The Muludan is a tradition conducted by the Royal family in Cirebon Sultanate on the third month of the Islamic calendar (Rabi' al-awwal) to mark the celebration of the prophet Muhammad's birthday. Thousands of people from some places participate in this tradition. This paper is aimed to elaborate the cultural evolution theory (memetics) introduced by Richard Dawkings which is used to interpret the Muludan tradition as a meme. The role of the agent will be considered as a vector, not an actor. In the meantime, the Muludan can be defined not only as a religious ritual but also as a cultural tradition that has been practiced by the local people for hundred years. The tradition has a system of inheritance such as values, beliefs, behaviors, knowledge, passed down through cultural processes within the scope of the population and the environment. The conclusion is that the meaning behind the Muludan tradition believed by people, so that it develop day by day. They believe that they would gain God blessing (barakah) and Shafa‘at to practice the Muludan ritual.

Mohammed Arkoun is one of an international Islamic modern thinker that his thought comes into Islamic thinking discourses inPerubahan merupakan suatu keniscayaan dalam kehidupan manusia. Perkembangan pemikiran yang juga mengandaikan perkembangan nalar dapat dilihat sebagai suatu respons manusia atas perubahan itu sendiri. Dengan demikian, nalar bukanlah sebuah konsep yang tetap dan tidak berubah. Nalar berubah seiring dengan perkembangan alat berpikir, temuan nalar itu sendiri. Nalar yang digunakan pada masa lalu mungkin saja sudah tidak sesuai apabila digunakan untuk menjawab realitas masa kini. Begitu juga sebaliknya, nalar yang relevan pada saat ini bisa jadi tidak tepat apabila digunakan dalam konteks masa lampau. Dalam wacana pemikiran Arab modern, paling tidak ada tiga tipe dominan. Pertama, tipe transformatik yang mewakili para pemikir Arab yang secara radikal mengajukan proses transformasi masyarakat Arab-Muslim dari budaya tradisi-partriarkal ke masyarakat rasional dan ilmiah. Kedua, tipe pemikiran reformistik yang menggunakan metode dekonstruktif. Ketiga, tipe pemikiran ideal-totalistik yang memiliki ciri utama yaitu bersikap dan berpandangan idealis tentang ajaran Islam yang bersifat totalistik (Assyaukanie 1998: 61-65). (78)(79)(80)(81)(82)(83)(84)(85)(86)(87)(88)(89)(90)(91)(92)(93)(94)(95)

The presence of middle class is an urban phenomenon. Based on Asian Bank Development report, middle class has been risen in Asia since 1999 and Indonesia was among these countries. Indonesia is the most populated Muslim country in the world which is now facing the growth of middle class. In the other hand women and their bodies still be representatives of the nation economics’ face. Nowadays in the reformation era, many Indonesian women cover their body with Muslim clothes and veil. The number of middle class women wearing veil is increasing from time to time particularly in the middle of city such as Depok, where this research is conducted. This research aims to analyze the reason of these middle-class women who decided to cover their body with veil voluntarily, using postfeminist frame analysis through qualitative methods and interviews. Researchers were observing eight women of age between 20 to 63, who are living in Depok and decided to wearing veil throughout the year 2010 - 2016. From the result of our study, there was not any Islamic theological arguments given by women wearing veil during the interview. By using postfeminist analysis, media and free markets provided a role model of modern middle-class Indonesian Muslim women wearing veil as good girl and independent woman. On the other hand, those women believed conservative values such as marrying at early age and a rigid gender role. This practice of wearing veil for Muslim women is not Islamization and post-Islamization movement but a pop culture expression to establish them as a part of the middle-class group.

This paper is examined the gender construction in Saudi Arabia. The reinforcement of kinship in Hijaz was a response to Al-Saud family power and prestige's, their influence and growth in number. This paper traces the meaning of "Aila" as the principal of Hijaz tribe on Urbanization and Modernization, reflected by the proverb, "I belong to nothing else but Ghuazaiyya (my tribe). And if Ghuazaiyya goes astray, I will follow. If it returns to the right path, I will do so". However, today Saudi Arabia's Crown Prince Mohammed bin Salman (MbS) has portrayed himself as a revolutionary leader and reform the current Hijaz, UAE, to be more progressive, especially on women's rights. Nevertheless, this progression was predicted slow, because the traditional group still has influence and the women itselves need to fight for their own rights against restrictives and patriarchal laws to improve their double standard status in that countries.

During the New Order era the women's movement developed rapidly. These developments are indicated by the emergence of many women's organizations and groups of Non-Governmental Organizations which focus on prosecuting women's rights and protecting women against victims of violence. However, they have not touched on strategic issues in playing an important role for the success of the movement. These organizations are more demanding on the fulfillment of quotas in the position of women in politics. The women's movement has lost its critical power and innovation. In the meantime, the Indonesian Women's Movement (Gerwani) during the Old Order was considered to have given more opportunity to fight for women's rights and was considered successful in fighting for women. This organization was the most revolutionary women's movement at that time. They go directly into politics and fight for women's rights. However, Gerwani was regarded as one of the mass organizations most responsible for the events of 30 September 1965. In various mass media, Gerwani's atrocities are mentioned. The news was continuously carried out by various media. Stigmatization of the atrocities of Gerwani has provided gender limits to the women's movement during the New Order Period. A patriarchal culture that is thick in Indonesian society has become a major factor in the stigmatization of this organization. The peak was when Gerwani was banned by the New Order government and dissolved. Through an analytical descriptive approach, this paper looks at the stigmatization and crisis of Gerwani after dissolution, Gerwani in the perspective of feminism, and the dynamics of the movement, hopefully it can become learning.KEYWORDS: Indonesian Women Movementi, stigma, patriarchy, New Order, gender.INTRODUCTION