Putri Tariza S

122011233135

Article review 2

Journal article 1

Title: Local fashion, global imagination: Agency, identity, and aspiration in the diasporic Hmong
community

Author(s): Tian Shi

Doi: https://doi.org/10.1177/13591835221125113

This article discusses individual agency, identity, and aspiration in ethnic dress fashion among the
diasporic Hmong community worldwide. The cultural–historical contexts contribute to dress
practices at the macro level and individuals’ perceptions at the micro level in the Hmong
community, fusion fashion. The author argues that fusion fashion also involves internal and
external forces—individual agency, ethnic identity, and aspiration—woven into these textiles. The
author uses the references of individual agency and strategies for negotiating identities to find
individual agency, identity, and aspirations expressed through ethnic dress in the diasporic Hmong
community. A multi-sited ethnography (Marcus, 1995; Hannerz, 2003) focused mainly on Europe
is applied along with previous data based on research trips to the United States, Laos, Vietnam,
and Thailand. The author also does Family visits, casual talks, and observations. The participants
are young teenagers, adults, and even married women.

The author found that Hmong dress, which has served as a label for the costume of a subgroup in
the past, is challenged to adapt “Hmong fashion” to fit the demands of the fashion business and
tourism industry. Over the past 40 years, Hmong dress has shifted from plain, black, or dark blue
cloth with some motifs and handmade crafts to multicolored cloth with exaggerated ornaments,
fused styles, and machine-printed products. Besides, every year, local Hmong groups wear ethnic
costumes and host memorial events. The use of ethnic dress on such formal occasions serves as a
connection between one’s identity and heritage. The aspiration of fusion fashion reveals
togetherness among this diasporic group living in every corner of the world.

This discussion about fusion fashion in the diasporic Hmong community is written in detail. The
author also describes the process of collecting the data in detail. This research also uses a broad
sample population, not just one place. However, the author must clearly write down whose
theoretical concept she is using. This article gave me new insight into local culture and fashion in
some communities that will be useful for my research later.

Journal article 2

Title: Consumption of Traditional Handicraft Fashion: Motivations, Intentions and Behaviours of

Chinese Consumers

Author(s): Xing Xue, Xu Caiguo, Mao Chenxia

Doi: https://doi.org/10.1016/j.clrc.2021.100046

This study discusses the slow fashion consumption of traditional handicrafts. Traditional
handicrafts, such as handmade silk in China, tess in Thailand, or bandhani in India, often represent
aspects of intangible cultural heritage. In China, the protection and stimulation of forms of
intangible cultural heritage have become a national strategy. The traditional handicraft industry is
under considerable pressure from modern mass producers, and it is necessary to study consumers'
psychology and behavior toward Chinese traditional handicrafts. So, this paper applies the slow
fashion consumption model to traditional handicraft consumption. The author's arguments
highlight the significance of internalized traditional cultural identity, self-image enhancement, and
perceived behavior control in shaping consumers' intentions and behaviors towards traditional
handicrafts. This research uses theories of planned behavior and self-concept. The authors utilized
quantitative methods and a questionnaire. Respondents of this study are people aged between 18
and 35 years.

The authors found that cultural identity cannot predict traditional handicraft fashion consumption.
Enhancing self-image through traditional handicraft fashion positively relates to consumers'
purchase intentions. Traditional handicraft differs from other slow fashion in terms of cultural
value, craft, aesthetic, and craft. Besides, PBC (perceived behavior control) is positively related to
consumption intentions but does not directly affect purchase behavior, the most potent factor
influencing Chinese consumers and the most impact on intention. Moreover, from the self-concept
perspective, designers must envisage how they can satisfy consumers' emotional needs and help
them realize their self-image through reasonable designs of traditional handicrafts.

The study's sample size needs to be explicitly mentioned, making it difficult to assess the
representativeness of the findings. However, the study addresses the gap in the literature by
examining the relationship between self-concepts, perceived behavior control, and consumer
intentions and behaviors in the context of traditional handicraft fashion. This article gave me more
insight into traditional fashion consumption and the quantitative methods in social science and
context research.

Journal article 3

Title: Social acceptability of sexist derogatory and sexist objectifying slurs across contexts

Author(s): Fabio Fasoli, Andrea Carnaghi, Maria Paola Paladino

Doi: http://dx.doi.org/10.1016/j.langsci.2015.03.003

This study mentioned that 75% of women reported sexist hassles within three days. Moreover, the
most offensive comments that men and women use to address a woman point to sexist slurs that
portray women as sexually loose. The authors have investigated how Italian men and women
generally evaluate and socially accept two classes of sexist slurs: sexist derogatory slurs and sexist
objectifying slurs. Now, they examined whether the social acceptability of these classes of slurs
changes across different types of relationships and as a function of the gender of the user. The
author expected sexist objectifying slurs (SOS) to be judged less offensive and more socially
acceptable than e sexist derogatory slurs (SDS). The author also argues that sexist slurs would be
seen as more acceptable when used in the context of an affective relationship rather than in the
workplace, and the acceptability of these slurs would be even lower when stated by a person
holding a higher-status position than the target. The authors use the acceptability of prejudice
concept introduced by Crandall et al., 2002 and consider previous studies about sexist derogatory
from Preston and Stanley, 1987 Swim et al., 2001; Van Oudenhoven et al., 2008. As many as 43
participants who are 23 to 26 years old and primarily students voluntarily joined this experiment.
They do online surveys and answer several questions.

Authors found that sexist slurs may be perceived as sexual harassment toward a woman who
endorses a low-status role in an organizational setting. Indeed, SOSs in a work-related context are
less acceptable when used by a man than by a woman, especially when the male perpetrator holds
a higher than equal status position than the victim of such sexist labels. In addition, contextual
factors might alter the evaluative tone, the understanding, and the meaning of group-based insults.

The strength of this article is its comprehensive examination of the contextual factors that influence
the perception and acceptability of group-based slurs. The study only included 43 participants,
which may not represent the broader population. From this article, I learned that both men and
women rate sexist slurs as offensive, but female participants tend to find them more offensive than
male participants. This indicates that women may be more sensitive to the negative impact of sexist
language.

Journal article 4

Title: Banlieusard.e.s claiming a right to the City of Light: Gendered violence and spatial politics
in Paris

Author(s): Claire Hancock, Sophie Blanchard, Amandine Chapuis

Doi: http://dx.doi.org/10.1016/j.cities.2017.03.007

This article discusses the pervasive sense of injustice and discrimination experienced by
inhabitants of the banlieues (suburbs) in France, particularly women of migrant origin or
background. The inhabitants of the banlieues face systemic issues of inequality, discrimination,
and social exclusion, particularly women of migrant origin or background. It also emphasizes the
efforts of feminist collectives to challenge these injustices and assert their rights in urban spaces.
The authors argue that women of migrant origin or background in the banlieues of France face
pervasive injustice and discrimination, including islamophobia, racism, and gender-based
violence. The authors use several concepts for this study, such as intersectionality, gender-based
violence, and stigmatization and discrimination. The authors use in-depth interviews with young
women from the banlieues wearing a veil on the issue of their specific experience of public spaces
and their sense of discrimination. The authors also do participant observation of the March 8th
events and analyze material posted online by feminist groups participating in these events.

Authors found that some of the neocolonial and gendered aspects of public policies make the role
of women crucial in claiming justice, rights, and access for themselves and the men of their
neighborhoods. This concern for refusing mainstream feminism perceived as racist is one of the
causes of the splintering of French feminism, which remains divided over issues such as non-
heterosexuality, sex work, and inclusiveness concerning Muslim or foreign minorities. This
profound division plays out geographically with different spatial strategies and embattled
mainstream feminism (largely coextensive with the Socialist party in power) camping in middle-
class districts for not understanding how gender issues play out in working-class neighborhoods.

The use of in-depth interviews allows for a deeper understanding of the experiences and
perspectives of women in the banlieues, particularly those who wear a veil. However, this study
needs more quantity data. The study relies primarily on qualitative methods, such as interviews
and ethnographic observation. While these methods provide valuable insights, they may need to
capture the full extent or prevalence of the issues faced by women in the banlieues. This article
gives me an understanding of intersectionality and marginalized women. Recognizing
intersectionality is crucial in understanding and addressing Muslim or racialized women's specific
challenges.