2,866 research outputs found
Review of Researching Online Foreign Language Interaction and Exchange: Theories, Methods, and Challenges
Handicapped Law—Education for All Handicapped Children Act Does Not Require States to Provide Best Possible Option
Handicapped Law—Education for All Handicapped Children Act Does Not Require States to Provide Best Possible Option
Fashion and Anti-fashion among Holdeman Mennonite Women
Since their origin in the Protestant Reformation of the sixteenth century, most Mennonite sects historically favored plain dress as a form of anti-fashion (Gingerich, 1966; Scott, 1986, Graybill, 2002), although that is less important for the more liberal Mennonite groups today. It is still vitally important to the Holdeman Mennonites, who are among the most conservative of the Mennonite groups. Formally known as the Church of God in Christ, Mennonite (CGCM), this Mennonite sect originated in 1859 when John Holdeman and his followers broke off from the Old Order Mennonites who they felt had strayed from the right path. They wanted to live apart from \u27the world\u27. Separation from outsiders was accomplished through social boundary markers, including physical, auditory, educational, economic, political markers and visual boundaries (dress). By the end of the twentieth century few boundary markers remained as the Holdemans had slowly assimilated into American and Canadian cultures. One of the remaining symbols is the dress code that prohibits the wearing of fashionable dress. The Holdemans refer to this as \u27plain dress,\u27 a form of anti-fashion. Historically, Holdeman women were expected to wear basic shirtwaist dresses that were loose and long, with sleeves, matching belts, high necklines, and buttons up the front bodice. By 1926 that expectation became codified by the CDCM as a formal requirement. Adherence to the dress code was enforced through the social control system that disciplined them to restrain the temptation toward fashionability. Women who did not comply were expelled and shunned. However by the end of the twentieth century numerous changes occurred and a greater variety of style options became acceptable, resulting in the weakening of the anti-fashion dress code. Documenting and analyzing the changes through the twentieth century to the present is the focus of this paper. As one of the most conservative Mennonite sects remaining, The Holdemans still try to avoid involvement with non-Mennonites, and as a result only a handful of scholars have been allowed access to this group. Only a few studies have been published (Hiebert, 1973, 2010; Mainwaring, 1995; XXXX 1986, 1993, 1997, 1999). For this research project, ethnographic fieldwork, participant-observation and interviews occurred in CDCM communities in the US and Canada from 2014-2016. Interviews (N=62) were transcribed and subjected to thematic analysis. Primary data included analysis of photos (N = 1005 dated 1900-2015) and garments. Content analysis was used to examine the written discussions of issues published by the CDCM; 30% of the entries focused on the need to avoid fashionable dress. At the same time 26% related to women\u27s changing roles. Over time these issues surfaced in the photos of dress. In the 1970s the CDCM was worried about assimilation; fashionable dress was seen as symbolic of a loss of spirituality. At this time only 5% of men were in plain dress, and 63% were wearing mainstream fashion, while 20% of the women were wearing anti-fashion, 40% were wearing fashionable dress and 40% wore a mix. By 1979, CDCM ministers, all male, expelled over 10,000 members for not following rules. For the next three decades, 48% of the women wore anti-fashion, 41% fashion and 35% wore a mix. Massive changes in women\u27s roles and dress occurred from the 1990s forward, and currently 20% wear anti-fashion, 20% wear fashion, and 60% mix both types. Nearly all men dress in mainstream fashions now. While in the 1980s, three basic dress styles were worn (XXXX 1986, 1993, 1997) at present two of those styles are still worn by older women, but there are a total of six acceptable styles today. Ironically, the definition of plain dress now allows for fashionable elements. It was younger women who introduced fashionable accessories in the 1990s then went on to making changes in the dress itself. This is directly tied to women working outside the home and then slowly altering their plain dress to adapt to the world. A relationship was found, and made clear in the interviews, that working outside the home is related to the more frequent acceptance of fashionable dress and increasing levels of female agency within the CGCM. This change in the dress code observed is analyzed by using Bush and London\u27s (1960) theory that when a long-standing mode of dress changes, there is often a change in the culture itself regarding underlying social roles. The eroding of anti-fashion as a social boundary marker was found to be symptomatic of significant role changes and increasing assimilation of the Holdeman Mennonite women into the larger American culture. References Bush, G. and London, P. ( 1960). On the Disappearance of Knickers; Hypotheses for the Functional Analysis of the Psychology of Clothing, Journal of Social Psychology, 51. 359-366. Gingerich, M. (1966). Change and uniformity in Mennonite Attire. Mennonite Quarterly Review 40(4): 243-59. Graybill, B. (2002). To remind us of who we are. In, Schmidt, K, Zimmerman, D. and Reschly, Eds. Strangers at Home: Amish and Mennonite Women in History. Baltimore. Johns Hopkins University Press: p. 52-77 Hiebert, C. (1973). The Holdeman People: The Church of God in Christ, Mennonite, 1859-1969. Pasadena. William Carey Library. Mainwaring, L. (1995). Geography of Mennonite Settlement: From Europe to a Holdeman Mennonite Community. Master\u27s Thesis, California State University Chico. Scott, S. (1986). Why Do They Dress That Way? Intercourse, PA: Good Books. Stoppel, V. (1994) Sister to Sister: A Collection of Heartfelt Convictions by Christian Women of the Church of God in Christ, Mennonite. Moundridge KS. Gospel Publishers. XXXX, L. (1986). The Plain People: An Ethnography of the Holdeman Mennonites. Salem, WI. Sheffield Publishing Co. XXXX, (1993). Clothing, control and women\u27s agency: The mitigation of patriarchal power. In S. Fisher & K. Davis, (Eds.), Negotiating at the Margins: The Gendered Discourses of Power and Resistance (pp. 66-84). New Brunswick, NJ. Rutgers Press. XXXX, (1997). Clothing is a window to the soul: The social control of women in a Holdeman Mennonite Community. Journal of Mennonite Studies,15. 11-30. XXXX, (1999). Dress and the social control of the body. In XXXX Ed. Religion, Dress and the Body, 1-7. Oxford. Berg
Tradition and Simplicity Inspired a Set of Catholic Liturgical Vestments
New vestments were needed when our Catholic parish got a new priest and deacon. Both are large men and the vestments at the church simply did not fit. Sets of garments were needed in all five ritual colors required by the Catholic Church. While the garments can be purchased, they are very costly so I volunteered to make the garments and to keep costs to a minimum. Ornate liturgical garments have been standard in the past few centuries, however our new Pope Francis clearly indicated that all clergy should dress more simply, in keeping with the vestment styles of the early church. Both the Priest and Deacon required the garments to made in cotton fabrics, without embroidery and minimal embellishment. A set of garments was made for each in the five liturgical colors. The green set, used for the ordinary masses, is submitted to this design exhibition
Mounting a Costume Exhibit:
Our apparel program is fortunate to have a large historic costume collection, and access to an exhibition gallery. We have a class on costume museum management. It is an elective, and low enrollments in the class have been a problem. Until recently the course had primarily been taught through standard readings and lectures, followed by some work with garments in the collection
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An international survey of mature students' uses of mobile devices in life and learning
The paper presents research concerned with learner-driven innovative practice with mobile technologies and the interface between formal and informal learning. We build on our previous work investigating student use of personal devices for learning, work, social interaction and entertainment. A recent phase of the research included an international survey focusing on students registered on selected Masters and doctoral programmes in the UK, Sweden, Portugal, Hong Kong and Australia. The research gives an account of everyday uses and more unusual deployments of personal technologies by students from departments of education and technology. It illuminates learner choices and preferences, attitudes towards work–life boundaries, evolving social and cultural practices, and the impacts of technological change
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Nuclear pore complex-mediated modulation of TCR signaling is required for naïve CD4+ T cell homeostasis.
Nuclear pore complexes (NPCs) are channels connecting the nucleus with the cytoplasm. We report that loss of the tissue-specific NPC component Nup210 causes a severe deficit of naïve CD4+ T cells. Nup210-deficient CD4+ T lymphocytes develop normally but fail to survive in the periphery. The decreased survival results from both an impaired ability to transmit tonic T cell receptor (TCR) signals and increased levels of Fas, which sensitize Nup210-/- naïve CD4+ T cells to Fas-mediated cell death. Mechanistically, Nup210 regulates these processes by modulating the expression of Cav2 (encoding Caveolin-2) and Jun at the nuclear periphery. Whereas the TCR-dependent and CD4+ T cell-specific upregulation of Cav2 is critical for proximal TCR signaling, cJun expression is required for STAT3-dependent repression of Fas. Our results uncover an unexpected role for Nup210 as a cell-intrinsic regulator of TCR signaling and T cell homeostasis and expose NPCs as key players in the adaptive immune system
Hijab and Muslim religious identity expression among Egyptian women in the Pacific Northwest
The purpose of this study was to examine the symbolic meaning of modest dress (referred to in a general sense as hijab) to Egyptian Muslim women living in America’s Pacific Northwest. In the diaspora, where Egyptian garments are not available, the women must mix headscarves with Western fashion, but it must be modest. Muslim women living in the USA need to integrate requirements for religious modesty when shopping for Western fashion which does not place a high value on modesty
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