Veiling in Style: How Does a Stigmatized Practice Become Fashionable?

Sandıkçı, Özlem; Ger, Gülız

doi:10.1086/649910

Cited by 427 publications

(452 citation statements)

References 86 publications

(90 reference statements)

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“…For example, in an early study, Sandıkcı and Ger (2002: 467) trace the emergence of an ''Islamic consumption space'' and ''an Islamic bourgeoisie, conservative in values but avant-garde in consumption practices'' in Turkey following the process of economic liberalization in the 1980s and 1990s. In a later study (Sandıkcı and Ger, 2010), the authors look at middle-class Turkish women who voluntarily adopt one of the quintessential symbols of Islam, the veil, and discuss how this stigmatized practice transforms into fashionable and ordinary clothing. Izberk-Bilgin's (2012) study shifts the attention to lower classes and offers an account of how political and religious ideologies mobilize disadvantaged consumers to reject Western brands and construct an identity immune to the harms of consumerism.…”

Section: Studying Consumption In the Muslim Worldmentioning

confidence: 99%

Islamic encounters in consumption and marketing

Sandıkçı

Jafari

2013

Marketing Theory

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Cataloged from PDF version of article.In recent years, Islam has become highly visible in media, politics, and the marketplace. The increasing popular and academic attention to Islam is partly driven by the events of 9/11 and the related imperative to ‘‘better’’ understand Muslims. The interest is also stimulated by broader socioeconomic developments, in particular neoliberal transformation and the so-called Islamic resurgence. Beginning in the late 1970s and accelerating in the 1980s and 1990s, Islamization has become a major social and political force impacting the Muslim world and beyond. Studies conducted in various fields of social sciences discussed the rise of Islamist movements and the spread of political Islam in connection to globalization and as an expression of resistance to Western-style modernization and secular modernity (e.g. Comaroff and Comaroff, 2000; Dekmejian, 1995; Esposito, 1998). For example, in his influential book,\ud Globalized Islam , Olivier Roy (2004) linked the rise of contemporary Islamism to cultural disruptions and dislocations of a globalizing world, which made people,\ud uprooted from their original cultures, susceptible to ‘‘fundamentalist’’ forms of Isla

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Section: Studying Consumption In the Muslim Worldmentioning

confidence: 99%

Islamic encounters in consumption and marketing

Sandıkçı

Jafari

2013

Marketing Theory

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“…Problematizing the boundaries between markets, marketplace actors and time 2010b; Press and Arnould, 2011), political sociology (Giesler and Veresiu, 2014) or historical approaches (Karababa and Ger, 2011;Sandikci and Ger, 2010).…”

Section: Focus On Change and Developmentmentioning

confidence: 99%

Market system dynamics

2016

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How do markets change? What becomes valuable and virtuous, what worthless and immoral? Why do some consumer identities and experiences become more widespread than others? And why can some of the most passionate consumers cause the greatest harm to a successful market whereas some of the most critical observers contribute to a market's stability over time? During the last decade, a thriving and diverse subfield of marketing research, originally termed by Giesler (2003, 2008) Market system dynamics, has emerged to help answer these and other questions about markets, how they are constituted as complex social systems and how actors and institutions actively shape (and are shaped by) them, thereby challenging three problematic biases plaguing marketing scholarship at the beginning of the 21st century: the economic actor bias, the micro-level bias and the variance bias (see Figure 1).

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“…This then allows a development of a diversity of local Muslim subcultures around the world. Recently, social media has become a connecting medium for individuals and communities to communicate and construct their identity (Sandikci and Ger, 2010). Recent small-scale studies have shed some light on the pressing issues of the halal culture online.…”

Section: Related Workmentioning

confidence: 99%

#Halal Culture on Instagram

Mejova

Benkhedda

Khairani

2017

Front. Digit. Humanit.

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Halal is a notion that applies to both objects and actions, and means permissible according to Islamic law. It may be most often associated with food and the rules of selecting, slaughtering, and cooking animals. In the globalized world, halal can be found in street corners of New York and beauty shops of Manila. In this study, we explore the cultural diversity of the concept, as revealed through social media, and specifically the way it is expressed by different populations around the world, and how it relates to their perception of (i) religious and (ii) governmental authority, and (iii) personal health. Here, we analyze two Instagram datasets, using Halal in Arabic (325,665 posts) and in English (1,004,445 posts), which provide a global view of major Muslim populations around the world. We find a great variety in the use of halal within Arabic, English, and Indonesian-speaking populations, with animal trade emphasized in first (making up 61% of the language's stream), food in second (80%), and cosmetics and supplements in third (70%). The commercialization of the term halal is a powerful signal of its detraction from its traditional roots. We find a complex social engagement around posts mentioning religious terms, such that when a food-related post is accompanied by a religious term, it on average gets more likes in English and Indonesian, but not in Arabic, indicating a potential shift out of its traditional moral framing.

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Veiling in Style: How Does a Stigmatized Practice Become Fashionable?

Cited by 427 publications

References 86 publications

Islamic encounters in consumption and marketing

Islamic encounters in consumption and marketing

Market system dynamics

#Halal Culture on Instagram

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