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Journal articles on the topic 'Dress codes'

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Published: 4 June 2021
Last updated: 1 March 2023

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1

&NA;. "Dress Codes." Nursing 16, no. 6 (June 1986): 33. http://dx.doi.org/10.1097/00152193-198606000-00008.

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Zirkel, Perry A. "Dress Codes." NASSP Bulletin 84, no. 612 (January 2000): 78–82. http://dx.doi.org/10.1177/019263650008461213.

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&NA;. "Dress codes." Nursing 27, no. 3 (March 1997): 6–8. http://dx.doi.org/10.1097/00152193-199703000-00001.

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Sipple, Joyce G., and F. David Dimmick. "FAIRPLAY: Dress Codes." Strategies 2, no. 3 (January 1989): 9. http://dx.doi.org/10.1080/08924562.1989.10591661.

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Petersen, Donald J. "Dress Codes and Arbitration." Journal of Individual Employment Rights 6, no. 2 (January 1, 1997): 103–17. http://dx.doi.org/10.2190/8j6f-r38n-vrc5-ltpy.

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Brenner, Phyllis S. "Dress Codes for Nurses." Nursing Management (Springhouse) 18, no. 12 (December 1987): 19???23. http://dx.doi.org/10.1097/00006247-198712000-00006.

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7

Easterling, Cynthia R., Judith E. Leslie, and Michael A. Jones. "Perceived Importance and Usage of Dress Codes among Organizations That Market Professional Services." Public Personnel Management 21, no. 2 (June 1992): 211–19. http://dx.doi.org/10.1177/009102609202100208.

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A survey was conducted to investigate the nature and use of employee dress codes of organizations that market professional services. The study sample consisted of personnel administrators employed in selected service organizations that are members of the American Society of Personnel Administrators; the total sample included 1000 administrators. The analysis of responses revealed that dress is important in marketing services and that compliance to a dress code is a criterion for employee performance evaluation. While most administrators agreed that dress is a significant factor in their companies' success, few organizations had formal written dress codes; dress codes are most often communicated orally. Traditions in the professions, the expectations of customers, Chief Executive Officers of the organizations, and past experiences were the factors that dominate the development of dress codes. On the question of dress code requirements for male vs. female employees, the study revealed that more service organizations specify dress for males than for females. For traditional business attire, comparing the dress codes of the different service organizations revealed several significant relationships.
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Mitchell, Michael S., Clifford M. Koen, and Thomas W. Moore. "Dress Codes and Appearance Policies." Health Care Manager 32, no. 4 (2013): 294–302. http://dx.doi.org/10.1097/hcm.0b013e3182a9d878.

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Mitchell, Michael S., Clifford M. Koen, and Stephen M. Darden. "Dress Codes and Appearance Policies." Health Care Manager 33, no. 1 (2014): 20–29. http://dx.doi.org/10.1097/01.hcm.0000440617.09020.d3.

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Mitchell, Michael S., Clifford M. Koen, and Stephen M. Darden. "Dress Codes and Appearance Policies." Health Care Manager 33, no. 2 (2014): 136–48. http://dx.doi.org/10.1097/hcm.0000000000000007.

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SIMS, M. "Speaking out about dress codes." Geriatric Nursing 8, no. 4 (July 1987): 165. http://dx.doi.org/10.1016/s0197-4572(87)80202-1.

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Pavlakis, Alyssa, and Rachel Roegman. "How dress codes criminalize males and sexualize females of color." Phi Delta Kappan 100, no. 2 (September 24, 2018): 54–58. http://dx.doi.org/10.1177/0031721718803572.

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School dress codes have been making news as students speak out about the ways the standards appear to them to be unfair, particularly to girls and Black males. Girls’ clothing choices are singled out for being overly revealing and a distraction to boys, while Black males’ choices are perceived as being associated with criminality. The authors surveyed students and interviewed teachers at a midwestern high school to better understand their perspectives on dress code enforcement. The survey found that Black and multiracial students were disproportionately likely to be “coded” (spoken to by a school adult) or disciplined for dress code violations.
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Underwood, Julie. "Under the Law." Phi Delta Kappan 99, no. 6 (February 26, 2018): 74–75. http://dx.doi.org/10.1177/0031721718762429.

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Policies requiring students to wear uniforms may face fewer legal pitfalls than school dress codes. Julie Underwood explains that when schools implement dress codes, they must show that specific modes of dress are disruptive, lewd, or promoting of illegal activity. Content-neutral school uniform policies, however, do not have to meet the same legal standard.
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Middlemiss, Sam. "Not what to wear? Employers’ liability for dress codes?" International Journal of Discrimination and the Law 18, no. 1 (February 18, 2018): 40–51. http://dx.doi.org/10.1177/1358229118757867.

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This article argues that in the United Kingdom currently there is a lack of an effective legal basis for challenging the imposition by employers of unfair or discriminatory dress codes in the workplace on employees or workers. Given the breadth of this topic, it will not be possible to also consider appearance or grooming standards such as outlawing beards or banning piercings or tattoos. Also consideration will be restricted to the aspects of discrimination which are contentious or most affected by dress codes or have not been dealt with in detail elsewhere namely sex and transgender discrimination. It is sadly the case that there is often uncertainty on the part of both employers and employees about when dress codes are acceptable or not and this should be addressed. There have been a number of research studies and legal cases highlighted recently which make this article timely. The cases tend to support the employers managerial prerogative to impose dress restrictions. Of recent interest is an incident where a woman was sent home from work on her first day for not wearing high heels which caused a public outcry, of which, more later. Clearly dress codes are often contentious and can lead to the discontent of employees and workers. In the absence of adequate legal protection in the United Kingdom, this article will examine what steps should be taken by management and legislators to deal with the problem of dress codes.
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Bazin, Yoann, and Clémence Aubert-Tarby. "Dressing professional, an aesthetic experience of professions." Society and Business Review 8, no. 3 (September 30, 2013): 251–68. http://dx.doi.org/10.1108/sbr-04-2013-0031.

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Purpose – The purpose of this paper is to explore the phenomenon of dress codes in professions. Since they can be considered as carriers of both organizational communication and individual identity, they will be central in professions as communities and through the professionalization process. Therefore, we will ask the following question: what is the role of understanding and complying with dress codes in becoming a professional? Design/methodology/approach – The empirical study consists in a series of ethnographic interviews and observations aiming at understanding dress codes' roles and dynamics in financial professions. Findings – Exploring dress codes in three typical professions in finance, we have discovered that they also are mediums of communication within the group, strengthening a certain aesthetic sense of belonging and of presenting the self. Originality/value – In this, becoming a professional can be understood as an aesthetic experience through which all senses are involved. Considering professions as being also aesthetic communities shifts the focus – or rather enlarges it – toward symbolic, corporeal and sensorial elements.
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Sneha, S., and Rajeev Kumar. "Importance of Style and Dressing in Business World." International Journal of Research Publication and Reviews 03, no. 12 (2022): 838–44. http://dx.doi.org/10.55248/gengpi.2022.31219.

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Clothes can be used to create an identity. Clothing can also enhance the existing identity and is therefore an important part of establishing a professional status. In creative professions dress codes were minimal or did not exist. The strictest dress codes were in conservative professions such as banks. Trust could be created with professional clothing. On the other hand, people wearing casual dress were seen more approachable. Companies, who have dress codes as a part of their policy, can use it to monitor their employees. In business world looking professional is an important factor. Busy prints, bright colors and extravagant outfits draw an attention, but it does not mean that they are seen professional in the business field. Colors have different meanings and associations in different cultures, but the colors used in the business world were generally acknowledged almost everywhere. Certain items of clothing are also associated with being a professional.
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May, Reuben A. Buford, and Pat Rubio Goldsmith. "Dress Codes and Racial Discrimination in Urban Nightclubs." Sociology of Race and Ethnicity 4, no. 4 (December 12, 2017): 555–66. http://dx.doi.org/10.1177/2332649217743772.

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In recent years, sociologists and others have suggested that nightclub owners have used dress codes to covertly discriminate against African Americans and Latinos. We test this claim using experimental audit methods where matched pairs of African American, Latino, and white men attempt to enter urban nightclubs with dress codes in large metropolitan areas (N = 159). We find systematic evidence that African Americans are denied access to nightclubs more often than similarly appearing whites and (in some cases) Latinos attempting to enter the same nightclubs. The magnitude of this discrimination is similar to that observed in housing audit studies. However, we do not find evidence of unequal treatment between whites and Latinos. These findings suggest that dress codes are used to racially discriminate against African Americans, in violation of federal law.
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18

Tamura, Yuichi. "School Dress Codes in Post-Scarcity Japan." Youth & Society 38, no. 4 (June 2007): 463–89. http://dx.doi.org/10.1177/0044118x06290708.

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May, Reuben A. Buford. "Discrimination and Dress Codes in Urban Nightlife." Contexts 14, no. 1 (February 2015): 38–43. http://dx.doi.org/10.1177/1536504214567859.

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20

Whitman, Gretchen Marie. "A Curricular Critique of School Dress Codes." Clearing House: A Journal of Educational Strategies, Issues and Ideas 93, no. 2 (February 5, 2020): 72–77. http://dx.doi.org/10.1080/00098655.2020.1721415.

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21

Horton, Laurel, and Paul Jordan-Smith. "Deciphering Folk Costume: Dress Codes among Contra Dancers." Journal of American Folklore 117, no. 466 (October 1, 2004): 415–40. http://dx.doi.org/10.2307/4137718.

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Abstract For many schorlars, "folk costume" is an outmoded term that refers to a narrow range of ethnic, sectarian, and occupational clothing traditions. At the same time, folklorists tend to overlook some kinds of clothing choices because they seem merely to reflect "everyday dress." In this article, the authors examine how and why contra dancers choose what they wear to dance events as an example of how semiotic approaches introduced by Bogatyrev and others can reveal underlying clothing traditions-dress codes-applied to a subset of so-called everyday dress. Two instances of clothing behavior in particular, namely, the use of tee-shirts by dancers of both sexes and the growing use of skirts by male dancers, serve to "unpack" the complex communicative resources available to participants and suggest that folkloric research in this relatively unexplored area may produce rich results.
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Fang, Xiaoshan. "Gender Dress Codes in Different Social Settings of 21-Century China." Journal of Education, Humanities and Social Sciences 8 (February 7, 2023): 973–77. http://dx.doi.org/10.54097/ehss.v8i.4388.

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As society progresses and the internet becomes more convenient for people to communicate, the idea of feminism and the issue of gender equality has been widely discussed on the internet. As the living standard is improving, people tend to use varied ways to convey their attitudes and message to others, including their outfits. This research analyzes three distinct occasions, the campus, workplace, and public places, including clothing designs from luxury designers nowadays. The study aims to explore how gender dress codes in these social settings represent gender equality and deliberate on the causation of these dress codes, shedding light on the connection between gender equality and outfits and promoting gender equality in Chinese society, which makes this research meaningful. The study also fills in the blank of the former research study in which the connection between equality and dress codes is more evident and comprehensive than before.
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23

Lennon, Sharron J., Theresa Lennon Schulz, and K. P. Johnson. "Forging Linkages between Dress and Law in the U.S., Part II: Dress Codes." Clothing and Textiles Research Journal 17, no. 3 (June 1999): 157–67. http://dx.doi.org/10.1177/0887302x9901700306.

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Kramkowska, Emilia. "Senior citizens’ clothing in a “youthing” polish society. The perspective of elderly women and men." Acta Universitatis Lodziensis. Folia Sociologica, no. 72 (March 30, 2020): 45–65. http://dx.doi.org/10.18778/0208-600x.72.03.

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The way the modern-day senior citizens dress may be determined by their functioning in a “youthing” society, together with the legacy of the Polish People’s Republic and the dress codes prevailing at that time. This article provides an analysis of the abovementioned issue in a gender context, as the described age-ordering of clothes in this text concerns women and men differently. The analysis was based on a diagnostic survey, conducted among people over sixty years old, who gave their opinions on their own and their peers’ dress sense. The responses given suggest that the trends characteristic for a “youthing” society contribute to rejuvenating the way Polish senior citizens dress. According to them, the elderly dress fashionably, tastefully and colorfully – which was stated more often by the women than the men. The survey results also confirm that the dress codes relevant to PPR times are deeply rooted in the seniors’ minds. This was reflected more often in men’s opinions than in women’s. The preliminary results presented in this article indicate that the way elderly people in Poland dress is beginning to be reshaped. The results require greater depth, and this could be facilitated through the use of qualitative techniques that might complement the collected material.
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Popp, Andrew, and Michael French. "“Practically the Uniform of the Tribe”: Dress Codes Among Commercial Travelers." Enterprise & Society 11, no. 3 (September 2010): 437–67. http://dx.doi.org/10.1017/s1467222700009265.

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“Our outer dress does inner work for us, and if clothes “mean”, it is in the first place to ourselves, telling us we are or may be something we have meant to be”What is it to wear a uniform? Some occupations involve enforced adoption of a uniform, the police and armed services most obviously. Yet other occupations—such as management consultants—adopt styles or codes of dress that, while not enforced, have a currency and coherence such that we might think of them as a tacit uniform. Why—and to what effect—do some occupational groups voluntarily adopt tacit dress codes? This essay will explore those questions in relation to depictions of English traveling salesmen from the start of the nineteenth century to the eve of World War II. Representations of English traveling salesmen (“commercial travelers” in British parlance, the usage that will be adopted hereafter) frequently highlighted their physical appearance and in particular their modes of dress, showing remarkable continuity, certainly across the greater part of the period covered here.
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Cockerill, Nicola. "Is it covered?" Dental Nursing 18, no. 7 (July 2, 2022): 322–23. http://dx.doi.org/10.12968/denn.2022.18.7.322.

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Rice, Robin, and Ruth P. Rubinstein. "Dress Codes: Meanings and Messages in American Culture." Woman's Art Journal 19, no. 2 (1998): 59. http://dx.doi.org/10.2307/1358417.

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Lofland, Lyn H., and Ruth P. Rubinstein. "Dress Codes: Meanings and Messages in American Culture." Social Forces 75, no. 4 (June 1997): 1483. http://dx.doi.org/10.2307/2580690.

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Lipley, Nick. "Dress codes may interfere with nurses’ human rights." Nursing Standard 14, no. 36 (May 24, 2000): 4. http://dx.doi.org/10.7748/ns.14.36.4.s4.

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Grant, Terri, and Gaontebale Nodoba. "Dress Codes in Post-Apartheid South African Workplaces." Business Communication Quarterly 72, no. 3 (July 15, 2009): 360–65. http://dx.doi.org/10.1177/1080569909340683.

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Reddy-Best, Kelly L. "LGBTQ Women, Appearance Negotiations, and Workplace Dress Codes." Journal of Homosexuality 65, no. 5 (June 30, 2017): 615–39. http://dx.doi.org/10.1080/00918369.2017.1328225.

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Marx, Vivien. "Profiling the dress codes of RNA-binding proteins." Nature Methods 15, no. 9 (August 31, 2018): 655–58. http://dx.doi.org/10.1038/s41592-018-0117-9.

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Horton, Laurel, and Paul Jordan-Smith. "Deciphering Folk Costume: Dress Codes among Contra Dancers." Journal of American Folklore 117, no. 466 (2004): 415–40. http://dx.doi.org/10.1353/jaf.2004.0090.

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Freedland, M. R., S. Deakin, and L. FLYNN. "COMMENTARY: Gender Equality Laws and Employers' Dress Codes." Industrial Law Journal 24, no. 3 (September 1, 1995): 255–72. http://dx.doi.org/10.1093/ilj/24.3.255.

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Garot, Robert. ""Č solo il modo in cui li indossi!" Identitŕ delle gang e processi di embodiment." MONDI MIGRANTI, no. 3 (March 2009): 173–90. http://dx.doi.org/10.3280/mm2008-003010.

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- This paper examines how politically charged meanings of dress are articulated and contested by staff and gang members. While school dress codes are often justified as a safety measure, the ways staff exercise authority by chastising students who violate the code may alienate students from school. Moreover, students' ways of dressing are intractable to school control, first, in how they subtly use dress to manipulate the boundaries between such dichotomies as gang/non-gang, safe/dangerous, and overt/covert; and secondly, in the ways students embody dress. Hence, following McNeil (1988), I argue that schools and students are better served by a concentration on pedagogy, rather than control.Keywords dress code, gangs, social boundaries, school
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LaPoint, Velma, Lillian O. Holloman, and Sylvan I. Alleyne. "The Role of Dress Codes, Uniforms in Urban Schools." NASSP Bulletin 76, no. 546 (October 1992): 20–26. http://dx.doi.org/10.1177/019263659207654605.

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Magliveras, Simeon S. "Filipino Guest Workers, Gender Segregation, and the Changing Social/Labor-Scape in the Kingdom of Saudi Arabia." Migration Letters 16, no. 4 (September 30, 2019): 503–12. http://dx.doi.org/10.33182/ml.v16i4.796.

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Filipinos are a major part of the workforce in the Kingdom of Saudi Arabia with a population of almost one million. This article investigates the effects of gender segregation on Filipino workers and how they navigate their lives through systems imposed on them. In particular, it examines the Kafala system (administrative sponsoring system) used for recruiting migrant workers for GCC countries. This article suggests that contrary beliefs about gender segregation and dress codes, Filipinas found it empowering. However, this article also concludes that gender segregation and dress codes also lead to isolation and loneliness. In addition, it is concluded that the fate and contentment of the overseas Filipino workers are directly dependent on who sponsors them.
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Agus Miftakus Surur, M. F Rozaq, and D.N Fikriyah. "PERSEPSI DOSEN TERHADAP GAYA BERPAKAIAN MAHASISWA (Studi Kasus Mahasiswa Fakultas Tarbiyah dan Ilmu Keguruan IAIN Kediri)." Happiness, Journal of Psychology and Islamic Science 4, no. 2 (September 9, 2022): 145–57. http://dx.doi.org/10.30762/happiness.v4i2.369.

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In FTIK, the students formed into educators, who are knowledgeable and insightful and have good character. Because an educator will be a role model for students. In FTIK, students should wear clothes that are more polite and more closed because FTIK students are prospective educators, so a reflection of being an educator must be accustomed to from now on. The researcher tried to get complete and in-depth information about the lecturers 'perceptions of the students' dress style of FTIK IAIN Kediri. So the researchers used this type of qualitative research. The perceptions of the lecturers regarding the style of dress according to the perceptions of the lecturers regarding the dress styles of the IAIN Kediri students, namely according to Islamic dress codes and also according to the IAIN Kediri regulations. Besides that, it can also differentiate FTIK students from other faculties with their dress styles.
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Turunen, Arja. "“It Wasn't Common for Women to Wear Trousers”: Memories of Women's Dress in the 1950s." Journal of Finnish Studies 19, no. 2 (July 1, 2016): 24–48. http://dx.doi.org/10.5406/28315081.19.2.03.

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Abstract This article deconstructs the nostalgic image of 1950s fashion by studying how Finnish women experienced the ideals and practices of 1950s dress and how they narrate those ideals and practices. The article focuses on women's wearing of trousers and the attitudes towards it because, on the one hand, in their wearing of trousers, women in the 1950s were restricted to sportswear, work wear, and leisure wear, while on the other hand, this conservative dress code with its traditional feminine ideal was challenged by jeans fashion. On the basis of oral histories and life stories, the text scrutinizes what women of different generations and with various social backgrounds thought of the dress styles and the dress codes of the 1950s. For an older generation of women, the 1950s dress represents better, postwar modern times while in the memories of the younger women, the 1950s dress represents conservative values and poverty. The text compares the narratives of these women with the grand narratives of the 1950s and considers the role of nostalgia in their reminiscences.
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Peter, Oni, and Sharomi Abayomi. "Appearances and Cultural Symbols as Formal Functional Symbols: on the Hermeneutics and Recognition of Yorùbá Dress Code." Uchenie zapiski Instituta Afriki RAN, no. 2 (June 30, 2021): 80–89. http://dx.doi.org/10.31132/2412-5717-2021-55-2-80-89.

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This paper argues that Yorùbá dress codes (fondly called traditional dress) ought to be symbols of both cultural and formal identity. As part of the being of the Yorùbá, dressing represents more than covering human nakedness, it defines the individual just as it symbolizes different things and moods. Colours, designs and functions all serve as symbols. Unfortunately, within these symbolisms the Yorùbá dresses are not generally welcomed as symbols of formal environments (especially nongovernmental corporate offices). Such outfits at best may be allowed as a dress-down. Formal symbolisms of Yorùbá dresses are restricted to political office holders or government functionaries, beyond which cultural attires are reserved for social functions. In other words, corporate dress codes do not give room for normative or psychological recognition of Yorùbá cultural dressing. Although in recent years Africans have given life to very rich indigenous identities, which have begun to re-affirm the functionality of our arts, yet not many people today have tried to relate these to questions of corporate dressing. It is believed that African cultural symbols are better reflected as traditional symbols. The methods of exposition, hermeneutics, conceptual analysis and critical evaluative reasoning are used in this paper to expose on the one hand Yorùbá dress symbolisms and on the other hand to submit that Yorùbá costumes are as formal as wearing a tie and suit to the office. This lends a voice to the recognition and incorporation of Yorùbá garments (and other African cultural dresses) into general formal symbols.
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Bilham, Stephen, and Carol Barron. "NHS staff tattoo policies in England: time for an update?" British Journal of Healthcare Management 28, no. 10 (October 2, 2022): 1–5. http://dx.doi.org/10.12968/bjhc.2022.0029.

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Stephen Bilham and Carol Barron review organisational policy on tattoos for NHS staff in England, explaining how these dress codes reflect views of tattoos that may be out of touch with today's society.
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Chapman, Liz, and Derek Law. "And another thing... Dress codes for book people: I - librarians." Logos 5, no. 2 (1994): 105–9. http://dx.doi.org/10.2959/logo.1994.5.2.105.

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DeMitchell, Todd A. "Pants and Hats: Dress Codes and Expressive Conduct as Speech." International Journal of Educational Reform 8, no. 4 (October 1999): 413–18. http://dx.doi.org/10.1177/105678799900800411.

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Rothschild, Henry, Charles Chapman, Ben Deboisblanc, Donna Klein, James Knight, and John Wilber. "Medical Conundrums: Dress Codes: Are They Appropriate for Medical Education?" American Journal of the Medical Sciences 297, no. 4 (April 1989): 265–70. http://dx.doi.org/10.1097/00000441-198904000-00016.

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May, Reuben A. Buford. "Velvet Rope Racism, Racial Paranoia, and Cultural Scripts: Alleged Dress Code Discrimination in Urban Nightlife, 2000–2014." City & Community 17, no. 1 (March 2018): 44–64. http://dx.doi.org/10.1111/cico.12286.

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Using news stories appearing between June 1, 2000, and June 15, 2014, I explore the nature of African Americans’ allegations of racial discrimination in the use of dress codes at urban nightclubs. In this qualitative analysis I outline the nature of these incidents and the extent to which they represent what I refer to as “velvet rope racism”. I focus on how these incidents are negotiated between patrons and nightclub management, observing that owners who face allegations of racial discrimination turn to cultural scripts to make counterclaims to allegations. These scripts present dress codes as colorblind standards that help owners address legitimate business concerns, while at the same time imply that the accuser is suffering from “racial paranoia” (Jackson). These scripts are powerful tools for deflecting allegations of racial discrimination and delegitimizing the complainants’ experiences, further complicating the use of urban nightclubs for diverse populations.
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I. D. D. A., Wijayasiri, and Jayasekera L. K. B. M. "Dress Code is not a Mere Body Covering: A Study of Individual Employees in Different Professions of the Sri Lankan public Sector." Journal of Micro & Small Business Management 3, no. 1 (June 20, 2022): 47–55. http://dx.doi.org/10.46610/jmsbm.2022.v03i01.005.

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As same as an inappropriate person and inappropriate dress code would not fit for a job. The importance of a logical relationship between a job and the dress code has been identified as fundamental in a dress code policy within a profession. Whether the dress affected the individual employees in different professions of the Sri Lankan public sector and the consequences caused are examined through this study. A qualitative approach was used as the research approach, and an exploratory survey was conducted with the purpose of investigating the consequences of dress codes on employees. The cross-sectional research study was conducted in a natural setting to examine the findings more realistic. Six participants, including three male and three female participants, were selected as the sample of the study by using purposive sampling techniques. Two doctors, two lawyers, one teacher and one agriculture officer representing the different professions of the public sector were purposely selected. The findings of the study revealed that all the professionals more comparatively different tasks were also affected by having or not having a prescribed dress code within their professions. This emphasized the consequences of the presence and the absence of a prescribed dress code within their professions. Hence this study helped determine the pre and post-consequences of a dress code policy to a profession, and the findings would help to identify and avoid the bad repercussions which can be aroused in the professional environment.
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Ferrari, Silvio. "Religija u evropskim javnim prostorima / Religion in the European Public Spaces." Context: Journal of Interdisciplinary Studies 1, no. 2 (March 22, 2022): 5–20. http://dx.doi.org/10.55425/23036966.2014.1.2.5.

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This chapter discusses the distinguish between media cases from court cases, concerning Muslims and Sikhs which deal with religious dress codes in the common, political and institutional public spaces. It proves the real issue is not the religious symbol in itself but what it reminds the public of: from the Islamic threat' to the peaceful Sikh community that rescues the Italian parmesan', the media give their own interpretation of the events and news related to religious issues, influencing people's attitudes and common knowledge. Indeed Italian history, characterized by divisions and local arrangements which did not contribute towards creating a strong sense of belonging to the Nation and where the Catholic faith has always been a predominant element of the citizens' identity has often been an example of pragmatic local solutions and arrangements as regards the effects of religious pluralization, such as the greater visibility of religious dress codes in the public spaces.
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Grose. "Veiled Identities: Islam, Hui Ethnicity, and Dress Codes in Northwest China." Journal of Islamic and Muslim Studies 5, no. 1 (2020): 35. http://dx.doi.org/10.2979/jims.5.1.02.

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Fargo, Emily L. "Professional Attire Dress Codes for PharmD Programs Should Not Be Mandatory." American Journal of Pharmaceutical Education 81, no. 3 (April 2017): 59. http://dx.doi.org/10.5688/ajpe81359.

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Popp, A., and M. French. ""Practically the Uniform of the Tribe:" Dress Codes Among Commercial Travelers." Enterprise and Society 11, no. 3 (April 20, 2010): 437–67. http://dx.doi.org/10.1093/es/khq029.

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