By: Raja Ahmed Saeed

Six to nine yards of woven fabric, carefully draped by the women of the subcontinent for thousands of years. The sari is a way of life. Dating back as far as the Indus Civilization, the sari is mentioned in ancient Sanskrit and Buddhist literature during the 6th century BCE, and has been the hallmark of the subcontinent’s wardrobe for thousands of years. After centuries of innovation, today the sari exists in thousands of forms, fabrics, and styles across South Asia. However, beyond its function as an essential garment in the wardrobes of every Indian woman across all social and economic groups, the sari also has deep political history. 

Across the history of the subcontinent, the sari has functioned as a garment that has held political and social significance at various important cultural moments. This history becomes especially important when examining recent trends such as the “Scandinavian Scarf” that recently went viral on Tiktok for appropriating the dupatta, another South Asian clothing essential. The West has had a long standing history of not only censoring South Asian fashion but also stealing from it and fetishizing it across history. European and British Colonialism had a great deal of impact on the development of an orientalist and exploitative relationship between Conservative, Victorian society and the vibrant and diverse culture of South Asia. The sari was heavily influenced and censored as the garment was considered inappropriate and lacking civility due to the fact it was primarily an unstitched fabric carefully draped across the body. The blouse and petticoat were introduced as a way to make this garment more acceptable to the Western imagination. At the same time, orientalist art showed a fascination with the Indian woman and her fashion which displayed a mix of voyeurism and fetishization. Paintings by Jean-Léon Gérôme among many others, show displays of scantily clad Indian women, often dancing or engaged in behaviour showing the sexual nature of their clothing. British morality also intersected with their economic interests as on one hand they censored women’s saris but also used these garments to their advantage engaging in trade of textiles and fabric that built an empire

However, the story of the sari does not end tragically as a victim of colonial exploitation. As time went on this garment became central to the politics of the sub-continent in unexpected ways. As Colonialism ravaged South Asia, the sari went from a simple wardrobe essential to a garment that held immense political significance in the anti-colonial movement in the then United India. The sari was worn to showcase a move towards Indian culture and was emphasized upon in the various Satyagraha (passive political resistance) campaigns, launched by Mahatma Gandhi that emphasized forms of resistance that included boycotting British goods and fashions. There are various stories from the time of the freedom movement that showcase the symbolic importance the sari held. In 1929, various anti-colonial activists from India, including Kamaladevi Chattopadhyay, traveled to Berlin to participate in the International Alliance of Women for Suffrage and Equal Citizenship conference. As they did not have an official flag at the time, the female delegates cut up their saris to fashion their own flag for the conference. It was a moment later documented as a symbol of liberation rooted in one of the most ancient subcontinental garments. 

After Independence from Colonial rule, the sari continued to play an important role in the political trajectories of the various new nation states born out of the Sub-continent. The sari became a symbol against facism and military dictatorship in Pakistan in the 1970s when military dictator Zia-ul-haq came into power. His Islamization movement which was deeply politically motivated not only misconstrued Islamic teachings to his own advantage but specifically targeted the dressing of women. The sari was demonized as a garment of immorality and hence became central to protest against these campaigns. Singers such as Noor Jehan, Farida Khanum and Iqbal Bano bravely adorned their saris and openly sang anti-facist ghazals empowering the masses against the military dictatorship destroying democracy at the time. Even after the military dictatorship was ousted, the sari continued to hold immense political and social importance within the nation and across the Sub-continent. 

The point of this piece is not merely to list out a series of historical events linked to the sari but to showcase how this garment exists beyond the closet. It symbolizes years of political struggle and protest and is not only extremely beautiful but extremely significant to the geo-political landscape of South Asia to this day. Over the past few years, the sari has again found a place in the West, with the classic drape finding itself in the collections of Alexander McQueen (Fall 2008) and Chanel (Pre-Fall 2012) among others. These collections incorporated the sari’s draping technique and style in varying ways, combining it with Western pieces such as column skirts and experimenting with the length of the garment. The major fashion collections take inspiration and attempt to combine traditional draping, regional embroidery and colour palate with Western sensibilities. The Western fascination with this garment continues in full gear ranging from tasteful recreations to instances of deep appropriation with attempts to rename classic drapings and attribute them to Western creativity. Hence, as we see this 21st century surge in the global importance of the sari, it is important to look back and remember that this beautiful garment is not something that can be easily appropriated, it is a revolutionary catalyst that finds its place in the hearts and homes of more than two billion people across the globe and must be given the appropriate respect it warrants. 

Sources:

http://journal.aashniandco.com/2023/05/22/how-the-sari-has-shaped-western-imagination/

https://www.nytimes.com/2025/10/14/style/the-sari-as-art-and-political-statement.html