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Journal articles on the topic 'Hijab'
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1
Li, Yufei. "Wearing Hijab: A Right or Constraint?" BCP Education & Psychology 7 (November 7, 2022): 314–20. http://dx.doi.org/10.54691/bcpep.v7i.2682.
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The word “hijab” has for long been synonymous with terrorism, exposing Muslim women who wear hijab to racial and religious discrimination. (Sara Slininger 2014) “Anti-Muslim hate crimes rose 17-fold in 2001 compared to 2000.” (Anna Piela 2022; Human Rights Watch 2002) In addition to the dreaded cries of terrorism, “hijab” is also slightly paradoxically linked to oppression, inequality, and slavery that evoke people’s sympathy and urge to help. Governments and organizations issued decrees banning women from wearing the veils such as hijab and burqa -- first at sporting events, then on the streets, then in schools, and gradually throughout the country -- to emancipate vulnerable and stigmatized Muslim women from religious and patriarchal oppression, (Shaista Aziz 2022) liberating Muslim women while marginalizing them more and more. The well-intentioned “liberation movement” was met with the resistance of many “liberated” conservative Muslim women -- “Hijab is my right!” (Imran Qureshi 2022) The liberators, who imposed their views on others, issued edicts that forced the removal of the hijabs, edicts that were seen by conservative Muslim women as equally misogynistic as edicts that forced the wearing of hijabs. (Shaista Aziz 2022) The freedom that some conservative Muslim women seek is not the freedom to take off the hijab, but the freedom to choose to wear it or not. However, various regimes in the past and present made decisions for women by exploiting hijabs or other veils such as burqas and niqabs to oppress women or gain international fame. Other countries ban women from wearing hijabs in certain places or throughout the country, barbarizing and stigmatizing the “hijab” culture to achieve value export and colonization. Similarly, women do not have a choice about what to do with their hijabs. This paper will examine the effect and influence of wearing the hijab on the status and human rights of conservative Muslim women in modern times.
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Almanssori, Salsabel. "Public Pedagogy of Hijabi Girlhood." Girlhood Studies 16, no. 3 (December 1, 2023): 18–34. http://dx.doi.org/10.3167/ghs.2023.160304.
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Abstract I use the narrative method, The Listening Guide, to investigate Hijabi girlhood on YouTube through the girl-created trend #MyHijabStory that emerged in response to public misunderstanding of Hijab. The voice analysis examines how gendered subjectivities of Hijabi girlhood are constructed among narratives of piety, culture, fashion, community, and marginalization. I identified three voices: the convicted voice; the conflicted voice; and the critical voice. The first two involve looking inward and realizing multifaceted stories of coming to Hijab while the third involves looking outward to trouble the social world in which Hijabi girlhood is constituted through dominant discourses. I illustrate that #MyHijabStory vlogs are forms of narrative resistance by girls who seek to produce a public pedagogy of Hijab that is complex and embodied.
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Hastuti, Retno, Bella Febriantikaningrum, Septiana Pidya Nugraheni, Erfa Saodah Rizqil Amin, and Nia Sarinastiti. "INOVASI HIJAB MENJADI LEBIH TRENDY DAN WUDHU FRIENDLY." Buletin Ekonomi: Manajemen, Ekonomi Pembangunan, Akuntansi 17, no. 2 (October 22, 2021): 161. http://dx.doi.org/10.31315/be.v17i2.5607.
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In the development of the hijab trend model in this modern era there are many different types of hijabs, just aurat, here we innovate the "Hi-Sunny" hijab with advantages not only as a cover for the genitals, in addition the connecting strap is wrapped in a suitable hijab Compilation ablution and re-available on the front of the headscarf that can be created more than 8 models of headscarves and pearl pearl tasel on both ends of the headscarf. In marketing, promotions are carried out online and offline. Online promotion is done using Instagram, Facebook, Whatsapp and other social media offline with ready kiosks. The purpose of this study was to create hijab clothing that was efficient, trendy and simple and added value to the function of the hijab.Dalam perkembangan model tren hijab di era modern ini banyak sekali berbagai model hijab yang bervariasi namun berfungsi sebatas penutup aurat saja, disini kami menginovasikan hijab “Hi-Sunny” dengan kelebihan tidak hanya sebagai penutup aurat saja dengan tambahan tali putus sambung dibagian dalam hijab yang mempermudah ketika berwudhu dan terdapat resleting dibagian depan hijab yang dapat dikreasikan lebih dari 8 model hijab serta terdapat tasel mutiara dikedua ujung hijab. Dalam pemasarannya dilakukan promosi secara online dan offline. Promosi online dilakuakan meggunakan Instagram, Facebook, Whatsapp dan media sosial lainnya sedangakan secara offline dengan membuka lapak. Tujuan penelitian ini adalah untuk menciptakan fashion hijab yang efisien, trendy dan simple serta menambahkan niali tambah dari fungsi hijab.
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Yusof, Nur Ain, and Nur Juliana Yusof. "Appearance Performance of Commercial Hijab Fabrics." Scientific Research Journal 17, no. 1 (February 29, 2020): 27. http://dx.doi.org/10.24191/srj.v17i1.6925.
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Muslim women is required to wear hijab as a religion obligation which symbolizes women’s faith to the creator (Quran 24:21). Many types of hijab are available in market, with ready-to-wear (RTW) hijab being the most popular choice of hijab in Malaysia. Limited knowledge on fabric characteristics among consumers has created dissatisfaction in many aspects of hijab performance associated to appearance and comfort. This paper presented the study of hijab appearance performances. Ten commercial fabrics (Cotton, Tetron Cotton, silk, rayon, Crepe back satin, Valentino dull satin, chiffon crepe, French voile, and Koshibo) which are commonly used in hijab making, were investigated. Stiffness, drape, wrinkle aspect, pilling, and snagging of fabric, which are associated with hijab appearance, were examined. A fabric ranking index was then developed to further support the analysis. In order to validate the result, a wear test was conducted where the tested fabrics were develop into hijabs and wear assessment was conducted. Feedback from the respondents were obtained and compared with the fabric ranking index. The results of this study concluded that Koshibo, Valentino Dull Satin, Chiffon crepe and French Voile exhibited the highest performance ranking among all the fabric tested. The study provides the reference to hijab manufacturers and end users in selecting the most suitable fabric for hijab in terms of the respective appearance properties.
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Arab, Zainab. "‘When Have Dolce and Gabbana Ever Cared about the Hijab?’ Social Media, Fashion and Australian Muslim Women’s Perceptions and Expression of Hijab." Religions 13, no. 11 (November 17, 2022): 1115. http://dx.doi.org/10.3390/rel13111115.
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The scale of the representation of the Islamic head covering has increased exponentially over the last decade because of a range of factors, including growth in the modest fashion business sector and increased visibility of Muslim women in hijab in the public space. Social media has played a big role in changing perceptions of the Islamic head covering, via promotion and advertising. Meanwhile, the mainstream fashion industry has included options targeting the modest Muslim female market further, adding to changes in the representation and perception of the hijab. This research will examine the impact of social media and mainstream retail on Australian Muslim women’s perceptions and expressions of hijab. Using interviews and online surveys it explores the links between the fashion industry, social media, and changes in how Muslim women view the hijab. The majority of Australian Muslim women spoken to followed various hijabi bloggers or influencers although only a small proportion adopted recommendations from these hijabi bloggers or influencers (such as purchasing products, or incorporating suggestions on modest clothing or modest style trends). They believed migration, liberalism, social media marketing, and the inclusion of Muslim women in mainstream fashion has contributed to a form of commodification and commercialisation of the hijab. Furthermore, using hijab models as promotional tools to market the products, as well as the use of social media bloggers and influencers to represent them was perceived as tokenistic and disingenuous.
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Permatasari, Riana, and Afina Murtiningrum. "Symbols for Hijabs in The Proudest Blue The Story of Hijab and Family by Ibtihaj Muhammad and S.K. Ali." J-Lalite: Journal of English Studies 4, no. 1 (June 30, 2023): 25. http://dx.doi.org/10.20884/1.jes.2023.4.1.8869.
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This study aimed at analyzing symbols that represent hijab as depicted in The Proudest Blue The Story of Hijab and Family written by Ibtihaj Muhammad and S.K. Ali and illustrated by Hatem Aly. This study was a qualitative study that analyze a text, so that the data were in the form of sentences and illustrations taken from the book. The data were collected by reading the book, identifying the data, and classifying the data. Then, the collected data were analyzed using the semiotic theory from Peirce. Based on the findings, there were five symbols representing hijab. The first two symbols are related to the authors’ choice of color. The author uses the pink to illustrate that hijabs are related to love and the blue color that is related to religious symbol of piety and chastity or sincerity. The blue color was the most dominant symbol in the book. In addition, the authors recommend that hijab is not a whisper, a laugh, and a tablecloth. These three symbols represent hijabs as something strong, not a joke to be laughed at and not only a thing to cover. All symbols used by the author are positive ones which challenge the negative stereotypes about hijab in which it is associated with radicalism and terrorism.
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Ghoziah, Cima. "Diskursus Problematika Jilbab Perspektif Yunan Yusuf Dalam Tafsir Al-Izzah." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 11, no. 2 (January 13, 2024): 235–54. http://dx.doi.org/10.21274/kontem.2023.11.2.235-254.
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This paper will discuss Yunan Yusuf's perspective on the hijab in his interpretation of Al-Izzah while seeking answers to social issues such as women wearing the hijab still being victims of sexual harassment, the hijab being considered unfashionable by certain groups, and the hijab being seen as a hindrance to career advancement. This research is a literature-based study (library research) using a descriptive analysis method with a sociological approach. The results of this study indicate that victims of sexual harassment among women who wear the hijab have two possibilities. Yunan Yusuf explains that women who are still victims of sexual harassment may be wearing a hijab that has sexual appeal, or it could be due to men who cannot control their desires and should be advised to restrain their carnal desires to avoid seducing or disturbing women who already wear the hijab or dress according to Islamic Sharia. Furthermore, concerns of women hesitating to wear the hijab due to unfashionable reasons have been addressed with the emergence of many stores and fashion designers selling clothing that adheres to Islamic Sharia while keeping up with contemporary fashion trends. Lastly, the discussion regarding discrimination against women wearing the hijab in the workplace, leading some women to reluctantly remove their hijabs, is not justified. First, they would be violating religious rules. Second, they are protected by the law. Third, they can seek alternative employment while trusting that Allah has promised sufficiency to His faithful servants who rely on Him.
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El-Bassiouny, Noha. "The Hijabi self: authenticity and transformation in the Hijab fashion phenomenon." Journal of Islamic Marketing 9, no. 2 (June 11, 2018): 296–304. http://dx.doi.org/10.1108/jima-12-2016-0102.
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PurposeThe purpose of this paper is to delve into the intricate relationships between hijab culture and consumption. The research questions whether the hijab consumption phenomenon is an icon of fashion or an authentic blend of religious and cultural tenets.Design/methodology/approachThe research uses a netnographic approach in a qualitative manner similar to ethnography on the internet. An online forum is created on social media for Egyptian hijabista consumers, who reflect on their self-transformations with respect to the hijab phenomenon.FindingsThe findings of the study provide insights relevant to the consumer experiences of the hijab fashion phenomenon. The results are analyzed using Holt’s (1995) consumption parabola, where the insights show the consumption as experience, integration, play and classification metaphors in action. Most insights show that the hijab fashion experience combines authentic religious meanings with cultural ones.Research limitations/implicationsThe study methodology used is qualitative, thereby putting limitations on generalizing the findings to other consumers and contexts.Practical implicationsThe findings are relevant to fashion designers and fashion marketers who aim at understanding the hijabista culture.Social implicationsThe results are relevant to consumer culture theorists as well as to macromarketing researchers looking at authenticity in the hijab fashion phenomenon. The research is also relevant in understanding the hijabista culture, which is a growing consumer culture around the globe.Originality/valueThe research combines the literatures on consumer culture theory, self-transformations and authenticity with regards to the hijab consumption phenomenon. Such relationships were not explored previously in the literature. The methodological approach is also novel.
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Parween, Shenaz. "Deconstructing Hijabs in Sabyn Javeri’s Hijabistan." Muslim English Literature 2, no. 1 (June 30, 2023): 1–10. http://dx.doi.org/10.15408/mel.v2i1.32492.
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In the contemporary world of racism and Islamophobia, the Hijab is just the tip of an iceberg, while its meanings are far deeper and more complicated. These heterogeneous meanings of the Hijab and its wearer in the outside world are well handled by Sabyn Javeri, a Pakistani award-winning author and Professor, in her short-story collection called Hijabistan. Comprising 16 politically provocative short stories based on the metaphorical interpretation of the veil in the lives of Muslim women, Javeri challenges the single one-dimensional narratives of hijabi identity by presenting the real usage of Hijab in the right and wrong way within the current society. In each story, the Hijab, takes on a new role; for some it becomes a weapon to satisfy one’s urges, while for others it functions as a source of patriarchal oppression or a symbol of segregation from mainstream society. There are also a few who wear the Hijab as a badge of honor, while others do not see it as a barrier within their active sexual life. The paper focuses on these multi-dimensional meanings of the Hijab while critically analyzing how the characters achieved their goals while wearing the veil and how some are seeking their identity.
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Putriningtyas, Mirza, Mokhamad Natsir, and Bambang Supriadi. "Create Customer Satisfaction through E-Wom Case Study in the Sallyscarf Hijab Gallery, Banjarbaru City, Indonesia." East African Scholars Journal of Economics, Business and Management 5, no. 6 (July 27, 2022): 134–43. http://dx.doi.org/10.36349/easjebm.2022.v05i06.004.
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It is now seen that more and more women are wearing headscarves or hijabs is a standard view that attracts attention. The hijab trend continues to grow to become a variety of trendy hijab models; it can be seen that many outlets or outlets specifically sell hijab products along the way and are easy to find. The author's research objectives in conducting this research are as follows: 1) Analyzing the effect of brand image, Customer Trust on E-WOM. 2) Analyzing the influence of brand image and Customer Trust on Customer Satisfaction. 3) Analyzing the effect of E- WOM on Customer Satisfaction. 4) Analyzing the influence of brand image and Customer Trust on customer satisfaction through E-WOM at Sallyscarf Hijab Gallery. This research method was designed using explanatory research that explains the position and influence of the variables studied (Sugiyono, 2014). This study examines the effect of brand image and Customer Trust on Customer Satisfaction through Electronic-Word of Mouth. The number of samples is 80 people, using the probability sampling technique. The data analysis technique in quantitative research uses SPSS 19 statistics (Regression). The results of the study show that the high brand image and customer trust can create e-word of mouth customers in the sallyscarf hijab gallery; improved brand image and customer trust can create customer satisfaction in the sallyscarf hijab gallery, and the high value of Electronic-Word of Mouth can create customer satisfaction, the importance of The value of brand image and Customer Trust can create customer satisfaction if it is supported by Electronic Word of Mouth at the Sallyscarf Hijab Gallery, especially the product attribute factor. The Sallyscarf Hijab Gallery manager, to create e-word of mouth value, should pay more attention to brand image factors, mainly product attributes factors such as affordable prices for Sallyscarf hijab and product information using social networking sites.
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B.K., Athira, and Nidhi Balyan. "“#HANDSOFFMYHIJAB”." Girlhood Studies 16, no. 3 (December 1, 2023): 69–86. http://dx.doi.org/10.3167/ghs.2023.160307.
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Abstract We examine the emerging meanings of hijab practice as feminist strategy, and as a symbol of visibility for young Muslim women and girls in India. Through digital ethnography based on Instagram pages of selected retailers of hijabs, we explore the possibility of hijab as a costume of insubordination, and Islamic fashion as a critical practice against the backdrop of the 2022 Karnataka hijab row. We employ an analysis of Instagram posts to mark the intersecting points of faith, fashion media, and market in framing aesthetics for clothing practices among young Indian Muslim women. We also explore new contours of feminist assertions in the Muslim community, and how the digitally mediated visibility of Muslim women and girls contests the notion of Islamic fashion as oxymoronic.
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Malik, Aatina Nasir. "Young Hijabis in Kashmir." Girlhood Studies 16, no. 3 (December 1, 2023): 87–102. http://dx.doi.org/10.3167/ghs.2023.160308.
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Abstract In this article, I look at the perceptions, practices, and politics of donning the hijab in the lives of young Muslim women and girls in Kashmir. I conducted narrative analysis on observations and unstructured interviews that asked for young women's descriptions about the happenings, relationships, emotions, actions, and choices related to the donning of hijab with a recognition of the historical, cultural, and social context shaping them. My analysis departs from the binaries of oppression vs. resistance and personal vs. political to underscore the spatiotemporal everyday lived realities of hijabi girls and young women in locating the practice at the confluence of religion, militarization, and digitalization, tracing both the disjunctions and convergence in participants’ hijab narratives, thereby reconceptualizing the notion of agency.
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Fitriana, Lintang Ayu, and Novitasari Novitasari. "KONSEP DIRI MAHASISWI BERJILBAB SYAR’I DI IAIN SURAKARTA." Academica : Journal of Multidisciplinary Studies 3, no. 1 (December 1, 2019): 159–74. http://dx.doi.org/10.22515/academica.v3i1.2002.
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Today there are many Muslim women who wear the hijab, but the existence of the hijab which was originally interpreted as the cover of genitalia turned into a fashion trend. The development of the times has led to the emergence of the creation and innovation of the veil model so that not a few women make the veil as a daily dress. Teenagers who are experiencing periods of self-discovery become one of the targets of the transformation of the hijab model. They switch from the ordinary hijab to the hijab syar’i by reason of following Islamic law or just following fashion trends. In this phase, teenagers are trying to understand what is part of "me" and "not me", or in the world of psychology known as self-concept. Namely the process of someone in knowing and understanding themselves. This is consistent with what was stated by Barthes regarding "the language of fashion" which states that, every form of fashion must contain certain messages that the user wants to convey. Because of this, the researcher tries to find out to what extent a teenager, especially among female students at IAIN Surakarta, who wears a hijab in understanding their own concept through the clothes they wear. Where according to Willey, the self-concept is divided into two, namely positive and negative self-concepts. After knowing the self-concept of sharia hijabi students at IAIN Surakarta, it can also be seen that actions can be taken to foster and direct students to have a good (positive) self-concept. This research was conducted by survey method through the distribution of a questionnaire containing instruments about self-concept (Tennessee Self Concept Scale) developed by William H. Fitts.Keywords: Aurat; Hijab; Hijab Syar'i Trends; Self-concept
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Christianakis, Mary, and Malek Moazzam-Doulat. "Hijab, Girls’ Sports, and the Ongoing Effects of Colonial Feminism." Girlhood Studies 16, no. 3 (December 1, 2023): 103–19. http://dx.doi.org/10.3167/ghs.2023.160309.
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Abstract Since 9/11 and the Global War on Terror, the West has fixated policy on the hijab, framing it as oppressive and as a threat to women's rights. This entrenched colonial perspective affects Muslim girl athletes globally. Public discourse on hijabs in sports often overlooks their complex symbolism and the athletes’ choices. Drawing on Indigenous, postcolonial, and critical feminist theories, we explore in this article how Muslim girl athletes navigate hijab politics, expressing their agency through refusal and resistance.
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Mat Nayan, Shahreen. "COVERING UP AND SPEAKING UP! A RHETORICAL ANALYSIS OF HIJABI NARRATIVES." Journal of Nusantara Studies (JONUS) 2, no. 1 (June 30, 2017): 40. http://dx.doi.org/10.24200/jonus.vol2iss1pp40-52.
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In the debate concerning the state of women in Muslim societies, scholarly literature on the hijab or the Muslim dress code is often relayed by observers and not by those who enact the religious obligation. Post 9-11 and recent developments on both the local and global stage have heightened the focus on Islam and its followers. Hate, Islamaphobic, and extremist rhetoric have unfortunately overwhelmed the moderates. This state of exigency needs to be addressed. Focusing on Muslim women and the hijab, this paper attempts to address the hegemonic discourse on the dress code while bringing to the fore the narratives on hijab from personal conversations as well as texts from the media. Using bell hook's enactment as a rhetorical option and standpoint theory as a theoretical framework, this study seeks to contribute to existing literature by highlighting the voices of moderate, conscious, and practicing Muslim women who offer their views on the hijab. In expressing their faith and their practice of hijab, the women indirectly contribute to the act of da'wah while demonstrating their agency. Conversations with the women in this study revealed that the act of hijab for them correlates with the notion of agency, emancipation, and self-reward. Keywords: Standpoint Theory; Enactment; Rhetoric; Narratives; Malaysian Women - hijabis.Cite as: Mat Nayan, S. (2017). Covering up and speaking up! A rhetorical analysis of hijabi narratives. Journal of Nusantara Studies, 2(1), 40-52.
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Syafitri, Widya. "EMPOWERING MUSLIMAH STUDENTS’ AWARENESS ABOUT THEIR COSTUME: DESIGNING ENGLISH MATERIAL FOR ISLAMIC HIGHER EDUCATION." HUMANISMA : Journal of Gender Studies 3, no. 2 (December 19, 2019): 181. http://dx.doi.org/10.30983/humanisme.v3i2.2526.
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<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>
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Sulistiyani. "PEMBERDAYAAN KELUARGA MENGHADAPI PANDEMI COVID-19 MELALUI PROGRAM PENDAMPINGAN USAHA JILBAB KAIN PERCA MENDONGKRAK PEREKONOMIAN WARGA UJUNG PANGKAH-GRESIK DI ERA PANDEMI COVID 19." Kanigara 2, no. 2 (August 24, 2022): 453–60. http://dx.doi.org/10.36456/kanigara.v2i2.6043.
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Today the world is facing a post-disaster, namely the Covid-19 pandemic, so the government has limited all activities outside the home. One of the government's steps to maintain economic conditions is to strengthen the role of MSMEs and maintain health. The purpose of this service activity is according to the objectives of MSMEs, which include: the hijab trend is growing from time to time, especially in the field of women's fashion. Departing from this phenomenon, the service team hopes that the women in Ujung Pangkah-Gresik can create hijab creations with patchwork so that they themselves can create their own without spending a lot of capital. Therefore, this service team intends to teach the skills of making hijabs that vary from patchwork to women so that they can create and market their own hijab creations or develop it as a home industry in this era of the covid 19 pandemic. The method used in this activity is. The first is the introduction and socialization of the hijab from patchwork. The introduction in question is to provide examples of products and how to make them. Second, scheduling is training with systematic and unidirectional time management. Availability and cooperation with Partners. The result of this service, various forms of hijab from patchwork that can be circulated in the market whose patterns and prices vary greatly. With a piece of patchwork and added with a few beads, the two materials can be transformed into an elegant hijab with a market price of tens of thousands .
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Gunawan, Yordan, Ahmad Fahmi Ilham Mulloh, Andi Pramudya Syamsu, and Manuel Beltrán Genovés. "Human Rights Violation in India’s Hijab Ban and the Need for Community Advocacy." Yuridika 39, no. 2 (May 17, 2024): 257–78. http://dx.doi.org/10.20473/ydk.v39i2.49422.
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The Karnataka state government banned the hijab in schools on February 5, 2022, and several women petitioned the Karnataka High Court to overturn it. A panel of three judges concluded on March 15, 2022, that the hijab is not an important Islamic practice. By punishing females for their wardrobe choices, the court stressed conformity above girls' access to education. The hijab prohibition is part of a pattern of discrimination against Muslim women that violates their human rights. With the rise of authoritarianism, a new form of feminism is emerging in which Muslim girls in India are challenging the authorities and resisting asserting their identity and preferences. Previous research has described human rights violations experienced by Indian female students regarding court decisions. Therefore, the purpose of the research is to investigate the human rights violations that have been disclosed as a result of India's hijab ban which employs normative juridical research methodologies. The method refers to a legal research approach that involves the examination of written law from multiple perspectives. The High Court's verdict worsens Muslim girls and women's education-related harassment, trauma, and prejudice. Muslim students removing their hijabs and burqas before entering schools is a difficult topic that requires neutrality. The verdict would affect the Indian Constitution and the Muslim population, especially hijab-wearing women. United Nations (UN) Women has backed all initiatives of India's Ministry of Women and Child Development that seek to advocate for those affected by the hijab ban to promote gender equality and prevent discrimination against women.
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Noviyanti, Devi, and Restu Khaliq. "The Influence of Hijab Celebrity Instagram as an Endorsement on Purchase Intention." Alhadharah: Jurnal Ilmu Dakwah 19, no. 2 (January 11, 2021): 33. http://dx.doi.org/10.18592/alhadharah.v19i2.4007.
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Celebrity endorsers influence celebrity endorsers who wear the hijab on a person's purchase intentions. A total of 91 respondents were taken in this study, all of whom had seen celebrity endorsers wearing hijabs advertising products/services on Instagram social media. SmartPLS software version 2.0.M3 was using, and research shows a significant influence of trustworthiness, attractiveness, and expertise on one's purchasing intentions. The T-statistic value of all dimensions of the celebrity endorser variable towards purchase intentions is more significant than 1.96, by 3.213, 3.121, and 2.832, respectively.Keywords: celebrity endorsers, hijab, purchase intentions.
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Makhasane, Sekitla Daniel, Akinlolu Ademola Onaolapo, and Damilola Gbemisola Onaolapo. "Addressing Religious Crises in Nigerian Secondary Schools: Parents’ and Teachers’ Perceptions of Hijabs in Christian-Named Government Schools." Education Sciences 13, no. 7 (July 6, 2023): 688. http://dx.doi.org/10.3390/educsci13070688.
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Rural schools, especially Christian-named government schools situated in Muslim-dominated states in Nigeria, have experienced spates of violence, and this has caused a loss of lives and property. This paper examines the perceptions of parents and teachers on the presence of hijabs in Christian-named government secondary schools in Nigeria. The paper uses a qualitative method to investigate how stakeholders perceive the hijab crisis and its implications for religious crises and the academic performance of learners in Nigerian secondary schools. A case study design was adopted for the study. The data collected were analyzed using thematic analysis. The findings revealed that a majority of the respondents were opposed to students wearing hijabs in Christian-named government schools. Furthermore, respondents argued that the hijab crisis has implications for religious crises and could lead to increased tensions and violence in schools. Consequently, the paper concludes that stakeholders must be engaged to address the hijab crisis and to ensure the safety of learners and teachers. Strategies are also suggested for preventing and mitigating religious crises in Nigerian secondary schools. It is recommended that the government create policies that support cultural and religious diversity and provide resources for stakeholders to engage in productive dialogue. This paper provides useful insights into the perceptions of stakeholders on the presence of hijabs in Christian-named government schools in Nigeria.
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Kencana, Annisa Adya, Oky Oxcygentri, and Luluatu Nayiroh. "Motif Atlet Perempuan Menggunakan Hijab:." Da'watuna: Journal of Communication and Islamic Broadcasting 3, no. 1 (October 9, 2022): 117–21. http://dx.doi.org/10.47467/dawatuna.v3i1.2288.
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There is a phenomenon that accurs in society, namely the use of identical hijabs used by Muslim Women an there are Muslim wpmen, although not so many of them are athletes. This research is motivated by the phenomenon where an athlete using the hijab is still considered to be difficult to get acceptance from his surroundings. In fact, there are still those who think that if an athlete uses the hijab, it is stil considered a layman and it will even make it difficult for them to get achievements. The purpose of this study was to determine the motives and communication experiences obtained by athletes wearing hijab at the Tengkorak Sport Community in Karawang City. This study uses a qualitative method with a Alferd Schutz Phenomenology. The results of the study were various motives obtained, namely because of religious law, the influence of the environment & support, as self-protection, and feeling calm. Positive experience such as support & appreciation, encouragement in oneself, accountability, self-confidence, and example. Negative experiences such as prejudice and intimidation.
Keyword: Hijab, Athlete, Alferd Schutz Phenomenology
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Kencana, Annisa Adya, Oky Oxcygentri, and Luluatu Nayiroh. "Motif Atlet Perempuan Menggunakan Hijab:." Da'watuna: Journal of Communication and Islamic Broadcasting 2, no. 4 (October 9, 2022): 117–21. http://dx.doi.org/10.47467/dawatuna.v2i4.2288.
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There is a phenomenon that accurs in society, namely the use of identical hijabs used by Muslim Women an there are Muslim wpmen, although not so many of them are athletes. This research is motivated by the phenomenon where an athlete using the hijab is still considered to be difficult to get acceptance from his surroundings. In fact, there are still those who think that if an athlete uses the hijab, it is stil considered a layman and it will even make it difficult for them to get achievements. The purpose of this study was to determine the motives and communication experiences obtained by athletes wearing hijab at the Tengkorak Sport Community in Karawang City. This study uses a qualitative method with a Alferd Schutz Phenomenology. The results of the study were various motives obtained, namely because of religious law, the influence of the environment & support, as self-protection, and feeling calm. Positive experience such as support & appreciation, encouragement in oneself, accountability, self-confidence, and example. Negative experiences such as prejudice and intimidation.
Keyword: Hijab, Athlete, Alferd Schutz Phenomenology
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Robinson, Rebecca S. "Sexuality, Difference, and American Hijabi Bloggers." HAWWA 13, no. 3 (October 15, 2015): 383–400. http://dx.doi.org/10.1163/15692086-12341289.
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This article uses qualitative content analysis to explore some themes associated with perspectives on sexuality and multicultural difference on American hijabi fashion blogs. These themes include tensions within the community, the American Muslim identity and Muslim women’s purposes for veiling and blogging about fashion. This paper frames the American hijabi fashion community as a counterculture movement that focuses on Islamically based objections to the commodification of women’s sexuality in the mainstream fashion and media industries. It also discusses disagreements within Muslim communities such as conceptualizations of awrah and hijab, the connections between veiling and empowerment, the tolerance of the American society and perspectives on the modern-traditional binary. The paper concludes with a discussion of how socioeconomic factors may allow “safe Muslims” such as hijabi fashion bloggers to assimilate into mainstream culture while excluding working class Muslims and how the hijab could create barriers to inclusion within Muslim communities.
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Hamdani, Rita, Syarifah Fadillah Rezky, Devri Suherdi, Kartika Sari, and Astri Syahputri. "Pemanfaatan Dan Pelatihan Penggunaan Marketplace Shopee Sebagai Sarana Pemasaran Pada Toko Maysara Hijab." Jurnal Masyarakat Indonesia (Jumas) 2, no. 02 (July 30, 2022): 100–108. http://dx.doi.org/10.54209/jumas.v2i02.58.
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The Maysara Hijab shop is one of the businesses located in Binjai City, precisely on Jl. Tuanku Imam Bonjol. The Maysara Hijab shop does not only sell hijabs, but also clothes for women. In the sales process, the owner of the Maysara Hijab shop only sells offline, namely waiting for customers to come to the store. So there is no container used to promote online. This is because the owner does not know how to carry out promotions and create a marketplace for promotional containers in selling their products. With these problems, we, as the PKM team, assisted in creating a marketplace at Shopee and assisted in promotion on social media. This partnership activity starts with registering to create an account for shop owners at Shopee, then creating a shop and entering product data and registering a free shipping shop. When the Maysara Hijab Shop was finished, the PKM Team assisted in training on using the Shopee Marketplace from entering new products, accepting orders and shipping products and disbursing funds from product sales. As a result of this PKM activity, it is hoped that the owner can independently manage his marketplace and be able to use the marketplace
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Fathayatul Husna. "Sports Hijab." Proceedings of International Conference on Da'wa and Communication 2, no. 1 (November 26, 2020): 218–30. http://dx.doi.org/10.15642/icondac.v2i1.372.
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This paper examined the fulfillment of shar’i sportswear facilities for Muslim women, with a case study in Living Sports Hijab. The main question in this research is how Muslim women's activities to exercise in public spaces are fulfilled by shar’i sportswear from Livigi Sports Hijab? To answer this question, the authors collected data through interviews, literature studies, and combined it with online data. This article examined by using a qualitative descriptive method. The results of this study that Livigi Sports Hijab is one of the best brands in Indonesia that provides shar’i sportswear facilities for Muslim women. The presence of Living Sports Hijab not only gives Muslim women freedom to exercise in public spaces but also supports Muslim women to maintain their health by exercising. This showed that women have the same rights as men to use public spaces as access to exercise. In addition, Living Sports Hijab also spread Islamic da’wa through social media accounts and through shar’i sportswear. Not only around Islamic da'wa, but also shared campaign to become a strong Muslimah. Thus, the conclusion of Living Sports Hijab as the object of this study showed that Muslim women also negotiate public spaces for exercise. Therefore, this paper contributes to enriching new discourses related to Muslim women, public spaces, and Islamic da’wa in the contemporary era.
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Nuroniyah, Wardah. "DEKONSTRUKSI HIJAB." Al-Manahij 11, no. 2 (December 1, 2017): 263–80. http://dx.doi.org/10.24090/mnh.v11i2.2017.pp263-280.
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Hijab has always been a controversial issue. Some Muslims consider it a mandatory command of God, while others consider it a cultural practice that can change so that the law is not the wearing of hijab itself. This paper examines the meaning of hijab in the Qur'an by using a mechanism commonly referred to as double investigations / double movement, i.e. by examining the context of the first time the hijab was revealed, to whom and how was the social construct of the hijab when the verses of hijab was firstly enforced. The next investigation is the semantic meaning contained in the hijab rhetoric and its sociological implications. In terms of the methodology for this study of hijab, the authors perform a falsification test to find out whether the hijab concept that has existed is still relevant to present reality or not, and to seek the truth that is adapted to the present reality. This paper concludes that the Qur'anic teaching on hijab can adapt to the context of a modern woman as smoothly as it adapted to the early Muslim community 14 centuries ago. This adaptation can be proven if the Qur'anic texts are interpreted by taking into account the social context of Muslim societies with their social changes.
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Hardy, Myronn. "Blue Hijab." Callaloo 36, no. 2 (2013): 234–35. http://dx.doi.org/10.1353/cal.2013.0088.
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Tarlo, Emma. "HIJAB ONLINE." Interventions 12, no. 2 (July 2010): 209–25. http://dx.doi.org/10.1080/1369801x.2010.489695.
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Lewis, Trudy. "Homeland Hijab." Prairie Schooner 81, no. 1 (2007): 149–71. http://dx.doi.org/10.1353/psg.2007.0073.
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Medina, Aulia Yusrani, and Dedi Kurnia Syah Putra. "PENGARUH TAYANGAN PROGRAM DUA HIJAB TRANS 7 TERHADAP FASHION HIJAB DAN PERILAKU KONSUMTIF FASHION DIKALANGAN HIJABERS COMMUNITY BANDUNG." In Search 16, no. 2 (November 17, 2017): 111–18. http://dx.doi.org/10.37278/insearch.v16i2.26.
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Program Dua Hijab, merupakan program televisi pertama di Indonesia yang membahas mengenai fashion hijab. Program Dua Hijab selalu di kemas dengan konsep yang kreatif dengan mengikuti perkembangan fashion hijab pada masa kini. Fashion muslimah menjadi garis besar program tersebut, tidak heran banyak masyarakat yang mencoba mengikuti program dua hijab setiap kali tayang, dan menjadi inspirasi banyak bagi wanita muslimah. Metode yang di gunakan dalam penelitian ini adalah metode kuantitatif, dengan melakukan penyebaran kuisioner kepada 100 responden. Responden dalam penelitian ini adalah Hijabers Community Bandung. Tujuan dari penelitian ini ialah untuk mengetahui seberapa besar perngaruh Program Dua Hijab TRANS 7 terhadap Fashion Hijab dan Perilaku Konsumtif Hijab serta mengukur korelasi antara Fashion Hijab terhadap perilaku konsumtif fashion hijabers di kalangan Hijabers Community Bandung. Berdasarkan hasil penelitian, maka diketahui bahwa diperoleh nilat t hitung sebesar 6,848. Artinya, terdapat pengaruh tayangan Program Dua Hijab terhadap Fashion Hijab pada Hijabers Community Bandung. Program Dua Hijab, juga memberikan pengaruh terhadap Perilaku Konsumtif Hijab pada kalangan Hijabers Community Bandung. Hal ini dilihat dari uji t diperoleh nilai t hitung sebesar 6,411. Berdasarkan hasil perhitungan mengenai adanya hubungan antara Fashion Hijab dengan Perilaku Konsumtif didapat korelasi (r) sebesar 0,669% yang berarti terdapat hubungan yang kuat antara Fashion Hijab dengan Perilaku Konsumtif Hijab. Dari hasil tersebut maka di dapat koefisien determinasi yaitu sebesar 44,8%.
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Aristawati, Qoidah Weka, and Ari Prasetyo. "PENGARUH SOURCE OF FASHION KNOWLEDGE DAN FASHION CONSCIOUSNESS TERHADAP HIJAB FASHION PURCHASE INTENTION PADA MAHASISWI MUSLIM DI SURABAYA." Jurnal Ekonomi Syariah Teori dan Terapan 8, no. 4 (July 28, 2021): 451. http://dx.doi.org/10.20473/vol8iss20214pp451-461.
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ABSTRAKWanita muslim saat ini lebih sadar akan citra diri dan identitas sosial mereka, dan kesadaran ini mempengaruhi konsumsi mereka termasuk hijab fashion. Dalam niat pembelian produk hijab fashion,sumber informasi tentang fashion hijab dan kesadaran seorang muslim menjadi faktor penting. Mahasiswi muslimah mencari informasi tentang fashion hijab yang sedang trend saat ini dari relasi, media sosial maupun media cetak. Penelitian ini bertujuan untuk menganalisis source of fashion knowledge dan fashion consciousness terhadap hijab fashion purchase intention mahasiswi muslim di Surabaya. Penelitian ini melibatkan 140 mahasiswi yang mengenakan hijab di 16 perguruan tinggi di Surabaya. Hasil penelitian ini menunjukkan bahwa source of fashion knowledge dan fashion consciousness berpengaruh signifikan terhadap hijab purchase intention. Kata Kunci: Hijab, Fashion, Fashion Consciousness, Hijab Purchase Intention, Source of fashion knowledge, mahasiswa muslimah surabaya. ABSTRACTToday's Muslim women are more aware of their self-image and social identity, and this awareness affects their consumption including hijab fashion. In the intention of purchasing hijab fashion products, sources of information about hijab fashion and the awareness of a Muslim are important factors. Muslim female students seek information about the current trend of hijab fashion from relationships, social media and print media. This study aims to analyze the source of fashion knowledge and fashion consciousness on the hijab fashion purchase intention of Muslim students in Surabaya. This study involved 140 female students who wore the hijab at 16 universities in Surabaya. The results of this study indicate that the source of fashion knowledge and fashion consciousness has a significant effect on hijab purchase intention.Keywords: Hijab, Fashion, Fashion Consciousness, Hijab Purchase Intention, Source of fashion knowledge, Muslimah Surabaya students.
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Agustina, Mardhiya, and Miftahul Jannah. "HIJAB: BETWEEN IDEOLOGY AND FASHION (Studi Ekspresi Religiusitas Masyarakat Banjar Pahuluan Melalui Hijab di Hulu Sungai Tengah Kalimantan Selatan)." Tarbiyah Darussalam: Jurnal Ilmiah Kependidikan dan Keagamaan 7, no. 02 (July 6, 2023): 1. http://dx.doi.org/10.58791/tadrs.v7i02.294.
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Agama merupakan bagian terpenting dalam kehidupan manusia. Agama adalah keyakinan dan aturan yang diimplementasikan dalam kehidupan sehari-hari. Dalam Islam salah satu ajaran pentingnya adalah kewajiban menutup aurat dengan hijab. Hijab bagi seorang Muslimah adalah merupakan simbol agama. Dan yang menarik, hijab juga menjadi tren fashion masa kini. Berdasarkan hal ini penelitian tentang ekspresi religiusitas melalui hijab menarik untuk dilakukan. Maka artikel ini akan mengidentifikasi bagaiman masyarakat Banjar Pahuluan Hulu Sungai Tengah Kalimantan Selatan mengekpresikan religiusitasnya melalui pemakaian hijab. Penelitian dilaksanakan melalui studi kasus menggunakan pendekatan kualitatif dengan metode wawancara, pengamatan, dan dokumentasi. Dilaksanakan selama tiga bulan, Januari 2021-Maret 2022. Hasil penelitian ialah : (1) perbedaan internalisasi pengetahuan tentang hijab menyebabkan perbedaan dalam memahami hijab itu sendiri; (2) eksternalisasi pemahaman yang dimiliki tentang hijab terlihat dari bagaimana penggunaan hijab dalam kehidupan sehari-hari (3) simbolisasi penggunaan hijab tidak terlepas dari trend fashion yang berkembang di masyarakat Banjar sendiri maupun di dunia. Ini berarti bahwa masyarakat dalam mengekspresikan religiusitasnya melalui hijab tidak hanya dilandasi oleh pengetahuan dan kesadaran akan perintah agama, namun juga tidak terlepas dari genggaman kemajuan industri yang menjadikan hijab sebagai komoditi trend fashion. Artikel menyimpulkan bahwa melalui internalisasi pengetahuan yang benar tentang hijab, dapat menuntun masyarakat untuk dapat menggunakan hijab yang selaras dengan tuntunan agama meskipun mengikuti trend fashion kekinian.Kata Kunci: Hijab, Fashion, Relegiusitas, Masyarakat Banjar
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Ramadana, Reimia. "Hadis Hijab Pandangan Kontemporer: Studi terhadap Pemahaman Fatima Mernissi, Quraish Shihab, dan Muhammad Syahrur." Jurnal Penelitian Ilmu Ushuluddin 2, no. 1 (January 22, 2022): 86–112. http://dx.doi.org/10.15575/jpiu.13562.
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This study aims to discuss the hadith about hijab in a contemporary view. This research is a qualitative type through literature study using the takhrij and syarah hadith methods with a contemporary approach. The results and discussion of this research include the definition of hijab, the term hijab in history, the term hijab today, hadith editors about hijab, hijab according to hadith, and hijab in a contemporary view. This study concludes that there is no hadith that states the term hijab as Muslim clothing, and when referring to today's era the term hijab is understood as a means of covering the genitals for women, whether it is a headscarf, headscarf, or clothes. Today's hijab is also understood not only as a tool to cover the genitals but has also developed into fashion (life style).
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Farida, Mega, and M. Ghofar Rohman. "Memprediksi Jumlah Penjualan Hijab Dengan Menggunakan Metode Trend Moment (Studi Kasus: Toko Neena Hijab)." Generation Journal 7, no. 3 (October 24, 2023): 11–20. http://dx.doi.org/10.29407/gj.v7i3.21055.
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Toko Neena Hijab merupakan toko yang menjual berbagai jenis hijab yang beralamatkan di Jalan Raya Sukorame Dongadem Lamongan. Hijab yang dijual berbagai jenis hijab seperti Hijab Bella Sequare macam macam pashmina dan banyak lagi. Pada setiap bulannya penjualan yang ada pada toko Neena Hijab mengalami peningkatan ataupun penurunan.Berdasarkan permasalahan yang dihadapi oleh pemilik toko yang berhubungan dengan perkiraan persediaan produk ialah bagaimana meramalkan penjualan barang di masa yang akan datang yang berdasarkan data yang sudah di rekap sebelumnya agar dapat meminimalisir kerugian pada masa yang akan datang. Dengan itu penelitian ini bertujuan untuk membuat sebuah system peramalan penjualan dengan metode trend moment, dengan dengan menggunakan bahas pemerograman PHP dan database MSQL. Dimana nantinya aplikasi ini bisa digunakan di Toko Neena Hijab untuk mengelolah produk dengan baik dan tepat agar berguna dalam pengambilan keputusan yang akan datang. Hasil dari prediksi pada bulan Juli 2023 pada data hijab pasminah ceruty sebanyak 27 produk, hijab segiempat azzarah sebanyak 8 produk, hijab segiempat paris sebanyak 21 produk, sedangkan hijab bergo oval sebanyak 9 produk, dan juga hijab pasminah plisket sebanyak 16 produk.
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Suwanti, Suwanti. "Dakwah Bil Hal Melalui Hijab Mahasiswi Insuri Ponorogo Tahun 2017." Journal of Community Development and Disaster Management 2, no. 2 (October 31, 2020): 103–11. http://dx.doi.org/10.37680/jcd.v2i2.1022.
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Abstrak
Menutup aurat bagi seorang muslimah adalah kewajiban, Pakaian adalah salah satu kebutuhan dasar/ hidup manusia melalui pakaian simbol-simbol budaya manual. Hijab bagian dari pakaian, hijab awalnya merupakan sebuah kewajiban agama namun kini terjadi pergeseran makna dan memandang hijab. Penelitian ini mengangkat masalah hijab ditinjau dari prespektif dakwah, khususnya pandangan mahasiswi INSURI Ponorogo terhadap hijab. penelitian ini menggunakan pendekatan fenomenologi.dari penelitian yang dilakukan bahwa tren hijab memang dirsa karena pengarus dari salah satu tokoh. Selain itu juga karena memang menjadi kewajiban oleh setiap muslim. Pengaruh dari tokoh ini yang lebih mendominasi dari adanya hijab. Hal ini disebutkan karena ingin meniru gaya tokoh tersebut.
Kata kunci: Dakwah Bil hal, Hijab Mahasiswi, tokoh
abstract
Covering the genitals for a Muslim woman is an obligation. Clothing is one of the basic needs of human life through manual cultural symbols clothing. Hijab is part of clothing, hijab was originally a religious obligation but now there is a shift in meaning and view of hijab. This study raises the issue of hijab in terms of the perspective of da'wah, especially the views of INSURI Ponorogo students on hijab. This study uses a phenomenological approach. From the research conducted, the hijab trend is indeed felt because of the influence of one of the characters. In addition, because it is an obligation by every Muslim. The influence of this figure is more dominating than the hijab. This is mentioned because they want to imitate the character's style.
Keywords: Bil Hal's Da'wah, Student Hijab, figures
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Arsyad, Hijriah Hijriah. "Di Balik Hijab: Interaksi Antara Ikhwan dan Akhwat Anggota Wahdah Islamiyah." Emik 3, no. 2 (December 31, 2020): 223–40. http://dx.doi.org/10.46918/emik.v3i2.684.
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While most of the existing literatures deal with hijab in the context of clothing, this article focuses on hijab as the bulkhead between men and women. I examine how hijab is understood, is indoctrinised, and is applied in activities conducted by Wahdah Islamiyah.
This qualitative research was conducted in Makassar as the center of Wahdah Islamiyah Organisation in Indonesia. It involved 12 informants, consisting of evelen akhwat and an ikhwan. Their age ranging between 22 and 50 years, and from various statuses, from research and development coordinator, active cadres, to ex-staff official at Wahdah Islamiyah. Data was collected using in-depth interview and observation.
The study indicates hijab in the context of Wahdah Islamiyah is divided into three, clothing hijab, heart hijab, and barrier hijab. Even though these three tpoes of hijab is associated with the interaction manner between ikhwan and akhwat, each has its own uniqueness. While clothing hijab is related to body cover from head to toe; heart hijab is associated with how hijab is applied in everyday life; barrier hijab is related to the barrier between ikhwan and akhwat in their social interaction. In Wahdah Islamiyah, hijab has been introduced from the beginning dam is internalized in tarbiyah, from the basic to the advance level, from the introduction, understanding, the application of hijab. In teraction between ikhwan and akhwat is always insulated by hijab. There are a number of strategy to limit the interaction behind the hijab, and they are using email, connection letter, social media (such as Whatsapp), text messages, etc. A number of activities that involved ikhwan and akhwat have to employ barrier hijab such as musyawarah, study, tarbiyah and tahsin, walimah, and they are using barrier hijab in such social interaction. It is argued in this article that hijab pembatas plays a significant role in Wahdah Islamiyah activities that involve ikhwan and akhwat.
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Mursal, Maya Annisa, Sitti Murdiana, and Ismalandari Ismail. "The Relationship between Body Image and Self-Confidence in Wearing Hijab Adolescents." Journal of Correctional Issues 6, no. 2 (December 31, 2023): 247–55. http://dx.doi.org/10.52472/jci.v6i2.238.
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Cases of verbal sexual harassment, catcalling, are not serious crimes in Indonesia, so victims do not really know how to respond to the perpetrator, where the perpetrator's targets in this case are women, especially teenagers who are experiencing drastic changes in their body shape. This study aims to determine the relationship between body image and self-confidence in hijab-wearing teenagers who are victims of catcalling. The criteria for respondents in this study were teenagers who wore the hijab, aged 15 to 17 years, and were victims of catcalling. The subjects in this study were 100 teenagers wearing hijabs who were victims of catcalling. The sampling technique used is accidental sampling. This research uses quantitative methods with the Spearman Rho test. The results of this study show that there is a significant relationship between body image and self-confidence in hijab-wearing teenagers who are victims of catcalling (p = 0.000 < 0.05). The correlation coefficient between the body image variable and self-confidence is 0.938 and is classified as very strong. This research also shows that there is no difference in body image and self-confidence in hijab-wearing teenagers who are victims of catcalling based on age. This research provides implications for victims of catcalling to improve their body image and use self-confidence to face existing problems.
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Al-Kazi, Lubna A., and Alessandra L. González. "The veil you know: Individual and societal-level explanations for wearing the hijab in comparative perspective." Social Compass 65, no. 5 (October 3, 2018): 566–90. http://dx.doi.org/10.1177/0037768618800414.
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This article examines the individual and societal explanations for the persistence of the hijab as a conservative cultural norm in persistently religious and culturally conservative communities. Analyzing data from 300 hijab-wearing women in Egypt and 198 hijab-wearing women in Kuwait, our findings confirm the importance of considering societal as well as individual-level factors in the persistence of conservative cultural norms. We find that low salience of the hijab is associated with beliefs that others misuse the hijab. High salience of the hijab is correlated with beliefs that the hijab brings its wearer greater social mobility. Exposure to non-hijab-wearers was associated with both high and low salience of the hijab, and demonstrates the influence that exposure to norm breakers has on reinforcing the salience of conservative social norms.
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Indrianti, Pingki. "Gaya Busana Kerja MusliMah indonesia dalaM PersPeKtif funGsi dan syariah islaM." El-HARAKAH (TERAKREDITASI) 15, no. 2 (December 30, 2013): 150. http://dx.doi.org/10.18860/el.v15i2.2763.
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The phenomenon of hijab trend in Indonesia runs concurrently with the increasing number of working women who wear hijab particularly at a number of offices in major cities, both private and state agencies. However, the formal Muslimah’s work clothes currently follow the trend with no regard to the suitability of the function of the work clothes and Islamic shari’a. This study aims at obtaining the criteria for Muslimah’s work clothes, in terms of silhouette and materials used. The research method employed is literature review on the criteria, as well as the analysis of a number of Muslimah’s work clothes images obtained from personal documentation, magazines, and online shops. The finding shows three groups of Muslimah work clothes: closed to shari’a criteria, to basic concept of work clothes, and to both groups. The perspective of modernist Islamic in Indonesia, regarding the forms of hijab is used as a benchmark for analyzing the Islamic shari’a criteria. Work clothes in accordance with the Islamic criteria, work functions and trends, are expected to help Muslimah workers dressed in syar’i, professional, and trendy hijabs.
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Baksh, Amilah, and Bibi Baksh. "“Why Don't You Just Take it Off?”." Girlhood Studies 16, no. 3 (December 1, 2023): 52–68. http://dx.doi.org/10.3167/ghs.2023.160306.
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Abstract Through collaborative autoethnography, a mother and a daughter with shared and diverging identities examine the hijab as a radical practice of feminist resistance in our lives. Our lived experiences as Indo-Caribbean social workers and university educators at a predominantly white institution offer a unique point of departure from normative narratives of hijabi girls and women. Using a critical feminist analysis, we chronicle our journey through more than 60 years of patriarchal oppression and white supremacy. Our stories reveal a complicated relationship with the hijab as an important faith practice which also functions as a marker of otherness that signals unbelonging in all spheres of our lives including the academy and social work practice.
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Trianasari, Fitri. "PERSEPSI MASYARAKAT KELURAHAN BONTO LEBANG KECAMATAN MAMAJANG KOTA MAKASSAR TENTANG HIJAB (Suatu Tinjauan Akhlak)." Inspiratif Pendidikan 11, no. 2 (January 1, 2023): 409–23. http://dx.doi.org/10.24252/ip.v11i2.19209.
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Abstrak: Skripsi yang berjudul “Persepsi Masyarakat Kelurahan Bonto Lebang Kecamatan Mamajang Kota Makassar Tentang Hijab (Suatu Kajian Akhlak)”. Fokus permasalahan penelitian ini adalah, 1) Konsep hijab bagi masyarakat Kelurahan Bonto Lebang Kecamatan Mamajang Kota Makassar. 2) Penilaian masyarakat Kelurahan Bonto Lebang Kecamatan Mamajang Kota Makassar terhadap penggunaan hijab. 3) Kajian akhlak tentang hijab bagi masyarakat Kelurahan Bonto Lebang Kecamatan Mamajang Kota Makassar. Jenis penelitian ini adalah penelitian kualitatif yang bersifat deskriptif, Dengan mengenakan pendekatan fenomenologi, sosiologis, dan teologis. Adapun metode dan teknik pengumpulan data yang digunakan adalah observasi, wawancara, dan studi dokumentasi. Data kemudian dianalisis dengan cara mengolah data, menyajikan data, dan menarik kesimpulan. Hasil penelitian ini menunjukkan bahwa konsep hijab bagi masyarakat adalah sebagai menutup aurat, citra diri Islam dalam masyarakat serta menjadikan identitas diri akan eksistensi agama. Hijab yang digunakan di masyarakat adalah hijab modis dan hijab syar’i seperti gamis, celana panjang dan ketat. Ditinjau dari segi akhlak, menyangkut masalah hijab bukan berhenti pada sekedar menutup aurat saja tetapi dengan mengenakan hijab akan belajar memperbaiki akhlak. Implikasi dalam penelitian ini adalah terungkapnya masih terdapat suatu persepsi pembedaan antara hijab dan akhlak yang dapat membuat masyarakat berpikir terlebih dahulu dalam mengenakan hijab jika belum sesuai dengan akhlak yang ia miliki dan hal tersebut dapat berdampak buruk bagi yang ingin berhijab.
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Sojali, Rudi, Riza Rizki Iffani, Luvita Tulus, Dewi Noviyanti, Adelia Ermawanti, and Rismawati BR Sitepu. "PENGARUH TREND HIJAB TERHADAP MINAT BELI KAUM WANITA MUSLIMAH." Media Mahardhika 19, no. 3 (May 31, 2021): 608–17. http://dx.doi.org/10.29062/mahardika.v19i3.285.
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Dalam perkembangannya hijab tidak hanya menutupi kepala atau menutupi aurat, namun saat ini hijab sudah menjadi gaya. Konsumsi hijab juga terus meningkat dari waktu ke waktu. Tujuan artikel ini adalah untuk memahami mengapa wanita muslim mengikuti trend mode saat mengenakan hijab dan sejauh mana tren hijab telah mempengaruhi pembelian hijab. Penelitian ini menggunakan metode kualitatif yaitu menganalisa, mendeskripsikan, dan merangkum berbagai situasi dan kondisi melalui bermacam informasi yang dikumpulkan dalam bentuk wawancara atau observasi tentang permasalahan penelitian di lapangan. Melalui wawancara tatap muka dengan konsumen JPFashion, mengumpulkan data melalui pesan elektronik (email) atau Whatsapp, kemudian mengolah dan menganalisanya, kemudian menarik kesimpulan. Hasil penelitian menunjukkan bahwa pembelian dilakukan oleh konsumen karena mengikuti trend hijab, hanya saja harganya relative murah, warna dan pilhan model hijab yang berbeda, sehingga dapat digunakan dalam kegiatan formal maupun informal, dan kualitas bahan hijab yang digunakan. Dampak dari fenomena tersebut bersifat positif dan negative, merupakan efek positif yaitu setiap anda membeli model hijab yang terkenal di masyarakat, hal ini juga akan berdampak negative yaitu masih banyak orang yang mengikuti pola desain hijab. Karena itu, gaya pakai tidak memperhatikan hukum islam
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Fitrianita, Titi. "HIJAB DAN TUBUH YANG PATUH PEREMPUAN SALAFI DI KOTA MALANG." Jurnal Sosiologi Reflektif 13, no. 1 (January 24, 2019): 93. http://dx.doi.org/10.14421/jsr.v13i1.1296.
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For moslem hijab is pious symbol and submission to God. Using genealogy approach and Foucaults’s power and knowledge, this paper explains about salafi’s hijab concept and its consequences on women’s life. One of salafi’s doctrine is hijab. Salafi women embracing hijab based on salafi’s rule as an ideal shape and type of hijab, although Islam does not establish the specific rules about it. This research reveals that hijab is related to the roles of women in public and domestic area. There are three forms of compliance. First, covering face with cadar and wearing black dresses are major principle. Second, men and women are forbidden to stay at a one place without covering. Third, staying at home for women is obligatory. At the end, the hijab has became source of domestication on women salafi. Hijab bagi perempuan di dalam Islam berarti ketundukan pada perintah Tuhan dan dalam taraf tertentu secara sosial menunjukkan kesalehan. Menggunakan metode kualitatif dengan pendekatan genealogi yang berfokus kepada pelacakan kekuasaan dan pengetahuan yang dikembangkan oleh Foucault. Tulisan ini melakukan pelacakan diskursus hijab pada perempuan salafi dan konsekuensinya. Salah satu ajaran paling utama dalam kelompok salafi adalah hijab. Perempuan salafi melaksanakan interpretasi hijab kelompok salafi sebagai tipe dan bentuk yang ideal meskipun Islam tidak secara spesifik menggambarkannya. Hasil penelitian menunjukkan bahwa wacana hijab dijalankan perempuan salafi tanpa paksaan sehingga mereka selalu menempatkan dirinya di area domestik dan membatasi dirinya sendiri pada area publik. Ada tiga bentuk efek hijab yang membentuk kepatuhan. Pertama, menutup muka dan berpakaian berwarna gelap adalah sebuah keutamaan. Kedua, ikhtilat adalah haram. Ketiga, berdiam diri di dalam rumah adalah syariat. Diskursus hijab yang dipercayai kebenarannya menjadi sumber domestifikasi perempuan salafi.
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Sari, Wasvita. "Fenomena Ekonomi Politik Komunikasi di Indonesia." Jurnal Penelitian Pers dan Komunikasi Pembangunan 24, no. 1 (May 28, 2020): 1–11. http://dx.doi.org/10.46426/jp2kp.v24i1.111.
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Changes in hijab fashion trends have been developing rapidly in Indonesia until the end of 2017. Hijab women are now be the target market for producers in Indonesia. As an indication is the emergence of many special products for women who wear hijab that often appear on television screens. Fresh Hijab ad is a lotion ad that is one example of hijab commodification, which is shifting the value of hijab to be more commercial to get sales profits. This phenomenon is included in the study of the political economy theory of media communication written by Moscow with an indication of the entrance to capitalism by means of the commodification of content or content carried out by the media to gain high profits for producers and the media. This paper uses the observation method in the Hijab Fresh advertisement video and is analyzed using a semiotic analysis technique, Charles Sanders Pierce's Semiotic Theory which will explain the meaning of the sign contained in the Hijab Fresh Hand & Body Lotion advertisement.
Keywords: commodification, economy communiation, political communication, hijab commodification, semiotic theory
ABSTRAK
Perubahan trend mode hijab telah berkembang pesat di Indonesia hingga akhir tahun 2017 ini. wanita berhijab kini dijadikan pasar yang menjadi target para produsen di Indonesia. Sebagai indikasinya adalah munculnya banyak produk-produk khusus untuk wanita berhijab yang sering muncul pada layar televisi. Iklan Hijab fresh merupakan iklan lotion yang menjadi salah satu contoh komodifikasi hijab yaitu menggeser nilai hijab menjadi lebih komersial untuk mendapatkan keuntungan penjualan. Fenomena ini termasuk dalam kajian teori ekonomi politik komunikasi media yang ditulis oleh Moscow dengan diindikasikan jalan masuk menuju kapitalisme dengan cara komodifikasi content atau isi yang dilakukan media untuk mendapatkan keuntungan tinggi bagi produsen dan media. tulisan ini menggunakan metode pengamatan pada video iklan Hijab Fresh dan dianalisa dengan menggunakan teknik analisa semiotic yaitu Teori Semiotika Charles Sanders Pierce yang akan menjelaskan makna tanda yang terkandung dalam iklan Hijab Fresh Hand&Body Lotion.
Kata Kunci: ekonomi politik komunikasi, komodifikasi, komodifikasi hijab, semiotika.
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Grine, Fadila, and Munazza Saeed. "Is Hijab a fashion statement? A study of Malaysian Muslim women." Journal of Islamic Marketing 8, no. 3 (September 11, 2017): 430–43. http://dx.doi.org/10.1108/jima-04-2015-0029.
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Purpose The purpose of this research is to analyze the motivation behind the hijab behavior in a multicultural environment of Malaysia; it is a religious obligation or fashion behavior. In an analytic thinking of motivation in influencing women in wearing a hijab, learning from the social environment on religious obligation and fashion in hijab has been discussed. Design/methodology/approach Quantitative analysis has been conducted for 100 hijab-wearing female students in the University of Malaya. Findings The findings were tabulated and the outcomes proved that most of the women took the hijab as a religious obligation instead of fashion motivation. Muslim women are still taking on the religious obligation in styling up the hijab. Modification in the hijab can be accepted in Malaysia, but the substantial design to wear the hijab is an obligation. Originality/value This study exclusively discusses the hijab as fashion and religious obligation within the context of Malaysia.
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Azizah Tannisyafolia, Ratih Himamatu. "AGAMA DAN FENOMENA TREND HIJAB." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 22, no. 2 (December 31, 2021): 180–92. http://dx.doi.org/10.19109/jia.v22i2.10963.
Full textAbstract:
Hijab has meaning as a person’s religious identity and behavior. But for some people the hijab is not only a body covering for women, but the hijab is used a fashion trend. This study will discuss how the meaning of hijab and what underlies female student using hijab in several campuses in kediri with the of Muhammadiyah, Nahdatul Ulama, Wahidiyah and how the practice of religious orientation is carried out by hijab-wearing female student in the city of Kediri. this reseach uses pierre bordieou’s theory of social practice and Raymond F. Paloutzian intrinsic extrinsic concept. The study used a qualitative descriptive method. Data collection techniques with field studies, and libraries.
The result of the research student have different orientations in the meaning of hijab and religion. In social practice, there is a habitus that influences the reason why female students wearing hijab. Hijab is an extrinsic religious behavior because using religion she lives with hijab as a fashion trend. However, for students who have intrinsic orientation, people who live based on religion or use the hijab in accordance with religious law. Family background and different Islamic religious sect also affect the orientation and religious behavior of female students.
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A. Manaf, Aini Maznina, and Saodah Wok. "The Influence of Media on Hijab wearing in Malaysia: A Study among Malays (Pengaruh Media Terhadap Pemakaian Hijab di Malaysia: Satu Kajian di Kalangan Orang Melayu)." Journal of Islam in Asia (E-ISSN: 2289-8077) 16, no. 1 (April 12, 2019): 325–50. http://dx.doi.org/10.31436/jia.v16i1.789.
Full textAbstract:
Hijab wearing among Muslim women is currently seen as a common phenomenon in Malaysia. Is the religious awareness among them on the rise? Or is it just fashion or a trend? Many studies have been conducted to understand factors that influence hijab wearing among Muslim women. Nonetheless, little information is available on the roles that the media play in influencing women’s decision to wear hijab. This study is conducted to find out the perception of Muslim women on the extent to which media and people surrounding them influence their hijab (head cover) wearing. Specifically, the objectives of this study are (1) to find out the patterns of hijab wearing, (2) to find out sources of media influence on hijab wearing among Malay women, (3) to determine sources of social/interpersonal influence on hijab wearing among Malay women, (4) to compare between the media influence and the social/interpersonal influence on hijab wearing among Malaysian women, and (5) to analyze the extent of media and social/interpersonal influence that impact change on hijab wearing. Using data from a survey conducted on 362 female students from an Islamic Higher Education Institution in Malaysia, the findings reveal that Facebook, blog and magazine are the top three highest media influencing impact change on hijab wearing. Parents, friends/colleagues and siblings have more influence on hijab wearing than the other sources. Social/interpersonal influence has a bigger impact than the media in influencing hijab wearing. In addition, both the media influence and the social/interpersonal influence are positively related to one another. The Malay women admit that hijab wearing has much/very much changed them towards being good Muslims.
Keywords: hijab wearing, Malay women, media influence, social/interpersonal influence, impact change.
Abstrak
Pemakaian hijab di kalangan wanita Islam dilihat sebagai satu fenomena yang biasa di Malaysia. Adakah ia menunjukkan kesedaran agama di kalangan mereka semakin meningkat? Atau ia hanya sekadar fesyen atau gaya hidup? Banyak kajian telah dijalankan untuk melihat faktor-faktor yang mempengaruhi pemakaian hijab di kalangan wanita Islam. Walau bagaimana pun, hanya sedikit maklumat berkenaan peranan media dalam mempengaruhi pemakaian hijab di kalamgan wanita Islam. Secara khusus, objektif kajian ini (1) untuk mengetahui bentuk pemakaian hijab, (2) untuk mengetahui sumber pengaruh media terhadap pemakaian hijab di kalangan wanita Melayu, (3) untuk mengetahui sumber pengaruh sosial/interpersonal terhadap pemakaian hijab di kalangan wanita, (4) untuk membuat perbandingan antara pengaruh media dan sosial/interpersonal terhadap pemakaian hijab, dan (5) untuk menganalisa tahap pengaruh media dan sosial/interpersonal ke atas kesan perubahan daripada pemakaian hijab. Satu kaji selidik dijalankan di kalangan 362 pelajar wanita dari sebuah insititusi pengajian tinggi di Malaysia, dapatan menunjukkan facebook, blog dan majalah merupakan tiga media yang tertinggi dalam mempengaruhi kesan perubahan ke atas pemakaian hijab di kalangan responden. Ibubapa, rakan/rakaan sekerja serta adik beradik pula mempunyai pengaruh yang lebih tinggi dari sumber lain. Pengaruh sosial/interpersonal pula adalah lebih tinggi daripada media dalam mempengaruhi pemakaian. Selain daripada itu, kedua-dua pengaruh iaitu media dan sosial/interpersonal adalah berkait rapat secara positif di antara satu sama lain. Wanita Melayu mengakui bahawa pemakaian hijab banyak mempengaruhi mereka untuk menjadi penganut Islam yang baik.
Kata Kunci: pemakaian hijab, wanita Islam, pengaruh media, pengaruh sosial/interpersonal, kesan perubahan.
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Nuroniyah, Wardah. "Dekonstruksi Hijab (Kajian Sosio-Historis terhadap Konstruksi Hukum Hijab dalam Islam)." Al-Manahij: Jurnal Kajian Hukum Islam 11, no. 2 (December 1, 2017): 263–80. http://dx.doi.org/10.24090/mnh.v11i2.1301.
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Hijab has always been a controversial issue. Some Muslims consider it a mandatory command of God, while others consider it a cultural practice that can change so that the law is not the wearing of hijab itself. This paper examines the meaning of hijab in the Qur'an by using a mechanism commonly referred to as double investigations / double movement, i.e. by examining the context of the first time the hijab was revealed, to whom and how was the social construct of the hijab when the verses of hijab was firstly enforced. The next investigation is the semantic meaning contained in the hijab rhetoric and its sociological implications. In terms of the methodology for this study of hijab, the authors perform a falsification test to find out whether the hijab concept that has existed is still relevant to present reality or not, and to seek the truth that is adapted to the present reality. This paper concludes that the Qur'anic teaching on hijab can adapt to the context of a modern woman as smoothly as it adapted to the early Muslim community 14 centuries ago. This adaptation can be proven if the Qur'anic texts are interpreted by taking into account the social context of Muslim societies with their social changes.
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Sa’diyah, Kholifatus, and Sunarto. "TAFSIR JILBAB PEREMPUAN PERSPEKTIF ISLAM DAN PSIKOLOGI." Kariman: Jurnal Pendidikan Keislaman 10, no. 1 (June 30, 2022): 153–70. http://dx.doi.org/10.52185/kariman.v10i1.233.
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This research begins with a statement by a role model about the hijab, which then creates a controversy. This statement can be seen in the podcast interview of Dedy Corbuser and Mrs. Sinta Nuriyah on her youtube channel. Apart from these controversies, this study aims to explore further about the meaning of hijab from an Islamic perspective and psychology including, the definition of women's headscarves, the functions and types of hijab for women, the history of the hijab, the views of scholars about the hijab, the hijab from a psychological perspective, and the hijab in a social context and culture. This research was conducted based on the literature by collecting data and information relevant to the topics discussed. The sources are in the form of documents, books, journals, and articles, then reviewed and described descriptively. As a result, the hijab is a cover for the head, neck, and chest that functions as a cover for the genitals, and maintains honor. The legal basis for the hijab is that it is obligatory and not obligatory. From a psychological perspective, the use of the hijab can be seen from the implications that shape a person's behavior, both good and bad.
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Siti Lailatul Ramdaniah, Surya Hadi Dharma, and Nurul Fauziah. "The role of Islamic education Teachers in Increasing Awareness of Wearing Hijab in SMA Negeri 3 Purwakarta." IJGIE (International Journal of Graduate of Islamic Education) 4, no. 2 (October 10, 2023): 269–79. http://dx.doi.org/10.37567/ijgie.v4i2.2263.
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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.