Transcultural body spaces: re-inventing and performing headwrap practice among young Congolese women in London

Morsiani, Benedetta

doi:10.1080/17528631.2018.1537592

Cited by 2 publications

(2 citation statements)

References 30 publications

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“…Following the definition introduced above, different authors (Grays, 2016; Merry, 1998; Morsiani, 2020) argue that usually, an appropriator is in a privileged or dominant position and exploits its status relative to a marginalized group that represents the “source culture” (Sharoni, 2017). This school of thought condemns awarding an unequal share of credit and profit to a party, the appropriating one, that is in a position of dominance or strength vis‐à‐vis the appropriated subject.…”

Section: Definition Of Cultural Appropriationmentioning

confidence: 99%

The fine line between localization and cultural appropriation in personal luxury goods: An exploratory study

Lojacono

2022

Strategic Change

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Luxury companies have often been exposed to criticism stemming from the use of local cultural codes. This paper investigates the meaning and risks of Cultural Appropriation (CA) in Personal Luxury Goods (PLG). Findings from the case study analysis reveal that respect, giving credit, and research based on local collaborations can help companies continue to be inspired by other cultures without running the risk of appropriation.

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Section: Definition Of Cultural Appropriationmentioning

confidence: 99%

The fine line between localization and cultural appropriation in personal luxury goods: An exploratory study

Lojacono

2022

Strategic Change

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“…These may include the issue of cultural appropriation -a cultural politics of exploitation and assimilation of marginalized culture by the dominant culture. Morsiani (2018) and Rogers (2006) propose instead a term "trans-culturation" in which a culture is composed of multiplicity of cultures with hybridity as its essence (Morsiani 2018: 1-2).…”

Section: (Neo)ethnic Body -(Post)colonial Statementioning

confidence: 99%

Neo-ethnic Self-Styling among Young Indigenous People of Brazil: Re-Appropriating Ethnicity through Cultural Hybridity

Aoyagi

Kovacic

Baines

2020

Vibrant, Virtual Braz. Anthr.

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Abstract This article examines a conspicuous, vastly disseminating cultural practice among the young Indigenous people of Brazil to hybridize their ethnic motifs with global fashion in order to classify their glocal mode of being. Young Indigenous subjects generally perceive the modal practice to be ethnically appropriating in their own generational right. Through ethnographic observations coupled with theoretical reflections on cultural hybridity, the authors will highlight how neo-ethnic fashion enables initially marginalized category of Indigenous ethnicity to be brought to public attention on a global scale. Neo-ethnic self-styling operates as a means to re-appropriate heritage in trans-traditional ways at a time when ethnicity itself is increasingly becoming a globally trendy subject. Social networking service plays a crucial role in disseminating the phenomena across different ethnic groups.

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Transcultural body spaces: re-inventing and performing headwrap practice among young Congolese women in London

Abstract: Transcultural body spaces: re-inventing and performing headwrap practice among young Congolese women in London Morsiani, B.

Cited by 2 publications

References 30 publications

The fine line between localization and cultural appropriation in personal luxury goods: An exploratory study

The fine line between localization and cultural appropriation in personal luxury goods: An exploratory study

Neo-ethnic Self-Styling among Young Indigenous People of Brazil: Re-Appropriating Ethnicity through Cultural Hybridity

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