Postsecular Feminisms: Religion and Gender in Transnational Context

Abstract

important distinction between private/closed (such as one’s own home) and public/ open spaces (a playground, the street or a forest, for example), but also places that may be temporarily private or public (semi-public/semi-private spaces), which can have a direct impact on the act, degree, and flexibility of veiling (relaxed or strict veiling). In the Conclusion (Chapter 8), Almila argues convincingly that it is important for the sociology of dress and fashion to pay attention to the interrelations between dress and different types of spaces. Considering physical or de-territorialised spaces at both microand macro-levels is crucial for a better sociological understanding of dress and fashion (including veiling) where such dress practices take place and where ‘garments operate’. She pushes further sociological approaches to dress and fashion in a direction that is more ‘spatial’, recognizing the multiple and diverse spaces, taking into account not only the physiology of the human body and its habitus in the physical environment, but also the ideological decisions of dress designers to create fashion for different categories of consumers. In terms of the political dimensions of fashion and dress, Almila explains that she sought to analyse veiling in minority contexts as any other dress or fashion phenomenon while also recognizing its politicised dimensions. She unequivocally asserts the individual’s freedom to dress with as few restrictions as possible, thus arguing for protecting individuals’ right to self-identification and against discrimination in relation to their dress choices. Although grounded in research based in Finland, Almila’s book shows the diversity of veiling practices (according to age, ethnicity, race, education, and economic situation) which also indicate similar patterns elsewhere, beyond the Finnish context. Her discussion builds nuanced knowledge with which to understand more broadly the veiling practices and multifaceted image of Muslim women’s daily lives and dress practices intertwining religion and space. To borrow the name of the research programme developed by Reina Lewis (who is co-editor of the series which this book is part of), researchers who are interested in ‘faith & fashion’ will be greatly rewarded by reading this stimulating, inspiring, and accessible book. Almila demystifies the phenomenon of veiling, thus filling a gap in the need for research scholarship that shows its global dimensions and thus its diversity and complexity. Yet, scholars of religion and cultural studies with an interest in the intersections of religious belief and practice and lived religion with fashion and dress in the context of globalisation will also find a very interesting and stimulating read opening promising avenues for further research in these areas.