American Women." In Muslim American City, 62–78. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479828012.003.0003.
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This chapter analyzes how Yemeni and Bangladeshi American women and teenage girls in Hamtramck establish a particular type of gender organization—what I call “civic purdah”—across a variety of different contexts. Although there is no exact word for it in Arabic, Bangladeshis and other South Asians use the word “purdah” to signify gender separation, most often in expressed through patterns of dress (hijāb) and proximity, enacted in an effort to protect the sanctity of women’s bodies and spaces from the gaze and interference of unrelated men. Civic purdah signifies the way that women interpret and apply the purdah ethos in the municipal context as a means of participating in different aspects of city life. When enacted in public spaces and institutions, civic purdah can be considered a means for advancing cultural citizenship, defined as engaging in the dominant society while maintaining differences from the norm.
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Hatcher, Jessamyn. "“Little Freedoms”." In Fashion and Beauty in the Time of Asia, 209–41. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479892150.003.0009.
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This chapterexamines a group of undocumented immigrant women from Nepal who wear fast fashion to labor at their body service jobs in a New York City nail salon. Contrary to the idea that consuming fast fashion is a leisure activity, this chapter suggests that fast-fashion consumption is a mandated form of uncompensated labor. In the case of these workers, they are explicitly required to dress fashionably for a job that is underpaid, toxic, and rough on clothes. Despite this, workers insist that wearing these clothes holds important affective meanings that exceed their boss’s imperative, described by one as “little freedoms.” An investigation of little freedoms points toward the larger structural ways all fast-fashion workers are shaped by this quintessential form of labor under global capitalism; exemplifies the delimited forms of freedom possible within it; points toward important forms of difference between workers; and offers clues to fast-fashion makers’ other, longed for, and potentially more enabling futures.
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Le Zotte, Jennifer. "Connoisseurs of Trash in a World Full of It." In From Goodwill to Grunge. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469631905.003.0008.
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This chapter examines the links between trash aesthetics, secondhand dress, and pop iconography, focusing on the myths and dismissals of the short-lived but massively popular music and fashion fad grunge. Whether dubbed retro, kitsch, camp, or trash, borrowing from the ideas and images of the past was an intrinsic part of the postmodern artistic landscape, and debates as to the worth of such reflexive borrowing raged. In the nineties, grunge style was often dismissed as an adolescent form of slumming—perhaps as a reaction to the profligancy of the Reagan years. But viewing grunge styles as simply reactive loses the social meaning embodied in the specific ironic posturing of nineties dress and music, views that preserved and sustained foregoing models of creativity and style at least as much as they upset them. Grunge was not just "the way we dress when we have no money," as designer Jean-Paul Gaultier sniffed disdainfully, but an elaboration on what secondhand aficionados had cultivated for almost a century.
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Lelwica, Michelle M. "Losing Their Way to Salvation." In Religion and Popular Culture in America, Third Edition. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520291447.003.0014.
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This chapter considers the ways in which religion can be a form of social control. In particular, it looks at the societal pressures which encourage women to embrace a so-called religion of thinness. This concept is not meant to suggest that the pursuit of slenderness is, in fact, a religion. Rather, it aims to illuminate how this pursuit has become a profound source of meaning for many people today—especially women. The idea of the religion of thinness brings into focus aspects of our culture's devotion to slenderness that functionally resemble certain features of traditional religion, especially Christianity, which has had the most power to influence Western norms and attitudes regarding appetite and body size.
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Philo, John-Mark. "Roman History and the Status of Women." In An Ocean Untouched and Untried, 65–92. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198857983.003.0004.
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Chapter 3 locates William Thomas’s (d.1554) translation of a succinct but significant moment of the AUC concerning the repeal of the Lex Oppia, a sumptuary law targeting women in particular. The episode shows the women of Rome taking to the streets to demand the law’s repeal, forcing senators and tribunes alike to acknowledge their protest. Thomas thus chose to adapt one of the most arresting examples of women’s engagement in Roman politics. By choosing Livy as a champion of female autonomy, he went firmly against the contemporary grain, vying against more frequent appeals to the AUC as a means of censuring women’s dress and behaviour. Thomas was most probably alerted to this way of reading Livy during his extensive travel in Italy. During the Quattrocento, there had emerged a series of speeches and tracts concerning the status of women, which had similarly harnessed Livy in the defence of womankind. This chapter explores how Thomas was able combine these arguments with his own reading of classical history, producing a bold intervention in the Renaissance querelle des femmes.
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Constantine, Mary-Ann, and Gerald Porter. "The intertextuality of the song fragment." In Fragments and Meaning in Traditional Song. British Academy, 2003. http://dx.doi.org/10.5871/bacad/9780197262887.003.0009.
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This chapter discusses the way song fragments function in the work of four novelists: James Joyce, D.H. Lawrence, Christina Stead, and Charles Dickens. It considers silencing, particularly of women, as an aspect of fragmentation. It shows that women have long been associated with silence, despite having a cultural stereotype of garrulousness. The chapter also determines that intertexts empower the reader due to the ‘multi-accentuality’ of cultural texts and practices.
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Mizock, Lauren, and Erika Carr. "Motherhood, Family, and Relationships for Women with Serious Mental Illness." In Women with Serious Mental Illness, 45–69. Oxford University Press, 2020. http://dx.doi.org/10.1093/med-psych/9780190922351.003.0004.
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This chapter discusses the impact of a serious mental illness on relationships for women, including motherhood, friendship, family, and dating. The chapter will explore the ways in which a serious mental illness can interfere with pursuit of these roles, impacting the woman’s sense of womanhood and personhood. Risk factors like intimate partner violence and custody loss will be examined. The chapter will discuss how motherhood and other relationships can serve as a context for recovery. The way in which women with serious mental illness navigate stigma and isolation to seek meaning in peer advocacy and other social roles will be presented. Case narratives, a clinical strategies list, discussion questions, activities, and a clinical worksheet (“Relationship Structuring Worksheet”) are included.
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Fredman, Sandra. "Women and education: the right to substantive equality." In Human Rights and Equality in Education, 99–110. Policy Press, 2018. http://dx.doi.org/10.1332/policypress/9781447337638.003.0007.
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This chapter studies the right to substantive equality in education. The right to equality demands much more than parity for girls and boys in education. Simply requiring parity ignores the specifically gendered way in which inequality in education manifests itself. Instead, it is argued that the principle of substantive equality should be the framework for evaluating progress towards equality in education. The meaning of substantive equality remains somewhat contested, with some focusing on dignity, others on equality of opportunity, and still others on equality of results. Instead of reducing substantive equality to a single principle, it should be regarded as having four interconnected dimensions: redressing disadvantage (distributive dimension); addressing stigma, stereotyping, prejudice, and violence (recognition dimension); facilitating participation (participative dimension); and accommodating difference and achieving structural change (transformative dimension).
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Hunt, Karen. "Labour Woman and the Housewife." In Women's Periodicals and Print Culture in Britain, 1918-1939. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474412537.003.0019.
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The chapter discusses how Labour Party women engaged with the newly-enfranchised housewife between the wars. It focuses on how Labour Woman represented the working-class housewife and the degree to which it enabled her to speak for herself. It chose everyday domestic life, traditionally assumed to be beyond politics, as the way to connect with unorganised women in their homes. In its Housewife Column the relevance of politics to women’s daily lives was explored through domestic topics such food prices, housework, washing and making clothes. Even with the increasing dominance of recipes and dress patterns in the 1930s, the journal continued to see the housewife as having agency and a distinct experience shaped by class. For Labour Woman interwar domesticity was neither cosy nor rationalised and modern, it was a space which provided the means to engage with the everyday lives of ordinary women.
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Leontis, Artemis. "Weaving." In Eva Palmer Sikelianos, 41–78. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691171722.003.0002.
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This chapter explores Eva Palmer Sikelianos's fascinating shift from one stage to another as she left behind the fashion-conscious performance world of her Sapphic circle to try out a new role in Greek society. It does so by returning to Paris to observe her first attempts at weaving fabric for the Greek costumes of Equivoque. It retraces her entry into Greece, paying close attention to multiple levels of change: her attachment to Penelope, courtship with Angelos, decision to abandon Western dress, creation of new materials and techniques for dressing herself, performance of the role of wife and mother, and the gradual widening of her frame of interest and testing of nationalist ideologies. Eva's way into Greece was definitely her own; at the same time, it is representative of the way that certain Western women of Eva's era and class broached Greece differently from men.
Conference papers on the topic "Meaning of way women dress"
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Opsenica Kostic, Jelena, Milica Mitrovic, and Damjana Panic. "THE EXPERIENCE OF INFERTILITY AND QUALITY OF LIFE OF WOMEN UNDERGOING THE IVF PROCESS – A STUDY IN SERBIA." In International Psychological Applications Conference and Trends. inScience Press, 2021. http://dx.doi.org/10.36315/2021inpact005.
Full textAbstract:
"Studies have shown that women facing infertility and undergoing the IVF process generally belong to the mentally healthy group of the population. However, their stress level and emotional reactions vary significantly. Besides, there are women who report higher anxiety and/or depression levels up to six months after an (unsuccessful) IVF process. The aim of this study is to determine the perception of the infertility experience and the functioning of domains particularly affected by overcoming infertility through IVF. Fourteen women were excluded from the study sample due to their secondary infertility: 9 women had already had a child conceived though IVF and 5 had conceived naturally – these respondents have a successful experience of overcoming infertility, as they do not face the possibility of remaining involuntarily childless. The final sample was comprised of 149 women, 23 to 45 years of age (M=35,50, SD=4,48). For 83,9% of the women, the ongoing IVF procedure was the first (38,3), the second (25,5) or the third (20,1) attempt, while the rest of respondents were going though IVF for the fourth to the eighth time. Infertility is considered the worst experience of their life by 67,8% of the respondents. 95,3% of the respondents in the study want psychological counseling, which is not an integral part of the IVF process in Serbia and thus not covered by the national health insurance. The “Fertility quality of Life” (FertiQoL; Boivin, Takefman and Braverman, 2011) Questionnaire was used for the assessment of quality of life. A one sample t-test shows statistically significant differences in experiencing difficulties in the observed domains. The respondents have the lowest scores on the Emotional subscale, meaning that the most pronounced feature is the impact of negative emotions (e.g., jealousy and resentment, sadness, depression) on quality of life. The score on the Social subscale is highest, which means that social interactions have not significantly been affected by fertility problems. In conclusion, the infertility experience is highly stressful for a significant number of women and they are in need of psychological support, especially for overcoming negative emotions. This can be done by defining a new way of life filled with contentment, one that is in accordance with their value systems, despite their experience of infertility."