Female Dress Research Articles

Female Dress—Mixture of the Sexes in One Person—Female Equestrians

Female Dress—Mixture of the Sexes in One Person—Female Equestrians Joseph Addison (bio) The Spectator No. 435. Saturday, July 19, 1712 Nec duo sunt, at forma duplex, nec fæmina dici Nec puer ut possint, neutrumque et utrumque videntur. —Ovid. Met. iv. 378. Both bodies in a single body mix, A single body with a double sex. —Addison Most of the papers I give the public are written on subjects that never vary, but are for ever fixed and immutable. Of this kind are all my more serious essays and discourses; but there is another sort of speculations, which I consider as occasional papers, that take their rise from the folly, extravagance, and caprice of the present age. For I look upon myself as one set to watch the manners and behaviour of my countrymen and contemporaries, and to mark down every absurd fashion, ridiculous custom, or affected form of speech, that makes its appearance in the world, during the course of these my speculations. The petticoat no sooner began to swell, but I observed its motions. The party-patches had not time to muster themselves before I detected them. I had intelligence of the coloured hood the very first time it appeared in a public assembly. I might here mention several other the like contingent subjects, upon which I have bestowed distinct papers. By this means I have so effectually quashed those irregularities which gave occasion to them, that I am afraid posterity will scarce have a sufficient idea of them to relish those discourses which were in no little vogue at the time when they were written. They will be apt to think that the fashions and customs I attacked were some fantastic conceits of my own, and that their great-grandmothers could not be so whimsical as I have represented them. For this reason, when I think on the figure my several volumes of Speculations will make about a hundred years hence, I consider them as so many pieces of old plate, where the weight will be regarded, but the fashion lost. [End Page 183] Among the several female extravagancies I have already taken notice of, there is one which still keeps its ground. I mean that of the ladies who dress themselves in a hat and feather, a riding-coat and a periwig; or at least tie up their hair in a bag or ribbon, in imitation of the smart part of the opposite sex. As in my yesterday’s paper I gave an account of the mixture of two sexes in one commonwealth, I shall here take notice of this mixture of two sexes in one person. I have already shown my dislike of this immodest custom more than once; but in contempt of every thing I have hitherto said, I am informed that the highways about this great city are still very much infested with these female cavaliers. I remember, when I was at my friend Sir Roger de Coverley’s about this time twelve-month, an equestrian lady of this order appeared upon the plains which lay at a distance from his house. I was at that time walking in the fields with my old friend; and as his tenants ran out on every side to see so strange a sight, Sir Roger asked one of them who came by us, what it was? To which the country fellow replied, ‘’Tis a gentlewoman, saving your worship’s presence, in a coat and hat.’ This produced a great deal of mirth at the knight’s house, where we had a story at the same time of another of his tenants, who meeting this gentleman-like lady on the highway, was asked by her whether that was Coverley-hall; the honest man seeing only the male part of the querist, replied, ‘yes, sir;’ but upon the second question, ‘whether Sir Roger de Coverley was a married man,’ having dropped his eye upon the petticoat, he changed his note into ‘no, madam.’ Had one of these hermaphrodites appeared in Juvenal’s days, with what an indignation should we have seen her described by that excellent satirist. He would have represented her in her riding...

Tshivenda Female Attire: A Socio-cultural Significance

This study investigated, through observation of the Tshivenḓa female dress codes, the socio-cultural significance of such dress codes as a means of non-verbal communication. The non-verbal meaning embedded in different items of dresses conveys messages from the wearers to observers. The study adopted a qualitative design, since it used document analysis and literature review as a means to adduce evidence that Tshivenḓa dress codes not only communicate socio-cultural meanings to the observer, but also signify gender, age group, rank, authority, status, and identity, as well as power relations—including the supernatural and the sacred. The study also revealed that there are dress codes that are specifically worn during initiation ceremonies among the Vhavenḓa people. In conclusion, we recommend that knowledge of Tshivenḓa dress codes should form part of the overall indigenous knowledge that needs to be studied in institutions of basic and higher education, and that for the sake of preserving this valuable information, communities need to be proactive in disseminating it to the younger generation.

Development of Female Torso Classification and Method of Patterns Shaping

Abstract Our study presents a new pattern-making approach that is composed of three major steps: to establish the new torso classification; to improve the pattern shaping method; to solve the problem of misfit of female dresses. New additional measurements were obtained from full bust, waist and hip circumferences and divided between front and back parts separately from 3D body scanning data. By creating 8 new torso subtypes Y1, Y2, A1, A2, B1, B2, C1, and C2, which reflect the body characteristics and torso morphology through distribution of bust girth between the front and the back, we have developed the Chinese female torso classification. On the basis of the new classification and the Japanese method of pattern block drafting, we improved the method of calculation of waist darts and the shaping of two kinds of female dresses: first kind doesn’t have the horizontal waist seam (one-piece dress) and second kind has the waist horizontal seam (two-pieces dress containing from the top and the skirt). The new torso subtypes and new pattern block shaping approach are taken into attention as the body characteristics will significantly improve the quality of clothes. New method of pattern pieces shaping in according with the characteristic features of a 3D virtual avatar allows to integrate this virtual pattern-generating approach into the pattern-making systems.

About brooches and networks: Some remarks on the female dress in 6th century Pannonia

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Gendered Secularization and the Body Policing of Muslim Women

The many usages of the term ‘secularism’ have generated an ambiguity in the word; as a political guise, it may be used to engender anti-religious fervor. Particularly in regards to veiling among female Muslim adherents, the attainment of a secular state and touting of the necessity of dismantling religious symbols have functioned as linguistic shields. By calling a “burka ban” necessary or even egalitarian secularization, legislators employ ‘secularization’ as jargon for political ends, enacting a stance of supremacy under the semblance of progress. Secularization has come to function as a political tool - in the name of it, governments may prescribe which cultural symbols are normative and which are of ‘other’ cultures or religious origins. As such, the identification of some religious symbols as foreign and others as normative is a usage of secularization for normalization of dominant religious expression. In this, there is an implicit neocolonialism; by imposing standards of cultural normalcy which are definitively nonMuslim, such policies attempt to divorce Muslims from Islam. Further, I intend to investigate the gendered aspect of secularization politics. By critiquing clothing and body policing of women, I will demonstrate how secularization projects use the female body and dress as a site for display. By rendering the female physically emblematic of the honor and virtue of an ‘other’ culture, those enacting secularization norms target women’s bodies to act as visual exhibitions of the dominant culture’s hegemony. Here, we see gendered secularization at work - female bodies become controlled by the antireligious zeal of the state, while the state carries out this control on the predicate that it is the religious group enacting unjust control. As such, the policing of female Muslim bodies is symbolic of the policing of Islam as a whole; it acts as an illustration of an imposed, gendered secularization project.

Dressing the Neo-Assyrian Queen in Identity and Ideology: Elements and Ensembles from the Royal Tombs at Nimrud

Through an analysis of the ninth- to eighth-century B.C.E. mortuary assemblages from the Queens' Tombs of Nimrud's Northwest Palace in Iraq, this article interprets dress elements and ensembles in terms of identity and ideology. The Queens' Tombs offer the only in situ evidence for royal Neo-Assyrian female dress. The finds, which have never before been studied as comprehensive ensembles, correspond to the few surviving images of Neo-Assyrian queens and greatly expand our evidence for the manner in which a queen's ideal appearance was constructed and embodied. Considering dress in death, as well as in life and the afterlife, this article proposes a standard, but flexible, queenly ensemble. To facilitate analyses, I present a figural model based on an aggregation of archaeological, art historical, and literary evidence for ideal royal women. I then analyze the dress elements and ensembles as expressions of courtly, queenly, and individual identity. Finally, I interpret queenly dress as an ideological mechanism that manifested imperial power through its materials, style, and iconography. Overall, this article aims to provide a new foundation for more thoroughly integrating the visual and material presence of queens into interpretations of the Neo-Assyrian court and its eternally conceived universe. Additional figures and an appendix appear under this article’s abstract on AJA Online.

Анализ кроя мужских кафтанов и женских платьев алан Северного Кавказа

Анализ кроя мужских кафтанов и женских платьев алан Северного Кавказа

‘It is the Hat that Matters the Most’: Hats, Propriety and Fashion in British Fiction, 1890–1930

Essential to both propriety and fashion, hats were a crucial aspect of British female dress and appearance in the late nineteenth and early twentieth centuries. This article shows how British novelists of this period, ranging from mainstream to experimental, understood this importance. With appropriate contextualization, these literary depictions can illuminate how women wore and felt about their hats. Authors such as Frances Hodgson Burnett, Dorothy Whipple and Virginia Woolf used these accessories to explore social respectability and convention, the pleasures and challenges of following fashion, and consumption strategies among women. Despite the era's significant social changes, remarkable continuity exists in these literary representations of hats.

Macedonian lionesses: Herakles and lion jewelry in elite female dress (c. 325–275 BCE)

Lions, of all animal quarry, rank among the most daunting and dangerous prey for hunters. Heroes and rulers demonstrated their physical strength in lion hunts and depicted them in historical records and images as a way to affirm their authority. Lions and the iconic lion-slayer Herakles, who was important in Macedonia as the ancestor of the royal Argead clan, became especially prominent in Late Classical and Early Hellenistic Macedonian art.

Zwischen Hunnen- und Gepidenzeit. Frauengräber aus dem 5. Jahrhundert im Karpatenbecken

The aim of this study is to investigate the transition between Hunnic and Gepidic period on the basis of female burials in the Middle Danube Region. The analysis of burial practices, female dress accessories and artificial skull deformation prove that there was a continuous cultural transformation during the 5th century, not a radical change. The power structure changed in the middle of the century but it didn’t cause the disappearance of the phenomena which formed from the beginning of the century. The new female representation that emerged after the end of Roman rule in the Carpathian basin can be widely observed from a geographical as well as from a social point of view. The early graves of the Gepidic cemeteries (Reihengräberfelder) fit perfectly in the general archaeological features of the 5th century.

Testing the Fabric: Prescribing Female Dress in Australian Early Living-Wage Cases

In the first two decades after the creation of the Federation of Australia in 1901 Justice Henry Bournes Higgins and his fellow Arbitration Court and Board of Trade judges used the contestation over dress in female living-wage cases to reinforce male hegemony via discrimination towards female workers and to set prescriptive sumptuary standards of dress for them. This article illustrates how these judicial officers embraced the same type of objectives embodied in earlier sumptuary codes when they adopted a new legal and social role as arbiters of taste and normative ‘appropriateness’ in female dress. As men of authority and power, they positioned themselves to decide gendered questions such as what represented a reasonable amount for female factory workers to spend on their clothes.

IDENTIFYING SUPPLY-SIDE EFFECTIVE FACTORS ON DEMAND FOR IRANIAN FASHION (CAASE STUDY: WOMEN FASHION CONSUMERS IN ISFAHAN)

The aim of this study has been identifying supply-side effective factors on Demand for Iranian Fashion. The presented question has been that if supply-side factors have effect on demand of Iranian Fashion. Identified factors are market structure, related factors to creative industries and fashion life cycle. Research has been applicable in terms of aim. Sample size has been 96 women. Data have been analyzed by descriptive statistics through SPSS software. Results have indicated that more percentage of sample size say welcome to fashion competitive market more than its monopoly market. It means that fashion has prestigious value for them and is considered as “conspicuous consumption”. Dress mass production, being as a brand and its design creativity has remarkable importance in demand. Female dress applicants demand for custom, classic, fast and fad fashion respectively.

Hermione’s Spartan Costume: The Tragic skeue in Euripides’s Andromache

Abstract The question of the relationship between ethnicity and morality lies at the heart of Euripides’s Andromache. Despite the ample work done on the play’s cultural import and Euripides’s costuming technique, there remains a need to articulate one of the most significant strategies by which the play explores the nature of ethnic and moral difference. This article focuses on Hermione’s appearance and the way the Spartan ethos is drawn out of the character’s skeue. This discussion intends to add to the arguments for the dramatic force of her costume, by unfolding Euripides’s unique play with the mythic, literary, and performative associations of the female Dorian dress in the Andromache.

Shoes, Gowns and Turncoats: Reconsidering Cacciaguida’s History of Florentine Fashion and Politics

Shoes, Gowns and TurncoatsReconsidering Cacciaguida’s History of Florentine Fashion and Politics Kristina Olson Scholarship has traditionally taken for granted that the Italian historiographical tradition is rhetorically based upon the virtues and vices of women, and a similar assumption has occasionally been made for the Commedia as well, though that totalizing vision has been challenged recently.1 When considered in the contexts of material consumption, Dante’s history of Florence is based upon the vices of both men and women, one that exists in dialogue with the governance of dress and ornamentation of the body, as scholars have noted.2 Two seminal moments in the Commedia speak to these political and social realities by lamenting the moral decadence of Florence, comparing past and present sumptuary mores: Forese Donati’s invective against the “sfacciate donne fiorentine” (Purg. 23.97–102), and, under examination here, Cacciaguida’s nostalgia for the prelapsarian age of Florence, which, among other social markers of integrity, did not have excessive ornamentation or luxurious clothing (Par. 15.100–117). The focus in Forese’s invective on the immodest dress of women expands to target both male and female dress in Cacciaguida’s description of the modest ways of Florentines who dwelled in the “cerchia antica.”3 Likewise, Cacciaguida’s reminiscence, which describes fashion trends on behalf of both sexes, should be interpreted within the political contexts from which they originate, as well as in terms of the history of its reception in the commentary tradition, as I argue in these pages. When read against the distortions of the commentary tradition of the Commedia and the [End Page 26] chronicles, and then contextualized within fashion history and select sumptuary statutes, Cacciaguida’s history of Florence can be perceived to inculpate both men and women as the protagonists in the performance of new wealth. The inextricable relationship between Dante’s history of fashion and his political vision differentiates the Commedia from the moralizing, misogynistic tradition of these other narratives. I. Im/material Girls: “Donne contigiate,” the Commentary Tradition and Villani’s Cronica The historical origins of Florence in the Commedia begin in the mid-twelfth century as the sober and chaste city described by Cacciaguida where women and men dressed simply and maintained domestic peace (Par. 15.97–129). These “mothers and fathers of Florence” evoke, as Barolini notes, those beloved parents whose absence is felt in the preceding canto: “forse non pur per lor, ma per le mamme, / per li padri e per li altri che fuor cari / anzi che fosser sempiterne fiamme” (Par. 14.64–66).4 Dante’s great-great-grandfather is anticipated by this nostalgia for the material existence of one’s progenitors, for the body as well as for that which dresses the body. In Paradiso 14, clothing serves as a metaphor for the insistent materiality which bridges this life to the next: from the “vesta” (39) radiated by love around the souls of the blessed to the “clothing” of the flesh: “Come la carne glorïosa e santa / fia rivestita, la nostra persona / più grata fia per esser tutta quanta” (Par. 14.43–5, emphasis added). It is this textual turn to the body and its adornment in Paradiso that leads as well to the exclamation of the pilgrim upon observing the souls that adorn the cross: “‘O Eliòs che sì li addobbi!’” (96, emphasis added). Dress forms an essential part of Dante’s lexicon that is at once other-worldly and bound up in the things of this world. If clothing served only as a reference to the things of this world for Dante, then he might have emphasized this notable aspect of St. Francis’s revocation of his father’s wealth a few cantos earlier, for example (Par. 11.56–62).5 Instead, as the reader begins Paradiso 15 proper, she is reminded of the spiritual value of clothing even when discussing the refusal of the material. In this case, he who “undresses” himself (“si spoglia”) of the love that breathes upwards towards the eternal, should suffer: “Bene è che sanza termine si [End Page 27] doglia / chi, per amor di cosa che non duri / etternalmente, quello amor si spoglia” (Par...

Insulære beslag fra vikingtidsgraver i Trøndelag: En undersøkelse av gjenstandenes bruk og betydning

The most common of Insular objects found in Norway are various types of highly-decorated copper-alloy or silver mounts, often found as fragments of the original piece, mainly horse harnesses or from religious equipment such as reliquary shrines, books and altar furniture. Such items are usually found in women’s graves which also contain oval brooches. A great many of the Insular mounts appear to have been converted into brooches by the addition of pin fittings, and are therefore often interpreted as being used as a third brooch to fasten a cape or cloak. Since the early 20th century, this interpretation has become well-repeated in numerous publications. However, this article draws attention to several unpublished examples from the region of Trøndelag where the mounts have been found below the waist of the buried women accompanied by keys and knives and therefore indicates that a use as belt fittings/decoration. This is a use in connection with female Norse dress which hasn’t previously been recognised, and indicate that Insular mounts have had a varied use on female, Norse dresses. The symbolic aspects of these monuments must also have been significant. As distinctive elements of the Norse costume, such exotic items may have been used as important markers signaling status and overseas contacts.

Caste, purity, and female dress in IT India: Embodied norm violation as reflexive ethnographic practice

This article proposes the methodology of embodied norm violation for overcoming the dichotomy between cognitive reflexivity and embodied ethnographic practice. The methodology is derived from the author's own embodied experiences as a female Indo-German ethnographer in the field of IT India. For exemplifying the methodology and its potential, this article focusses on two field-related phenomena, namely adhering to a vegetarian diet and dressing the female body. It uses them to gather insights on embodied purity and caste in IT India and discusses implications with regard to the political body (Foucault), the social body (Bourdieu), and the individual body (Merleau-Ponty). The theoretical contribution lies in suggesting embodied norm violation as a reflexive research methodology which delivers organizational insights beyond text, discourse, and cognition. On the empirical level, embodied norm violation enabled the researcher to uncover the pre-reflexive and gendered dimension of IT India as a neocolonial, modernist, and male project.

18세기말 프랑스의 모드 상인(Marchande de modes) 연구

This study is the first research that examines the fashion manufacturers and merchants of the late 18th century France. Fashion specialists, (known as) Marchande de modes, started to appear in literature in the mid 18thcenturyandthe profession was officially recognized by the guild system in 1776. Rose Bertin was elected as the first representative. At the same time, there were two types of fashion specialists, tailleur and couturi<TEX>${\grave{e}}$</TEX>re. Tailleur had monopolized the production of the bodice and the skirt, which were the most important female dress parts. On the contrary, couturi<TEX>${\grave{e}}$</TEX>re only had the right to make petticoats, but they were not allowed to decorate it. In 1781, the couturi<TEX>${\grave{e}}$</TEX>re obtained the right to make and decorate the other parts of the dress, and this resulted in the two groups fighting over the rights to make dresses. And during this struggle, the Marchand de modes started to appear as a new occupation. Marchande de modes were privileged fashion merchants making or selling trimmings for dress and coiffure, and had authority to make capes and bonnets. Contemporary critics praised their talents for creating innovative and beautiful fashion styles, while some criticized them as women who just made luxury items. These records revealed how marchande de modes were viewed during that time.

Working in the UAE: expatriate management experiences

Purpose– The purpose of this study is to examine issues of skills and cultural awareness amongst expatriate managers working in the United Arab Emirates (UAE). The study explores expatriate management and leadership experiences within a predominantly Islamic context and the adjustments that have had to be made by the new arrivals before they could effectively undertake their senior functions within their organisations. Rapid economic growth and recent prosperity in the UAE has resulted in the recruitment and placement of large numbers of expatriate managers.Design/methodology/approach– Interviews were utilised to explore the experiences of expatriate managers in the UAE. These experiences have been interpreted to provide lessons and advice for new arrivals to the UAE, particularly those who are about to be placed into senior management positions.Findings– The findings from our interviews of expatriate managers and leaders reveal a great deal regarding Islamic principles and religious practices, the Arabic language, the preference for a paternalistic management style, customs around issues of female dress and issues of time management. A number of strategies are provided for managing these sensitive cultural issues in the workplace.Practical implications– This research provides an important examination of the effects of the UAE national culture on expatriate managers and how they have adjusted when managing local staff.Originality/value– This article adds to the disciplines of management and human resources by focussing on cross-cultural sensitivity and awareness, specifically within the context of the UAE.

The Visual Culture of Fashion and the Classical Ideal in Post-Revolutionary France

In her little-known painting A Study of a Woman after Nature (1802), Marie-Denise Villers exploited a conjuncture between masculine-inflected ideals of Neoclassical art and feminine-inflected ideas of fashionability in the post-Revolutionary period in France by making a feature of female dress while emulating the standards of history painting. The artist's confident synthesis of idioms is examined in the context of Albertine Clément-Hémery's memoir of a women's art studio. Walter Benjamin's notion of gestus is enlisted as a means of understanding how the quite different image cultures invoked in this work communicated social ideas.

Strung Along: Re-evaluating Gendered Views of Viking-Age Beads

Scandinavian bead-types of various materials are relatively common artefacts across the Viking world. They have sometimes been overlooked or received limited attention and consigned as ‘jewellery’, based on modern concepts of female dress and adornment. This paper outlines and discusses the evidence for bead use in the burial of male-gendered individuals during the Viking Age. I then consider beads from settlement contexts, reconsidering the common assumptions made on the gender affiliations of these artefacts, and propose a broader view of their function and meaning in Viking-Age society.