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Journal articles on the topic 'Uniform dress code'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

Bunyawanich, Sasanun, Maria-Liisa Järvelä, and Abdul Ghaffar. "The Influence of Uniform in Establishing Unity, Hierarchy, and Conformity at Thai Universities." Journal of Education and Training Studies 6, no. 7 (2018): 28. http://dx.doi.org/10.11114/jets.v6i7.3151.

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In most countries, wearing uniform in the university level is a rare practice. Interestingly, Thailand is one of a very few countries requiring the undergraduate students to wear the student uniform to attend class on daily basis. The university uniform has been seen to represent the ideas of politeness, honor, unity, and uniqueness of Thai culture. Hence, the practice of wearing the uniform is anchored on Thainess, the core of which is founded on kingship, religion, and nation creating a sense of shared identity among the Thai people. This research investigated (1) students’ experiences of we

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Kapucu, Seher, and Ferudun Sezgin. "A multi-perspective analysis of free dress code at high schools." Pegem Eğitim ve Öğretim Dergisi 5, no. 5 (2015): 681–704. http://dx.doi.org/10.14527/pegegog.2015.037.

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The purpose of this study is, through a multi-perspective approach, to analyze free dress code at high schools from the views of students, teachers, parents and school administrators. In this qualitative research, maximum variation and criterion sampling methods were used to select participants. Data were collected through semi-structured interview forms, which were developed separately for each study group. Interviews were conducted face'to-face on an individual basis. The participants consisted of 28 students, 23 teachers, 19 parents and 9 school administrators. Data were audio-taped, and no

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Edwards, Susan. "R (ON THE APPLICATION OF BEGUM) v HEADTEACHER AND GOVERNORS OF DENBIGH HIGH SCHOOL HL [2006] UKHL 15, [2006] ALL ER (D) 320 (MAR), (APPROVED JUDGMENT)." Denning Law Journal 18, no. 1 (2012): 221–32. http://dx.doi.org/10.5750/dlj.v18i1.316.

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The Jilbab ControversyOn March 22nd 2006, the House of Lords allowed an appeal by the defendant school, Denbigh High School in Luton and ruled that the school’s uniform policy which disallowed a particular variation of Islamic dress - the “jilbab” (a long sleeved floor length loose fitting tunic dress) - did not amount to an interference with the respondent’s right to manifest her religion. Denbigh High School’s, school uniform, for those who were of the Islamic faith was in the form of the “shalwar kameeze” (a tunic and a particular style of shaped trousers). This uniform variation was worn b

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Saidun, Salihah. "Netizens’ Perceptions Regarding Muslim-Unfriendly Dress Code for Clinical Personnel in Malaysia." Jurnal Islam dan Masyarakat Kontemporari 21, no. 1 (2020): 265–75. http://dx.doi.org/10.37231/jimk.2020.21.1.477.

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The employee’s right to freedom of religious expression at work and the institution’s right to implement a uniform dress code policy have created many conflicts, including in the context of healthcare. Healthcare institutions implement strict hygiene and infection control policy which may include the banning of long sleeves and headscarves. This practice may be problematic for female Muslim personnel who prefer to cover their forearms, hair and necks. In the Malaysian healthcare sector, two events involving the alleged headscarf ban (in 2013) and long sleeves ban (in 2015) made national headli

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Malik, Abida, Hafsah Qureshi, Humayra Abdul-Razakq, et al. "‘I decided not to go into surgery due to dress code’: a cross-sectional study within the UK investigating experiences of female Muslim medical health professionals on bare below the elbows (BBE) policy and wearing headscarves (hijabs) in theatre." BMJ Open 9, no. 3 (2019): e019954. http://dx.doi.org/10.1136/bmjopen-2017-019954.

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ObjectivesThe objective of this study is to explore the impact of workplace dress code policies and guidance that may influence inclusivity and opportunities in the workplace.DesignQuantitative, self-completion cross-sectional survey.SettingBritish Islamic Medical Association conference.ParticipantsEighty-four female medical healthcare professionals with a range of ethnicities and wide geographical coverage.Primary and secondary outcome measuresThe study reports on the experiences of female Muslim healthcare professions wearing the headscarf in theatre and their views of the bare below the elb

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Underwood, Julie. "Under the Law." Phi Delta Kappan 99, no. 6 (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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Popp, Andrew, and Michael French. "“Practically the Uniform of the Tribe”: Dress Codes Among Commercial Travelers." Enterprise & Society 11, no. 3 (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 t

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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 (1992): 20–26. http://dx.doi.org/10.1177/019263659207654605.

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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 (2010): 437–67. http://dx.doi.org/10.1093/es/khq029.

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GERELUK, DIANNE. "What Not To Wear: Dress Codes and Uniform Policies in the Common School." Journal of Philosophy of Education 41, no. 4 (2007): 643–57. http://dx.doi.org/10.1111/j.1467-9752.2007.00576.x.

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Dekker, Mireille, Martine G. Caris, Anne M. van Gunsteren, Rosa van Mansfeld, Cees Lucas, and Christina M. J. E. Vandenbroucke-Grauls. "Effectiveness of a Behavioral Approach to Improve Healthcare Worker Compliance With Hospital Dress Code." Infection Control & Hospital Epidemiology 38, no. 12 (2017): 1435–40. http://dx.doi.org/10.1017/ice.2017.233.

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BACKGROUNDThe VU University Medical Center, a tertiary-care hospital in the Netherlands, has adopted a dress code based on national guidelines. It includes uniforms provided by the hospital and a ‘bare-below-the-elbow’ policy for all healthcare workers (HCWs) in direct patient care. Because compliance was poor, we sought to improve adherence by interventions targeted at the main causes of noncompliance.OBJECTIVETo measure compliance with the dress code, to assess causes of noncompliance and to assess whether a behavioral approach (combing a nominal group technique with participatory action) is

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Mackinney-Valentin, Maria. "Fashionable effort: The tie in the age of informal dressing." Fashion, Style & Popular Culture 7, no. 4 (2020): 443–59. http://dx.doi.org/10.1386/fspc_00038_1.

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From being the emblem of decorum and elegance, the tie has seen a radical decline in Europe and Northern America since the 1990s as a result of relaxed social norms and the association of dressing down with creativity, entrepreneurship and innovation stemming from Silicon Valley. Danish dress culture is particularly informal, brought on by international tendencies towards casual dressing but also by local cultural and geographical conditions that tend to call for functional dress practice. The study is based on interviews with men living in Denmark who wear the tie as a fashion accessory rathe

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Naven, Lynn, James Egan, Edward M. Sosu, and Sara Spencer. "The influence of poverty on children’s school experiences: pupils’ perspectives." Journal of Poverty and Social Justice 27, no. 3 (2019): 313–31. http://dx.doi.org/10.1332/175982719x15622547838659.

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This study examined the potential influence of policies and practices on the ability of children from low-income families to participate fully in the school day. Pupils from six schools participated in 71 focus groups and revealed a range of barriers affecting their school experience: transport costs and limited support; clothing costs, stigma and enforcement of school dress codes; material barriers to learning at school and home; concerns about free school meals; missing out on school trips, clubs and events.Findings on school uniform were an important catalyst towards a recent policy change

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Bond, L., P. J. Clamp, K. Gray, and V. Van Dam. "Patients' perceptions of doctors' clothing: should we really be ‘bare below the elbow’?" Journal of Laryngology & Otology 124, no. 9 (2010): 963–66. http://dx.doi.org/10.1017/s0022215110001167.

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AbstractIntroduction:In September 2007, the Department of Health published Uniforms and Workwear: an Evidence Base for Guiding Local Policy. Following this, most National Health Service trusts imposed a ‘bare below the elbow’ dress code policy, with clinical staff asked to remove ties, wristwatches and hand jewellery and to wear short-sleeved tops. There is currently no evidence linking dress code to the transmission of hospital-acquired infection. We designed the current survey to assess patients' perceptions of doctors' appearance, with specific reference to the ‘bare below the elbow’ policy

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Thio, Li-Ann, and Jaclyn Ling-Chen Neo. "Religious Dress in Schools: The Serban Controversy in Malaysia." International and Comparative Law Quarterly 55, no. 3 (2006): 671–88. http://dx.doi.org/10.1093/iclq/lei110.

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There has been a spate of litigation before constitutional and human rights courts challenging restrictions on wearing religious dress in state schools as an infringement of religious freedom rights.1 These cases implicate deeper constitutional issues pertaining to State-Religion relations, religious pluralism and expressions of religious identity in the public domain of multicultural societies. Within Europe, this problem relates to the issue of integrating immigrants into national society and preserving secular political orders. The European Court of Human Rights in Leyla Sahin v Turkey2 [‘S

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Yuswati, Yuswati. "Dari Mitos Menstrual Taboo Ke Dunia Kecantikan dan Fashion." Musãwa Jurnal Studi Gender dan Islam 5, no. 1 (2007): 123. http://dx.doi.org/10.14421/musawa.2007.51.123-138.

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Menstrual Taboo is a never ending phenomenon. We can study about it from different points of view: medical, psychological, anthropological, mythological, theological as well as ideological perspectives. Talking about the popular myth of menstrual taboo, there are "evil eyes", "huts" etc, that protect women in her monthly period. Right now, the myth of menstrual taboo has deviated into the farms of menstrual creations such as the present of cosmetology like Kohl, eye liner, shoes and fashion. Jilbab, as a code of women's dress has actually been widely practiced far before emergence of Islam. Ne

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Xu, Jingxian, Huijuan Liu, Yunyi Wang, and Jun Li. "Investigation on thermal comfort of the uniform for workers in tropical monsoon climates." International Journal of Clothing Science and Technology 32, no. 6 (2020): 849–68. http://dx.doi.org/10.1108/ijcst-07-2019-0104.

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PurposeThis study aims to investigate the heat transfer mechanism of the uniforms used by people working in hot, humid and windy environments. Furthermore, the effectiveness of an opening structure added to the armpit of the uniforms in improving thermal comfort was comparatively examined.Design/methodology/approachA set of uniforms was tested with the opening at the armpit alternatively zipped or unzipped. Thermal manikin and human tests were performed in a climatic chamber simulating the specific environmental conditions, including wind speeds at four levels (0.15, 0.5, 2, 4 m/s) and relativ

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Knipp, Hannah, and Rae Stevenson. "“A Powerful Visual Statement”: Race, Class, and Gender in Uniform and Dress Code Policies in New Orleans Public Charter Schools." Affilia, April 26, 2021, 088610992110100. http://dx.doi.org/10.1177/08861099211010026.

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The current study critically analyzes the dress code and uniform policies of 89 New Orleans public charter schools using content analysis. Dress code and uniform policies across the United States are deeply rooted in racism, sexism, and classism and, through their implementation, further contribute to these same oppressions. In this study, the dress code and uniform policies, including the justifications for policy, specific policy rules, and possible consequences for noncompliance, are the primary units of analysis. Drawing on intersectionality and the concept of misogynoir, this study attemp

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S, Saidun, E. Akhmetova, and A. Awang Abd Rahman. "Muslim Female Healthcare Personnel Dress Code: A Proposed Guideline." IIUM Medical Journal Malaysia 17, no. 2 (2020). http://dx.doi.org/10.31436/imjm.v17i2.272.

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Introduction: The struggle of Muslim women to comply with Islamic teaching while working in the healthcare sector has been a long-standing issue. Following the case of a Muslim nurse who was allegedly fired for non-adherence to the short-sleeve uniform rule, the Malaysian Muslim Consumers Association highlighted the need for a uniform guideline to prevent similar instances. Yet, no guideline has been issued to date. Materials and Methods: This conceptual study employed library research method to gather relevant materials. Library research was able to retrieve guidelines from seven Muslim-minor

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West, Margaret, Debra Wantz, Patricia Campbell, Greta Rosler, Dawn Troutman, and Crystal Muthler. "Contributing to a Quality Patient Experience: Applying Evidence Based Practice to Support Changes in Nursing Dress Code Policies." OJIN: The Online Journal of Issues in Nursing 21, no. 1 (2016). http://dx.doi.org/10.3912/ojin.vol21no01man04.

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The public image of nurse professionalism is important. Attributes of a professional nurse, such as caring, attentive, empathetic, efficient, knowledgeable, competent, and approachable, or lack thereof, can contribute positively or negatively to the patient experience. Nurses at a hospital in central northeast Pennsylvania offer their story as they considered the impact of a wide variety of individual uniform and dress choices. This article describes an evidence based practice project and survey created to increase understanding of patient perceptions regarding the professional image of nurses

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Mufrihah, Dwi Zahrotul. "Revitalisasi Tari Tayung Raci Desa Raci Kulon, Kecamatan Sidayu, Kabupaten Gresik." Dance and Theatre Review 2, no. 2 (2019). http://dx.doi.org/10.24821/dtr.v2i2.3312.

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Tayung Raci dance is the original art of Raci Kulon village, Sidayu district, Gresik regency, which has been experienced apparent death 27 years. Meanwhile, Tayung Raci Dance begin to reappear sometime around 2014. The form of presenting Tayung Raci dance experience a change that is used to maintain its exclusion as the original art of Raci Kulon village. The change does not leave a culture that has became the identity of Tayung Raci Dance adapt to the community. This is called the revitalization effort that serves as one way of cultural preservation. The formulation of the research problem is

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Fatima Osman and Jean Wilké. "DRESS CODES IN SCHOOLS: A TALE OF HEADSCARVES AND HAIRSTYLES." Obiter 39, no. 3 (2018). http://dx.doi.org/10.17159/obiter.v39i3.11318.

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In 2016 independent or private schools made headlines as learners protested the codes of conduct of various schools and the lack of accommodation of African hairstyles. The question of a school’s autonomy to enact a code of conduct and prohibit certain religious or cultural dress is not new and there has been worldwide controversy regarding schools banning the Islamic headscarf. This article examines the obligation of South African public and independent schools to accommodate the headscarf and diverse hairstyles. It argues that the Islamic headscarf is a central tenet of the Islamic faith pro

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King, Emerald L., and Denise N. Rall. "Re-imagining the Empire of Japan through Japanese Schoolboy Uniforms." M/C Journal 18, no. 6 (2016). http://dx.doi.org/10.5204/mcj.1041.

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Introduction“From every kind of man obedience I expect; I’m the Emperor of Japan.” (“Miyasama,” from Gilbert and Sullivan’s musical The Mikado, 1885)This commentary is facilitated by—surprisingly resilient—oriental stereotypes of an imagined Japan (think of Oscar Wilde’s assertion, in 1889, that Japan was a European invention). During the Victorian era, in Britain, there was a craze for all things oriental, particularly ceramics and “there was a craze for all things Japanese and no middle class drawing room was without its Japanese fan or teapot.“ (V&A Victorian). These pastoral depictions

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Feda, Denise M., Susan G. Gerberich, Andrew D. Ryan, Nancy M. Nachreiner, and Patricia M. McGovern. "Assault Deterrents and Educators’ Risk of Physical Assault: A Case–Control Study." Journal of School Nursing, December 9, 2020, 105984052097639. http://dx.doi.org/10.1177/1059840520976396.

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The study purpose was to identify associations between assault deterrent presence in kindergarten through 12th (K–12) grade schools and physical assaults (PAs) against educators. Data collected through a two-phase study identified physical and nonphysical violent events and utilized a nested case–control study to identify PA risk/protective factors. Analyses included multivariable modeling. Adjusted analyses demonstrated a significant decreased risk of PA with routine locker searches (odds ratio [ OR] = 0.49, 95% confidence interval [CI] [0.29, 0.82]). Also important, although not statisticall

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Coghlan, Jo. "Dissent Dressing: The Colour and Fabric of Political Rage." M/C Journal 22, no. 1 (2019). http://dx.doi.org/10.5204/mcj.1497.

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What we wear signals our membership within groups, be theyorganised by gender, class, ethnicity or religion. Simultaneously our clothing signifies hierarchies and power relations that sustain dominant power structures. How we dress is an expression of our identity. For Veblen, how we dress expresses wealth and social stratification. In imitating the fashion of the wealthy, claims Simmel, we seek social equality. For Barthes, clothing is embedded with systems of meaning. For Hebdige, clothing has modalities of meaning depending on the wearer, as do clothes for gender (Davis) and for the body (E

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Holden, Todd Joseph Miles. "The Evolution of Desire in Advertising." M/C Journal 2, no. 5 (1999). http://dx.doi.org/10.5204/mcj.1773.

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She's the dollars, she's my protection; she's a promise, in the year of election. Sister, I can't let you go; I'm like a preacher, stealing hearts at a traveling show. For love or money, money, money... Desire -- U2, "Desire" (1988) For the love of money. In the worship of things. Desire has traditionally been employed by advertising as a means of selling product. Regardless of culture, more powerful than context, desire is invoked as one of capitalism's iron-clad codes of quality. The Uses of Desire in Advertising Specifically, two variants have been most common. That in which desire is: (1)

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