Summary
This paper discusses the impact of globalization and fashion media in the clothing of Saudi Arabian men and women. Saudi Arabia's apparel industry has enjoyed a massive growth due to the changing fashion orientation of the people and the infiltration of Western influence on the fashion designs and styles. These designs and styles, however, are adjusted to conform to the teachings of Islam.
A comparison is then made between the traditional and modern styles of Saudi Arabian clothing and it is evident that only the clothing styles are changed while their purpose and meaning remain the same. They remain modest and keep the wearer sufficiently covered.
With the use of sources from the Internet and with the application of the Group identification, Adornment, Modesty, and Protection theories, this paper explores the possible cultural, social. and historical impact of this Western-influenced clothing on the lives of the Saudi people. In particular, Saudi people use clothing to identify either with Islam or the Western culture. They also use clothing as a means of becoming fashionable and trendy. They, however, ensure that the clothes remain modest despite the new styles and designs as they use it not only for protection from the elements but also as protection from men, on the part of the women.
While the clothing's impact on the Saudi people's culture is not readily evident, it obviously has a large social impact on them, given that clothing is a large part of their interaction with society. The women also use it for asserting their rights. Finally, it can be seen that Islamic clothing has gone through many changes throughout history, and the current fashion trends may be considered a part of this history.
Media and Culture Impacts on Saudi’s Dress
Introduction
Background of the Problem
Globalization has led to an increase in international travel, digital media, and intercultural influences, which in turn led to changes in fashion consumption patterns (Nash, 2011). The cultural awareness promoted by various types of media has resulted in the “increased need for overstated fashion” (Nash, 2011). The 1990s, in particular, saw a surge in the growth of the luxury consumer market, which was influenced by factors such as fashion magazines, digital media, and information technology.
The global media culture allows for the exploration of pleasures and identities that re-define new role models, fantasies, and novel cultural experiences. Furthermore, the fashion media changes that were brought about by globalization led to the “fragmentation of traditional identities and subjectivities and the evolution of new identities from multifarious and conflicting configuration of local, national, traditional, and new global forces in vogue” (Nash, 2011). The intersection of fashion media with the local and global perspectives then lead to the production of new matrices that legitimize the hybrid identities that are formed. As such, fashion media changes have the tendency of being oppressive and wiping away cultural traditions and identities. They also serve as a new source for reworking personal identities and empowering individuals to go against traditional forms and styles in order to allow for the recreation of more emancipated styles.
Popular sources of media that introduce new identity are generally from the United States of America, which sets not only a globalization trend but also a trend of Americanization. In particular, popular global figures such as Rambo, Beavies, and Madonna serve as symbolic models for cultures and followers that are trying to imbibe the foreign culture. By the beginning of the 21st century, around 20 multinational corporations have dominated the worldwide media market where each corporation has a presence in almost every country of the world—in the news and entertainment distribution; marketing; and production.
In the Middle East, the society has a conservative outlook on women’s dressing. As such, the government has tried to control Western influence on the way women dress. However, Middle Eastern women now use Western fashion clothing as a political statement where they blend Western concepts with the distinctive factor of Islam. In fact, the Elle Magazine has even launched a Middle Eastern edition where Eastern and Western fashion are fused together in order to incorporate the Western touch into the Muslims’ conservative clothing. Furthermore, women in the region are encouraged by the fashion media to have their own fashion statement in terms of lengths and colors that change every season.
Today, the Middle East is considered the 6th fashion terminus of the world, not because it is the source of many designs but “because it is where the submerged 11% of the fashion industry goes” (“Chapter 2,” n.d., p. 11). In particular, women purchase much of the clothing either within or during their holiday from such countries as Saudi Arabia, Bahrain, Kuwait, the United Arab Emirates and Dubai. In these countries, the market pattern is that designers either make clothes for themselves or sub-contract to overseas or British manufacturers. In the same manner, retailers have their own designers and make the clothes in their own factories. Alternatively, they purchase clothes that have been designed and made by other companies or sub-contract their own designs to overseas or home manufacturers.
Interestingly, it turns out that Saudi Arabia has access to luxurious and high-end make-up and wear in the female settings. Despite the strict dress code in Saudi Arabia, the country has surpassed Dubai when it comes to the import of German fashion products in the Middle East. Saudi’s apparel industry also saw increased growth markets, especially on the children and women segments due to people becoming more fashion-oriented (“Saudi Arabia’s Shopping Malls,” n.d.). This is made possible by fashion adjustments that allow them to conform to Islamic standards. For example, Barbie has been replaced by Fulla, a doll with a Middle Eastern, Muslim look (Treister, 2006). For more information on how Saudi Arabian clothing has been changed or adjusted, see Appendix A: Modern Saudi Arabian Clothing.
Traditional Islamic Clothes
Women’s Clothes. Most women wear the abaya, which is a plain black robe that is used as a cover for their regular clothing (Admin, 2010). It covers the whole body except the feet, hands, and face. It can also be worn with a niqab or a face veil that covers everything but the eyes. The strictest interpretations of Islamic law require that Muslim women “wear full body coverings in front of any man they could theoretically marry” (Admin, 2010). In other words, it doesn’t have to be worn in front of other women or male relatives.
For some Muslims, the honor of the family is believed to lie on the conduct of its female members, that is, it relies on the woman’s chastity (“Historical Perspectives,” 2012). If this is, in any way, violated then the male members of the family risk being ostracized or seen as weak. As such, a woman should not flout her looks in public. This ensures that she is protected from and respected by men. This is also in accordance to a Q’uranic principle, which states that women should dress modestly in public (“”Historical Perspectives,” 2012). Although the exact interpretation of this varies, Muslim women make sure that they are covered to some extent.
Men’s Clothes. Traditional Saudi men wear a thawb, which suits well for the hot climate in the country (Aldamer, 2000). It is a reduce long-sleeved, ankle-length outfit. In the summer, white-colored thawbs that are made of cotton are usually worn. On the other hand, those worn in the winter are usually made of fleece coat and are of a deeper color (“Women Fashion Trends,” 2010). During special occasions, men also wear a mishli or bishah over the robe. These are long black, brown, or white cloaks that are trimmed in gold.
As well, their headdress consists of the tagia, the gutra, and the igal (“What to Wear in Saudi Arabia,” n.d.). The tagia is a small white cap that prevents the gutra from slipping. The gutra is a large piece of square cloth, and the igal is a double black cord that keeps the gutra in place.
Research Objectives
This research has the following objectives:
Theory and Method
The following methods are adopted in the analysis: Group identification theory; Adornment theory; Modesty theory; and Protection theory.
“Group identification can be defined as the collective awareness of the group as a distinct social entity” (Lau, 1989). The Adornment theory, on the other hand, indicates that clothing is used for aesthetic expression or for personal decoration (“Cultural Influences,” n.d.). The Modesty theory indicates that clothes are worn for the concealment of their body’s parts. Lastly, the Protection theory states that the primary purpose of clothing is to protect the wearer from the elements such as the animals, insects, and the cold.
With regards to the method used in the analysis, secondary information from the Internet is used.
Analysis and Results
Cultural Impacts
Despite the Saudi people’s adoption of Western-influenced clothing, it can be said that their culture remains pretty much intact where only the clothing’s styles have changed but their purpose and meaning remain the same. For example, women continue to wear the hijab as a modest covering. Moreover, despite the abaya being banned in some countries, many Muslim women still choose to wear it (“Historical Perspectives,” 2012). Also, Saudi authorities have not yet quite adjusted to the emerging trends. As an example, over 800 Saudi Arabian men were arrested for wearing the afro hairstyle and for wearing low waist jeans (“Intrusiveness,” n.d.)
Social Impacts
Just as in the early twentieth century when the rejection of veiling and the emancipation of women were linked to national movements for independence (“Historical Perspectives,” 2012), it can be said that the modernization of women’s clothing is an attempt for some Saudi women to break free from the restrictions imposed on them by Islam. Just as in the early twentieth century when the changing roles of women in society were used as a way of convincing colonial rulers of their readiness to govern themselves, Saudi women are using their clothing as a way to push for women’s rights. Although feminist Muslim groups claim that the issue on clothing is a minor one, compared to their advocacy for legal reforms and women’s political rights, they do stress that their issue is not really with the wearing of the veil per se but rather, with the symbolism that comes with wearing the veil. In particular, the veil becomes a symbol of women’s relegation to a secluded world where they are not allowed to participate in public affairs. For groups like Pakistan’s WAF (Women’s Action Forum), all attempts of imposing a dress code on women is condemned. They stress that those who fail to conform are stigmatized; thus, preventing women from freely deciding on how they would like to look (“Historical Perspectives,” 2012). On the other hand, however, women’s groups that endorse strict interpretations of Islam promote dress codes and put out information sheets that list its requirements.
Furthermore, with all the acts of terrorism that have occurred within the past ten years, some Muslim men and women also use Western-influenced clothing in order to avoid being stereotyped as one of those Muslims with ill intentions. They use such clothing to blend in and somehow gain equal footing with the rest of society. As well, there is a clear distinction between the low-end and high-end type of clothes (“Saudi Arabia’s Shopping Malls,” n.d.). European and American clothes are typically classified as high-end and are targeted towards the upper social class while clothes from China and the Far East are offered at lower prices and are intended for the lower social class.
On the other hand, women who wish to pursue professional and public social lives continue to wear the hijab as it allows them to move more freely outside their homes. By wearing the hijab, they don’t defend traditional roles; rather, they define new roles for themselves. As well, by wearing the hijab, students are allowed access to areas that were previously restricted to them. These include participation in religious activities and discussion groups, as well as attendance in academic classics.
Although their clothing may have styles and designs that have a touch of Western influence, they remain conservative, and this serves as their protection from being objectified or sexually harassed. By dressing conservatively, these women hope to be appreciated for their minds and personalities and not for their appearance. They want to be treated as equals and taken seriously.
Historical Impacts
The Saudi people’s adaption of western-influenced clothing may signify another phase in the evolution of Islamic clothing. For example, the wearing of the veil wasn’t always mandatory. Its use began only in the 2nd Islamic century. However, it was used mostly as a status symbol where only the rich and powerful wore it (“Historical Perspectives,” n.d.). Throughout the history of Islam, only a portion of the urban classes were secluded and used the veil. The nomadic and rural women, who consisted most of the population, did not. During that time, a woman using a veil and staying mostly at home meant that her family had the means, which allowed her to do so.
It was only during the Middle Ages that women were obliged to wear a veil. During that time, too, women were placed at a greater disadvantage, compared to earlier times.
As such, the emerging trends in Islamic clothing may be the next part of their rich and ongoing history.
Conclusion and Implications
This paper indicated globalization and fashion media as the driving forces for the fashion changes in the clothing of Saudi Arabian men and women. The retail industry has also experienced a massive growth due to the changes in the people's fashion sense.
This paper used secondary sources from the Internet to analyze the cultural, social, and historical impacts of these changes among the Saudi people. Based on the Group identification theory, it was determined that for Muslims who strictly adhere to Islamic laws and traditions, their clothing serves to represent their identity and cultural affiliation. For less conventional Muslims, Western-influenced clothing allows them to blend in with other cultures and conform to the current trends.
Although the purpose and meaning of the Saudi people's clothing remain the same, they try to incorporate different colors and prints into their clothing in order to appear more fashionable, which is in accordance to the Adornment theory. They also use clothing as a status symbol and to raise their self esteem. With regards to the Modesty theory, the Saudi people, particularly the women, continue to dress conservatively and modestly despite adapting Western-influenced styles. They do so in order to conform to the Islamic teachings about modesty. Finally, as indicated by the Protection theory, the Saudi people's clothing serves not only to protect them from the elements but also to protect the women from malicious minds and from being disrespected.
While the impacts of these fashion changes vary for the conventional and the less-conventional Saudi people, these remain to be a part of their culture and tradition's continuing evolution.
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