Consumer Attitude and Preferences Towards Traditional and Modern Islamic Fashion - Research Paper Example

AHP Style, Consumer Attitude and Preferences towards Traditional and Modern Islamic Fashion Introduction Over the years a lot has been said and written about the dress code of Muslim people. Muslim people are highly sensitive regarding their culture, religion and clothing style. In this regard, it is also identified that Muslim people have their specific guidelines regarding their clothing, especially for the women (Hanzaee & Chitsaz, 2011). It has been observed that the impact of current fashion trend has also seen amid the Muslim people across the world. As an effect, it is witnessed that during the last few years the demand of fashion related goods have been increased among the world Islamic consumers, which has initiated the opportunity for the fashion sector penetrate into the Islamic States (Hanzaee & Chitsaz, 2011). The objective of this study is to identify the behaviour, attitude and preferences of Muslim consumer towards traditional and modern Islamic fashion. In order to meet the defined objective of the study, this research attempts to explore the factors, which influence the Islamic women’s fashion from traditional context to modern context. At the same time, the study identifies the trend in the Islamic fashion market. Moreover, study investigates the societal factors as well as legal factors, which can influence the buying decisions of Islamic women in case of dressing and fashion related aspects. Literature Review According to Hanzaee & Chitsaz (2011), it is identified that Muslim population believe that to ensure ‘Mohammed’s privacy’ and to create a distinction between the public and private life, it is essential to adhere a specific clothing style as articulated in the Islamic holy book. According to Badawi (n.d.), the Arabic word hijab which signifies head covering or veils is religious attire for Muslim women who they are required to wear according the Islamic beliefs and customs. . Apart from this, through maintaining the clothing style Islamic people can also protect their own honour. Rather, several academic literatures have represented Islamic clothing style as a symbol, which is specifically designed for not to express ones sexual activity or desires (Hanzaee & Chitsaz, 2011; Badawi, n.d.). Similarly, Badawi (n.d.) claimed that Muslim people are highly conscious regarding their clothing as prescribed in the religion whether at home or outside. In this regard, Sole (2007) claimed that Islamic banks have targeted these Muslim consumers by using ‘Halal theory’. Badawi (n.d.) argued that during earlier days, the clothing approach of Muslim was firmly imbibed with the Islamic religious concepts, which has certainly changed during the early 21st century. In the recent years, Islamic dressing style has become more attracted, and the dressing trend has become more provocative as well as bold. According to the viewpoint of Rosmah & Mansor (2010), nowadays the dynamics changes within the context of Muslim fashion can be observed among Eastern and Western cultures. On this account, Badawi (n.d.) argued that the attitude, taste and preference of the Muslim women have been completely changed when compared to the women in earlier days. As an effect, it is observed that Muslim fashion markets have concentrated on the fashion trend in order to identify taste and preference of the Islamic religious people. In this regard, Hanzaee & Chitsaz (2011) argued that Western brands have challenged the existing Islamic brands through capturing the attention of the Muslim consumers (Hanzaee & Chitsaz, 2011; Rosmah & Mansor, 2010; Sole, 2007; Badawi, n.d.). In the similar context, Tempora (2010) claimed that several Islamic clothing brands have tried to develop their identity in the global market through establishing clothing brands in the Islamic countries. Moreover, these brands have concentrated on the strategic business aspects through enhancing the values and culture on the dressing fashion among the Islamic audiences, which can assist those brands to capture the Islamic market significantly (Tempora, 2010). Considering the Islamic dressing culture, Hashim & Mizerski (2010) claimed that several Muslim countries have different law and jurisdictionary policies regarding their dressing culture. For an instance, it is claimed that few Islamic countries consider ‘hejab’ (veil) as a necessary dress for a women while other Islamic country considers ‘burqa’ and ‘niqab’ as a compulsory dress for women their citizens. In this regard, Shuayto (2010) claimed that it is very difficult to understand the Islamic cultural values, believes, creating an impact on the Islamic consumer behaviour (Hashim & Mizerski, 2010; Shuayto, 2010). Conventional Clothing Culture of Islamic People According to the viewpoint of Potts (2009), Muslim people believed that the God has asked for modesty among the Muslim women regarding their clothing. In this regard, in order to identify the rationale regarding such believe, it is perceived that the women needs to protect their gazes from the men in the society. According to Islamic communities believe, women needs to consider hijab or veil as their compulsory wearing. In this regard, it can be claimed that the concept of using veil or hijab is one of the traditional concept, which is related with Islamic dressing culture. Regarding this issue, Potts (2009) further claimed that this traditional clothing culture was introduced in Islamic community back in 1300 BC. On the other hand, Hoodfar (1993) claimed that during the historic period several other cultural as well as religious groups have used head covering concept of dressing pattern for the women in the society such as Christians, Jews and Hindus among others. Similarly, it is also perceived that male members of the society have also followed specific dressing pattern. In this case, Asian and African cultures men have used turbans for their head covering purpose. It is identified that this specific dressing pattern has been maintained by the male members in the society for signifying their status in the society. On the other hand, this dressing culture has been maintained for their own religious identity in the society (Potts, 2009; Hoodfar, 1993). In this context, Droogsma (2007) claimed that there are five major factors or themes that are highly related with Muslim communities’ hijab dressing culture such as identity, protection, respect, preservation and freedom. The first motive of hijab dressing culture is creating an Islamic identity around the world. Secondly, it is to protect the female gazes from sexual exploitation. Simultaneously, during the historic era this hijab dressing culture has been introduced for ensuring the respect of the women from the Muslim men and Non-Muslim men. At the same time, hijab has been introduced for Muslim women dressing with the intention of preserving the beauty as well as looks of the Muslim women. Apart from all these aspects, the Muslim community also has used hijab as a significance of freedom. In this context, Hoodfar (1993) claimed that some Islamic countries use hijab as a compulsory clothing for the Muslim women, while other Muslim countries use ‘Burqa’ as a clothing for Muslim women (Droogsma, 2007; Hoodfar, 1993). Attitude, Behaviour and Preferences of the Islamic Consumers during the Contemporary Era According to the viewpoint of Badawi (n.d.), the dressing culture of Muslim women as well as men is trivial. Moreover, Badawi (n.d.) claimed that Muslim citizens’ are highly religious believer, which enforced Islamic man or woman to believe that “Allah” (according to their religious belief God) has asked to protect their sexual activity or desires which is clearly articulated in their holy book “Quran”. Moreover, it is also recognized that Islamic men or women believes that “Allah is the ultimate of human pride and vanity”, which is always ahead of ones personal opinions, feelings and inclinations. In this regard, several academic literature have claimed that this attitude and believe of the Islamic people is diplomatic (Badawi, n.d.). Regarding the dressing culture of the Islamic people, Hanzaee & Chitsaz (2011) argued that according to “Quran” Islamic people must have covered the whole body during the dressing. In this regard, it can be claimed that Islamic man should have lower their gaze during dressing, which will ensure the purity of the dressing culture. Similarly, in case of Islamic women it is essential to guard their modesty in order to maintain the order of the “Allah”. According to the Islamic believe, women should not display their beauty as well as ornaments. Moreover, women should draw their hijab over their bosoms for protecting the beauty from the external society, whereas women are only allowed to open their hijab in front of their husband, fathers and in case of their husbands fathers (Hanzaee & Chitsaz, 2011). Moreover, according to the viewpoint of Badawi (n.d.) the face and the hands of the women also need to be protected from the external society such as facial beauty, rings, bracelets and clothes among others. In this regard, Tempora (2010) argued that this religious interpretation is confirmed by ‘ijma’. According to the viewpoint of ‘ijma’, Muslim women are allowed to uncover her face and hands only during the pilgrimage (Tempora, 2010; Mulali, 2009; Badawi, n.d.). Hanzaee & Chitsaz (2011) argued that Muslim women should conceal also ‘zeenah’, where it is clearly prescribed that the Muslim women’s dress should be such kind, which may not attract the attention of the male citizens’. Moreover, it is also mentioned that Muslim women cannot express their body beauty by their dressing. Additionally, it is also claimed that according to “Quran” Muslim women are prohibited from using any similar kind of costume for dressing, as used by the male members (Hanzaee & Chitsaz, 2011; Bird, 2008). According to Hashim & Mizerski (2010) dress of Muslim women must need to be loose enough so that the shape of a womans body cannot be predicted by the male member of the society. In this regard, Badawi (n.d.) claimed that this is the approach which is used by the Islamic culture for hiding the women zeenah. Regarding this aspect, several academic writers have revealed their dissimilar views. In this context, Tempora (2010) claimed that unlike women in the western countries, Muslim women are prohibited from wearing modern tight clothes because these clothes can describe the shape of the woman body’s attractive parts (Hashim & Mizerski, 2010; Tempora, 2010; Badawi, n.d.). On the other hand, it is also perceived that Muslim women are not allowed to wear any clothes through which colour of the skin can be observed by the outsider. In this regard, Hashim & Mizerski (2010) argued that the clothes of the women must need to be thick enough so that the colour of the skin can be covered. Simultaneously, certain principles are also mentioned by ‘Allah’ regarding the dressing pattern for Muslim male members. In this regard, it is mentioned that Muslim male members cannot apply the dressing pattern of Muslim women. Moreover, according to ‘Quran’ Muslim women display of body along with their face and hands is defined as ‘awrah’ which signifies nakedness. Furthermore the clothes of Muslim male members should be loose enough and it should be covering the area between the navel and the knees. Moreover, the colour of the skin needs to be covered, which can exposition the trust and honesty about their religion and culture (Hashim & Mizerski, 2010). The Trend of the Islamic Fashion Market According to Kearney (2013), several clothing fashion companies are concentrating on the Muslim consumers for expending their future business growth. In this regard, global clothing companies have recognised that the clothing preferences of the Muslim consumers are highly depended on their religion and culture. Apart from this, clothing companies have also identified that most of the Islamic States around the world belongs to the third world economy, where the literacy rate is very low. Simultaneously, the per capita income level of the consumers is also very low due to poor economic condition of the country. According to the viewpoint of Hashim & Mizerski (2010), Muslim people are precluded from following the lifestyle of western pattern or American pattern. In this regard, it is perceived that the lifestyle of Muslim consumers is governed by diversified Islamic faith, where the clothing styles are different from each others. For instance, it can be claimed that, the dressing style and preference of the Muslim consumers are different from one another in the two Muslim dominated countries including in Bangladesh and Pakistan which belongs to the same regions (Kearney, 2013; Hashim & Mizerski, 2010). According to the viewpoint of Chen et al. (2014), in order to identify the differences between traditional and modern Islamic fashion, it is recognized that wearing ‘hijab’ is also the most visible difference between traditional and modern Islamic fashion especially for the women. In this regard, it can be claimed that wearing ‘hijab’ is the perfect symbol of Muslim women through which Muslim women ensure their ethnic dressing. Regarding Muslim dressing fashion, several controversies have been observed in the American mainstream culture. In this context, it is witnessed that Muslim women are using hijab as a veiling and secluding from men of the society. Muslim women are using hijab as a modesty of ‘righteousness’. In this regard, it is witnessed that hijab has influenced several political controversy around the world. After the 9/11 attack on the US, several European countries and Americans have banned the use of hijab from the public schools. Moreover, it also witnessed that the use of hijab by that Muslim women has violated laws of several country such as anti discrimination regulations (Chen et al., 2014). According to the viewpoint of Haddad (2007), American Muslim women believed that hijab is a symbol of their self identity through which Muslim people ensures that they have the right to express their own opinions freely and also choosing their religion. Thus, hijab has become a fashion factor for the American Muslim consumers. In this regard, Kearney (2013) argued that Muslim consumers’ preference has been changing gradually, which is far away from the traditional Islamic dressing culture. According to Kearney (2013) 20% of the Muslim consumers reside in Asia, whereas approximately 18% of the Islamic consumers are in Arabian countries. On the other hand, small percentage of Muslim consumers is found in European and American countries. As an effect, Muslim consumers in different geographical locations of the world have different preference and choices regarding their clothing and dressing due to diversified purchasing power. According to the viewpoint of Kearney (2013) the preferences of Muslim consumers regarding dressing depends upon the five pillars of Islamic religious values and believes such as shahada, salat, zakat, sawm and hijab (Kearney, 2013; Haddad, 2007). Modern Islamic Clothing Trend of the Marketers According to the viewpoint of Hanzaee & Chitsaz (2011), during the early 21st century, marketers have identified the trend, values, culture and preference of Muslim consumers regarding their clothing. In this regard, it is revealed that marketers have targeted Muslim females for expending the business. Regarding this issue, Hashim & Mizerski (2010) argued that in earlier days, it was quite difficult to find clothing stores, where Islamic cloths were available for the women, but in the current scenario several garment business entities have introduced Islamic attire with a shirt and skirt for the Islamic women. At the same time, it is also revealed that hijab clothes have become more popular among the clothing stores, which is specially developed for Muslim women-consumers. With the effect of modernization several organisations have come with the trend of online shopping. In this regard, it was perceived that during the contemporary era online shopping concept has grown tremendously, which has also influenced the buying decision of the consumers. Regarding, this aspect, Hashim & Mizerski (2010) argued that online shopping culture also have swayed the attention of Islamic consumers. It has been witnessed that large portion of Muslim female consumers uses internet for online shopping for experiencing smooth and trouble free shopping. In this regard, Hanzaee & Chitsaz (2011) claimed that during a decade age such kind of shopping or buying intention was never observed among Muslim female consumers (Hanzaee & Chitsaz, 2011; Hashim & Mizerski, 2010). According to the viewpoint of Hashim & Mizerski (2010) large number of clothing stores have applied their specific design and manufacture process for satisfying the needs and expectation of Muslim consumers. For instance, it can be claimed that several clothing stores have used Muslim fashion designer for preparing Islamic preferred cloths. In this regard, it can be asserted that for satisfying the female consumers’ needs, Islamic clothing stores have prepared unique Islamic attires. On the other hand, clothing stores have also concentrated on the male wear for capturing the potential market of Muslim male members. In this regard, several clothing stores have introduced formal wear and casual wear for Islamic men. Moreover, garment stores also have concentrated on the specific Islamic designs. Simultaneously, in order to identify the clothing quality of Muslim people, it is depicted that the quality of the clothes are not so best, rather it can be claimed that the quality of the Islamic clothes are quite ordinary. On the other hand, in order to identify the prices of the Islamic clothes in the Islamic stores, it has been observed that the clothes used by Islamic people are not much expensive than that of the mainstream stores. In this regard, it is identified that most of the Islamic clothes are long and fully covered clothes than that of other mainstream clothes, thus the prices of Islamic clothes in the Islamic stores is higher than that of the conventional clothes. According to Kearney (2013), a large number of resources are used in the preparation of Islamic clothes such as fabrics and lining, which influence the cost of the Islamic garments (Kearney, 2013; Hashim & Mizerski, 2010). Analytic Hierarchy Process Algorithm In this particular research study, analytic hierarchy process algorithm (AHP) has been applied for identify the Muslim consumers attitude and preference with context to traditional to modern fashion. The AHP is a multi-attribute decision making approach through which research decisions can be made by hierarchical structure. This, AHP is widely used in case of qualitative research. Fig. 1: Analytic Hierarchy Process Algorithm Methodology The qualitative research method has been chosen for this assignment. The study has been conducted on the basis of review of relevant literature. In this regard, it can be claimed that qualitative method is conventionally considered as an appropriate method for conducting research regarding social behaviour and human culture. Notably, this study is related with the dressing fashion of the Islamic people from conventional viewpoint to modern perception. Thus, applying qualitative research approach is ascertained to be an ideal choice for the study. Data relevant to this study was collected from secondary sources which included peer reviewed journals and articles. Besides, Islamic conventional rights and freedom have been taken into consideration in this study. Apart from this, in order to identify the modern fashion trend followed by Muslim people several garments related business reports have been reviewed for understanding the marketing strategy of the modern organisations. Understanding and Findings Based on the above discussion, it is depicted that over the last few centuries, Islamic community around the world has remained conscious regarding their dressing attitude and preferences. As per the discussion, it has been revealed that the Islamic community are highly religious oriented and the effect of this religious centred attitude have influenced the dressing culture and preference of the both Muslim male and female in the society. According to the academic viewpoint, it is recognized that since 13th century BC the concept of dressing has maintained by the Muslim people according to their Islamic religious beliefs, customs and norms (Hanzaee & Chitsaz, 2011; Hashim & Mizerski, 2010; Alserhan, 2010). The findings from the research revealed that Islamic community is highly committed towards their religious values, believes and culture, articulated in their holy book “Quran”. According to Muslim population believes that ‘Allah’ asked for protection of sexual activity or desires of the Muslim people for increasing the self dignity. In this regard, Muslim women have to maintain certain aspects for non-violating their cultural values as well as beliefs. Regarding this, it is highly essential for the Muslim women to cover the entire body part, only exception of exempted areas. Simultaneously, it is also essential for the Muslim women to use loose clothes for hiding their body shapes from the Muslim and Non-Muslim male members. At the same time, Muslim women have to use thick clothes for covering the skin colour, as it is witnessed that Muslim females are suppose to hide their skin colour from the men in the society. Apart from this, regarding female dressing trend, Muslim women have to concern about their overall appearance. In this regard, it is identified that according to their religious beliefs, women are not allowed to attract men’s attention in the society. Including all these aspects, there are also certain aspects that a Muslim woman should consider with respect to her dressing such as women firmly prohibited from dressing like men. Similarly, Muslim women are also not allowed to act like a man in the civilization (Hanzaee & Chitsaz, 2011; Rosmah & Mansor, 2010; Sole, 2007; Badawi, n.d.). On the other hand, based on the above discussion it is also identified that in this modern era the dressing attitude, preference and trend have not changed in a massive manner. In this regard, it can be claimed that nowadays Muslim women still use hijab for protecting their looks and appearance from the male members. At the same time, Muslim women are also using loose and thick clothes for preventing their gazes, whereas the purchasing culture has been changed in an extensive manner. For instance, it can be claimed that Muslim women are using internet shopping approaches for purchasing clothes. In this context, it can be also argued that modern garment organizations have also identified that Muslim consumers are the potential consumers for the companies dealing in the apparel industry. Thus, in this modern era several clothing organisations have incorporated specific measures for satisfying the needs and expectation of the both Muslim male and female consumers (Hanzaee & Chitsaz, 2011; Hashim & Mizerski, 2010). Conclusion From the comparative analysis of traditional and modern Islamic fashion, it has been quite prominently revealed that modern Islamic community has shown similar kind of consciousness regarding the clothing, which is directly and indirectly related with their cultural values and believes. On the other hand, Islamic community has changed their purchasing attitudes and preferences in the modern era. Besides, it has been also observed that few Islamic countries are highly possessive regarding the dressing trend and preference of Muslim women. For instance, Iran is a globally recognized Islamic country, which is highly possessive regarding culture and region, where hijab is compulsory for the Muslim women and this Islamic fashion trend is also governed by the national law of the country. On the other hand, American Muslim community is much more advanced and updated with the modern fashion trend, where hijab is not compulsory for the Muslim women. References Alserhan, B. A. (2010). On Islamic branding: Brands as good deeds. Journal of Islamic Marketing, 1(2), 101-106. Badawi, J. (n.d.). Women & men dress in Islam. The Islamic Education & Services Institute, 1-12. Bird, K. (2008). Cosmetics Companies Could Benefit from Targeting Muslim Market. Retrieved from http://www.cosmeticsdesign-europe.com Hanzaee, K. H. & Chitsaz, S. (2011). A review of influencing factors and constructs on the Iranian women’s Islamic fashion market. Interdisciplinary Journal of Research in Business, 1(4), 94-100. Hashim, M. N. & Mizerski, D. (2010). Exploring Muslim consumers’ information sources for fatwa rulings on products and behaviors. Journal of Islamic Marketing, 1(1), 37-50. Hoodfar, H. (1993). The veil in their minds and on our heads: The persistence of colonial images of Muslim women. Resources for Feminist Research. 22, 5-18. Kearney, A. T. (2013). Addressing the Muslim market. American Muslim Consumer, pp. 1-24. Mulali, A. (2009). Hijab fashion and Islamic clothing: Hot and trendy. Retrieved from http://www.ideamarketers.com Shuayto, N. (2010). Review subject: Cases in strategic marketing management: Business strategies in Muslim countries John Quelch. Journal of Islamic Marketing, 1(3), 305-308. Sole, J. (2007). Introducing Islamic banks into conventional banking systems. International Monetary Fund, 1-26. 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