Fashioning the nation: Gender and politics of dress in contemporary Kyrgyzstan

Author:

Suyarkulova Mohira

Abstract

This article investigates gendered nationalist ideologies and their attendant myths and narratives in present-day Kyrgyzstan through an investigation of clothing items and practices. Clothes “speak volumes,” revealing tensions between gendered narratives of nationhood and various interpretations of what “proper” Kyrgyz femininities and masculinities should be. Clothing thus becomes both a sign and a site of the politics of identity, inscribing power relations and individual strategies of Kyrgyz men and women onto their bodies. Individual clothing choices and strategies take place within the general context of discursive struggles over what authentic and appropriate representations of Kyrgyzness should be. Thus, such clothing items as ak kalpak (conical felt hats) and the practice of Muslim women covering their head (hijab) acquire social and political meanings that stand for wider processes of identity contestations in the country.

Publisher

Cambridge University Press (CUP)

Subject

Political Science and International Relations,History,Geography, Planning and Development

Reference67 articles.

1. The USSR as a Communal Apartment, or How a Socialist State Promoted Ethnic Particularism

2. Tursunov Hamid . 2010. “Kyrgyzstan: neofitsial'nyi zapret na noshenie khidzhaba provotsiruet polemiku v strane.” Eurasianet.org, April 29. http://russian.eurasianet.org/node/31096.

3. The link between norms of propriety prescribed for women and the system of gendered power distribution in society is well established. Traditional practices of secluding higher class women (purdah) and veiling signified the privilege of their families showing that they could afford to withdraw women from nondomestic work, ensuring the “honor” of the family by controlling female sexuality (Kandiyoti 1988, 280). This is a part of what Deniz Kandiyoti refers to as the “patriarchal bargain” - men are supposed to provide protection in exchange for women's submissiveness and propriety. This explains why, in the context of modern societies where classical patriarchy is disintegrating under the pressures of a global capitalist economy, some women who have been pushed to work outside of their homes would be interested in upholding their part of the bargain with the patriarchy if they believe that veiling is a sign of being a “good woman” and a path to economic, social, and physical security and respectability (Kandiyoti 1988, 283).

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