Use Of Hijab Research Articles

Islam, Visual Morality and Gender Identity in Cyberspace: The Agency, Controversy and Popular Piety of Ria Ricis

Abstract Hijab wearing women are often key players in the digital market ecosystem and popular culture in Indonesia, as well as being a battleground for discourse on contemporary relations between Islam and gender. By analyzing the controversy and development of Instagram celebrity and YouTuber Ria Ricis, this article discusses sexual morality and visual culture in cyberspace that shows the latest developments in the use of hijab, popular piety, and the lifestyle of young millennial Muslim women. This article seeks to contribute to refreshing the literature on Islamic studies and gender studies in Indonesia with the intersection of Islam, gender, and digital media. This study argues that in the midst of the controversy over Muslim woman’s sexual morality in Indonesian cyberspace, Ria Ricis shows her agency by positioning herself as a millennial hijabi woman with popular piety and participating in spreading Islamic messages according to the digital market ecosystem while maintaining a cheerful and sensational millennial identity and character.

Hijab Discourse in Indonesia: The Battle of Meaning Between Sharia and Culture in Public Space

The phenomenon of wearing hijab is not only a reality in Indonesia but also in the Muslim world and even the world in general such as Europe, America, and Australia. This paper aims to examine the discourse on hijab between Islamic law (sharia) and culture. This is a normative study using legal pluralism as an approach. This paper concludes that Indonesia has the largest Muslim population in the world, and the wearing of hijab has a long history until contemporary times. Currently, the phenomenon of hijra among Muslims is also on the rise, the hijab is then formalized into educational institutions and offices which not a few cause problems that sometimes arise discriminatory actions to those who do not want to use it. Another phenomenon about the use of hijab occurs in the realm of law. A woman dealing with legal issues, when presented at a press conference, some public figures wear hijab. Even in the judicial room, women who usually do not wear headscarves also change their appearance by wearing headscarves. Likewise, in a political campaign, women who usually do not wear headscarves, appear in hijab suits in public. Of these various phenomena, the hijab as a marker symbol has meaning, namely as a form of religious obedience, the identity of a Muslim woman, discipline in public spaces, and camouflage piety. From the perspective of legal pluralism, hijab is an articulation of strictness to the commandments of sharia as well as an inseparable part of the culture that has become a living practice in Indonesian society.

NEGOSIASI BUDAYA DALAM OLAHRAGA (Studi Kasus Atlet Berhijab Figure skating Pertama Uni Emirat Arab)

The phenomenon of hijab is creating more and more space for consideration. The use of hijab among female athletes in various sports is increasing. This research discusses the clothing performance of Zahra Lari, a figure skating athlete from Abu Dhabi, United Arab Emirates. Figure skating is a sport performed by dancing on ice with tight clothing attached to the athlete's body. This type of tight-fitting clothing is aerodynamic and lightweight to make it easier for athletes to move without feeling overloaded. Zahra Lari was the first female athlete to wear the hijab at the 2012 European Cup Winter Championships in Italy. Zahra Lari received a deduction in the competition due to her unusual use of the hijab. The deduction made Zahra Lari appeal to the International Skating Union (ISU), because she felt unfairly treated. The appeal was eventually accepted by the ISU and since then many figure skating athletes have worn the hijab in various competitions. Zahra Lari's efforts to negotiate the figure skating clothing model with the addition of hijab is the focus of this research. This research aims to explain how Zahra Lari negotiates culture in order to be accepted to compete in international figure skating competitions without leaving her attitude and worldview in dressing. This research uses a qualitative method. Data collection techniques were carried out by studying English-language media and remote interviews. Interviews were conducted with Zahra Lari as the main informant. Interviews were also conducted with a figure skating coach in Kuwait and a Kuwaiti national figure skating athlete. The results showed that Zahra Lari's cultural negotiation had an impact on cultural harmonisation in figure skating.

Scalp microbiome of healthy women wearing hijab compared to those not wearing hijab: a cross-sectional study

Use of hijab can influence the scalp’s condition, including its microbiome. To date there has been no study comparing scalp microbiome in women wearing hijab to that in women not wearing hijab. This was a cross-sectional study conducted from August 2019 to April 2021. Healthy women aged 18 years old or older who had not undergone menopause were recruited. Those in the hijab group should wear hijab minimum 8 h a day for at least 5 years. After wash-out period, the sample was collected from the subject’s scalp. Next Generation Sequencing (NGS) was performed with primer V3-V4 region of 16S rRNA and ITS1 DNA for bacteria and fungi, respectively. Alpha diversity and beta diversity were identified, along with functional analysis. Actinobacteria and Ascomycota were the most dominant phyla on the scalp. S. capitis was more prominent in the hijab group while S. cohnii was more prominent in non-hijab group. Additionally, M. restricta was more common in hijab group while M. globosa was more common in non-hijab group. This study emphasizes the difference of scalp microbiome in women wearing hijab compared to women not wearing hijab, which indicated that women wearing hijab are more prone to seborrheic dermatitis.

Social Construction: Media, Hijab and Students Identity

The background of this research is to uncover a variety of ways and models of wearing the hijab in Muslim student communities at the University of Lampung. The development of this hijab model developed in accordance with the development of fashion. The use of hijab with a variety of models is motivated by several factors including: understanding, beliefs, friendship and the media they use. From this understanding, the theory used is the theory of social construction from Peter Berger. Understanding is obtained from friends, religious discussions, from efforts to read or study religious books, family environment, or media exposure. The research method uses a qualitative approach with in-depth interviews, interviews with 100 students from 8 faculties at the University of Lampung. The jilbab usage model is generally divided into three categories. The first is a small headscarf (completely covers the head and neck), the second is a medium-sized headscarf (cloth covering to the chest), third is a veil covering the chest to the stomach even more. The jilbab usage model is much influenced by the media they use, for example Instagram or Twitter. The use of the jilbab then settles in the process of community life and then crystallizes into the student's identity.

Restrictions and Prohibition of the Use of Hijab on Company Employees: A Human Rights Analysis

Discourse regarding the prohibition of the use of headscarves in companies has become dillematic issues in human rights. This study aims to analyze the prohibition of the use of headscarves in companies in the context of human rights by analyzing and comparing some laws and regulations. This study found and confirmed that although the views on human rights in each country are different, there is one basic right that all human beings must have, namely natural rights that all human beings have. One of these natural rights is the right to freedom of religion. In the 1945 Constitution the right to freedom of religion is regulated in Article 28E paragraph (1), Article 28E paragraph (2), and Article 29 paragraph (2) of the 1945 Constitution. Even in labor relations in Indonesia, Law No. 13 of 2003 concerning Manpower confirms with regard to discrimination against veiling while working, that every worker/laborer has the right to receive equal treatment without discrimination from employers. In addition, several regulations issued by the United Nations which regulate freedom of religion for all mankind include the Charter of the Declaration of Human Rights, the 1948 Declaration of Human Rights, the ICCPR (International Covenant on Civil and Political Rights), and CEDAW (Convention on Elimination of All Forms of Discrimination Against Women).

Representasi Dan Citra Visual Artis Hijrah Di Media Online

The use of hijab in Indonesia is now very widespread. The rise of changes in the appearance of women in Indonesia for the hijab in public spaces, also colored by the hijab of artists who used to decorate the screen and social media, changed from previous appearances that tend to be sexy and open. The term migratory artist also surfaced. Research that discusses the visual image and representation of hijab women has indeed been done a lot, but specifically about hijrah artists who are veiled that appear in online media, is not much. For this reason, this study tries to describe how the representation and visual image of migrants in online media in Indonesia. This study rests on Stuart Hall's representation theory, visual image theory, and framing analysis. Samples taken by purposive sampling decided to observe Instagram belonging to migrants: Mulan Jameela, Laudya Cyntha Bella, Cut Meyriska, and Rachel Vennya. Each sample is discussed in terms of lifestyle, endorse, gossip about the artist's personal, as well as online media that often broadcast news about him. In the context of migratory artists, changing their appearance becomes an easy target for the audience. The artists emigrated as celebrities in online media, of course they could not be separated from how the visual image of their social media each dealing with online media portal framing. No matter how hard the artist tries to display a good self-image, there will always be netizens who comment in a scathing tone, balanced with positive comments from supporters. The representation and visual image of a migratory artist must be viewed positively, although it cannot be interpreted as a spectacular awakening of religiousity, but it is still limited to financial gain.

Hijab and Niqab: A Cross-Religious COVID-19 Safety Measure in Madina Zongo


 Amidst the COVID-19 pandemic, the use of hijab and niqab (face veil), typically associated with Islamic fundamentalism and banned in some parts of Europe and Africa, have gained currency in multi-religious communities such as Madina Zongo (strangers’ quarters in Hausa) in Accra, Ghana. For some Muslim women in Madina, hijab and niqab appeared to be a perfect replacement for the face mask even without an official statement from medical authorities or state officials on its protective capacity. Wearing these veils allowed them to simultaneously follow their religious tradition and attempt to protect themselves from the disease. Interestingly, some Christian women in the community have also been donning these Muslim veils. Employing Laura Fair’s (2013) proposition that veiling contains a wide range of possible material uses, in this article, I show why and how hijab and niqab are adapted to suit COVID-19 safety measures and appropriated as a face mask by some women in Madina. The chapter also discusses the implications of these innovations in the religiously pluralistic setting of Madina Zongo.

Representation of Islamic Values in the Korean Drama Man Who Dies to Live

The film is one of the mass media that has the potential to influence audiences. Moreover, the film has more power than just entertainment media. It is able to oppose, reinforce and even overturn a religious perspective, basic values and ideological assumptions. This study aimed to determine how the representation of Islamic teachings in the Korean drama Man who dies to live. This research applied a descriptive qualitative approach. The object of research was the whole drama Man who dies to live, while the subjects were the scenes in the film that interpret the teachings of Islam. The data analysis technique used Charles Sanders Pierce's semiotic analysis through the triadic method by identifying signs, objects and interpretations. The result showed that several teachings of Islam are incompatible with those depicted in the drama man who dies to live, such as the use of hijab, foods, congregational prayers and invitations to commit immorality.

Liberté, Egalité et Laïcité: the use of hijab in public schools as a threat to the french republican ontology (1989-2004)

Liberté, Egalité et Laïcité: the use of hijab in public schools as a threat to the french republican ontology (1989-2004)

Knowledge of Traction Alopecia and Hair Care Practices among Adolescents in Keffi, North-Central Nigeria

Background: Traction alopecia (TA) is the commonest cause of hair loss among women, with a prevalence of 46.2% in Nigeria. Adequate knowledge and good hair care practices can assist in its prevention. Objective: The aim of this study was to determine knowledge of both TA and hair care practices among adolescents in Keffi, Nigeria. Methods: This was a cross-sectional survey conducted among 333 female adolescents in 3 senior secondary schools between November 2019 and February 2020. The participants were randomly selected and interviewed using a questionnaire which sought information about the knowledge of TA and hair care practices. The data were analysed using SPSS 25 statistical software. Results: Overall, the knowledge score was poor in 61.4% of the adolescents. Hair plaiting 86.8% (289/333), use of chemical relaxers 68.8% (229/333), and use of hair covers 88.3% (294/333) were the predominant hair care practices. In total, 90.8% had concurrently relaxed and plaited their hair. Cornrows with own hair were the commonest hair grooming style. The use of hair attachments was believed to be the commonest cause of TA. The use of hijab was the commonest form of hair cover used. Conclusions: The knowledge of TA is poor among female adolescents. A large number engaged in risky hair care practices. Interventions to reduce the knowledge gap will reduce the prevalence of TA. Key Message: The knowledge of traction alopecia is poor among female adolescents in Keffi who engage in traumatic hair practices.

Internalisasi Nilai-Nilai Pendidikan Islam dalam Buku “Muslimah yang Diperdebatkan” Karya Kalis Mardiasih

Kalis Mardiasih is a pro-feminism woman who writes about the phenomena encountered in society particularly that occurred to a Muslima in her book “Muslimah Yang Diperdebatkan”. This book deals with many of the recent phenomena, including the use of hijab and social media abuses. Through literature study approaches, the values of Islamic education in the book are then aligned with concepts from different sources of literature. The function of Islamic education in addition to tauhid and worship another function of Islamic education is the founding of moral and social value to learners. The process of integrating value can be by sharing the activity like the cultivating of conduct. The roles of the various elements of Islamic education here are particularly influential in habituation, especially the roles of teachers and parents who are often directly involved with learners.

The halal fashion trends for hijabi community: Ideology and consumption

The research is based on a large enough market potential for the development of the halal fashion industry in Indonesia. The hijab fashion trend is a production target that continues to develop with various technologies and innovations, which encourage the consumption of community groups to use hijab fashion to continue to increase. The study was conducted to determine the purpose of the hijab community in using halal hijab fashion as part of their identity in demonstrating the existence of the hijab group through the ideological and consumption approaches. Qualitative analysis is carried out to determine the ideological emphasis and consumption of the hijab community through open interviews to obtain a clear picture of the social situation. The results show that religious beliefs are the main basis in encouraging the use of hijab and necessity factors.

RESEPSI MUSLIMAH AL IRSYAD, FATAYAT, DAN NASYIATUL AISYIYAH TERHADAP MAKNA HIJAB DALAM IKLAN SAMPO DI MEDIA TELEVISI

Hijab or jilbab has become familiar in Indonesia. It is certainly influenced by the increasing of understanding of Muslim women in Indonesia related to their obligations to cover their genitals. Muslimah's interest in hijab has been put well by television advertising providers. The use of hijab in advertisements is solely to attract consumers, with the biggest target market being Muslim women in Indonesia. It has an impact on the proliferation of products that choose advertising stars that are closely related to hijab. One of them is shampoo products, such as the Rejoice shampoo advertisement version of Fatin Shidqia Lubis, Clear version of Sivia Azizah, and Wardah version of Dewi Sandra. Therefore, the researcher used Stuart Hall's encoding decoding reception analysis method, where the audience is positioned as an active audience in interpreting the content of media messages to find out what the meaning of the hijab is shown in Rejoice, Clear, and Wardah shampoo advertisements. As a result, the three Muslim women studied, namely Al Irsyad, Fatayat, and Nasyiatul Aisyiyah, all of them had different results. For Al Irsyad, she turns out that his position is in the hegemonic dominant position for Wardah shampoo commercials and in opposition to Rejoice and Clear shampoo advertisements. Meanwhile, Fatayat is in the dominant hegemonic position for the three shampoo advertisements. And for Nasyiatul Aisyiyah, she is in hegemonic dominance for Wardah, negotiating for Rejoice, and opposing Clear.

The Islamic Injunction on Hijab: The Practice and The Dynamics of The Agitation for The Adoption of The Use of Hijab in The State

Ekiti State is one of the States in the South Western part of Nigeria. The dominant religions in the State are Christianity and Islam. Like other parts of the world, there is a strong wave of Islamic revivalism by the Muslims while the Christians are not relenting in their evangelism to draw more people to their fold. One of the expressions of the revivalism by the Muslims is the voluntary adoption of the hijāb by many female Muslims. Consequently, the average female Muslim is a Mājubah of one sort or the other. The state is now faced with teeming number of women who wants to use the hijāb in the Western based schools and the government official work places. Many of them are now faced with either to remove the hijāb because of education or to look for a white collar job in the State while others who want to strictly hold to their faith were making agitations for the use of the hijāb. The paper looks at the concept of hijāb in Islam, the mode of dressing in Ekiti State, its compatibility and the differences with the traditional dressing in the State and the dynamics of the agitation for the adoption of the use of hijāb. The work made use of both primary and secondary sources. Islamic literature, archival materials and pamphlets were consulted while interviews were made with relevant personalities in the state. The result revealed a good approach adopted by the government of Ekiti State in taking care of the agitations of the Muslims on the use of hijab in government official places of work and students in formal public schools. The Ekiti model is therefore suggested to be adapted and adopted by other states in Nigeria where the problem of hijab have snowballed into crises

Konsep Jilbab Masa Klasik-Kontemporer (Studi Komparatif Kitab Tafsir Al-Misbah dan Kitab Tafsīr Al-Kabīr)

Hijab is identified with loins and still a discussion of ambiguity. Because the hijab from time to time has a narrowing of meaning. The issue was increasingly margined and raised to the international world after the French Government planned, and had even established restrictions on the use of religious symbols in French schools. One of them is the use of hijab which is said to be symbol of Islam. This article will discuss the hijab, including the views of middle-classical interpretations of scholars such as Ibn Taymiyah and contemporary interpretations of scholars such as M. Quraish Shihab. Here some views on the headscarves according to previous scholars seem too strict, with contemporary scholars being better known for their concessions in responding to contemporary problems. After that will be seen its relevance to the present.

Tren Berhijab di Kalangan Anak Muda: Studi Komparatif pada Siswi SMA/MA/SMK di Pekanbaru

This paper analyzes the use of hijab which is a trend now among teenagers in high school. This article will explain the differences between public schools and Islamic based schools. This study is important to see how the role of hijab trends in schools is used by students. Specifically, this article will address the following questions. Why girls hijab? What kind of model is used by schoolgirls like? What is the role of the school to educate students in the use of the hijab. Methodologically, the data for this article is sourced from field study research in several high school / vocational schools located in Pekanbaru. The author will ask several questions relating to the discussion that the writer will do. This article is analyzed with a number of literatures that are relevant to this research topic. The results of the study show that students who attend public schools attend schools that use the hijab. And in using hijab, it's very different. In the role of the school also differs between public schools and Islamic based schools. Starting in terms of regulations to how to educate students to use the hijab.

WOMEN'S ISSUES IN THE NATIONAL LIBERATION MOVEMENT OF MUSLIM COUNTRIES (ON THE EXAMPLE OF TUNISIA)

The main idea of the article is the specificity of the modernization of the Tunisian society, as well as its gender aspect, is largely due to the fact that this process, thanks to the efforts of the ruling elite, began before the establishment of the colonial regime. In the context of the existing Islamic tradition, the degree of engagement of women in the social or productive spheres was conditioned by social differentiation. After establishing the French protectorate, actively using the administrative apparatus, encouraging the growth of the non-Muslim population, the French pursued a policy of cultural colonialism, which led to the design of the ideological and political realities of Tunisia in two directions. Representatives of the first direction continued the traditions of pre-colonial reformism, substantiating the idea of self-sufficiency of Islam. Representatives of the second, not denying the cultural significance of Islam, considered the prospects of modernization with the absorption of European experience. Representatives of Islamic modernism argued that, reformed and adapted to the spirit of time, Islam became the ideological basis of social development, in particular the release of women, whose primary role was to play education. The most radical of them questioned the use of hijab, as a purely Islamic tradition. Without denying the traditions of Islam, they advocated assimilation of the achievements of European culture, science and public opinion. The ideal of a new Tunisian woman appeared in the context of the synthesis of Islamic and Western cultures. He called for the emancipation of women and the reform of family-marital relations, taking into account the socio-cultural traditions of the Tunisian society. Thus, most of the Tunisian intellectual elite was united in the view that women's education is a prerequisite for the modernization of society. However, some advocated for its purely Islamic nature, others did not deny the need for secular nature, in this case the French. The position of this kind undoubtedly created the preconditions for solving the issue of women's education. The process of socializing Tunisian women in the 1930s was manifested in the creation of women's community organizations. Members of such organizations, as a rule, were representatives of an enlightened and prosperous elite of Tunisian society, whose activities were initially charitable. Thesis, westernized Tunisian women, who were mostly educated in France, usually propagandised their own feminist ideas. However, their activities caused a sharp rejection, even among representatives of Islamic modernists. Until the second half of the 1950's, it was not a struggle for emancipation, and participation in the national liberation movement was a dominant factor in the social updating of a number of Tunisian women.

POLITISASI HIJAB KONTESTASI PEMILIHAN KEPALA DAERAH

<p><em>This research about the transformation of </em><em>h</em><em>ijab women candidates in the political stage direct election of the regional head (Pilkada). In Indonesia hijab experienced a transformative instrument motif. This is related to the dynamics of democratization in Indonesia, the factor of political identity and religious polarization is very strong. The focus of this study is the motive </em><em>of wearing a hijab on women's candidates influenced various aspects including religion, fashion trend, even political interests to gain power. The theoretical study uses the </em><em>rational action</em><em> theory approach is the front stage and backstage. The object of this research is women candidates who suddenly use the hijab before the election of the regional head. </em><em>The purpose of this study to determine the motives behind the use of hijab, the objective of political parties to bring women candidates wearing hijab to gain sympathy and captivate the voice of Muslim voters.</em><em> The research method is a textual analysis on the use of Hijab. The results are expected with the emergence of women candidates who have hijab in direct local elections (Pilkada) bringing blessings and benefits, not just playing masks on the political stage as a means of winning</em><em> </em><em>and power for personal and group interests. </em></p>

EMPOWERING MUSLIMAH STUDENTS’ AWARENESS ABOUT THEIR COSTUME: DESIGNING ENGLISH MATERIAL FOR ISLAMIC HIGHER EDUCATION

<em><span>Todays globalization has changed the lifestyle of Indonesian Muslim women, especially in college. Islamic values have been many abandoned by them. For example, we can see the ethics in dress and wear of hijab that has been far from Islamic sharia. As a speech says "Hijabi but naked". Many muslimah who use hijab but the beauty of body can still be seen by others. As if the use of hijab just follow the trend. The most feared thing is when the concept arises that the hijab is not an obligation for muslimah. To uncover this, as an educator, researchers feel obligated to bring back the muslimah students in accordance with the teachings of our prophet, Muhammad SAW. So this article designed the English materials about how to dress a muslimah based on Sunnah. This is development research, but focused on the design stage. The study resulted in the design of a valid English material after validated by the expert.</span></em>