These examples show how clothing and fashion generate and support the social construction of a particular reality in a certain historical period. The uniform of the Chinese people in the Maoist period was a factor in enforcing ideological perceptions in much the same way as the Japanese aristocracy promoted the idea of social status and class through fashion and appearance. The Maoist uniform was effective as a means of reducing class distinctions as well as other sexual and social differences, in order to enforce their essential role as workers in communist ideology.
Various examples from both Japan and China indicate that national identity was shaped partly by fashion in the progression towards the cultural ideal of the great nation- state. In a study of children's fashion in China, Children's Day: the Fashionable Performance of Modern Citizenship in China, Stephanie Hemelryk Donald states that fashion plays a major role in shaping the concept and reality of citizenship in a country like China, which is essentially authoritarian and collective. However, at the same time, the country in the process of transforming into a culture that is dependent on a world market economy with socialist characteristics. In this context,
Citizenship functions as a normative ideal to provide the individual with formulas of identity, virtue and morality that convey visions of the nation in which the individual is ethically embedded as a just society. These resolve the individual's sense of insecurity and uncertainty. Citizenship also establishes a basis for social control by invoking ideas of duty, obligation and conformity. (Brown 2001)
The ideal of citizenship and expected cultural and national standards is reflected as well in Japan in the uniforms that children wear to school.
Male top graders in Japan wear a dark, almost black, military style jacket in opposition to the kindergarten's bright yellow capes. Brian McVeigh has argued that in Japan 'it seems as if everyone is in uniform'(McVeigh 1997: 191). He goes on to argue that the maintenance of the deep ideology of the Japanese nation state depends in great measure on the adherence of its citizens to normative codes of conduct, exemplified in dress codes (McVeigh 1997: 195). Although there are no state-level rules about uniforms in school, the permeation of the needs and expectations of the state to almost all levels of society ensures that they exist. Conversely, one could argue that social norms have permeated state organization to the point where the modern nation-state in Japan has exceeded global patterns of bureaucratization to rely on ritualized cultural artefacts for its cohesion.
The above quotation is cited at length as it clearly points to fashion as a functional element in the cultural and social construction of various norms and ideals within the society. The difference in Japanese society is that, unlike communist China, there is no "deep ideology" that can make the society cohesive and consistent in terms of the ideological national concerns. The above quotation suggests that this normative control is achieved and relies rather on "... ritualized cultural artefacts for its cohesion," such as fashion and dress,
This aspect also applies to China in terms to the cultural fashion of uniforms. The appearance and function of the uniform as it relates to national identity in modern china is outlined clearly as follows. It should be noted that the style of dress is more closely aligned to doctrinaire and more obvious cultural and national policies.
In China, there are uniforms too, although the differentiations across school ages and levels are subordinated to marks of personal revolutionary achievement. First, all children in the PRC expect to be granted leave to "wear a Young Pioneer (shaoxianduiyuan)red scarf as part of their uniform (and some also wear it out of school). The Young Pioneer scarf 'symbolizes a corner of the national flag, stained red by the blood of revolutionary martyrs' (Donald 1999: 85)
This points to the fact that integration of national ideals and identity are closely integrated with dress and fashion in China. However, in Japan the idea of fashion as a cultural artifact extends beyond the uniform and into the market economy and the international world. The emphasis on brand names reflects the national ideals and Japanese identity in the modern world. "Outside school wear depends not just on style but also on children's experience as consumers, and international brand names spread rapidly across national borders." China also shows a similar tendency in style and clothing to reflect the societies emerging identity in the brand market economy. "Girls' clothes, particularly in the PRC, tend towards extreme frilliness (especially in socks!), and boy's gear has a tendency to the military cargo look... (ibid)
Conclusion
Fashion and the analysis of trends can reveal cultural constructions of social reality in various societies. In the case of Japan and China, the similarities and differences reflect the various cultural goals and ideals...
During the attacks of 9/11, the people of the United States once more shared a unified identity, a wholesome approach. This unified approach is what many call "patriotism" (Huntington 330). Since the very start of the country, "American's have been a flag-oriented people" (Huntington, 330), meaning the country prides itself on its sense of unity an identity. It is important that people identify themselves as being American, because doing anything
Identity Brazil Modernism and National Identity in Brazil, or How to Brew a Brazilian Stew -- Styliane Philippou This article outlines some of the efforts that the Brazilian culture has made to separate themselves from the cultures of Europe and other influences. Brazil was granted its political independence in 1822 however the countries cultural emancipation came much later. Pilippou (2005) writes: One hundred years after Independence (1822), the second discovery of Brazil aimed
Japanese music around the world, as well as the impact of world music on the evolution of Japanese culture focusing on the post-war period. Using Web searches and Google Scholar searches related to post-war Japanese music, including specific search terms like "enka" and "Beatles in Japan," the researchers collected a series of primary and secondary sources showing how music in Japan evolved throughout the 20th century like a dramatically
Problem/Puzzle/Research Questions Anand (2000) explores the narratives that shape Tibetan identity, especially the notion of a national identity among those in diaspora. The author explores the impact of Western orientalist theorizing of Tibet on Tibetan self-consciousness, claiming that Tibetan self-consciousness and national identity has been shaped by these orientalist narratives. Main Argument The author argues that Tibetan national identity has been historically and socially constructed, via discursive practices relating to orientalism: an idealized
Canadian National Identity and Canadian Hockey The Canadian administrative system in place has endorsed the national identity of Canada with hockey. Back in 90s, when the then Prime Minister of Canada, Chretien, started trade diplomacy with other countries, he always declared every participant as part of the Canadian Team. In the tenure of the same Prime Minister, an ex-National Hockey League player and icon, Frank Mahovlich was chosen as a senator.
Cultural and National Identity In the midst of globalization, cultures are coming together unlike ever before. As a result, refugees and immigrants are faced with challenging circumstances that threaten to weaken their national or cultural identity. This essay will explore two examples of how individuals strive to maintain their identity in this new and changing world. In Cyberspace in Diaspora, we learn about the Eritrean Diaspora and how they are using
Our semester plans gives you unlimited, unrestricted access to our entire library of resources —writing tools, guides, example essays, tutorials, class notes, and more.
Get Started Now