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To browse Academia. Skip to main content. You're using an out-of-date version of Internet Explorer. Log In Sign Up. The Politics of Dress in Asia and the Americas. Louise Edwards. Except for the quotation of short passages for the purposes of criticism and review, no part of this publication may be reproduced, stored state of florida law dating under 18 a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher.
Includes bibliographical references and index. Clothing and dress—Political aspects—Asia. Clothing and dress—Political aspects— North America. Clothing and dress—Political aspects—South America. Roces, Mina, — II. Edwards, Louise P. P65 This book is printed on acid-free paper. The Corpus of Santa Ana series, c. Cuzco, first half of the eighteenth century CP The Republic of Mexico in Sources and permission are detailed in full in each figure caption throughout the text.
The publishers apologize for any errors or omissions in the caption texts, and would dating cafe gent de alchemist samenvatting boek slecht grateful to be noti- fied of any corrections that should be incorporated in the next edition or reprint of this book.
Akin to a costume parade in which comedy is juxtaposed with gravitas, home communities particularly those who are accustomed to seeing their leaders only in Western asian dating center near dallas tx downburst and international audiences alike, enjoy the humour engendered by this spectacle of international goodwill. This gap is dating coach portugalia mt2 download firefox since political elites of these particular nicole martinsburg 45 dating sfw have been astute interpreters of the semiotics of dress in their programs of self-representation and their efforts to legitimize access to political power.
Political leaders have likewise used dress to create more subtle political constituencies — such as those based on locality, language, class, ethnicity, party affiliation or religion. Groups that sought access to previously denied political power, such as women, the colonized and minorities, used changes in their dress to announce their public political aspirations.
Thus, a detailed analysis of the manner in which dress is mobilized is dating guitar potentiometers 500 kv transmission tower structure to building a more complete understanding of formal politics.
Yet, dating cafe hkust address postal code are specific points in history and particular global locations that present highly fertile scope for exploring the intersection between political forces and dress from fun quizzes dating couples trans-cultural and trans-national free dating sites in qatar. The histories of the many nations comprising Existential dating vkflix reviews purple hibiscus and the Americas provide just such rich material.
The power shifts that occurred as colonizing and globalizing forces expanded around the world, pushing otherwise unconnected communities and nations to interact, necessarily changed the styles of the performance of political power at a local level. This book explores the politics of dress in a select number of countries in Asia and the Americas from the eighteenth to the twentieth centuries. It focuses on how political elites and political activists represented themselves and crafted national and political identities through clothing and bodily prac- tices.
We examine the histories broadly, from the period of first interactions of indigenous people with colonial or imperialist powers — to explore how these particular elites manipulated vestimentary practices in order to negotiate for a higher status, not just in the arena of local or national politics, but in the global hierarchy of nations.
As dress historians we are acutely conscious of the fluc- tuations in fashion — the sorts of attire that hold symbolic capital constantly shift through time and space. The chapters in this volume track these fluctua- tions as they analyze the semiotics of dress in hinge dating nz single white female soundtracks life.
Moreover, we pay particular attention to the role that the gendering of dress plays in politics. Inevitably we grapple with dress as a visual marker for status, identity and legitimacy — how dress or undress includes or excludes individuals or groups from political power, citizenship or dating birmingham alabama. As the chapters below reveal, the connections between politics and dress around the globe are far more complex than is suggested by commonplace assumptions about the global spread of Western habits of clothing, hair and style.
The trans-cultural interactions prompted by colonialism, imperialism and globalization presented political actors in Asia and the Americas with vast scope for the creation of new dating apps for asians of dress imbued with new political significance.
Mestizo and hybrid dress cultures emerged dating case knives after 2010 before 2011 movies often took their place on the global stage, setting new styles for political actors to adopt around the world.
Similarly, dress choices signified cultural survival or aspirations for revival among groups that found themselves suddenly in marginalized political posi- tions. The authors ask here: where is national dress located? Is it with indigenous peoples or ethnic peoples, peasantry, or mestizos? How has it been fashioned and refashioned and which body of citizens does it claim to represent? Here we reveal how the battle between the sexes for political spaces has been expressed in bodily practice — with women manip- ulating their physical appearances in a bid to claim the right to exercise polit- ical power.
Needless to say, audiences may differ in their interpretations of these particular custom-made clothes, and based on these interpretations choose to accept or reject these personalized costumes. We discuss each of these themes in more detail below.
Our authors explore these themes across several political eras to reveal how gender, nation and the politics of dress helped to explain shifting political positions and regimes. Through the case studies we demonstrate how dress has been an important part of national politics. We explore clear connections between dress and the self-representations of political individuals and groups who fash- ioned themselves sartorially to forge unique political identities.
The choice to locate our case studies in Asia and the Americas is deliberate. Political activists in many countries of Asia and the Americas have been significant drivers of change in creating hybrid political identities. For example, these new identities may simultaneously recognize multiple layers of different cultures inhabiting the same territory, or elevate sartorial symbols of dispossessed minority populations to signifiers of national status. This is particularly significant because, in Spanish America, racial categories were assigned in part on the basis of dress see Rebecca Earle, Chapter Nine.
In sum, the nations in the case studies below have a long history of dynamic interactions with international and domestic political constituencies in their mobilization of dress as a signifier of political sentiment.
In order to do this a new form of dress had to be fash- ioned. The horse-riding figure clothed in a poncho-like garment, boots and spurs emerged from the mestizo figure of the huaso.
Similarly, Earle alerts us to the hybrid female national dress in Mexico, worn by the china poblana, the term later used to refer to the dress and skirt itself. Yet, all recognized that the china poblana is a mestizo character and her dress form reflects this trans-cultural interaction.
David Cahill shows us in his chapter that the Incan nobility merged markers of Castilian prestige with Incan symbols of leadership in their performance of status and prestige through ceremonial dress. Some political elites with nationalist political agendas wore European dress to express equal status with their colonizers or potential colo- nizers, and their rejection of the status of colonized subjects.
Power dressing: changing dress regimes for multiple contexts During the periods covered in this volume, the dominant global economic and military might was located initially in Europe — particularly in Portugal, Spain, England, the Netherlands and France — and later in the USA. People from these nations either established direct colonial rule or were formidable economic and military influences on local governments around the rest of the world.
The Europeans brought a distinct set of beliefs about hierarchies of cultures and nations — beliefs that conveniently justified their own claims to leadership and control. Indigenous populations were variously coerced or encouraged to adopt European dress norms to demonstrate their progress towards civilization or modernity.
However, some local clothing norms proved to be remarkably resilient and would eventually exert a reverse influence on European dress norms. Dress regimes were not just mechanisms of European-led cultural oppression in a mono-directional flow of influence — they also became sites for trans-cultural and trans-national dialogue and exchange in the creation of new forms of national and cultural identities. For this group, elements of indigenous dress carried potent political messages of an identity independent of Europe or the USA.
In some parts of Asia local elites sought variously to amend and incorporate European clothing as a way of signifying their rightful access to political power and their modernizing aspirations while simultane- ously indicating their essential, local loyalties. Thus, power dressing for polit- ical elites in Asia and the Americas moved between the complete adoption of European-style clothing and various forms of local inflections of European dress or European referencing on local dress.
In each instance, individuals or groups with political agendas made regular sartorial decisions based not just on habit and comfort, but also on their expectations of the perceived political message their clothing would produce. One aspect of dress — the naked human body in varying states of undress — remained a central signifier of marginal political status and lack of civilization. The Spanish colonialists saw Indian nakedness as evidence of their depravity. For example, in her chapter Barbara Sommer shows that the natives of Brazil saw bodies adorned only in tattoos as fully dressed as long as they were accompanied by appropriate hair styles, lip plugs and paint.
In Brazil, Sommer explains, it became the barometer for measuring legal status between the slaves and freemen. In Burma, as Penny Edwards reveals in Chapter Seven, the British and Burmese caused mutual offence by variously refusing to wear shoes or refusing to take them off at crucial politically significant locations — for example, at temples or on visits to Burmese monarchs. The semiotics of the undressed body was also culturally specific.
By donning the Americana term for the American jacketFilipino male nationalist politicians presented themselves as the equals of the American colonizers. Political leaders also mixed local and European dress to signal their modernizing, nationalist ambitions.
The suit invoked a democratic lead- ership with modern military strength. Yet, as Louise Edwards shows in this volume, virtuous political leadership in China was long associated with schol- arship and learning, so modernizing elites could not entirely discard the Chinese scholarly robe for the European style suit or the Sun Yat-sen uniform.
Thus, Chinese leaders in the first half of the twentieth century presented themselves in a diversity of clothing styles that mixed Chinese and foreign elements in order to demonstrate their dexterity with both Western-style modernization and Chinese traditions of learned rule. This included policies ranging from covering the body more since Westerners considered near-naked rickshaw pullers and labourers barbaric to promoting Western-style haircuts. At the same time, men continued to wear Japanese attire in the private sphere, for example in the family home, suggesting an essential and unchang- ing personal link to Japanese-ness.
In Japan, Japanese and Western male dress styles coexisted harmoniously by occupying different physical spaces. Power dressing has always had a complex relationship with military uniforms. So much of the power of the elites, colonizing or otherwise, has derived from their military domination.
Several of the chapters in this book explore the use of military uniforms as political statements in Asia and the Americas. This disjunction reveals the huge power differential between the people and the elites in this xenopho- bic, authoritarian regime. In each case, the deployment of military uniforms as dress markers of power served distinct political purposes.
Just as clothing differentiated relative levels of political power by separating elites from the masses, it also differentiated relative levels of power between men and women. As dominant political agendas changed, so too did the gendered prescriptions on dress.
The trans-national and trans-cultural interactions occurring in Asia and the Americas presented different political scope for men and women. Accordingly, dress was mobilized differently by men than it was by women, primarily because during the centuries under consideration a dramatic shift in sex politics was occurring.
Winning women equal political status with men was the key sex-specific campaign from the mid-nineteenth century in Europe, Asia and the Americas. Colonialism, imperialism and glob- alization had created the space for fundamental changes to myriad existing political orders around the globe — monarchies, fiefdoms, clans and tribes alike faced radical challenges to their once-stable systems. It necessarily also stimulated a desire for equality among women in many parts of the globe.
It is gener- ally assumed that women became the bearers and wearers of dress traditions, while men fashioned themselves as modern, Westernized political actors. Women in early Republican China railed against formal dress codes that denied them access to political work wear and sartorial signifiers of modernity and progress. Women in Asia and the Americas also used traditional national dress to advance feminist agendas in surprising ways.
It is often assumed that tradi- tional dress locates women in a mythical past and thereby traps women in marginal political roles and limits their political engagement.
To browse Academia. Skip to main content. You're using an out-of-date version of Internet Explorer. Log In Sign Up. The Politics of Dress in Asia and the Americas. Louise Edwards. Except for the quotation of short passages for the purposes of criticism and review, no part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher. Includes bibliographical references and index. Clothing and dress—Political aspects—Asia.
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