I. Islamic Dress

A. Perceptions of veiling

1. Gender
2. Social status
3. Sexuality
4. Power
5. Fashion

B. Misperceptions

1. Islamic dress is sign of Middle Eastern/Islamic "otherness"
2. Western feminists: patriarchy, women's backwardness, subordination, and oppression
3. Public/private distinction
4. It is traditional, anti-materialist, and not fashionable

C. Lewis considers Islamic dress in Turkey, UK, North America; Jones in Indonesia

1. Historical
2. Sociological
3. Anthropological

 

II. Diverse Islamic Dress Practices and Meanings

A. Types of garments

1. Hijab: headcovering, headscarf, "veil." Also, requirement from Qu'ran that men and women dress modestly
2. Jilbab: loose, full-body dress or coat. Indonesia: jilbab is a term for hijab, headscarf
3. Niqab: face covering, worn with headcovering
4. Abaya: outer garment that covers from the head to feet
5. Chador: long garment that is draped over body and held closed over clothing, associated with Iran
6. Burqa: originated in Pakistan, now most popular in Afghanistan, features fabric mesh over face

B. Problems with the term "veil"
C. Multiple meanings

1. Part of fashion processes
2. Outward appearance reflects or inculcates inner spirituality
3. Global Islamic identity versus more specific ethnic/cultural identity (Lewis)
4. Assert a uniquely Indonesian Islamic identity (Jones)

D. Veiling in the ancient Middle East and Mediterranean

1. Qu'ran: modesty, turn gaze away from temptation, protect Prophet's family, identify Muslims
2. At least 17 Arabic terms for veils and other items of clothing: diversity of practices and meanings
3. Lower status of women and veiling are more associated with ancient Greek and Byzantine societies, not Islamic ones

E. 20th century Islamic reform movements

1. Anti-colonialist, nationalist: Algeria
2. Resist secular modernization/Westernization/materialism: Iran
3. Reaction against growing Israeli power
4. Critique of older generation's corruption/materialism: Indonesia

F. Religion and consumption in Turkey

1. Ottoman Empire: sumptuary laws
2. Tanzimat era (1839-1876): spread of Western items, Paris fashion
3. Early 20th century: Western goods common
4. Mustapha Kemal (Attaturk), 1920: Turkish republic promotes secularism

a. 1925 Hat Law
b. 1928 legislation banned veils

5. Islamic revival

a. 1980 military coup
b. moderately Islamic Motherland Party: export-oriented reforms
c. Consumerist boom AND rise of religious involvement in education, social relations, and economic life
d. Islamic capitalism and neoliberalism

6. Young, newly urbanized rural migrants; also lower middle and middle class women, including college students
7. Mothers didn't wear hijab
8. Headscarf bans: MP prevented from taking oath of office in 1999
9. Islamist AKP led by Erdogan: pro-business agenda
10. After repeated attempts, headscarf ban is repealed in 2012
11. Neo-Ottomanist: nationalist, export products to co-religionists around the world

G. Post-9/11 rejection of negative stereotypes
H. Statement of independence, membership in global community

 

III. Marketing Tesettur in Turkey

A. Tesettur: long coat, scarf covering hair, neck, and shoulders
B. 1980s power dressing aesthetic
C. Green or Islamic capital movement

1. South and Southwest, conservative during Kemalist Republican People's Party leadership
2. Remittances from overseas Turks
3. Business = nationalistic and Islamic service, charity
4. Mustafa Karaduman, CEO of Tekbir Giyim (founded in 1982): clip 1; clip 2

D. Tekbir Giyim now has 90 shops, 50 franchises in Turkey and 300 international franchise arrangements, markets in Germany, the Netherlands, Belgium, Bosnia
E. Armine focuses primarily on scarves, also has large overseas market
F. Tekbir educates consumers, Armine leaves definition of modesty up to consumers
G. Market diversification, distinction, upward mobility: religiosity versus taste