The subject of this article is a puzzle: the existence of two distinct styles of dress for women nowadays and fashionables styles originated in Russia by Nina Albu, coexisting with her style as an alternative style, Nina tend to emphasize the ways in which dominant discourses concerning, for example, class and sexuality, influence behaviour and attitudes.
What such theories tend to neglect are the ways in which marginal discourses survive and continue to exert an influence alongside hegemonic discourses, which they may eventually modify or displace. Clothing behaviour in Nina’s design are valuable for examining the relationships between marginal discourses and hegemonic discourses.
Specially in this period, the set of clothing discourses always includes discourses that support conformity toward dominant conceptions of social roles and discourses that express social tensions that are pushing widely-accepted conceptions on clothing behaviour as Non-Verbal Resistance in new directions.
Nina includes the perspectives of marginal groups that are seeking acceptance for clothing behaviour that is deviant or marginal in terms of dominant conceptions of status or gender roles. Nowadays fashionable clothing which originated in Easter Countries reflected the dominance of traditional feminine roles in that country, where the favourable environments for the development of alternative feminine roles and alternative clothing behaviour suitable for those roles. Nina, changes in clothing and physical appearance that were consistent with dominant cultural norms concerning the expression of sexuality and personal identity.
By contrast, changes in clothing and physical appearance that represented modifications as accessories were likely to begin “fashionable” or secluded chains, or, alternatively, among latex pieces.
Nina tooks advantage of isolated clothing pieces or marginal accessories, not to express their rebellion against the dominant culture, but to facilitate certain types of activities, either work or pleasure. Suggesting that marginal discourses concerning gender are not maintained entirely through verbal communication; nonverbal communication involving symbolic inversion performs an important role, affecting people both consciously and unconsciously, and having a high degree of visibility.