Theories Of Merleau-Ponty: The Corporeal Experience Of Fashion

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According to Husserl, the body is central to our understanding of the world around us For further reading on the theories of phenomenology of Husserl, see: S. Ahmed, ‘Orientations: Towards a Queer Phenomenology', A Journal of Lesbian and Gay Studies, vol.12, no.4, 2006, pp 543- 545. , while Merleau-Ponty notes that it is the connection between the mind and the body that enables us to interpret how we experience the world through our bodies L. Negrin, ‘ Maurice Merleau-Ponty: The Corporeal Experience of Fashion', in A. Rocamora and A. Smelik (ed), Thinking Through Fashion: A Guide to Key Theorists, London, I.B. Tauris, 2016, p. 115 . As bodies are a means through which we come to know ourselves within the world For more about the phenomenological experience of fashion based on the theories of Merleau-Ponty, see: L. Negrin, ‘ Maurice Merleau-Ponty: The Corporeal Experience of Fashion', in A. Rocamora and A. Smelik (ed), Thinking Through Fashion: A Guide to Key Theorists, London, I.B. Tauris, 2016, p.115- 131 According to Jennifer Craik dressing becomes a way in which ‘individuals and groups learn to be visually at home with themselves in their culture' J. Craik, The Faces of Fashion: Cultural Studies in Fashion, London, Routledge, 1944, p.30 . The importance of textiles as a means of communicating cultural values in Africa can be seen through this phenomenological value that is added to both traditional and imported textiles. The Ashanti, orientated through their textiles, are still connected to their traditional rituals, beliefs, and cultural values. The red dress of Ashanti funeral-goers in Akra, Ghana is depicted in figure 4 A. Pappone, Ghanaian funeral, [digital image], 23 February 2016, http://www.exponentialeducationprogram.org/single-post/2016/02/23/Funeral-Customs-in-Ghana, (accessed 23

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