Miriam is a young Pakistani-British Muslim woman who lives with her parents in Northern England. Although she has adopted a Western lifestyle and attends college, she is about to get married into a traditional Muslim/Pakistani family. This creates a cultural and emotional conflict for her.

The situation she finds herself in highlights this inner struggle. When she returns home from an outing with her friends, she accidentally arrives at the same time as her prospective in-laws. Still wearing her Western clothes—tight jeans and a short jacket revealing a part of her waist—she feels completely out of place. Her prospective in-laws have only seen her in traditional attire before, and she fears this unexpected appearance could make her seem rebellious or unsuitable for their son. Miriam quickly runs upstairs and changes into a traditional Pakistani outfit, a shalwar kameez. This change of clothes helps her feel more at ease and brings back a sense of control. However, her thoughts show that the transformation is more than physical, it’s also emotional and psychological. She realizes she is playing a role, consciously adopting the image of a modest and traditional bride that her future in-laws expect. Miriam reflects on the two sides of her identity: her independent, westernized self and the traditional daughter-in-law she is expected to become. Although she feels hypocritical, she manages to carry out the performance confidently, entering the living room with her head held high, now fully embracing the expectations of a Muslim-Asian household.

In A Pair of Jeans by Qaisra Shahraz, the author uses a variety of techniques to show how deeply Miriam is aware of traditional cultural expectations and how these expectations affect her identity, thoughts, and behaviour.

Awareness of Having to Hide Her Western Lifestyle Shahraz uses verbs of movement to express Miriam’s urgent desire to escape the uncomfortable situation. Miriam "squeez[es] past her mother" and "almost ran up the stairs to her bedroom", showing that she wants to get out of sight as quickly as possible (lines 10–11). This reflects her embarrassment and fear of being judged by her prospective in-laws. The author also uses metaphorical language to highlight the split in Miriam’s life between her Western and traditional sides. She feels that "a mere two steps into her home had led to another world. The other she had left behind with her friends on the bus" (lines 14–15). This suggests that she consciously keeps her two cultural identities separate. Miriam's awareness that her Western lifestyle had been hidden from her in-laws is made clear through uncertain language, inversion, and exclamation. She realises that "the other ‘persona’ had apparently, by either sheer accident or mere contrivance, remained hidden from them", and she is shocked that "never at any time had they glimpsed a jean-clad Miriam with an inch of midriff showing" (lines 24–26). These lines show how she and her family have tried to protect her image. Awareness of Traditional Cultural Expectations Miriam clearly understands the expectations placed on her, and this is shown through her body language and emotional reaction to her Western clothes. She "peeled off her jacket, vest and tight pair of jeans" and then "looked down at them with distaste. Her mouth twisted into a cynical line" (lines 17–19). This suggests that she partly blames the clothes for putting her in this difficult position. Through exclamations, personification and inner monologue, the author shows Miriam’s disagreement with cultural stereotypes. She thinks, "Damn it! Her mind shouted – rebelling. ‘They are only clothes’" (lines 19–20). This emotional outburst shows her frustration. However, she also shows awareness of her failure to meet expectations when she tells herself, "Deny it as much as you like, Miriam," but her heart replies softly, "It’s no use" (line 22). Miriam knows how her appearance might be interpreted by her future in-laws and predicts their shock: "In fact, [...] it must have been a nasty shock!" (lines 26–27). She also understands society’s cultural norms and expectations for women, which the author shows through generalisations and contrasts. According to Miriam, "Muslim girls do not go outdoors dressed like that" (lines 29-30), and she knows that girls like her are not seen as "the docile, the obedient and sweet daughters-in-law" preferred by traditional families. Instead, they are often viewed as "rebellious hoydens" (lines 32–34). Shahraz further shows how identity and clothing are connected when Miriam’s "rebellious spirit reared its head again" and her mind hisses, "They are only clothes!" But she cannot deny that once she wears the traditional outfit, "she had embraced a new set of values. In fact, a new personality" (lines 37–40). This shows that cultural expectations influence not only how Miriam looks but also how she sees herself. Desire to Meet Cultural Expectations Despite Some Discomfort Although Miriam is uncomfortable, she decides to meet expectations to protect her future. The author uses metaphorical language, repetition and exclamation to show this: "She shrugged the feeling aside. What mattered now were the two people downstairs. And they mattered! Her future lay with them" (lines 15–16). She pushes away her emotions and focuses on doing what is expected. When she wears traditional clothes again, her body is described as "modestly swathed in an elegant long tunic and baggy trousers. The curvy contours of her female body were discreetly draped" (lines 40–42). The use of positive adjectives and alliteration shows how well she now fits into what society expects from a modest, respectable bride. Even though she is aware of her role-playing, Miriam regains her confidence. The author describes her as "a confident woman gliding down the stairs" who is "now in full control of herself" (lines 42–43). But as she pauses, the contrast between her confidence and self-doubt is revealed. "She halted, her hypocrisy galling her" (lines 44–45), and she recognises that she is "neatly acting out a role, the one that her future in-laws preferred" – a role of "a demure and elegant bride and daughter-in-law – dressed modestly" (lines 45–46). The author uses rhetorical questions and adverbs to express Miriam’s uncertainty about her identity. She wonders, "Or was she the same person? She didn’t know. Perhaps it was true that there were two sides to her character" (lines 50–51). Finally, the author shows how cultural pressure influences not just appearance but also personality. Miriam is now "part and parcel of another identity, of another world", and once back in this environment, "her thoughts, actions and feelings had seamlessly altered accordingly" (lines 53–56). This transformation is completed when she re-enters the room, her confidence emphasised by the alliteration in "Her head held high" (line 57).

3.1

More Than Just a Pair of Jeans: Why Embracing Cultural Diversity Enriches Us All

by Anika Robinson, Local Features Writer

A few days ago, a young woman's engagement was quietly called off in our local community. The reason? A pair of jeans. Miriam, a second-generation British-Pakistani college student, had returned home after a hike with friends — unaware that her prospective in-laws were visiting. Dressed in Western clothing, including jeans that revealed a small part of her waist, she shocked her future mother-in-law. That single moment was enough to end the engagement.

This story, although deeply personal, speaks to a broader issue: the clash of cultures many second-generation immigrants experience. Torn between the traditions of their parents and the values of the society they live in, many young people feel they are constantly switching between two identities. But what if we stopped viewing this duality as a conflict and started recognising it as an opportunity?

The Power of Two Cultures

Growing up with more than one cultural background can be a remarkable strength. For many young people like Miriam, linguistic flexibility is part of everyday life. Being bi- or multilingual not only improves language skills but also strengthens cognitive abilities, memory, and problem-solving. In both personal and professional settings, these skills are incredibly valuable. Many second-generation immigrants also act as cultural mediators within their families, translating not just language but ideas and values. This enhances their communication skills and empathy.

Moreover, living in two cultural worlds can shape a unique and enriched identity. When young people blend the values, customs, and traditions of their parents with those of their home country, they often develop a deeper and more complex sense of self. This hybrid identity can bring confidence and pride, along with a sense of belonging to more than one community. Balancing two worldviews also encourages creativity and innovative thinking — skills that are increasingly important in our globalised world.

Perhaps one of the greatest benefits is the development of empathy and tolerance. Young people who grow up navigating different social norms become naturally more aware of cultural differences. They are often able to connect with a broader range of people, and they tend to be more open-minded and inclusive in their relationships, friendships, and future careers.

What Schools Can Do

Schools play a crucial role in shaping how young people see themselves and how they see others. There are many practical ways schools can show that they value different cultures and create a space where students like Miriam can feel fully accepted.

One way is through exhibitions that celebrate diversity. Schools could set up hallway displays where students contribute artifacts, photographs, or personal stories that reflect their cultural heritage.

Another idea is to organise cultural heritage days, where students and families share their traditions through music, food, clothing, and performances. These events not only educate but also celebrate the richness of the school community.

Discussions and assemblies also offer powerful opportunities. Schools could invite guest speakers, such as parents or local community members, to speak about their cultural experiences. Students themselves could be given space to share their own traditions and reflections in a supportive environment.

Finally, schools should make sure their curriculum reflects cultural diversity. This could include reading literature from different cultures, discussing the contributions of underrepresented groups in history lessons, and integrating students’ backgrounds and experiences into classroom activities.

Moving Forward

Miriam’s story is not an isolated case. It reflects the pressures many young people face when their identities don’t fit neatly into one box. But rather than criticising these young people for wearing jeans or speaking two languages or asking difficult questions, we should be celebrating them.

It’s time we stop treating cultural difference as a problem and start seeing it as a gift. Schools, families, and society as a whole need to work together to build spaces where everyone feels seen, heard, and valued.

Let’s embrace different cultures not just in words, but in action. After all, it’s not just about what someone wears. It’s about who they are and who they can become.

3.2

Traditional Clothing – A Symbol of Cultural Heritage or a Tool for Limiting Individuality?

In many parts of the world, traditional clothing carries deep meaning. For some, it is a proud symbol of cultural heritage, identity, and belonging. For others, it can feel like a tool of control, something that restricts personal freedom and self-expression. The question arises: is traditional clothing more about honouring one's roots, or about limiting one's individuality? This essay will explore both perspectives before drawing a personal conclusion.

Traditional clothing plays a significant role in many societies. It is more than just fabric, it can represent family history, social values, and cultural norms. Whether worn daily or only for special occasions, traditional clothing often tells a story about where someone comes from and what they believe in.

First and foremost, traditional clothing serves as a link to one’s heritage, helping preserve customs and traditions that have been passed down through generations. Wearing such attire can foster a sense of belonging and community, reinforcing shared values and collective memory. In multicultural societies, where identity can often feel fragmented, traditional dress can offer stability and connection.

In many cultures, traditional clothing is also associated with respect and modesty, especially for women. It often represents adherence to cultural norms and the upholding of societal expectations. Choosing to dress traditionally can be a way of showing respect for one’s family, elders, or religion.

Furthermore, traditional clothing frequently holds ceremonial significance. At weddings, religious festivals, or coming-of-age ceremonies, these garments symbolise important life events and milestones. They can be a source of pride and honour, marking special occasions with rich meaning and beauty that modern fashion sometimes lacks.

On the other hand, traditional clothing can also be seen as a form of social control, particularly when it is not worn out of free choice, but out of obligation. In some societies, it plays a role in enforcing rigid gender roles, dictating how men and women should behave, look, and even think. This can limit personal freedom, especially when such standards clash with contemporary views on gender equality.

Another problem is the limitation of self-expression. For younger generations who are still shaping their identities, being expected to wear certain clothes can feel like a denial of their personality. It can suppress individuality and creativity, leading to conflict between personal desires and cultural expectations.

Finally, social pressure and conformity play a powerful role. In some communities, nonconformity leads to gossip, judgement, or even ostracism. People may feel forced to follow dress codes that do not reflect who they truly are, causing internal conflict and a sense of hypocrisy — especially if the clothing represents values they do not personally believe in.

To summarize, there is no simple answer to whether traditional clothing is a symbol of heritage or a tool of limitation.
The truth is: it can be both — depending on the context, the individual, and the freedom of choice involved. When worn willingly, traditional attire can be empowering, meaningful, and beautiful. But when imposed, it risks becoming a barrier to self-expression and equality.

We as a society must learn to respect the cultural significance of traditional clothing without using it to control or restrict others. Schools, communities, and families should encourage open conversations about cultural identity, allowing individuals to find their own balance between tradition and personal freedom.

In the end, clothing should not define the person — the person should define the clothing.