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This study aims to examine the functions of hijab fashion among hijab-wearing women and explore the role of social media and influencers in hijab fashion.

The authors conducted in-depth interviews with 29 hijab-wearing women in Turkey. The authors collected data in June–November 2020.

Findings show that hijab fashion functions as encouragement, attraction, modesty and social image among Turkish Muslim women. This study also shows that social media and influencers change the meaning of the hijab while promoting hijab fashion. Findings reveal that Instagram boutiques act as digital fashion magazines, which enable women to integrate faster into popular culture today. While influencers have increased the number of hijab-wearing women, they have also turned the hijab into a commodity in the market by degenerating its true meaning.

This study has several limitations regarding the sample and geographic context of consumers. This study may not represent Turkish Muslim women’s behavior as our sample consists of 29 women. Therefore, larger samples are needed to generalize our findings. Undertaking cross-cultural studies will also enable marketers to make cultural comparisons.

This study offers some insights for Islamic marketing practitioners in terms of influencer using in hijab fashion.

This study adds to the previous research on hijab fashion and hijab consumption on Instagram. This study also extends the previous literature by examining the role of social media and influencers in hijab fashion. Findings revealed that the hijab is gradually losing its spiritual value by becoming a commodity packaged and marketed through Instagram and influencers.

This study examined perceived brand attractiveness of and identification with fashion luxury brands given different levels of sexuality in advertisements. Sex in advertisements has become increasingly more common to generate attention and interest in fashion luxury products, with limited research on its influence on the consumer. However, the use of sexuality in luxury advertisements may counter the ethical expectations of brands by the current consumer in the United States.

A sample of 1,266 males and females completed a survey on brand attractiveness and identification after examining an advertisement of a luxury fashion product. Participants were assigned an advertisement that featured a same-gendered model at one of four levels of sexuality (fully clothed to nude). IBM SPSS Statistics was used to analyze the data which included descriptive statistics and a two-way multivariate analysis of variance followed by an analysis of variance.

The results indicated that less sexuality in luxury advertisements was better in generating attractiveness to and identification with the brand. The advertisements with models fully clothed were rated highest on brand attractiveness and identification. These relationships were statistically significant among groups of men and women.

These findings are important to scholars and marketers of luxury brands as sexuality in luxury brands continues to increase and becomes more provocative, as well as socially conscious.

This chapter seeks to elucidate specific behavioral patterns that occur when people travel and consume luxury items using concepts drawn from sociocultural and economic theories. These concepts are Walter Benjamin's “aura,” Karl Marx's “commodity fetishism,” and Arnold Van Gennep's “liminality.” These concepts are deployed within the spheres of tourism and luxury in order to analyze how tourists on a shopping spree search for forms of authenticity, how this type of travel is similar in many respects to a religious quest, and, finally, how the design of luxury outlets in European capitals convey religious overtones.

By celebrating tourism destinations through cruise collections, luxury brands open to new influences. They may develop deeper connections with certain geographical areas, but may also challenge the quintessentially national dimension of luxury brand culture. The best example of synergies between a luxury fashion brand and tourism destinations are the Christian Dior cruise collections with Maria Grazia Chiuri at the helm. This chapter is to understand how cruise collections may enhance luxury fashion houses' brand culture through the connections they develop with tourism destinations. Further, the chapter assesses the extent to which destinations can benefit from the exposure provided by luxury fashion brands' cruise collections.

Informal conversational encounters are explored using free indirect discourse (FID) as a novel storytelling method to gain a multi-generational understanding of the experiences of women working in public relations (PR) in 1960s/1970s Britain.

Echoing a literary tradition, anonymised transcripts of recordings provide impressionist accounts that immerse the reader in the thoughts and feelings of novelistic characters. An informal network of women narrate their stories with a much younger listener enabling exploration of intergenerational relationships and the intersection of gender and age.

This unstructured approach develops a complex yet natural flow to create unique withness-understandings. The author/narrator introduces a conception of informal conversational encounters, supporting an organic approach of interweaving storying, everyday performance, situated accountings, narrative unfoldings and inside/outside points of view.

An interplay of multiple female voices reveals a degree of symmetry in fractal patterns of women's early career experiences over the duration of a generation. Facilitation of sense-making through intergenerational conversations connects with Mannheim's theory of generational unity.

Women's beginnings of PR careers in 1960s/1970s Britain demonstrate a liberal feminist perspective in taking responsibility for their careers and enjoyment beyond the workplace in a man's world.

Purpose: Preserving a country’s culture is crucial for its sustainability. Handicraft is a key draw for tourism destinations; it protects any civilisation’s indigenous knowledge and culture by managing the historical, economic, and ecological ecosystems and perfectly aligns with sustainable development. It has a significant role in creating employment, especially in rural regions and is an essential contributor to the export economy, mainly in developing nations. The study focuses on the skills required and existing gaps in the handicraft industry, its development and prospects by considering women and their role in preserving and embodying the traditional art of making handicrafts.

Approach: A framework has been developed for mapping and analysing the skills required in the handicraft sector using econometric modelling; an enormous number of skills have been crowdsourced from the respondents, and machine learning techniques have been used.

Findings: The findings of the study revealed that employment in this area is dependent not only on general or specialised skills but also on complex matrix skills ranging from punctuality to working in unclean and unsafe environments, along with a set of personal qualities, such as taking initiatives and specific skills, for example polishing and colour coding.

Implications: The skills mapping technique utilised in this study is applicable globally, particularly for women indulged in casual work in developing nations’ handicrafts industry. The sustainable development goals, tourism, and handicrafts are all interconnected. The research includes understanding skills mapping, which provides insights into efficient job matching by incorporating preferences and studying the demand side of casual working by women in the handicraft sector from a skills perspective.

Since female genital mutilation/cutting (FGM/C) entered the wider Western consciousness in the 1970s, feminist debates surrounding these practices have wrestled with the tensions between recognising the specificity of women's experiences of oppression and challenging gender-based violence (GBV) as a global phenomenon. Crucially, although intersectionality is now readily applied to analyses of different forms of GBV, the international anti-FGM/C discourse has been slow in embracing more nuanced analyses of women's vulnerability. This chapter draws from still often-overlooked Black and postcolonial feminist thinking to problematise the radical feminist legacy which continues to prescribe the dominant explanations to women's participation in FGM/C in terms of ‘Third World’ un-educatedness and lack of feminist consciousness. In framing women's participation as a patriarchal bargain (Kandiyoti, 1988), this chapter argues that women's complicity in FGM/C takes place amidst complex constraints which inhibit women's spaces for action in FGM/C-practising societies. The chapter reflects findings from qualitative research which has interrogated women's experiences of continuums of interpersonal and structural violence to make sense of women's participation and constrained resistance in FGM/C-practising contexts. In doing so, this chapter problematises the gender and racial binaries which continue to influence decontextualised understandings of women's acts of ‘honour’-based violence.