Svetambara means white-clad, and the tradition's ascetics wear simple unstitched white cloth. Its argument with the other Jain tradition is not about whether attachment must be renounced but about whether a garment constitutes attachment.
The Svetambara position is that it does not. Renunciation is an interior condition; a monk who owns a robe, an alms bowl and a small broom for sweeping insects from his path is not thereby attached to them, and a discipline that makes nudity the test confuses the sign with the thing. There are practical arguments alongside the doctrinal one (nudity is not workable for a mendicant order in most climates, in most societies, and in particular for women), and the Svetambaras regard those as relevant rather than as concessions.
The consequence that matters most is the position on women. Svetambaras hold that women can attain liberation directly, in a female birth, and they hold that the nineteenth Tirthankara, Malli, was a woman. The Digambaras deny both and count Malli as male. This is not a marginal disagreement about a point of hagiography. It is a disagreement about whether half the human population can achieve the goal of the religion in the body it has, and the two traditions have argued it in public debate for the better part of two thousand years.
The Svetambara ascetic orders reflect it. Nuns substantially outnumber monks, and have done for as long as there are figures.
The tradition also holds, against the Digambaras, that an omniscient being continues to take food, on the ground that a body which continues to exist continues to require it.