Suchergebnisse

Senior Project submitted to the Divisions of Arts and Social Sciences of Bard College.

This essay observes contemporary Islamic dress practices in Bosnia-Herzegovina as a catalyst throwing into relief various tensions within Bosnian society – not only between Bosniaks, Serbs and Croats, but among Bosniaks themselves. Based on fieldwork carried out in Sarajevo, it looks at how people employ notions of culture and tradition when justifying what types of Islamic dress, if any, are compatible with Bosnian modernity. The essay analyses how people selectively draw on fragments from the historical and ethnographic record when they argue for or against veiling, and shows how, even though many denounce veiling and particularly face veiling as foreign to Bosnia, women who veil themselves equally draw on notions of culture and tradition when justifying their dress choices to others. The essay highlights how competing visions of Islam play a role in the transformation of religious, ethnic and gender identities in Bosnia-Herzegovina, and argues that dress as a gendered bodily practice does not merely mark assumed essential differences between an imagined Bosnian and foreign Islam but serves as a crucial means of their construction.

Abstract
In this article, I analyze the American flag as hijab both in the infamous "We the People" (2017) campaign poster by Shepard Fairey and its adaptation by Muslim girls and young women during protests against President Trump's inauguration and subsequent immigration policies (including the infamous Muslim Ban). Despite critical acclaim that hailed the American flag hijab largely as revolutionary, I argue that it embodies a symbolic visualization of a liberated Muslim woman figure that is central to the survival of American imperialism. Using frameworks that understand freedom shaped by neoliberal interests and interrogating the histories of the flag in both American immigration and colonial contexts, I demonstrate that the American flag as hijab for girls and women reinforces the larger constructs it seeks to resist.

Hijab and its practices grow consistently as an iconic fashion of Muslim womenin Indonesia. This phenomenon yields scholarly commentaries pertaining tothe motivation of hijab's massive production and Muslim women in veilingas well as the socioeconomic impact it carries with. However, the discussionon what sources of power underlie such a trend is still underrated. Therefore, this study aims at elucidating why now hijab receives greater support from the government under Joko Widodo's administration that illuminates massive production and consumption on hijab domestically. The analyst came to argue that hijab consumption and production has become Indonesia's national interest along with the mushrooming liberalization in its economy. Employing the qualitative research method to explain the source of power that makes hijab marketable in global and national market, the analyst also found that this trend is widely undermined by the implementation of neo-liberal economic policy that stresses the power of economic liberation of every individual while maintaining the state as the ultimate power of directing economic trajectory. Thus, the government of Indonesia seems to reconcile with the increasing domestic and global market demand on hijab. It is due to the state's interest in establishing Indonesia as a global hijab centre by 2020.

"This volume is one of the only case studies that tests cultural adaptation theory in the real world. It examines the failed cultural integration of France's Muslim population and the tension that has resulted. Through the use of in-depth interviews with Muslims and non-Muslims in France, this analysis reveals that French-Muslims are unable and unwilling to completely assimilate to French culture. This finding runs counter to cultural adaptation theory. Readers will find the text both theoretically engaging and filled with rich interviews from French men and women from many walks of life." -- Book cover

Fashion and history cannot be separated, because fashion is one indicator of a change in culture, civilization, behavior, and certain identities. Vice versa, changes and developments in fashion are influenced by conditions at the time the fashion is developing, both the social, cultural, political, religious, economic and others. Fashion that is developing in Indonesia is Muslim fashion. One part of Muslim clothing is the hijab, headgear worn by Muslim women. Hijab is not only part of religious observance, hijab is already part of fashion and we can examine the hijab style of a society from its historical period. We can analyze the effects that occurred at that time.This writing will focus on how the hijab style during the struggle for independence, especially the Indonesian female heroes. How their hijab style is greatly influenced by the situation, conditions and even their role in the struggle for Indonesian independence. Hijab style at that time, of course, there are differences with the hijab worn at the present time. Even at that time every Indonesian heroine had a unique hijab style in accordance with their respective character and culture. This is very interesting to be appointed as a study, where the hijab is also part of their identity as Muslim warriors who are not afraid of invading the invaders, and also their role in fighting for the dignity of women at that time.

Abstrak: Persinggungan Arab Islam dengan kolonialisme dan modernitas melahirkan dinamika intelektual Arab Islam yang menandai satu fase kebangkitan Islam yang berpretensi untuk melakukan reinterpretasi tradisi Islam. Qasim Amin sebagai salah satu tokoh kebangkitan Islam juga berupaya untuk menafsirkan kembali ajaran dan tradisi Islam, terutama yang terkait dengan perempuan, dengan mengakomodir pemikiran-pemikiran dan budaya modern. Berbasis pada kritiknya terhadap pemakaian niqab dan burqa yang dianggap sebagai praktik hijab yang berlebihan dan justru mensubordinasi perempuan, Amin berupaya untuk memaknai kembali tradisi hijab tersebut dengan mengkaji historisitas hijab, menggali kembali teks-teks al-Qur'an dan hadis yang berbicara tentang perempuan dan hijab, penafsiran para ulama terhadap kedua teks tersebut, nilai-nilai dan prinsip-prinsip dasar dari syari'at Islam yang melandasi legislasi Islam, serta pemikiran feminisme liberal. Dalam konteks hijab, Amin menawarkan model hijab syar'i (moderat) yang tidak menutup seluruh tubuh perempuan dan menyisakan bagian muka dan kedua telapak tangan dalam kondisi terbuka. Secara teologis, model ini justru sesuai dengan teks-teks al-Qur'an dan hadis yang membolehkan perempuan memperlihatkan kedua bagian itu, karena dalam sejarah manusia keduanya sangat penting untuk melakukan aktivitas sehari-hari baik dalam ruang privat maupun publik. Sementara secara sosial, hijab syar'i lebih sesuai dengan syari'at Islam terutama terkait dengan prinsip kemudahan, karena lebih memungkinkan perempuan untuk bisa terlibat baik dalam urusan domestik maupun publik secara lebih mudah dan leluasa. Kemudahan dalam partisipasi sosial ini akan berdampak secara signifikan bagi peningkatan kualitas intelektual dan kesejahteraan sosial perempuan. Secara makro, partisipasi perempuan yang lebih luas dalam ranah publik akan berkontribusi penting bagi pencapaian progresi bangsa, sehingga bangsa-bangsa Arab mampu mencapai kemajuan seperti yang telah dicapai oleh bangsa-bangsa Barat. Abstract: Intersection between Islamic Arab with colonialism and modernity make Islamic Arab intellectual dynamics that mark the Islamic revival phase that pretend to perform a reinterpretation of Islamic tradition. Qasim Amin as one of the leaders of Islamic resurgence has also sought to reinterpret the teachings and traditions of Islam, especially those related to women, to accommodate the ideas and modern culture. Based on his criticism of the use of the niqab and burqathat is regarded as excessive and practice of hijab, actually it is a practice of subordinating women. Amin attempted to re-interpret the hijab tradition by examining the hijab historicity, dig up the texts of the Qur'an and hadiths that talk about women and hijab, the interpretation of the scholars of the two texts, the values and principles of Islamic Shariah underlying Islamic legislation, as well as the idea of liberal feminism. In the context of hijab, Amin offers hijab syar'i models (moderate) that do not cover the entire female body and leaves the face and both palm of the hands in an open condition. Theologically, this model precisely in accordance with the texts of the Qur'an and the Hadith which allow women shows both that part, because in human history are both very important to perform daily activities in both the private and public spaces. While socially, hijab syar'i more in line with Islamic Shari'ah principles, especially related to convenience, since it allows women to be involved in both domestic and public affairs more easily and freely. The ease in social participation will significantly impact to the improvement of the quality of the intellectual and social well-being of women. At the macro level, the wider participation of women in the public sphere will contribute significantly to the achievement of the progression of the nation, so that the Arabs are able to achieve such progress that has been achieved by Western nations. Kata Kunci: Penafsiran, Seklusi Perempuan, Hijab Syar'i.