logging in or signing up 07 srilanka Vittoria Download Post to : URL : Related Presentations : Share Add to Flag Embed Email Send to Blogs and Networks Add to Channel Uploaded from authorPOINTLite Insert YouTube videos in PowerPont slides with aS Desktop Copy embed code: (To copy code, click on the text box) Embed: URL: Thumbnail: WordPress Embed Customize Embed The presentation is successfully added In Your Favorites. Views: 2492 Category: Entertainment License: All Rights Reserved Like it (0) Dislike it (0) Added: January 29, 2008 This Presentation is Public Favorites: 0 Presentation Description No description available. Comments Posting comment... By: insaafrox (33 month(s) ago) i'm insaaf 4m srilanka i want 2 download ths presenation plz u cn snd it 2 my mail (insaafroxnet@yahoo.com) Saving..... Post Reply Close Saving..... Edit Comment Close By: lanka (37 month(s) ago) Send Gifts to Srilanka, Flowers to Srilanka, Cakes and Chocolates to Sri Lanka and Colombo. http://www.lankaflorist.com Saving..... Post Reply Close Saving..... Edit Comment Close Premium member Presentation Transcript Slide1: “When historians think about and discuss Islam and Islamic countries, they generally confine themselves to the Middle East or perhaps include Central Asia, North Africa and South East Asia. Little or no attention is paid to other parts of the world, such as South India, Sri Lanka and the Maldive Islands, though Islam spread there and made a significant contribution to the history of those regions. Muslims form the third largest religious community in Sri Lanka [according to the 1981 census, the total population of Muslims was then 1,100,350 (6.7%)] and their history goes back at least 1,000 years.” The Muslims of Sri Lanka under British Rule, M N M Kamil Asad, 1993 Dress History: Dress History There are very few early images of Muslim women in Ceylon/Sri Lanka – they were in their houses and most homes did not have family photos taken. Family photos show clothing worn at home but chosen or arranged for the photographic moment. The exile to Ceylon of Egyptian nationalist leader Orabi Pasha (1883-1901) inspired local Muslims in various ways - from adopting different modes of dress to accessing education. Note to the images: these were collected and supplied by the Muslim Women’s Research and Action Forum, Colombo (MWRAF) Slide3: Studio portrait of upper-middle class Muslim family of Turkish origins, 1896. This daughter in 1948.Slide4: Upper class family at home, 1925.Slide5: Couple from Eastern Province, 1959.Slide6: The women of a family, late 1950s.Slide7: Dr and Mrs Kaleel, late 1970s. Family from Eastern Province, 1977. Teenage girl wearing trousers and shirt.Slide8: In Sri Lanka and India there are many ways of draping a sari – according to region, class, caste, religion and choice. The woman on the left wears a Kandian sari, while the women on the right wears the traditional short blouse and waist cloth. Postcard c.1910. (coll. wluml) Slide9: “The costume of the Muslim woman was, and remains, a variation of the traditional sari drape known in the island, where the fall was brought over the right shoulder to be tucked in at the waist in front. This drape also serves the function of offering ample length to cover the head when necessary, an orthodox tradition with Muslim women meant to symbolize purity and modesty.” Costumes of Sri Lanka, KDG Wimalaratne and Dian Gomes, 2001Slide10: These Muslim women were forcibly evicted from the North in the 1990s and are still in a displacement camp in the North West Province. While most women wear traditional ‘Gujarati’style saris some choose the more ‘modern’ Punjabi suit - shalwar kameez – trousers and tunic top with a duppata shawl. In recent years a style new to the island has appeared, heavily influenced by Saudi Arabian women’s dress, a style probably brought back by the many migrant workers. MWRAF, 2001Every-day clothes: Every-day clothes “Though the fervour of the late eighties and early nineties has subsided somewhat, Islamism has institutionalised itself in parts of the community. Dress remains the most visible of its manifestations and Hijab has many forms. It ranges from a head scarf worn with anything that covers wrists and ankles, to the scarf worn with a cloak or Abhaya and the most conservative or orthodox costume of the black Abhaya with black head covering and face veil. Whatever its permutations the “look” is very particular, the manner in which a scarf is worn clearly marks the Muslimness of the wearer.” Power Dressing, Farzana Haniffa, 2002Slide12: 2000 – Young woman adopts a ‘new’ style. 2002 – Another new style. 1968 – Malay, Muslim and Singhalese women waiting for a friend at the airport.: 1968 – Malay, Muslim and Singhalese women waiting for a friend at the airport.1990s – Friends in the sunshine.: 1990s – Friends in the sunshine.2001 – Young women learning and working together.: 2001 – Young women learning and working together. Schools: Schools “The institutionalisation of the veil as uniform in Muslim schools has helped spawn a generation for whom hijab is the norm. This generation is not aware of the fact that their parents made a conscious choice to practice their religion in this manner.” Power Dressing, Farzana Haniffa, 2002 Schools and colleges have their own uniform rules – they vary according to the geographic region and the strictness of the institution: Modes for special occasions: Modes for special occasions “Clothing, like any other social phenomenon, cannot be analysed in isolation or in terms of only one set of social relations.” Costume and Identity, Hilda Kuper, 1973 Weddings and parties are special occasions when people choose clothing to look their very best, show their social status, and (especially in the case of weddings) conform to a very specific style:Slide19: Upper-class Muslim hostess in 1920. The ‘60s Colombo Party Set – upper class Muslim girls in Western-influenced fashions.Slide20: Typical Sri Lankan wedding in the Muslim community in the 1990s – they look very similar to any Sri Lankan ‘happy couple’ from any religious background. Codes and Modes : Codes and Modes Both the people of Ceylon and their colonial ‘masters’ were much more interested in the details of men’s dress than women’s. Detail of Colonial Dress Code (for men), 1876. The Ceylon Manual 1912-13 : Detail of Colonial Dress Code (for men), 1876. The Ceylon Manual 1912-13 Women in the public eye : Women in the public eye Rizzie Jalaldeen, (left) racing car driver, 1960s. “The new woman was also the ‘modern’ woman, and in the early decades of the 20th century, Sri Lankan bourgeois women began not only to have careers and enter politics, but also to ride bicycles, drive cars, cut their hair, wear trousers and short dresses, marry foreigners and behave ‘unconventionally’…” Nobodies to Somebodies, Kumari Jayawardena, 2000Women encouraging women, c.1998. : Women encouraging women, c.1998. Jezima Ismail (left), educationalist and founder of MWRAF, and Ferial Ashraf (centre), first Muslim woman in Parliament, widow of leader of Sri Lanka Muslim Congress. c.1999. Furkhan Bee Ifthikar, MWRAF You do not have the permission to view this presentation. In order to view it, please contact the author of the presentation.
07 srilanka Vittoria Download Post to : URL : Related Presentations : Share Add to Flag Embed Email Send to Blogs and Networks Add to Channel Uploaded from authorPOINTLite Insert YouTube videos in PowerPont slides with aS Desktop Copy embed code: (To copy code, click on the text box) Embed: URL: Thumbnail: WordPress Embed Customize Embed The presentation is successfully added In Your Favorites. Views: 2492 Category: Entertainment License: All Rights Reserved Like it (0) Dislike it (0) Added: January 29, 2008 This Presentation is Public Favorites: 0 Presentation Description No description available. Comments Posting comment... By: insaafrox (33 month(s) ago) i'm insaaf 4m srilanka i want 2 download ths presenation plz u cn snd it 2 my mail (insaafroxnet@yahoo.com) Saving..... Post Reply Close Saving..... Edit Comment Close By: lanka (37 month(s) ago) Send Gifts to Srilanka, Flowers to Srilanka, Cakes and Chocolates to Sri Lanka and Colombo. http://www.lankaflorist.com Saving..... Post Reply Close Saving..... Edit Comment Close Premium member Presentation Transcript Slide1: “When historians think about and discuss Islam and Islamic countries, they generally confine themselves to the Middle East or perhaps include Central Asia, North Africa and South East Asia. Little or no attention is paid to other parts of the world, such as South India, Sri Lanka and the Maldive Islands, though Islam spread there and made a significant contribution to the history of those regions. Muslims form the third largest religious community in Sri Lanka [according to the 1981 census, the total population of Muslims was then 1,100,350 (6.7%)] and their history goes back at least 1,000 years.” The Muslims of Sri Lanka under British Rule, M N M Kamil Asad, 1993 Dress History: Dress History There are very few early images of Muslim women in Ceylon/Sri Lanka – they were in their houses and most homes did not have family photos taken. Family photos show clothing worn at home but chosen or arranged for the photographic moment. The exile to Ceylon of Egyptian nationalist leader Orabi Pasha (1883-1901) inspired local Muslims in various ways - from adopting different modes of dress to accessing education. Note to the images: these were collected and supplied by the Muslim Women’s Research and Action Forum, Colombo (MWRAF) Slide3: Studio portrait of upper-middle class Muslim family of Turkish origins, 1896. This daughter in 1948.Slide4: Upper class family at home, 1925.Slide5: Couple from Eastern Province, 1959.Slide6: The women of a family, late 1950s.Slide7: Dr and Mrs Kaleel, late 1970s. Family from Eastern Province, 1977. Teenage girl wearing trousers and shirt.Slide8: In Sri Lanka and India there are many ways of draping a sari – according to region, class, caste, religion and choice. The woman on the left wears a Kandian sari, while the women on the right wears the traditional short blouse and waist cloth. Postcard c.1910. (coll. wluml) Slide9: “The costume of the Muslim woman was, and remains, a variation of the traditional sari drape known in the island, where the fall was brought over the right shoulder to be tucked in at the waist in front. This drape also serves the function of offering ample length to cover the head when necessary, an orthodox tradition with Muslim women meant to symbolize purity and modesty.” Costumes of Sri Lanka, KDG Wimalaratne and Dian Gomes, 2001Slide10: These Muslim women were forcibly evicted from the North in the 1990s and are still in a displacement camp in the North West Province. While most women wear traditional ‘Gujarati’style saris some choose the more ‘modern’ Punjabi suit - shalwar kameez – trousers and tunic top with a duppata shawl. In recent years a style new to the island has appeared, heavily influenced by Saudi Arabian women’s dress, a style probably brought back by the many migrant workers. MWRAF, 2001Every-day clothes: Every-day clothes “Though the fervour of the late eighties and early nineties has subsided somewhat, Islamism has institutionalised itself in parts of the community. Dress remains the most visible of its manifestations and Hijab has many forms. It ranges from a head scarf worn with anything that covers wrists and ankles, to the scarf worn with a cloak or Abhaya and the most conservative or orthodox costume of the black Abhaya with black head covering and face veil. Whatever its permutations the “look” is very particular, the manner in which a scarf is worn clearly marks the Muslimness of the wearer.” Power Dressing, Farzana Haniffa, 2002Slide12: 2000 – Young woman adopts a ‘new’ style. 2002 – Another new style. 1968 – Malay, Muslim and Singhalese women waiting for a friend at the airport.: 1968 – Malay, Muslim and Singhalese women waiting for a friend at the airport.1990s – Friends in the sunshine.: 1990s – Friends in the sunshine.2001 – Young women learning and working together.: 2001 – Young women learning and working together. Schools: Schools “The institutionalisation of the veil as uniform in Muslim schools has helped spawn a generation for whom hijab is the norm. This generation is not aware of the fact that their parents made a conscious choice to practice their religion in this manner.” Power Dressing, Farzana Haniffa, 2002 Schools and colleges have their own uniform rules – they vary according to the geographic region and the strictness of the institution: Modes for special occasions: Modes for special occasions “Clothing, like any other social phenomenon, cannot be analysed in isolation or in terms of only one set of social relations.” Costume and Identity, Hilda Kuper, 1973 Weddings and parties are special occasions when people choose clothing to look their very best, show their social status, and (especially in the case of weddings) conform to a very specific style:Slide19: Upper-class Muslim hostess in 1920. The ‘60s Colombo Party Set – upper class Muslim girls in Western-influenced fashions.Slide20: Typical Sri Lankan wedding in the Muslim community in the 1990s – they look very similar to any Sri Lankan ‘happy couple’ from any religious background. Codes and Modes : Codes and Modes Both the people of Ceylon and their colonial ‘masters’ were much more interested in the details of men’s dress than women’s. Detail of Colonial Dress Code (for men), 1876. The Ceylon Manual 1912-13 : Detail of Colonial Dress Code (for men), 1876. The Ceylon Manual 1912-13 Women in the public eye : Women in the public eye Rizzie Jalaldeen, (left) racing car driver, 1960s. “The new woman was also the ‘modern’ woman, and in the early decades of the 20th century, Sri Lankan bourgeois women began not only to have careers and enter politics, but also to ride bicycles, drive cars, cut their hair, wear trousers and short dresses, marry foreigners and behave ‘unconventionally’…” Nobodies to Somebodies, Kumari Jayawardena, 2000Women encouraging women, c.1998. : Women encouraging women, c.1998. Jezima Ismail (left), educationalist and founder of MWRAF, and Ferial Ashraf (centre), first Muslim woman in Parliament, widow of leader of Sri Lanka Muslim Congress. c.1999. Furkhan Bee Ifthikar, MWRAF