Against abstract universalisms in fashion theory: For a dialogical process of interpretation and translation

Abstract

Criticism on the Eurocentric character of the concept of fashion has been raised already for almost four decades within fashion studies. Yet, the growing entanglement with globalization studies and postcolonial and decolonial theories has accelerated an epistemological turn within fashion studies. The epistemological turn not only fostered new research on the empirical level, it also challenged the theoretical framework of the discipline. Even the concept of fashion itself, entrenched as it is in modernization theories, has gradually come under attack. The concept of fashion has been held accountable for defining only ‘modern’ western fashion as its research object, while side-lining, even erasing, other ‘traditional’ sartorial systems. In order to redress the Eurocentric character of fashion theory and the exclusionary effects it engenders, fashion has been redefined as a ‘universalism’. Although this view became quite mainstream, in its turn it also became gradually criticized. It has been rightly argued that redefining fashion as a universalism is only another way of re-inscribing fashion scholarship in the hegemonic western ‘modern/colonial’ way of knowledge production. Studying sartorial practices positioned outside the western capitalist fashion system through the lens of fashion obscures an understanding of their own specific characteristics. In this article, I will turn more specifically towards the question of which methodologies we can mobilize if we, scholars versed in western modern knowledges and modern knowledge production, are committed to a multiplicity of sartorial worlds in as well as outside ‘the West’. The article proposes a hermeneutic–dialogical method of interpretation and translation as an epistemological as well as an ethical tool towards a more adequate understanding of ‘other’ ways of wearing, making, feeling, thinking of and living through clothes. Finally, this article offers a tentative analysis that shows what this dialogical approach might entail.