One of the many attempts to solve problems that plague America's schools is the implementation of uniform dress code policies. Those who favor uniforms contend that uniforms will increase attendance, enhance academic achievement, and improve classroom environment. Prior research studies ( Behling, 1991; Hughes, 1996; and Hoffler-Riddick, 1998) on the effects of mandatory school uniforms have been inconclusive in their findings. The purpose of this study was to examine the impact of mandatory uniform dress codes on student attendance, student achievement, and teachers' perceptions of classroom environment in two middle schools. The dependent variables were student attendance, student achievement, and teachers' perceptions of classroom environment. The independent variables were gender, race/ethnicity and time/years of teaching experience. Descriptive statistics and Analyses of Variance were used to analyze the data. Repeated Measures Analyses of Variance was used to analyze the attendance data in School A for three consecutive years. Analyses of Variance was used to measure the attendance and achievement data in School B for two consecutive years. A self-report questionnaire was designed to measure teachers' perceptions of the impact of uniforms on four domains of classroom environment: student attendance, student behavior, student achievement, and students' self-image. Three-way Analysis of Variance was used to analyze the data collected from the questionnaire. The results of this study determined that there were no statistically significant differences in overall student attendance or achievement in School A. There were improvements in student achievement in School B after the change in dress to school uniforms. There were inconsistent differences between race/ethnicity and gender with respect to attendance after uniform implementation in schools A and B. Absences increased in School A after the second year with uniforms. Student achievement improved for students in School B, but showed no change in School A. Based on the results of the Uniform Survey administered to teachers in both schools, the perception of classroom environment after uniforms was generally positive. Teachers overwhelmingly supported the uniform policy, but they were inconsistent in their opinions of the overall impact on classroom environment. Teachers in School A felt that student achievement and student self-image improved after the implementation of school uniforms, but they saw no improvements in student attendance or behavior. Teachers in School B felt that student attendance declined after the first year of uniform implementation; however, they felt that there were improvements in student behavior, student achievement, and student self-image. Future research should examine the impact of mandatory uniform dress codes on school climate, students' self-esteem, and the perceptions of parents, students and members of the community. / Ed. D.

The study focused on the role of members of the School Management Team (SMT) regarding the manner in which they implement the policy on mandatory school uniform in Swaziland schools. The main question guiding the study was: To what extent is the learners’ right to human dignity protected when teachers enforce the wearing of compulsory school uniforms in Swaziland schools? A qualitative case study approach was employed with empirical data collected using interviews with the SMT members of three schools in the Manzini and Lubombo regions of the Kingdom of Swaziland, as well as an analysis of each of the school official documents. The interviews and the analysis of the documents were aimed at determining the compliance of each school‘s strategy with the Constitution of the Kingdom of Swaziland, and all international conventions regarding the protection of children’s right to human dignity in schools. Data was analysed in accordance with acceptable procedures for processing the qualitative data. The researcher’s conclusion based on the data gathered and from the body of literature consulted, presented evidence that suggests that the rights of learners to human dignity is not well-protected in the three schools that participated in the study. Poor learners continue to suffer the humiliation of being undressed of clothing such as jerseys that they wear to school because it is not the prescribed school uniform and is unacceptable. Some suffer corporal punishment because their parents cannot afford to buy them the full prescribed school uniform. Poverty remains a serious challenge to implementing the mandatory school uniform policy. / Dissertation (MEd)--University of Pretoria, 2014. / tm2015 / Education Management and Policy Studies / MEd / Unrestricted

The purposes of this study were to examine how a voluntary compliance school uniform policy was implemented at a public elementary school, what the results of the implementation were, and why the policy was rescinded. Utilizing a descriptive case study design, data were collected through document collection and interviews with a minimum sample (N = 25) of teachers, parents, and administrators who most intensely manifested an interest in the school uniform policy. Through interviewing the minimum sample, an additional information-rich sample (N = 2) was identified. Data were organized utilizing summary sheets and pattern coding, and matrices were used to display data and draw conclusions. Findings were presented in full narrative text and display, and conclusions were drawn from the data and the empirical framework established in the conceptual framework. An analysis of data indicated that the organization's adoption and implementation decisions were decentralized decisions in which decisions were shared by a wide variety of stakeholders. Individual decisions to adopt or reject occurred through the diffusion of information between and among opinion leaders and interpersonal networks. A "moderate plan" for implementation was in place, and the organization utilized regular feedback to reshape and develop the uniform policy. Initial compliance rates averaged 70%, and findings showed that no measurable outcomes were evident from the effects of uniforms. Initial compliance rates waned to a range between 30% and 40%; however, findings indicated that the decline was due to a variety of reasons other than outright rejection of the policy. As compliance waned, power and conflict were strategically used to create a dominant view and to influence rescission of the policy. The undesirable and unanticipated consequences of the policy outweighed those of the desirable and anticipated, and the policy was rescinded. / Ed. D.

This study focuses on the relationship between body image and the Muslim religious dress code of South African Indian Muslim female adolescents. During the literature search conducted by the researcher no research specifically on body image of female adolescents when wearing the Muslim dress code in South Africa could be found. South African Indian Muslim adolescents are faced with challenges in a changing environment. In the aftermath of 9/11 South African Indian Muslim adolescent females are undergoing changes on how they view the Muslim religious dress code and the impact it has on their body image. A new Muslim identity depicted by the Muslim religious dress code is adopted. The goal of this study was to determine how the Muslim adolescent female views the relationship between her body image and wearing the Muslim religious dress code. A phenomenological Gestalt, field theory approach was followed within a qualitative case study design. Furthermore, The Social Identity Theory served as additional theoretical framework. Analysis was done using Creswell’s application of Tesch’s Method. The participants for this study consisted of a sample size of six South African Indian Muslim female adolescents between the ages of 14 and 16. Of note, all the female participants attended the same school in Johannesburg and all participants wore the Muslim religious dress code to school. The qualitative data were collected in the form of unstructured in-depth interviews and projection-type photos with the participants. The researcher’s objective was to understand and interpret the meanings the participants gave to their perceptions and experiences, which was further supported through participant observation, self-reflective notes and field and observational notes. The interviews were recorded on tape and DVD. Recordings were transcribed verbatim, analysis of contents and the data was then coded into categories from which themes and sub-themes emerged. Central themes and patterns of the experiences were interpreted and analysed within the context of the study. The researcher ensured that data was gathered from different data sources as described and data was considered from multiple dimensions to ensure triangulation. The findings of the study revealed that the Indian Muslim female adolescent was able to negotiate the wearing of the Muslim religious dress code with confidence and this resulted in a positive body image. / MA (Psychology), North-West University, Potchefstroom Campus, 2014

This study focuses on the relationship between body image and the Muslim religious dress code of South African Indian Muslim female adolescents. During the literature search conducted by the researcher no research specifically on body image of female adolescents when wearing the Muslim dress code in South Africa could be found. South African Indian Muslim adolescents are faced with challenges in a changing environment. In the aftermath of 9/11 South African Indian Muslim adolescent females are undergoing changes on how they view the Muslim religious dress code and the impact it has on their body image. A new Muslim identity depicted by the Muslim religious dress code is adopted. The goal of this study was to determine how the Muslim adolescent female views the relationship between her body image and wearing the Muslim religious dress code. A phenomenological Gestalt, field theory approach was followed within a qualitative case study design. Furthermore, The Social Identity Theory served as additional theoretical framework. Analysis was done using Creswell’s application of Tesch’s Method. The participants for this study consisted of a sample size of six South African Indian Muslim female adolescents between the ages of 14 and 16. Of note, all the female participants attended the same school in Johannesburg and all participants wore the Muslim religious dress code to school. The qualitative data were collected in the form of unstructured in-depth interviews and projection-type photos with the participants. The researcher’s objective was to understand and interpret the meanings the participants gave to their perceptions and experiences, which was further supported through participant observation, self-reflective notes and field and observational notes. The interviews were recorded on tape and DVD. Recordings were transcribed verbatim, analysis of contents and the data was then coded into categories from which themes and sub-themes emerged. Central themes and patterns of the experiences were interpreted and analysed within the context of the study. The researcher ensured that data was gathered from different data sources as described and data was considered from multiple dimensions to ensure triangulation. The findings of the study revealed that the Indian Muslim female adolescent was able to negotiate the wearing of the Muslim religious dress code with confidence and this resulted in a positive body image. / MA (Psychology), North-West University, Potchefstroom Campus, 2014

No description available.

People use others' dress to make assumptions, including how they believe the wearer will behave. Observers then adjust their behavior in response to the anticipated behavior of the wearer. Physician or nurse dress affects the degree to which patients perceive the medical professional as confident, experienced, competent, mature, trustworthy, and professional. Dietitian dress has not been studied. Our purpose was to identify 1) the current level of formality of dress of registered dietitians (RD), 2) characteristics of dress codes, 3) the effect of RD dress on patient/client perceptions of professional traits, and 4) the level of formality at which an RD is perceived as being most professional. Phase I Respondents were randomly selected from the American Hospital Association database and the national WIC directory. A total of 972 managers (449 WIC and 523 hospital nutrition services) completed a survey about their facility's dress code policy for RDs, and how the facility's dietitians dress for work. Data showed that at most WIC clinics dietitians dress in Semi-Casual (khaki pants/collared knit top) attire while most hospitals dietitians dress in Business Casual II (dress slacks/knit shirt) attire. Over half of all managers surveyed felt that dietitian dress was important and a priority. Phase II Respondents were patients/clients of a hospital or WIC clinic in Illinois, Virginia, or Utah. Respondents gave demographic information and rated pictures of a dietitian in nine sets of clothing on eight characteristics: empathetic, competent, approachable, credible, organized, effective, professional, and confident. Respondents identified the dietitian with whom they would most and least prefer to have nutritional counseling. A total of 582 surveys were collected. These data showed that WIC participants and hospital patients most preferred the dietitian to dress in Business Casual (dress slacks/collared dress shirt) with a lab coat; this attire also received the most positive/desirable Professional Characteristic Scores. All respondents least preferred the dietitian dressed in Casual (jeans/knit shirt) attire; this attire received the least positive/desirable Professional Characteristic Scores. Only 1.1% of WIC and 8.1% of hospital dietitians regularly wear dress slacks, a collared shirt, and a lab coat, the patients'/clients' most preferred dress for dietitians.

M. Tech. (Department of Visual Arts and Design, Faculty of Human Sciences),Vaal University of Technology. / The sangoma cloth is one of the objects which the Zulu people use to utilised in terms of culture and tradition and still is significant amongst African diviners. Initially, sangomas (traditional healers/diviners) dressed in animal skin, but because of the lack or deficiency of the animal skin, the cloth substituted the skin. The cloth carries a wealth of sacred symbolism and meanings which have been constructed by the sangoma community to best fit or describe the symbolic meanings and the potencies embedded in them. However, such cultural artefacts and symbols change over time, and new ones emerge through cultural practice. Therefore, the tension between conserving the religious and sacred, on the one hand, and the emerging, context and contingency based development on the other leads to problems of acceptability, authorized use and sanctified adaptation. This project explores the symbolism in the meaning and function of the sangoma sacred cloth which forms part of the sangoma dress code. It sets out three sets of interwoven binaries or tensions. Firstly, it explores the tensions between the liminal of ritual practices, and the liminoid (following Turner 1969), so that the second set of tensions, namely between the sacred and the profane (or secular or the commodified) can be explored. This leads to the third set of tensions, namely between Indigenous Knowledge Systems on the one hand and a potential Global Knowledge System on the other. In this way the tensions in the use of the sangoma cloth was explored, to attempt to determine a system that would assist in defining at what moment and following what dynamics the symbology would move from one side of the set of tensions to the other. The artist/researcher worked together with a focus group of sangomas who are part of a nongovernmental organization are based in Sedibeng region. This study’s research methodology is a Practice-led research approach within the framework of qualitative research methodology in the Fine Arts. The first method of data collection included one-on-one interviews from which the data was analysed and from which the existing designs could be reworked into new ones. Following this, a series of design and artmaking processes were followed, where five original cloth designs were taken through six different redesign iterations. The third method was a focus group method where the focus group participants (consisting of the original sangoma community, but with a ritual to request insight from the ancestors/amadlozi and therefore their contributions) was employed to view the five sets of redesigned cloths, to attempt to establish the moment when the Indigenous Knowledge System and the sacred of the sangoma cloth enters the secular domain which forms part of Global Knowledge Systems. The research project offers one system or methodology which is based on comparison as presented by the community who claim originality, in that the community itself decide when something needs to be protected by IKS and when it may be allowed to move into a public, shared, domain. The findings of this project were done by the owners of the cloth which resulted in them stating that: to claim IKS, one has to make an inquiry with the community who owns it; one cannot claim an entire design as IKS due to the composition or design having individual elements which have distinct meanings; The element of colour plays a dominant role within the sangoma community; and finally, for this project a clear and powerful system of humanity was set out by the sangomas/amadlozi that the sacredness of the cloth lies with the human who wears or uses it, and not with the cloth itself.

Submitted by Marlene Santos (marlene.bc.ufg@gmail.com) on 2014-10-22T19:00:31Z No. of bitstreams: 2 Dissertacao - Regis Puppim - 2014.pdf: 12285624 bytes, checksum: 373e1696407287b4c5865465ab71f27f (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Jaqueline Silva (jtas29@gmail.com) on 2014-10-22T19:11:09Z (GMT) No. of bitstreams: 2 Dissertacao - Regis Puppim - 2014.pdf: 12285624 bytes, checksum: 373e1696407287b4c5865465ab71f27f (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2014-10-22T19:11:09Z (GMT). No. of bitstreams: 2 Dissertacao - Regis Puppim - 2014.pdf: 12285624 bytes, checksum: 373e1696407287b4c5865465ab71f27f (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2014-05-26 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / The present study aimed to measure the cultural significance of clothing in the Aztec and Mayan civilizations , besides exposing the hierarchy , reflected in dressing practices and compare historical reports and graphical representations , portrayed in contemporary media. Thus, the work was devided into three stages: Imaging survey (Chapter 1: The history viewed), literature review (Chapter 2: The history read) and field research (Chapter 3: A living history). The first chapter emphasized the analysis of representations of the clothing of the Aztecs and Mayans, enabling the interpretation noted by several authors, in three different medias: Electronic game Age of Empires II: The Conquerors, the animation The Road to Eldorado and feature film Apocalypto. The second chapter allows to understand how History and the History of Fashion and Dress Code narrate these nations, especially about costumes. Finally, the third chapter unraveled the strong legacy left by these civilizations, even though not much explored by other types of research. Therefore, the study revealed that the solid hierarchical relationships within the classic Mesoamerican societies are still seen by media artists and contemporary fashion brands. / El presente estudio tuvo como objetivo medir la importancia cultural de la ropa en las civilizaciones azteca y maya, además de la exposición de la jerarquía, que se refleja en las prácticas de vestir y comparación de los informes históricos y las representaciones gráficas, retratados en los medios de comunicación contemporáneos. Para ello, se divide el trabajo en tres etapas: estudio de imágenes (Capítulo 1: La visión de la Historia), revisión de la literatura (Capítulo 2: La historia leída) y la investigación de campo (Capítulo 3: una historia vivida). El primer capítulo enfatiza el análisis de las representaciones de la ropa de los aztecas y más, lo que permite la interpretación han señalado varios autores, en tres medios diferentes: Electrónico juego Age of Empires II: The Conquerors, la animación The Road to El Dorado y la película Apocalypto. En el segundo capítulo, nos permite comprender cómo la Historia y la Historia de la Moda y el Código de Vestimenta dice esta gente, sobre todo cuando se trata de disfraces. Finalmente, el tercer capítulo fue desentrañar el fuerte legado dejado por estas civilizaciones, aunque poco explorado en otros tipos de investigación. Por lo tanto, el estudio reveló que las relaciones jerárquicas sólidos dentro de las sociedades mesoamericanas clásicas siguen siendo vistos por los artistas de medios y marcas de moda contemporáneas. / A presente investigação objetivou mensurar o significado cultural da indumentária nas civilizações Asteca e Maia, além de expor a hierarquização, refletida nas práticas vestimentares e comparar relatos históricos e representações gráficas, retratadas em mídias contemporâneas. Para tanto, dividimos o trabalho em três etapas: levantamento imagético (Capítulo 1: A história vista), revisão bibliográfica (Capítulo 2: A história lida) e pesquisa de campo (Capítulo 3: a história vivida). O primeiro capítulo ressaltou a análise das representações da indumentária dos Astecas e Mais, possibilitando notar a interpretação de diversos autores, em três distintas mídias: O jogo eletrônico Age of Empires II: The Conquerors, a animação O Caminho para Eldorado e o filme de longa metragem Apocalypto. Já o segundo capítulo, permitiu compreender como a História e a História da Moda e da Indumentária narra estes povos, sobretudo, no que se refere aos trajes. E, por fim, o terceiro capítulo possibilitou desvendar o forte legado deixado por estas civilizações, mesmo que pouco explorado em outras modalidades de pesquisas. Portanto, o trabalho revelou que as sólidas relações hierárquicas dentro das sociedades mesoamericanas clássicas são ainda visto por mídias, artistas e marcas de moda contemporâneas.

Teckenspråkstolkar hanterar till vardags olika typer av tolkuppdrag, till exempel möten på arbetsplatser, offentliga uppdrag på scen, i utbildningssammanhang eller hos tandläkaren. Syftet är alltid detsamma, nämligen att möjliggöra kommunikation mellan personer som inte delar samma språk. Situationernavarierar dock och kan äga rum i alla tänkbara kontexter i livet, från vaggan till graven. Det ingår i tolkensprofession att anpassa sig till situationen. Det handlar både om en språklig och kulturell anpassning och en anpassning av sitt yttre för att inte vara ett störningsmoment för de närvarande parterna under uppdraget. Kläderna är en viktig del inom tolkning eftersom teckenspråket är visuellt baserat och mottagaren uppfattar språket via synen. Den här studien fokuserar på yrkesverksamma teckenspråkstolkars uppfattning om klädkoden inom professionen samt hur klädvalet anpassas efter uppdragen. I uppsatsen genomfördes sju kvalitativa forskningsintervjuer för detta ändamål. Analysen visar att det förekommer anpassningar ifråga om vad tolkar väljer att ta på sig beroende på vilken typ av uppdrag som står på agendan. Det kan handla både om att vara praktiskt klädd inför uppdrag och att signalera professionalitet till omgivningen. Klädkoden inom tolkkåren är en oskriven regel som alla känner till och följer, men som inte är specifikt uttalad när man väl är klar med utbildningen. Samtidigt uppger flera tolkar om att de inom ramen för den rådande klädkoden ändå på kreativa sätt kan variera sin klädsel och markera sin personliga identitet. / Sign language interpreters handle different types of interpreting assignments with regards to work-related situations such as meetings at workplaces, public assignments on stage, in educational contexts, or at the dentist. The purpose is always the same, to enable communication between people who do not share a language. Situations, however, vary greatly and can occur in all conceivable contexts in life from the cradle to the grave. A part of the interpreter's profession is to adapt to these situations. It includes linguistic and cultural adaptation, as well as adaptation of the interpreter’s appearance in order to not interfere with the parties involved in the assignment. Clothing is an important part of interpretation as the sign language is visual and the recipients understand the language through signs. This study focuses on the professional sign language interpreter’s perception of the dress code in the profession and how the choice of clothing is adapted to the assignments. The study conducted seven qualitative research interviews for this purpose. The analysis shows that there are adjustments in terms of what interpreters choose to wear, which depend on the type of assignment, to be both practically dressed and to signal professionalism in the environment. This dress code within the interpreting corps is an unwritten rule that everyone knows and follows, but which is not specifically stated once the education is completed. At the same time, several interpreters state that within the framework of the prevailing dress code, they can still creatively vary their attire and mark their personal identity.