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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