This article analyzes the life of young millennial Salafi-niqabi in Surakarta and their strategies in dealing with power relations in their everyday lives. Studies on Salafi in Indonesia have focused more on global Salafimovements, power politics, links with fundamentalist-radical movements, state security and criticism of Salafi religious doctrine. Although there are several studies that try to portray the daily life of this religious group, the majority of previous studies focused on formal institutions and male Salafi. Very few studies have addressed the lives of Salafi women. This is likely due to the difficulty of approaching this group because of their exclusivity, and their restrictions on interacting with the outside world. Using Macleod’s theory of ‘accommodating protest’ within the

Sharia housing has mushroomed in Indonesia in recent years. It offers a different concept of housing as the developers claim to be following Islamic values. This study analyzes how Sharia housing advertisements on social media, especially Instagram, represent the halal lifestyle. The method used in this research was a semiotic approach to analyze the signs of Sharia housing ads in the realm of digital media and its meanings. The study results show that Sharia housing advertising on social media has commodified the halal concept of Sharia-based housing. The term “halal house” was also used to signify the meaning of Sharia image symbols that distinguished it from other housing. Sharia brands were also represented in advertising languages and the visualization of symbols displayed. These ads represented the halal concept not only as an image but also as a lifestyle. The halal lifestyle relating to Sharia housing has become a new trend in the Muslim communities constructed through religious symbols in Sharia housing advertisements.

AbstrakJilbab menjadi imajinasi sosial tentang kesalehan bagi banyak perempuan muslim. Di banyak daerah di indonesia, berjilbab bahkan menjadi salah satu kewajiban yang masuk dalam peraturan daerah. Artikel ini membahas tentang imajinasi sosial (social imaginary) tentang jilbab bagi perempuan muslim di Indonesia dan Malaysia yang selanjutnya bertransformasi menjadi kewajiban sosial (social obligation) yang didukung oleh negara. Fakta bahwa kedua negara ini menjalankan politik multikulturalisme yang dituntut untuk mengakomodasi perbedaan agama, ras, dan budaya menjadi tantangan tersendiri ketika upaya-upaya homogenisasi indentitas terus diperjuangkan oleh kelompok-kelompok tertentu.

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<p><em>Life story of Covid-19 survivors aims to educate the people through patients’ testimony about experience with Covid-19 infection symptoms and the treatment they got in Surakarta Indonesia. The qualitative research with this biographic approach was conducted based on life story of Patients with Supervision (Pasien Dalam Pengawasan / PDP) using purposive sampling technique, so that the informants selected were PDP recovered from Covid-19, PDP’s family, friend, neighbor, Surakarta people, Pulmonologist and nurse in Dr. Moewardi Hospital of Surakarta, Chief Executive of Covid-19 Management Acceleration Task force of Surakarta, and Chairperson of Surakarta Health Office. The author collected primary and secondary data using online observation, in-depth interview and documentation. To validate data, method and data source triangulations were used. Data obtained was analyzed using an interactive model of analysis using Bandura’s Social Learning theory. Considering the patients’ experience, it can be seen that they are healed from Covid-19, because they were disciplined and complied with the procedure of treatment for Covid-19 patients. It can inspire and encourage other patients to keep fighting for their recover; to keep thinking positively, and to be sure that they will be healed, to follow the health protocol for coping with Covid-19, and to improve spirituality by getting closer to God.</em></p><p><strong><em>Keywords:</em></strong><strong> <em>life story, Patient with Supervision, Covid-19</em></strong><strong><em></em></strong></p><p><strong> </strong></p><p><strong>Abstrak</strong><strong></strong></p><p>Kisah hidup pasien yang sembuh dari Covid-19 bertujuan mengedukasi masyarakat melalui testimoni pengalaman pasien selama mengalami gejala serangan Covid-19 hingga selama perawatan di Surakarta Indonesia. Penelitian kualitatif dengan pendekatan biografi ini diambil dari kisah hidup Pasien Dalam Pengawasan (PDP) menggunakan teknik purposive sampling, sehingga informan yang dipilih adalah PDP yang sudah sembuh dari Covid-19, keluarga PDP, teman, tetangga, masyarakat Surakarta, Dokter Spesialis Paru dan perawat di RSUD Dr. Moewardi Surakarta, Ketua Pelaksana Gugus Tugas Percepatan Penanganan Covid-19 Kota Surakarta dan Kepala Dinas Kesehatan Kota Surakarta. Peneliti mengumpulkan data primer dan sekunder dengan observasi, wawancara mendalam dan dokumentasi melalui daring. Untuk menguji validitas data digunakan triangulasi metode dan sumber data. Data yang diperoleh dianalisis dengan menggunakan Model Analisis Interaktif dan teori Mekanisme Survival dari Scott. Pengalaman pasien yang berhasil sembuh dari Covid-19, karena selama menjalani perawatan pasien Covid-19 disiplin dan patuh. Hal ini dapat menjadi inspirasi dan dorongan bagi pasien lain untuk terus berjuang agar sembuh; selalu berpikir positif dan yakin untuk sembuh; mengikuti protokol kesehatan penanganan Covid-19; serta meningkatkan spriritualitas dengan lebih mendekatkan diri kepada Tuhan.</p><strong>Kata kunci: Kisah Hidup, Pasien Positif, Covid-19</strong>

This article analyzes the life of young millennial Salafi-niqabi in Surakarta and their strategies in dealing with power relations in their everyday lives. Studies on Salafi in Indonesia have focused more on global Salafimovements, power politics, links with fundamentalist-radical movements, state security and criticism of Salafi religious doctrine. Although there are several studies that try to portray the daily life of this religious group, the majority of previous studies focused on formal institutions and male Salafi. Very few studies have addressed the lives of Salafi women. This is likely due to the difficulty of approaching this group because of their exclusivity, and their restrictions on interacting with the outside world. Using Macleod’s theory of ‘accommodating protest’ within the

This article aims to discover why young people in Indonesia choose Islamic faith-based (sharia) housing that is more homogeneous than conventional housing. This is important because the growth of sharia housing in Indonesia has experienced a significant increase in the last five years. Sharia housing requires residents to be of the same religion, comply with the rules of purchase and follow the payment scheme according to Islamic law. In fact, in the last two years, this homogeneous housing has seen increasing demand among Muslim youth in Indonesia. Through in-depth interviews with 10 sharia housing buyers, this study explores the reasons behind young peoples’ preference for sharia housing, which are not monolithic, that is, they are not solely made for ideological reasons, but are often made for economic reasons. Exploration of the various reasons for millennials choosing sharia housing is essential to understand the tendency of young people to prefer such exclusive residential complexes.Contribution: This study reveals young Muslims’ motivations in Indonesia to choose religious identity-based housing. It aims to contribute to the actual debates on the dynamics of young Muslims in Indonesia and their current trends in consuming Islamic faith-based products.

Purpose of the study: This paper analyses the use of internet by salafi women especially in an online group named Telaga Sunnah Muslimah (The Sunnah Lake of Muslimah-TSM). Methodology: Applying content analysis by analyzing the messages shared within TSM WhatsApp Groups discussion, this paper analyses the agency which salafi women play through their internet usage, especially in online media they use. Main Findings: Viewed as passive, voiceless and subordinated group, they use internet as media for reproducing knowledge, expressing their voice and negotiating their identity. While salafi manhaj requires them to strictly limit their appearance in public space, the online space has facilitated them to have more spaces to exist beyond their offline world Applications of this study: The study gives an understanding on how a closed women group plays their agency to negotiate their boundary within modern world. Novelty/Originality of this study: While salafi women are commonly viewed as having no agency, this paper found their agency through their online media usage.