Wearing Of Hijab Research Articles

Woman/life/freedom: The social semiotics behind the 2022 Iranian protest movement

Modern day protest movements consist of demands for social action to address entrenched issues such as government leadership and long-standing traditions and values. Driven by an initiating event that incites a collective societal outburst and mobilisation, protestors engage a range of linguistic and semiotic expressions to challenge existing discourses, increasingly platforming these messages globally through the intersection of digital technology and online social networks. The 2022 demonstrations in Iran under the protest banner Woman, Life, Freedom emerged as characteristic of modern social and political movements. Sparked by a widely circulated video showing 22-year-old Mahsa Amini collapsing in a Tehran classroom after being arrested for “improper” hijab wearing, these protests utilised social media to swiftly disseminate related content. This study examines a diverse range of protest signage shared on social media that conveys these protestors’ messages. We employ the concept of “mediational means” from mediated discourse analysis to explore the linguistic and semiotic resources employed during these protests. Our analysis draws from a corpus of protest images and digital ethnographic accounts, investigating how these resources were harnessed to challenge prevailing societal norms, particularly regarding gender and its intersections with ethnicity. We assert that the semiotic processes involved in creating and disseminating protest signage not only galvanised participants during the protests but also contributed to the formation and reinforcement of a “new” identity among the demonstrators. This newly forged identity carries profound implications not only for gender dynamics but also for broader aspects of identity within Iranian society and potentially on a global scale.

SARO-SARO: RELEVANCE OF CUSTOM SYMBOLS AND THE PROHIBITION OF HIJAB IN MUSLIM COMMUNITY WEDDINGS IN JAILOLO SELATAN DISTRICT, WEST HALMAHERA REGENCY

This article explores the Saro-saro tradition in the marriage of the Jailolo Muslim Society. In this tradition, traditional symbols should be obeyed, such as the use of conventional clothing, a headscarf bun as a standard symbol, and the prohibition of wearing hijab. This research is qualitative research with an ethnographic approach. Research findings show the ban on head coverings or hijabs and the use of buns as a symbol of tradition, even though they wear hijabs daily. The obligation to wear a bun rule out the obligation to wear a hijab for a Muslim woman at a wedding. Implementing saro-saro is a traditional ritual classified as mubah (allowed) to be applied; merely the conventional symbol, which needs a bun for saro for those who wear hijab, is contrary to Islamic law. When the traditional provision and Islamic law provisions are contradictory, it is a must to negotiate and dialogue then preempt the main requirements on the philosophy of "adat matoto agama, agama matoto kitabullah, and Sunnah Rasulullah," so the tradition and Islamic law can get along in harmony.

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.

The role of Islamic education Teachers in Increasing Awareness of Wearing Hijab in SMA Negeri 3 Purwakarta

The background of the problem is that there are still many female students who do not wear the hijab. Due to economic factors the price of a hijab uniform is different from a non-hijab uniform, awareness of wearing the hijab has not arisen yet, they do not understand the obligations of mature women about wearing the hijab. Obligation to wear hijab for baligh women. The aim of the study was to find out the role of the PAI teacher in raising the awareness of SMA Negeri 3 Purwakarta students about the obligation to wear the hijab. Views of female students wearing hijab at school and outside school. Factors that influence female students to choose to wear the hijab or not to wear the hijab. The methodology used is qualitative. research results are presented in narrative form without using statistics. Data obtained through interviews, observation and documentation. Test the data through consultation with the lecturer/expert team. to the head of SMAN 3 Purwakarta and the PAI teacher. Perseverance is carried out while in the field. when in the field and discussions with colleagues. (data triangulation). The results of the research on the role of the PAI teacher in increasing the awareness of female students wearing the hijab through PAI lessons, IRMA recitations. OSIS and Liko studies/additional study. Study verses of the Koran and Hadith while wearing a hijab. The opinion of the students that the role of the PAI teacher is very important. there are still students who open the hijab when they come home from school or outside of school, still like fashion, follow friends' dress styles, and are not consistent yet. motivation to istiqomah wearing hijab at school and outside of school. Raise awareness of wearing hijab because of Allah, from the conscience of female students. aware of the obligation because of the commands of Allah and the Prophet.

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.

Hijab Culture Phenomenon: Between Religion, Trend and Identity

Hijab (headscarf) as a symbol of religion became phenomenal in the era of development of science and technology nowadays, impacting on the epistemology and axiology of hijab among Muslim women. The style of hijab used by Muslim women both artists and the general public today not only plays with hijab creations, but also clothing that is increasingly diverse, modern and fashionable. Referring the opinion of Nasaruddin Umar, the phenomenon of hijab in Indonesia is currently due to "hybridity locational "namely the dialectical result between traditional and global Western-style culture. The question that arises is whether the hijab worn by Muslim women is a symbol of godliness or simplt to follows a trend as stated above? Based on these problems, this study aims to answer these questions: 1) Why does the phenomenon of hijab arise among female students of Sunan Kalijaga State Islamic University Yogyakarta ?. 2) What is the function of the hijab, is it a godly identity or is it just a trend? This research study is qualitative, which research procedures employed descriptive data. The respondents of this study were students of Sunan Kalijaga State Islamic University Yogyakarta. Data collection techniques in this study are interview, observation and documentation techniques. While the data analysis technique uses descriptive analysis. The results of the study show that the causes of the phenomenon of hijab are the development of science and technology today and the increasing understanding of Muslim women about the function of using hijab in Islamic shari'a. While the function of the hijab is theological, psychological, political and fashionable.

Differentialism and the Hijab : Framing Gender, Ethnic and Religious Differences in Germany, France, and Sweden

While some countries might have similar views on the meaning of hijab, there have been raging debates on some of the policy measures taken to regulate face veiling. Countries such as France have issued a ban on the wearing of hijab in public institutions, in Germany the decision rests with municipalities or states, and Sweden has little public debate with no prohibitive regulations. This study comparatively examined the issues surrounding the debates on hijab in Germany, France, and Sweden, and the resultant policy outcomes. By framing the debates around the differences and similarities in gender, ethnic or migrant integration, and religious factors, we argue that the debates on hijab and its regulations are influenced by the national models of these factors. The ethno-cultural and multicultural models are accommodative of hijab, unlike the assimilationist model that requires complete absorption to the dominant culture. This study asserts that there are possibilities of convergence of thoughts on how these institutional models can minimize conflicts in multicultural societies where hijab-wearing women are active participants. Thus, the study contributes to our understanding the implications for ethnically and religiously diverse societies and their governance.

DIMENSIONS OF SPIRITUALITY AND MEANING OF LIFE IN MUSLIM WOMEN WEARING HIJAB IN INDONESIA

The existence of the meaning of life for Muslim women in Indonesia who wear the hijab is influenced by the dimensions of spirituality. Therefore, this study aimed to examine the prediction of the dimensions of spirituality toward the meaning of life in Muslim women who wear hijab. The data were collected by using the spirituality dimension scale and the meaning of life scale with the alpha cronbach value of each variable was 0.850 and 0.861. The research subjects were women wearing hijab, amounting to 347 people with an average age were 18-20 years. The data were analyzed by using simple regression analysis with significance level of 0.05. The results of this study indicated that the dimension of spirituality affects the meaning of life for Muslim women (wearing hijab) in Indonesia.

TOLERANCE TO THE ISSUE OF HIJAB WEARING IN THE TRAVEL NOVEL 99 CAHAYA DI LANGIT EROPA BY HANUM SALSABIELA RAIS AND RANGGA ALMAHENDRA

This study discusses the analysis of religious tolerance in the travel novel 99 Cahayadi LangitEropa by Hanum SalsabielaRais and RanggaAlmahendra from the aspect of tolerance to the issue of hijab wearing. Wearing hijab is an obligation for Muslim women because it symbolizes self -identity and aims to protect the auratfrom being seen by men who are not mahram. Through this travel novel, the issue of hijab-wearing is still a matter of public dispute because some people think that hijab is merely a trend today and many people try to wear it because of its beautiful and attractive design. There are also perceptions that hijab-wearing prevents working women from getting their dream job due to company policies. Therefore, this study analyses the tolerance on the issue of hijab-wearing in this travel novel to Europe by using the approach of Islam Rahmatan Lil Alaminconcept. This study is qualitative in nature using content analysis and documentation methods. This study finds that the internal factor which includes the religion and the external factor which includes the weather are likely to have influenced a person to show tolerant attitude towards other individuals.

Internal Feelings of Hijab: The Lived Experiences of Chinese Young Muslim Women in Guangzhou

Ethnic identity is considered a fundamental aspect that provides an individual with a sense of belonging and commitment to a particular ethnic group. Wearing Hijab, for example, is a major consensus and obligation for Muslim women. This article focuses on the status of the hijab among young Muslim women in Guangzhou, China. Living in one of the world's socialist states, they are struggling with their identity and faith as a minority. This paper study of how they negotiate their ethnic identities within and outside their families. The study draws data gathered from semi-structured interviews with nine young Muslim women. The findings suggest (1) Ethnic identity is a dynamic process. (2) Social and cultural contexts have great effects on an individual’s ethnic identity development. (3) Ethnic identity is multidimensional: family, friends, gender, and religion play vital roles in the process of achieving a positive ethnic identity. Prior to this, Muslim women find Hijab as one of the major barriers to living in mainstream society. They choose to wear Hijab or not, based on the above reasons. They may find out more possible ways of educating their members to consider religion as a potential source of empowerment and strength in their identity.

PEMBERDAYAAN PEREMPUAN DALAM IKLAN NIKE WOMEN VERSI ‘WHAT WILL THEY SAY ABOUT YOU?

This Nike ad ‘What will they say about you?’ version, focus on female athletes who wear hijab so that they can carry out sports activities comfortably and do not need to think about the opinions of those around them who think that women wearing hijab are inappropriate to be athletes or do activities that are considered too masculine. This study aims to find and understand the meaning of the Nike ad ‘What will they say about you?’ version, through Roland Barthes's theory of Semiotics. This research used the qualitative interpretative method. The results of the study indicate that in the advertisement there are signs that have meaning directly or indirectly for the audience. Nike wants to show motivation and enthusiasm to all women, especially athletes who wear the hijab or to keep doing the sports they want without having to fear being judged by their social environment. With the tagline used in this advertising campaign, namely "Believe in More", Nike would like to say that, not all views, responses, or opinions against athletes are all bad and negative.

Perceptions Reasons and Barriers in Observing Purdah (Hijab) among Female Undergraduate Medical Students

Hijab is practiced by global Muslim women as an obligation of their religion and protection.The objective of this study was to determine the frequency of Hijab with comparison of the awareness, perceptions, practices and identify barriers to hijab wearing among female medical undergraduate students. A descriptive study in four randomly selected Medical Colleges of Peshawar, Pakistan was conducted among 370 female undergraduates with 95% confidence interval and 5% margin of error. All female students were included in the study with consent however sick, absent with no consent were excluded. The validated questionnaire had 18 questions of knowledge, attitude, practices and barriers. The collected data was analyzed through SPSS Version- 21 with descriptive statistics for categorical variables through frequency and percentages. A total of 327 females with response rate of 88.37% completed the questionnaires. The mean age was 20.81 + 2.48 years. Hijab wearing females were 58.8%, 16.5% were without Hijab however 83.5% females were unaware of Hijab timing. The 76.1% females had no problems in observing hijab. The 68.8% hijab wearing females were satisfied, 1.5% felt safe and 3.4% were comfortable with it. Reasons for observing purdah were 63% religious, 23.2% for protection, 2.8% as a part of uniform and 7.6% due to family pressures. Perceptions of hijab were 90.5% religious, 73.7% to society pressure, 5.8% as a part of the dress code and 3.7% as a piece of cloth only. Hijab awareness was 95.1%.This study concluded that hijab is considered a religious duty and obligation with comfort and protection among the female undergraduate students of Peshawar, Pakistan.

AN INVESTIGATIVE RESEARCH INTO THE EMPLOYABILITY OF HIJAB WEARING WOMEN IN KAZAKHSTAN

This article examines the employability of the hijab wearing women in Kazakhstan. The aim of this investigation is to analyze how hijab wearing and religious identity influence on women’s work prospects and the negotiation around her appearance as a symbol of culture and religion. Despite the plethora of research exploring the meanings and functions of hijab in society, very little research on discrimination towards hijabis in the workplace could be found. The importance of this topic is revealed by the fact that many Kazakh hijabis encounter difficulties finding a job in Kazakhstan owing to their appearance, despite the general understanding that work discrimination based on religion is unfair. The first section of the study is dedicated to the theoretical framework discussing the hijab and its relation to employment from relational demography theory of Ghumman and the concept of Hebl in identifying what kind of discrimination hijabis encounter. This will be complemented by a survey that examines the case of four Kazakh hijab-wearing women. The final section will interpret the findings, concluding that religious attire puts hijab wearing women into a dilemma between work and faith in Kazakhstan.

Konten Akun TikTok Nadiraa Hijab dalam Perspektif Wanita Muslim

Young Muslim are starting to be interested in buying hijab or clothing products that they see on the TikTok platform because of the visual content that is displayed with its own uniqueness, besides that they are Muslim women who follow fashion trends, as well as Muslim women who try. Follow the trend by using the hijab. One of the TikTok accounts that has a hijab shop in Yogyakarta and always updates its content with products that are currently hits, namely the @Nadiraa-hijab account. The results of observations with rational choice theory glasses, on the @Nadiraa-hijab account, found at least 5 reasons why consumers are interested in buying products from Nadir’s store which they watch through videos on the TikTok platform. Among them are the uniqueness and novelty of video content whose products follow trends, the use of numbers in product endorsements, then the price and quality of goods sold by Nadiraa’s store on his TikTok account @Nadiraa-hijab, then ease of purchase and finally the emotional connection berween fellow communities is built. On social media is judged by the number of likes and comments on the @Nadiraa-hijab assount. Judging from customer comments on Nadiraa’s TikTok account, that they are very happy with the products offered because they are in accordance with the fashion trends of today’s young people, who wear hijab starting from an interest in following fashionable trends, or indeed wearing hijab because they follow shariah in Islam.

Discursive construction of anti-hijab discourse on Facebook and Twitter: the case of Malaysian former-Muslim women

ABSTRACT This study sheds light on how Malaysian former Muslims construct their anti-hijab discourse in the context of Facebook and Twitter interactions and how a dichotomous meaning is assigned to the hijab. The five participants were identified using the snowball technique, starting from a well-known Malaysian former Muslim. Data was generated by observing the participants’ postings over nine months, from April to December 2019. Three hundred ten postings were collected which challenged Islam and its principles. However, this paper narrowed its scope to focus on 116 anti-hijab postings. The data were analysed using discourse analysis, particularly discursive psychology. The study revealed that participants’ postings had thematic links through which an overall theme emerged; the hijab is a tool of women’s oppression. This theme emerged through the discursive features such as assessment, category entitlement, extreme case formulation, blame, and corroboration with the anti-hijab ideology which exists on Facebook and Twitter, wherein former Muslims contest the wearing of hijab in certain Islamic countries and attempt to enhance the dichotomy of “women oppression versus women rights” to hijab.

Право на свободу вероисповедования в контексте Европейской конвенции по правам человека: анализ правовых норм, запрещающих ношение хиджаба в публичном пространстве

The author considers the question of the legality of the prohibition on Muslim hijab wearing in a non-Muslim society and views it as an opportunity to understand how Western and Islamic cul-tures interact not only from a scientific or theoretic perspective, but also from a practical one, be-cause a lot of Muslims either live in or visit Western countries. The aim of the article is to determine through analysing current legislation of different countries and their court rulings how the two en-tirely opposed legal traditions relate to each other. Methodologically, the author clearly distinguishes between such concepts as Sharia, fiqh and Islamic law. Applying the method of comparative analy-sis, the author takes two approaches of comparative law: the dogmatic (related to theory) one, and the cultural one, since it is known that Islamic law derives from religious precepts. The author con-cludes that the hijab ban, which appears to be an indispensable part of the globalisation process, is contrary to the first part of Article 9 and to Article 18 of the Universal Declaration of Human Rights. However, the latter is only advisory by its nature, while the rulings of ECHR in which the Court does not consider the prohibition on hijab wearing a violation of the right to the freedom of worship, are grounded by vague wordings.

THE INFLUENCE OF HIJAB FASHION TRENDS ON CONSUMPTIVE BEHAVIOR OF ISLAMIC BANKING STUDENTS AT IAIN PEKALONGAN

Fashion is an important thing in the lives of teenagers and adults. Fashion is considered to provide a reflection of each person. The development of the hijab fashion trend is also developing among Muslims, especially among female students. The desire to follow the hijab fashion trend causes extravagant behaviour to support appearance. The purpose of this study is to analyze the effect of hijab fashion trends on the consumptive behaviour of Islamic Banking students at IAIN Pekalongan. The method used in this study was a qualitative method using a phenomenological approach and data collection using the methods of observation, interviews, and documentation. Meanwhile, the research subject was Islamic Banking student taken by purposive sampling method. The results of this study indicate that the hijab fashion trend has a significant influence on the consumptive behaviour of Islamic Banking students. The consumptive behaviour of female students is shown by the hijab worn on campus with various styles that are trends and a waste of buying hijab with the desire to fulfil their fashion style so that they can look attractive when leaving for campus.

Against the Tarbiyah’s Symbolism of Hijab: Feminism, Islamic Conservatism and Reconstruction of Hijab Symbolism in Indonesia

Although Indonesia is the largest Muslim country in the world, the way of how Muslims dress had never been a major focus of Islamic practice until the 1980s. The promotion of a particular Islamic dress code, especially hijab (veil), started in the early 1980s on Indonesian campuses. Since the Reformasi in 1998, the wearing of hijab has grown significantly along with the spread of the Tarbiyah movement, a transnational Islamist movement affiliated with the Muslim Brotherhood from Egypt. The rise of Islamic conservatism has targeted women to be controlled through their dress and caused Indonesian women to lose their freedom to decide whether they want to wear hijab or not. To fully understand this controlling mechanism, this article explores how the Tarbiyah movement has constructed and utilized the symbolization of hijab, and the weakness of the movement in enforcing its conservative values to its Muslim women members. Such exploration may direct us to a counter-strategy against the values. Based on in-depth interviews with four former Tarbiyah activists who have been active in feminism, this article examines the way the Tarbiyah controls its female activists through the hijab symbolization and how feminism has helped these activists to detach themselves from the movement. Thus, this article will make an important point on how feminism contributes to the battle against Islamic conservatism in Indonesia.

Effects of wearing modern hijab on cervical range of motion in female students in a private college of Karachi.

Background: Cervical spine allow maximum and necessary movements for the functioning of head and sensory organs. Any issue with the flexibility and joint movement can be determined by assessing the cervical range of motion. Cervical range of motion (CROM) assessment is commonly used in clinical practice. The current study aims to find the effects of wearing a hijab on the cervical range of motion compared to the normal cervical range of motions.
 Methodology: A cross-sectional study was conducted among hijab-wearing female students from Bahria University Medical and Dental College, from November 2019 to January 2020. The study subjects were recruited using a CROM device. Hijab-wearing female students between 18–23 years of age who wear hijab for at least 3 months, with the duration of wearing hijab for at least or at most 6 hours/day were included in the study.
 Results: A total of 384 students were recruited. Mean Cervical flexion for wearing hijab ≤ 6 hours was 61.06 ± 17.19, and > 6 hours was 55.28 ± 16.09 (p<0.001). Mean extension for wearing hijab ≤ 6 hours was observed to be 41.03 ± 12.89 and for > 6 hours was 37.96 ± 10.94 (p=0.008). Mean Lateral flexion for wearing hijab ≤ 6 hours was 42.66 ± 10.32, and > 6 hours was 38.96 ± 11.01 (p=0.002). While mean right rotation for wearing hijab ≤ 6 hours was 59.50 ± 14.27, and 6 hours was 63.47 ± 14.13 (p=0.010). Moreover, the mean Left rotation for wearing hijab ≤ 6 hours was 64.66 ± 17.86, and >6 hours was 70.58 ± 14.34 (p=0.001).
 Conclusion: The routine wearing of the hijab affects cervical mobility. Moreover, it is concluded that wearing a hijab for > 6 hours greatly affects the range of the head for movement, by decreasing the cervical range of motion.

Do We or Don’t We? Muslim Women Wearing the Hijab in the South African Work Environment

Abstract This article examines the experiences of Muslim women who wear hijab in corporate South Africa. Muslim women from diverse organisations wearing hijab were interviewed. The study produced mixed results. While women who don the hijab were discriminated against in some organisations, in the majority of organisations religious pluralism is embraced. The results further indicate that although South Africa is a secular country, there are various pieces of legislation that protect employees from religious discrimination in the workplace. Employees who don the hijab at lower levels experienced more discrimination compared to those at higher levels. The study further revealed that donning the hijab for Muslim women is viewed from a holistic perspective which includes behaving appropriately and not attending social functions where their religious convictions are jeopardized. The results indicate that wearing the hijab does not impede their career advancement although it does have a negative impact when they attend job interviews in organisations other than their own.