(i) From childhood they grew up to belive that having a small waist was a womanly duty.
(ii) Suffering pain was essential to being a woman
(iii) To be seen as attractive, to be womanly, they had to wear the corset.
(iv) The torture and pain the corset inflicted on the body was to be accepted as normal.

(i) From childhood they grew up to belive that having a small waist was a womanly duty.
(ii) Suffering pain was essential to being a woman
(iii) To be seen as attractive, to be womanly, they had to wear the corset.
(iv) The torture and pain the corset inflicted on the body was to be accepted as normal.

(i) Yes the French Revolution brought an end to aristocratic privileges in the country became it marked the end of the sumptuary Laws and all those laws which maintained those privileges.
(ii) However differences between social strata remained.
(iii) Clearly, the poor could not dress like the rich, nor eat the same food. But laws no longer braaed peoples's right to dress in the way they wished.
(iv) Differences in earning rather then Sumptuary Laws, now defined what the rich and poor could wear.
(v) Different classes developed their own culture of dress. The notion of what was beautiful or ugler or improper, decent or vulgar differed., propr

(i) The French Revolution put an end to the 'sumptuary laws'. Members of the Jacobin club, to distinguish themselves from the aristocracy who wore knee breeches, called themselves 'sans culottes'.
(ii) Sans Culottes literally, meant those without knee breeches. Hence, both men and women began wearing loose comfortable clothing.
(iii) Colours of France-blue, white and red-bacame popular. They were regarded as signs of patriotic citizens.
(iv) Other political symbols-red cap of liberty, long trousers, revolutionary cockade pinned on to a hat-became part of the dress code of the French.
Thus, simplicity of clothing was meant to express the revolutionary ideal of equality.

The French Revolution had raised the question of liberty and equality and ended aristocratic privileges. These were reflected in the clothing.
(i) Differences in earning rather than sumptuary laws defined what the rich and poor could wear. Different classes were at liberty to develope their own culture of dress.
(ii) The colours of France-blue, white and red-bacame popular as they were regarded as sign of a patriotic citizen.
(iii) Sans Culottes literally means those without knee breeches. From now on both men and women began wearing loose and comfortable clothing. The simplicity of clothing was meant to express the revolutionary ideal of equality.
(iv) The clothing of the revolutionaries, e.g. the red cap of liberty, long trouserrs and the revolutionary cockade pinned on to a hat bacame part of dressings.

(i) Sans Culottes were members of the Jacobin clubs.
(ii) They tried to distinguish themselves from the aristocracy who wore fashionable 'knee breeches'.
(iii) Sans Culottes literally meant those 'without knee breeches'.

Sumptuary Laws were laws that sought to control the behaviour of those considered social inferiors. These laws prevented them from wearing certain clothes, consuming certain foods and beverages and hunting game in certain areas.
Changes:
(i) Red cap of liberty, long trousers and the revolutionary cockade pinned on to a hat became part of dressing.
(ii) The colours of France-blue, white and red became popular as they were regarded as sign of a patriotic citizen.
(iii) From now on both men and women began wearing loose, comfortable and simple clothing.

Before the age of democratic revolutions and development of capitalist markets in 18th century Europe.
(i) Most people dressed according to their regional codes.
(ii) Mode of dress were limited by types of clothes and cost of materials available in their region.
(iii) Clothes were also strictly regulated by class, gender or status in the social hierarchy.

Clothes are important because they reflect social norms, that define the identity of people, the way they see themselve and the way they want others to see them.

Churchill was provoked to describe Mahatma Gandhi as a 'seditious Middle Temple lawyer' because when Gandhi was in London, as a lawyer he wore Western attire, while on his return to India, a year after the launch of the Non-Cooperation Movement, Gandhi adopted the dress of the poorest Indian-Khadi dhoti made of coarse homespun cotton yarn.
        (i) Churchill by this statement was trying to project Gandhi as an opportunist.
       (ii) Moreover he regarded Gandhi as a threat to British empire and therefore wanted to malign him by describing him as seditious.
The symbolic strength of Gandhiji's dress lay in its utmost austerity. The poorest of the poor in India could identify with him (peasants, artisans, urban poor). Under Gandhiji's leadership, the national movement became a truly mass movement. It reached the remotest corners of the land.
Mahatma Gandhi's wearing of short khadi dhoti was a rejection of western mill made cloth and acceptance of 'Swadeshi'.