comment analysis TODAY • WEDNESDAY 13 SEPTEMBER 2017 24 The hijab in Indonesia: From oppression to high fashion S ome observers of the dynamics of religiosity in Indonesia have argued that there has been a conservative turn in Indonesian Islam. What is deined as Islamic conserv- atism is a type of religiosity closely as- sociated with Wahhabism, Salaism or even radicalism. It is akin to bringing back dated Islamic culture and prac- tising it in the contemporary era. What is often neglected in under- standing this kind of conservatism, which is diferent from other forms of conservatism, is its association with capitalism, market forces and global trends. In fact, this kind of association al- lows religious conservatism to man- ifest itself in pop-cultural forms. Adopting it does not make one feel old-fashioned; instead, it allows one to experience a sense of religious piety and being trendy at the same time. Conservatism, packaged and mar- keted through global capitalist chan- nels, is no longer shrouded in a veil of HEADSCARF NOW A SIGN OF WOMEN’S INDEPENDENCE backwardness, but brandishes the face of a new modern culture. One sa- lient example of this trend is the don- ning of the Islamic headscarf, com- monly known as the hijab. Previously, the hijab was seen as a symbol of oppression, an awkward outit that constricted the freedom of women. In certain quarters of society, it was even seen as a strange practice or was taboo. Now, the image of the hijab has taken an about-turn, as the headscarf takes centre stage in fashion shows, being displayed or exhibited as fash- ion accessories in ive-star hotels in Jakarta and other major metropolitan cities around the world. Thus, the hijab is getting more ubiq- uitous in Indonesia not just because Muslim women are getting more con- servative, but because they are getting more fashionably conservative. To wear the hijab is hip, and those that wear it are known as “hijabers”. But as we begin to see the hijab donned more commonly in public spaces in Indonesia, have Muslim women in general really taken to the headscarf, and has it really become a standard part of their attire? A recent nationwide survey com- missioned by the Iseas–Yusof Ishak Institute seems to suggest that this is indeed the case. Over 82 per cent of respondents agree that Muslim wom- en should wear the hijab, and the pro- portion difers little where gender is concerned. That is, more than 80 per cent of Muslim women think that they should wear the hijab, which means that it is not simply a practice imposed on them by Muslim men. Indeed, 78.2 per cent of the Muslim women surveyed claim to wear the hijab. Contrary to practices during the New Order era, particularly in the 1980s when wearing the hijab in public schools was prohibited, female Mus- lim teachers and students are now strongly encouraged to don the hijab. In fact, movie stars, politicians, businesswomen, police oicers, mili- tary personnel and even female na- tional athletes wear the hijab in their daily and professional lives. Currently, the types of hijab avail- able on the market are not only the conventional ones sporting modest de- signs, but are also exquisite and luxu- rious ones that fetch high prices. Sev- eral nationally-acclaimed designers have dabbled in creating these trendy headpieces, while fashion models, ar- tistes and movies stars have taken part in marketing these fashionable headscarves through various outlets, both online and oline. Some of them are religiously mo- tivated, while others, including non- Muslims, are motivated by profit. Whatever the motivation, the busi- ness of the hijab in Indonesia is big business, and the religious market is one that cannot be ignored. Another interesting inding from the survey is related to the income and education of hijabers. In contrast with common assump- tions concerning those who wear the hijab, the survey shows that almost 95 per cent of Muslim women with a high education wear the hijab, com- pared with less than 80 per cent for those with medium or low education. At the same time, the survey shows that the higher the income level of the Muslim women, the more likely they are to wear the hijab. In short, the trend seems to be that Muslim women of higher socio- economic status are more likely to be wearing the Islamic headscarf as part of their regular attire. This result also underlines the transformation of the meaning of the hijab and religious piety. Being religious, as expressed through donning the hijab, is no long- er seen as hindering the education and career of Muslim women. Instead, for some Muslim women, the hijab is even perceived as a symbol for educated women and professional success. Thus, the fact of the matter is that the hijab is not merely a sign of con- servative Islam imposed by Muslim men on less educated and low-income Muslim women. On the contrary, the hijab may be seen as trendy and the in-thing to wear, and a sign of independence for Muslim women in Indonesia. Women shopping for hijab at a traditional retail market in Jakarta. Almost 80 per cent of Muslim women surveyed wear the Islamic headscarf, with the figure rising together with education and income. PHOTO: REUTERS AHMAD NAJIB BURHANI AND HUI YEW-FOONG Ahmad Najib Burhani and Hui Yew-Foong are, respectively, Visiting Fellow and Senior Fellow at the Iseas–Yusof Ishak Institute.