Cultural Impact Analysis of Hijab Fashion Brand: Market Strategy

This report analyzes the cultural impact of Muslim fashion, particularly focusing on the Hijab. It discusses how clothing regulations in non-Arabic nations symbolize honor and moral health within Muslim communities. The report also explores the shift in social class perceptions related to Islamic attire, citing the popularity of the Arab chador among upper-class youths in Tehran. Furthermore, it addresses the disruption of local religious aesthetics, such as the use of green and red embroidery in pious fashion, and the cultural consequences of 'bad hijab,' including challenges in enforcing religious laws. The influence of modest fashion on Indonesian women, who traditionally did not cover their heads and shoulders, is also examined. The analysis references multiple academic sources to support its claims about the cultural and social controversies surrounding Hijab fashion and its impact on various societies.

Mar et anal i or i ak ys s f H j b
a ionF sh
Cultural Impact of Muslim fashion

ntrod ctionI u
In non-Arabic nations, women clothing has
been regulated to official dress codes to
represent a sign of honor or moral health of
the entire Muslim community (Hebbani, and
Wills, 2012).
The other cultural impact of Islamic fashion is
the change of social-class and how people
wear. An Arab chador is the most favorite for
the upper-class youths in Tehran which has a
very big headscarf.

lt ral impact o M lim a ionCu u s f us f sh
The other probable impacts of Islamic attire is the
disruption of the local religious aesthetics for instance
in pious fashion by green and red embroidery.
Existence of this bad hijab has led to some cultural
consequences which includes; lack of administering
the required 74 lashes on women who break the law
due to inadequate police to enforce the law(Ghumman
and Ryan, 2013).
Modest fashion has also interfered with the
Indonesian women who traditionally never used to
cover their head and shoulders as it was viewed as
Javanese aesthetic of beauty (Patel, 2012).

e erenceR f s
References
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headscarf. Human Relations, 66(5), pp.671-698.
Hebbani, A. and Wills, C.R., 2012. How Muslim women in Australia navigate through media (mis) representations of
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