clothing as an identity
The Creation of Identity Through Clothing
Lurie(1983) states that “ for thousand of years human beings have communicated with one another first in the language of dress”. This derives the notion that one showcases themselves to others in the manner to which they self style. On lookers draw conclusion about ones social status, profession, personality, sub-culture and mood. Lurie compares language to clothing. It’s a language yet not spoken, she alludes that “if clothing is a language it must have a vocabulary and grammar like other languages”(Lurie,1983)
This essay will explore the idea of clothing as an identity, a non-communicative tool in which one adopts to self-construct a perception that is farthest from the truth. Lurie’s text serves as a superimposed ideology to which this essay will examine and illustrate how the Sapeurs and the Izikothane choose to separated themselves from social conformism and create identities that are self fulfilling and juxtaposed with their surrounding or reality norms.
Lies and Disguises
“ Perhaps the most difficult of sartorial communication is the fact that any language that is able to convey information can also be used convey misinformation”(Lurie,1983) . Lurie’s text suggests that as humans we can lie with our clothing just as we would in our different dialects. What we are versus what we wear to communicate who we are or feel may be the same as communication in words. “A sartorial lie can be white like Cinderella’s ball gown, it may be grey, and it could be downright black as in the case of a spy in a stolen military uniform”(Lurie,1983).
Djo Balard- a Congolese dandy- (1989)(Gondola) said, “If you are well dressed, all doors are open to you…Africans who live here [in Europe] pay attention to what they wear. If they don’t have anything to wear, they prefer not return home for vacation. Djo Balard confessed these truths to Afrique Elite [a French magazine] in 1989, to which one can absorb the notion
Lurie(1983) states that “ for thousand of years human beings have communicated with one another first in the language of dress”. This derives the notion that one showcases themselves to others in the manner to which they self style. On lookers draw conclusion about ones social status, profession, personality, sub-culture and mood. Lurie compares language to clothing. It’s a language yet not spoken, she alludes that “if clothing is a language it must have a vocabulary and grammar like other languages”(Lurie,1983)
This essay will explore the idea of clothing as an identity, a non-communicative tool in which one adopts to self-construct a perception that is farthest from the truth. Lurie’s text serves as a superimposed ideology to which this essay will examine and illustrate how the Sapeurs and the Izikothane choose to separated themselves from social conformism and create identities that are self fulfilling and juxtaposed with their surrounding or reality norms.
Lies and Disguises
“ Perhaps the most difficult of sartorial communication is the fact that any language that is able to convey information can also be used convey misinformation”(Lurie,1983) . Lurie’s text suggests that as humans we can lie with our clothing just as we would in our different dialects. What we are versus what we wear to communicate who we are or feel may be the same as communication in words. “A sartorial lie can be white like Cinderella’s ball gown, it may be grey, and it could be downright black as in the case of a spy in a stolen military uniform”(Lurie,1983).
Djo Balard- a Congolese dandy- (1989)(Gondola) said, “If you are well dressed, all doors are open to you…Africans who live here [in Europe] pay attention to what they wear. If they don’t have anything to wear, they prefer not return home for vacation. Djo Balard confessed these truths to Afrique Elite [a French magazine] in 1989, to which one can absorb the notion