KHIL{A 3 (2007-2009), pp. 1-16. doi: 10.2143/KH.3.0.2066219 Is There an “Islamic” Dress? Evidence from the Internet Generation Heather Marie AKOU Indiana University Get your Islamic clothing direct from Saudi Arabia, the Holy Land of Islam. Highly trusted by customers around the world since 1999. www.desertstore.com Famous for creating unique designs, SHUKR was the first to introduce contemporary styled Islamic clothing for a new generation. www.shukronline.com In 1999, desertstore.com registered with the Jeddah family from Lebanon to Australia, produces “spe- Chamber of Commerce and became the first cialized sportswear to suit the Muslim female.” e-commerce business based in Saudi Arabia1. In 1995, for a chapter in Dress and Ethnicity, Within just a few years, Saudi Arabian Airlines con- Joanne Eicher and Barbara Sumberg recognized tracted the company to supply its official uniforms. items of dress such as “jeans, sweatshirts, T-shirts, It was also chosen to be an official costume supplier trench coats, parkas, trousers, skirts, blouses, shirts, for the 2006 Asian Games in Doha, Qatar (which blazers, business suits, school uniforms, and athletic attracted hundreds of athletes from 45 countries). shoes” as being part of a “world fashion” system that By 2007, Desert Store was one of the largest online originated in the West5. In this article I ask the retailers of Islamic clothing in the world, reaching question, “Does a similar system exist in the Islamic customers in 118 countries with websites in English world? And if so, what are the parameters?” Are and French. Compare that to McDonalds — one of there garments that can be identified as “Islamic,” the superstars of globalization — which was estab- not just “Arab” or part of some other specific cul- lished in the United States in 1940, but took more ture that Muslims belong to? For a 2007 article in than 65 years to reach customers in 117 countries. Fashion Theory6 I argued that there is a “world Desert Store sells some “Arab” styles of dress, fashion” system for Islamic dress, but I did not go such as the iconic checkered head covering for men into detail on what those garments are or how they known as ghutra, kaffiyeh, or smagh (see figure 1), became “Islamic.” What do they have in common complete with igal (offered in four different head in terms of vocabulary and aesthetics? How have sizes) to hold it in place on the head. Most products they blended styles from different cultures into a on the website, however, are described as “Islamic” new global fashion system? or “Muslim.” Is it accurate to call these products This analysis is based on more than seven years “Islamic” dress? Other online retailers make similar of field research on Islamic dress, first with Somali claims. Al Hannah2, based in New Britain, immigrants in Minnesota and then with a diverse Connecticut, offers a “wide variety of traditional Muslim Clothing for you and your whole family.” SHUKR3, based in St. Louis, Missouri (with a fac- 1 “About Us,” www.desertstore.com tory in Damascus, Syria), aims to provide “quality 2 www.alhannah.com 3 www.shukronline.com fashionable Islamic clothing which Muslims can 4 www.ahiida.com 4 wear with pride.” Ahiida , conceived and run by a 5 Eicher and Sumberg 1995:300. woman who migrated as a young child with her 6 Akou 2007. 1 KH03002.pdf 1 10/06/11 14:26 93399_Khila_3_2007-2009_01.indd 1 7/06/11 16:17 THE INTERNET GENERATION Advances in online technology, such as secure data transfer, high-speed connections and wireless net- works have revolutionized how many people shop, search for information, and even perform their jobs. EBay, which bills itself as the “World’s Online Marketplace,” is a good example: the concept of an “auction” existed before eBay, but that website has given consumers around the world unparalleled access to many kinds of specialized merchandise and created opportunities for both new and existing businesses. For “sellers” who make a living (or hope to make a living) on eBay, the company offers online tutorials, CDs, and even classes in major cities. In areas where Internet access is widespread, technol- ogy like e-mail, chat rooms and media such as blogs, online newspapers, and YouTube videos have dra- matically altered how people communicate, pay bills, search for information, read the news, and even decide how to vote in elections. A study pub- lished in the Journal of the American Medical Association found that as early as 2001, approxi- mately 40% of respondents in the United States Figure 1. Ghutra (checkered head covering) and igal who had Internet access were using it to gather (black band that holds it in place on the head) from advice or information on health care8. Desert Store, based in Saudi Arabia; author’s personal Globally, however, access to the Internet is highly collection. This is an Arab style of “ethnic” dress for men. uneven. In popular terms this is called the “global digital divide.”9 Out of 6.7 billion people in the world, it is difficult to estimate exactly how many community of Muslims in southern Indiana7. In people have access to the Internet. Factors keeping 2005 I became a direct participant, going to the many off the “web” include extreme poverty; lack mosque with my husband and daughter, attending of access to electricity, computers and networks; Islamic study circles (halaqa) and eventually con- literacy; knowledge of global languages like English; verting to Islam. These experiences have been crit- physical disabilities; and censorship by governments ical to building my knowledge and vocabulary, including Cuba, Iran, North Korea and the People’s enabling me to understand developing trends in Republic of China. At the same time, the Internet Islamic dress. I see the Internet as a particularly has created many opportunities for people — espe- important place for gathering data on global trends, cially the young and well-educated — to share ideas since it serves as a place where Muslims from all across geographical divides like never before. In a over the world can share ideas and products. time when many countries are trying to prevent another event like September 11th10 with tighter border security and “no fly” lists, the Internet is a crucial site where people from different countries 7 The largest groups within this community are Arabs, Turks and Central Asians (Afghans, Kazakhs, etc…) but it can still interact with little interference. also includes men and women from North America, In many ways the Islamic world is no different; Europe, Africa, and other parts of Asia. most governments have embraced the technology 8 Baker, et al 2003:2400. and opportunities of the Internet (if not always the 9 See, for example, www.digitaldivide.org 10 Referring to the 2001 attacks by hijacked commercial jets content). In effect, this has allowed Muslims to cre- on the World Trade Center in New York and the Pentagon ate a new “virtual community” that intersects with in Washington, DC the West, but meets the unique needs and desires 2 KH03002.pdf 2 10/06/11 14:26 93399_Khila_3_2007-2009_01.indd 2 7/06/11 16:17 of people who practice Islam or claim a Muslim out interest, or even arrange a funeral that satisfies identity. To a certain extent, the idea of a global local laws as well as the principles of Islam. community of Muslims without cultural or national For Muslims, most often for women living in borders (the umma) has always existed. The Hajj, Europe, Australia, and North America, the Internet for example — one of the fundamental practices or can also be an important source of clothing. Some “five pillars” of Islam — has been bringing together fashions from local stores — like dusters, tunics, Muslims from diverse cultures since the earliest and wide-legged jeans — are modest enough that days of the religion. Historian Caesar Farah has they easily fit the requirements of Islam. In other observed that for those who participate, the cases, clothing can be adapted, for example, by pilgrimage to Mecca brings “a keener awareness of wearing pants under a short skirt or a long-sleeve the power of Islam which can bring together each shirt under a shorter one. Other fashions must be year men and women of so many different nation- reserved for times when only family members or alities and races. This is one of the strongest forces women are present18. SHUKR designs “Islamic” working for solidarity among Muslims devoted to fashions, but is very mindful of blending styles from their faith.”11 The ability to carry out this ritual, different cultures to meet the needs and desires of a however, has always been uneven. Physical disabil- diverse, global clientele. ities, family obligations (especially for women), and financial difficulties have prevented many Muslims We aim to produce designs … which are suitable from making the pilgrimage. Until air travel to wear to school, college, and work, as well as to became widespread and relatively affordable, the the mosque and Islamic events. We at SHUKR journey was time-consuming and even dangerous see this as a necessary development in our grow- for many pilgrims12. ing self-identity as Muslim Americans, Muslim Access to the Internet is also uneven (as well as Canadians, and Muslim Europeans. Whilst hab- being largely determined by age and social class), its of dress are only one aspect of this growing but as prices drop and the technology spreads, more and developing collective self-identity, it is an and more people are getting a chance to use it. The important aspect, because how one looks on the term “Internet Generation” is sometimes used in outside often reflects a lot about how one feels on the West to describe young people (born starting in the inside.