Konsep Diri Perempuan Bercadar

Abstract

The phenomenon of veiled women in NTT, especially in the Kupang City area itself, is an increase in wearing. This can be seen from the emergence of Islamic women's associations that have several members who wear the veil as found in Al-Wahdah Islamiyah in the city of Kupang. In social life, veiled women often get negative responses as they are considered. The purpose of this study is to find out and describe the self-concept of women who are veiled in Al-Wahdah Islamiyah, Kupang City. This study uses a qualitative approach to the type of phenomenological research. Participants in this study were five veiled women selected using the purposive sampling method. The method of data collection is done by the method of observation and in-depth interviews. Data validity test is done using the source triangulation method. The analysis technique uses the analysis technique of Miles and Huberman. The results showed that in the aspect of personal self-concept, social self concept, the ideal self concept of the five participants showed a good response. Such as dress code, behave in a social environment and have good desires for themselves and those around them.

Face Veil and Lawo-Lambu: Negotiating Religious Practices Among Muslims and Catholics in Ende City

“…One of which is expressed by wearing the face veil. The wearing of the face veil among Muslim women in East Nusa Tenggara is a phenomenon on the rise (Suksin et al, 2020). In Ende City, some Muslim women have begun covering their faces since 2015.…”

"Bercadar Itu Pengakuan"; Reproduksi Makna Cadar di Kalangan Pengguna

“…Sejauh ini kecenderungan studi yang membahas tentang cadar masih berkisar pada, pertama; faktor pengguna cadar (Fitriani & Astuti, 2012;Maizuddin & Suarni, 2019), kedua; kepribadian orang bercadar (Karunia & Syafiq, 2019;Suksin et al, 2020), ketiga; penafsiran dan hukum terhadap cadar (Afifah, 2019;Aziz, 2018;Fitrotunnisa, 2018;Hakim, 2020;Kudhori, 2018;Mujahidin, 2019;Mustafa & Mujahida, 2018;Rasyid, 2018;Syeikh, 2019), keempat; komunikasi pengguna cadar (Hayati et al, 2020;Mutiah, 2013;Nursani, 2018;Ramdani & Aswar, 2020;Sahfitri, 2016;Zulfa & Junaidi, 2019), kelima; perlakuan terhadap pengguna cadar (Amanda & Mardianto, 2014;Andiko, 2018;Anjasmana & Affandi, 2019;Praditiani, 2017;Wahidah & Nuranisah, 2020), keenam; perkembangan cadar (Sudirman, 2019), ketujuh; identitas pengguna cadar (Aulia, 2013;Permatasari & Putra, 2018;Pratiwi & Martiarini, 2020), dan kedelapan; kelompok bercadar (Husna, 2018).…”

“…Pertama; membahas cadar dari perspektif struktural seperti studi Afifah (2019), Amanda & Mardianto (2014), Andiko (2018) Anjasmana & Affandi (2019), Aziz (2018), Fitriani & Astuti (2012), Fitrotunnisa (2018) Hakim (2020, Kudhori (2018), Maizuddin & Suarni (2019), Mujahidin (2019), Mustafa & Mujahida (2018), Praditiani (2017), Rasyid (2018), Sudirman (2019), Syeikh (2019) dan Wahidah & Nuranisah (2020). Kedua; membahas cadar dari perspektif pemaknaan situasional (fenomenologis) seperti studi Aulia (2013), Hayati et al, (2020), Karunia & Syafiq (2019) Mutiah (2013, Nursani (2018), Permatasari & Putra (2018), Pratiwi & Martiarini (2020), Ramdani & Aswar (2020), Sahfitri (2016), Suksin et al, (2020) dan Zulfa & Junaidi (2019). Studi ini mencoba untuk menjembatani dari perspektif studi-studi di atas antara struktural dan fenomenologi.…”

Persuasive Communication Analysis of the Instagram Account of a Niqabi Beauty Influencer

“…Because the face plays such an important part in the majority of beauty influencer content [7], the emergence of a niqabi influencer who reviews beauty products is unique. Women who wear niqab, or niqabi, typically wear long robes that conceal the shape of their bodies, avoid intricate and attention-drawing motifs, prefer dominantly dark colors, and wear large headscarves that cover the entire body and the niqab that covers the face [8]. In Indonesia, a social stigma attached to the niqab and niqabi.…”

“…In Indonesia, a social stigma attached to the niqab and niqabi. Many view the niqab and those who wear them in a negative light, often as religious fanatics [8]. Niqabi are often associated with extreme Islamism and terrorism.…”