Pious capital: fashionable femininity and the predicament of financial freedom

Shroff, Sara

doi:10.1080/23802014.2019.1682945

Cited by 4 publications

(3 citation statements)

References 28 publications

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“…The majority of respondents were working in government sectors (n=251). As a result, this trend works to the benefit of garment manufacturers that produce "aspirational" modern office outfits, especially for younger buyers (Shroff, 2019). Table 1 summarizes the socio-economic profile of respondents in this case study.…”

Section: Sample Size Characteristicsmentioning

confidence: 98%

Identifying Aesthetic Quality Attributes Using Kano Model: Case Study of Malay Women’s Office Outfit Design

Akmal,

Hambali,

Tormudzi

et al. 2023

IJSCET

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The purpose of this study was to use the Kano modelto prioritize the aesthetic quality attributes of modern Malay women’s office outfits that have significant effect on customer satisfaction using the Kano model. It is a systematic approach to categorize the customer requirements through a preference classification technique. Overall, 500 customers from the central part of Melaka have been surveyed using a Kano-based questionnaire. The questionnaire in the survey includes customer preferences on purchasingdecision, material and design considerations, words that represent customer emotions toward aesthetic attributes and functional and dysfunctional aesthetic attributes. Based on responses, this study has categorized Malay women’s office outfits as attractive, must-be, one-dimensional, and reverse. Among the ten quality attributes that have satisfaction indices greater than 0.7, only one aesthetic quality attribute, free size, is defined as a one-dimension requirement. It should be offered in a Malay women’soffice outfit to avoid customer dissatisfaction. The findings of this study facilitate cloth manufacturers to classify quality features duringproduct design and development.

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Section: Sample Size Characteristicsmentioning

confidence: 98%

Identifying Aesthetic Quality Attributes Using Kano Model: Case Study of Malay Women’s Office Outfit Design

Akmal,

Hambali,

Tormudzi

et al. 2023

IJSCET

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“…Yet I argue that as a female qawwal, dressed in androgynous fashion and draped in ajrak, with a deep baritone voice, Parveen disrupts the dominant body politics of both androgynous and modest fashion. On one hand, modest fashion is embedded in a heterosexual frame of femininity and is associated with clothing that reveals less skin, religious practice and/or individual expression (Lewis, 2015;Shroff, 2019a). On the other hand, androgynous fashion in the cultural imaginations situated in the Global North is understood as counterculture and the blending of feminine and masculine fashion choices to express gender fluidity and sexual expression (Arnold, 2001).…”

Section: Body Politics Of Modesty and Androgynymentioning

confidence: 99%

Fashioning Sufi: body politics of androgynous sacred aesthetics

Shroff

2022

Feminist Theory

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Revered as the ‘Queen of Qawwali’ and ‘Queen of Sufi music’, sixty-seven-year-old Abida Parveen is a spiritual phenomenon who transcends gender while performing. She is known for her signature fashion style of buttoned-up masculine-cut kurta (tunic) with matching shalwar (loose trousers) and an ajrak (block-printed) shawl. Her aesthetic circulates within transnational and national fashion media and popular cultural spaces through descriptors such as androgynous, masculine, modest, indigenous and sacred. As a highly respected figure with widely circulating performances on both the national and international stages, as well through multiple media circuits, including television, social/digital media and broadcast concerts, Parveen's undeniable fame and her transgressive entry into an otherwise male-dominated music genre raises important questions about gender, embodiment, spirituality and the sacred. In analysing Parveen's body and dress in performance, I centre her sartorial style as sites of spirituality and affect to ask: what does it mean for Parveen to transcend gender through a performance of androgynous Sufism and mobilise it as an entry way into spiritual iconism? What imaginations around spirituality and the sacred become available through Parveen's sartorial practices? How does Parveen's style offer an alternative route to Muslim spirituality? Taking up Parveen's embodied coagulation between fashion and the sacred reveals an absence in feminist fashion studies on which subjects and styles are viewed as important, relevant, resistant or transgressive and thus worthy of theorisation. As a feminist scholar interested in the relationship between gender, power and self/representation, I see Parveen as a key global cultural and spiritual figure who necessitates transnational feminist analysis. This article is situated at the intersections of fashion and cultural studies, feminist, queer and trans spiritualities and South Asia studies.

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“…Leadership positions require characteristics that often conflict with traditional gender roles, such as self-sufficiency and irregular working patterns, creating societal and organisational obstacles for women seeking power and control (Pullen & Vachhani, 2018;Tan, 2020;Fritz & Van Knippenberg, 2017). Gender inequality in Pakistan requires addressing traditional and occupational barriers (Shroff, 2019). For example, cultural expectations limit women's financial independence, forcing them to depend on male family members and leading to their exploitation.…”

Section: Introductionmentioning

confidence: 99%

Role of Stereotype Threat, Leadership Aspiration and Work from Home in Gender Gap in Leadership: A Study of the Higher Education Institutions of Pakistan

Naseem

2023

JDSS

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This study examines the underrepresentation of women in leadership positions in Pakistani higher education institutions (HEIs), where women hold only 4.5% of leadership positions. Despite comprising nearly half of the population and labor force, women tend to pursue teaching careers due to domestic and caregiving responsibilities. Male faculty members predominantly occupy leadership positions in HEIs, which creates stereotype threats and obstacles for female faculty members. The COVID-19 pandemic has worsened the situation by increasing domestic and family responsibilities for women. The study used a quantitative, cross-sectional design to collect data from 329 Ph.D. female faculty members working in Pakistani HEIs. The findings offer insights into individual and organisational factors impacting the gender gap in leadership positions and suggest potential remedies to increase the number of women in leadership positions in Pakistani HEIs.

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Pious capital: fashionable femininity and the predicament of financial freedom

Cited by 4 publications

References 28 publications

Identifying Aesthetic Quality Attributes Using Kano Model: Case Study of Malay Women’s Office Outfit Design

Identifying Aesthetic Quality Attributes Using Kano Model: Case Study of Malay Women’s Office Outfit Design

Fashioning Sufi: body politics of androgynous sacred aesthetics

Role of Stereotype Threat, Leadership Aspiration and Work from Home in Gender Gap in Leadership: A Study of the Higher Education Institutions of Pakistan

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