The Vestoj Blog

Slutty fashion?

 

 

Many times upon seeing the girls dressed in short skirts and low-cut tops in sub-zero temperatures so ubiquitous in London, Manchester, Newcastle, Bristol and Cardiff, I have wondered if they are maybe a new kind of bionic woman impervious to the cold. But really the question is, are these girls dressing sexy and with confidence or are they coerced into looking like ‘sluts’ by an increasing pornofication of contemporary culture and the pressure of fitting in?

 

The Daily Mail has this to say on the matter:

 

“It comes as little surprise to discover that the more the women dress like strippers, the more men treat them that way. Among the men we spoke to, one described the women out on the town as ‘eye candy for free’ — and a chance to ‘window shop’.

Toby Harris, 29, a project manager from London, says he likes women dressing in barely-there clothes ‘because you get to think whether you want to sleep with them later’.

‘It’s a certain sort of women who dresses that way — easy chicks,’ he says. ‘They’re definitely not a long-term prospect because they are easy.’ In many cases, that sexist view may well be crass and unjustified. After all, shouldn’t women be free to dress as they please without being judged? But whatever their motivation for dressing as they do, there is no escaping how the micro-skirted mob are perceived by men.”

 

Read the full article here:

 

http://www.dailymail.co.uk/news/article-2067391/Why-DO-young-women-dressed-like-We-meet-nightclubbers-unsettling-answer.html

 

What do you think?

Is it right to ban the burqa?

 

 

As the debate on the burqa ban was at its most inflamed the French philosopher Bernard-Henri Lévy wrote impassionately in favour of the ban in the Huffington Post:

 

“People say, ‘The burqa is a dress, at most a costume. We’re not going to make laws about clothing and costumes.’ Error. The burqa is not a dress, it’s a message, one that clearly communicates the subjugation, the subservience, the crushing and the defeat of women.”

 

Yet in the upcoming issue of Vestoj Professor Reina Lewis argues that:

 

“One might be tempted to argue that the activity around modest fashion is an attempt to reclaim from shame practices that are intrinsically and irredeemably rooted in the distaste for the female body, and that are therefore inherently shaming. This would attribute false consciousness to women – regarding them as only and ever unwittingly contributing to their own oppression. Or one might emphasise the socially liberating potential of modest dressing as a mechanism that allows women (in minority and majority contexts) to exercise greater public autonomy – and there are indeed across the world examples of how wearing hijab acts as an alibi to allow girls and women greater social mobility, able to work or study outside the home because their modest dress acts as a presumed guarantor of their behaviour and reputation. This is sometimes the case, but it is never the only effect of hijab. Many of the key proponents of new modes of modest dressing are young women (including converts) with considerable social, economic and cultural capital – who have always had the ‘freedom’ to move about the modern city, and the globe, as and when they liked. For them the hijab does other work, creating forms of spiritual capital and social distinction.”

 

Are we in the West right to take on the role of ‘liberators’ of the women of the East? Is this not at its very base a little too similar in concept to the Christian missionaries trying to teach ‘savages’ around the world about the only correct way to be, believe and behave?

 

Read Lévy’s whole argument here:

 

http://www.huffingtonpost.com/bernardhenri-levy/why-i-support-a-ban-on bu_b_463192.html

 

And do tell us what you think!

Excerpt from Carrie by Stephen King

 

Prom Night

 

She put the dress on for the first time on the morning of May 27, in her room. She had bought a special brassiere to go with it, which gave her breasts the proper uplift (not that they actually needed it) but left their top halves uncovered. Wearing it gave her a weird, dreamy feeling that was half shame and half defiant excitement.

The dress itself was nearly floor length. The skirt was loose, but the waist was snug, the material rich and unfamiliar against her skin, which was used to only cotton and wool.

The hang of it seemed to be right—or would be, with the new shoes. She slipped them on, adjusted the neckline, and went to the window. She could see only a maddening ghost image of herself, but everything seemed to be right. Maybe later she could—

The door swung open behind her with only a soft snick of the latch, and Carrie turned to look at her mother.

She was dressed for work, wearing her white sweater and holding her black pocketbook in one hand. In the other she was holding Daddy Ralph’s Bible.

They looked at each other.

Hardly conscious of it, Carrie felt her back straighten until she stood straight in the patch of early spring sunshine that fell through the win­dow.

“Red,” Momma murmured. “I might have known it would be red.”

Carrie said nothing.

“I can see your dirtypillows. Everyone will. They’ll be looking at your body. The Book says—”

“Those are my breasts, Momma. Every woman has them.”

“Take off that dress,” Momma said.

“No.”

“Take it off, Carrie. We’ll go down and burn it in the incinerator together, and then pray for for­giveness. We’ll do penance.” Her eyes began to sparkle with the strange, disconnected zeal that came over her at events which she considered to be tests of faith. ‘I’ll stay home from work and you’ll stay home from school. We’ll pray. We’ll ask for a Sign. We’ll get us down on our knees and ask for the Pentecostal Fire.” “No, Momma.”

Her mother reached up and pinched her own face. It left a red mark. She looked to Carrie for reaction, saw none, hooked her right hand into claws and ripped it across her own cheek, bringing thin blood. She whined and rocked back “Washed in the Blood of the Lamb,” she whis­pered. “Many times. Many times he and I—”

“Go away, Momma.”

She looked up at Carrie, her eyes glowing. There was a terrifying expression of righteous an­ger graven on her face.

“The Lord is not mocked,” she whispered. “Be sure your sin will find you out. Burn it, Carrie! Cast that devil’s red from you and burn it! Burn itl Burn it! Burn it!”

The door slammed open by itself.

“Go away, Momma.”

Momma smiled. Her bloody mouth made the smile grotesque, twisted. “As Jezebel fell from the tower, let it be with you,” she said. “And the dogs came and licked up the blood. It’s in the Bible! It’s—”

“Her feet began to slip along the floor and she looked down at them, bewildered. The wood might have turned to ice.

“Stop that!” she screamed.

She was in the hall now. She caught the doorjamb and held on for a moment; then her fin­gers were torn loose, seemingly by nothing.

“I love you, Momma,” Carrie said steadily. “I’m sorry.”

She envisioned the door swinging shut, and the door did just that, as if moved by a light breeze. Carefully, so as not to hurt her, she disengaged the mental hands she had pushed her mother with.

A moment later, Margaret was pounding on the door. Carrie held it shut, her lips trembling.

“There’s going to be a judgment!” Margaret White raved. “I wash my hands of it! I tried!”

“Pilate said that,” Carrie said.

Her mother went away. A minute later Carrie saw her go down the walk and cross the street on her way to work.

“Momma,” she said softly, and put her forehead on the glass.