‘Bloomers’ and the British World: Dress Reform in Transatlantic and Antipodean Print Culture, 1851–1950

Stevenson, Ana

doi:10.1080/14780038.2017.1375706

Cited by 6 publications

(4 citation statements)

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“…Esto a su vez, representaba lo que Amelia proclamaba: la emancipación de la mujer. Stevenson (2017), argumenta que este estilo, específicamente el pantalón fue llamado el Bloomer, en referencia a su creadora. Estos tuvieron un breve momento de popularidad, debido a que Amelia vestía con ellos en debates públicos con temáticas de los derechos de la mujer.…”

Section: El Discurso Del Traje Sastre Femeninounclassified

La simbología del traje sastre femenino y el discurso de emancipación femenina

Bravo¹

2020

Cuadernos

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El presente trabajo se inscribe en los estudios de historia de la moda y significaciones del vestir. Se realizará un relevamiento socio-histórico de la simbología del traje sastre femenino y su vínculo con el discurso de emancipación femenina. Por un lado, se explica brevemente el origen del traje sastre masculino y la adopción del mismo en siluetas femeninas. Por el otro, se indaga el estado de la simbología del traje sastre femenino en los actuales contextos de la moda, analizando la vestimenta que utilizaron ciertas mujeres celebridades en sus narrativas orales sobre la emancipación femenina. A partir de estos argumentos, es posible reflexionar sobre la carga simbólica del traje sastre desde sus inicios hasta en la actualidad, considerando la importancia del estudio y análisis de la indumentaria para sostener ideologías políticas, económicas y sociales. Asimismo reflexionar sobre las simbologías actuales de las prendas de indumentaria en los géneros masculinos y femeninos.

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Section: El Discurso Del Traje Sastre Femeninounclassified

La simbología del traje sastre femenino y el discurso de emancipación femenina

Bravo¹

2020

Cuadernos

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“…Long before the organised campaigns for the vote, women contested the masculine political citizenship conferred on the Australasian colonists after the mid‐century institution of responsible government (Bishop & Woollacott, ; Coleman, ; Woollacott, ). Amid a boom in scholarship on feminist print culture, welcome attention is also being paid to the circulation of ideas—rather than just analysing texts for their ideological content—across the extensive global publishing and reading networks that linked suffrage‐era feminists (Stevenson, ; ). Above all, Australasian historians have lavished attention on the “suffrage diaspora,” documenting the efforts of seasoned activists who travelled to “teach feminists in the Imperial ‘heartland’” in the 1910s (Hannam, , p. 554; Caine, ; Millar, ; Nicholls, ; Oldfield, ; Taylor, ; Trethewey & Whitehead, ; Wainwright, ).…”

Section: Introductionmentioning

confidence: 99%

Piecing together suffrage internationalism: Place, space, and connected histories of Australasian women's activism

Keating

2018

History Compass

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Over the past 20 years, suffrage historians have sought to reimagine their field—traditionally tethered to the nation—as an international one. The Australasian suffragists, who strove to overcome their perceived isolation by exchanging print, personnel, and ideas across borders, seem perfect candidates for such revisionist treatment. However, despite the invigorating push to destabilise the nation, which has rewired much of Australian and New Zealand historiography, the suffragists remain ensconced in national frames. Revisiting the rich Australasian scholarship on women, mobility, and cross‐border organisation, this article discusses the political and intellectual barriers that have impeded attempts to reconstruct suffrage internationalism. Yet documenting the suffragists' cross‐border interactions requires more than replacing monolithic national histories with revised internationalist versions. Instead, responding to debates about the digitally driven rise of connected histories, this article argues that historians should piece together suffrage internationalism as it existed in specific places—recovering often messy assemblages of transnational individuals, groups, and organisations. Such an approach will both illuminate colonial women's place in the networks that bound the fin‐de‐siècle world and provide a fresh perspective on the international women's movement.

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“…No law of God stands in the way of [their] freedom’ (Bloomer, 1895: 78). Shalwar, the baggy 'Turkish pantaloons' renamed ‘bloomers’ by American media, were championed by feminist activists in the US, UK, Australia, and New Zealand (Stevenson, 2017). However, women quickly reverted to former restrictive and hazardous fashions because the ‘bloomers’ were a gender transgression that elicited widespread harassment.…”

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confidence: 99%

Progressive in the West, backward in the East: Shalwar’s trials with modernity

Celikkol

2022

International Journal of Cultural Studies

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About a century ago, women in the US and western Europe looked to ‘Turkish pantaloons’ (shalwar) for freedom and were shamed, harassed, and even arrested for wearing them. Meanwhile, people of all genders in Turkey and Bulgaria moved freely in shalwar until modern nation-building projects imposed Western restrictive dress that rigidly delineated the boundaries of masculinity and femininity. Considering shalwar's recent elevated status as trendy global fashion attire, what is the public discourse of shalwar in Bulgaria and Turkey? Can clothing shunned as backward be recontextualized as modern? What can clothing illuminate about gender, modernity, and geopolitics? To answer these questions, I analyse over two hundred Turkish and Bulgarian primary sources through critical transculturalism and critical race theory.

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‘Bloomers’ and the British World: Dress Reform in Transatlantic and Antipodean Print Culture, 1851–1950

Cited by 6 publications

References 0 publications

La simbología del traje sastre femenino y el discurso de emancipación femenina

La simbología del traje sastre femenino y el discurso de emancipación femenina

Piecing together suffrage internationalism: Place, space, and connected histories of Australasian women's activism

Progressive in the West, backward in the East: Shalwar’s trials with modernity

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