The Political Meaning of the Hijab Style of Women Candidates

Abstract

For several decades, an increasing number of Indonesian women have worn the Islamic headscarf, or hijab. This phenomenon has been the subject of considerable scholarly analysis, with most analysts seeing it as one sign of growing Islamisation in the country. Relatively few studies, however, have considered the extraordinary variation in hijab styles or analysed how they are used in electoral politics. Through a close study of women candidates running for legislative seats in the Cilacap district in Indonesia’s 2019 election, this article analyses the political meaning of the style of hijab chosen by candidates as part of their political imaging. In particular, the article distinguishes between ideological and instrumental uses of the hijab, noting that while some candidates wore particular styles of hijab in order to convey a broad ideological vision about the future of Indonesia, others were far more instrumental in their use, tailoring their hijab style to increase their electoral chances.

The Intersection of Islamic Law and Nationhood in Contemporary Indonesia

“…Another issue with implementing Islamic law is the potential for a clash with human rights principles. Some scholars have argued that specific Islamic laws, particularly those regarding criminal justice and gender roles, conflict with international human rights norms (Ansor, 2014;Ismah, 2016;Ni'mah, 2021;Parker, 2017;Warouw, 2016). For instance, Islamic law often allows for the implementation of corporal punishment for certain crimes and places significant restrictions on women's rights.…”

Political Representation of Women in Parliament: A Literature Review and Future Research Opportunities

“…Her research shows that while some candidates wear a particular headscarf style to convey a broad ideological vision of Indonesia's future, others are much more instrumental in their use. Women's legislative candidates adjust their hijab style to increase their election chances (Ni'mah, 2021).…”

“…First, study on women's descriptive representation explores matters related to the presence of women in politics, such as factors that affect women's electability rates, challenges to women's political representation, and strategies women candidates use to increase their chances of being elected. Many studies in this field have been carried out, both globally and in the Indonesian context (see Aspinall et al, 2021;Budi et al, 2021;Dassonneville & Mcallister, 2018;Hughes, 2011;Kabullah & Fajri, 2021;Mahsun et al, 2021;McDonagh, 2010;Ni'mah, 2021;Novadona Bayo, 2021;Paxton & Kunovich, 2003a;Prihatini, 2019;Sanbonmatsu, 2003a;Sandra Amalia et al, 2021;Smith et al, 2012;Stockemer, 2015;Tremblay, 2007) Kenworthy and Malami, 1999. Second, the study of women's substantive representation. Studies in this field explore ways of realizing women's substantive representation and analyze the factors that influence the realization of women's substantive representation (see (Beckwith & Cowell, 2007;Celis, n.d.;Celis & Childs, 2008, 2012Celis & Erzeel, 2015;Chaney, 2016;Cohen Bell & Rosenthal, 2003;Curtin, 2008;Erzeel & Celis, 2016;Gwiazda, 2021;Lowande et al, 2019aLowande et al, , 2019bMendelberg et al, 2014;Ojha, n.d.;Osborn, 2014;Sanbonmatsu, 2002a;Sawer, 2012;…”

Four decades of hijab research: knowledge structure, thematic evolution and collaborative networks

“…Although the term hijab in Arabic signifies an article of clothing that covers a woman’s head and neck, it acts as a “semiotic representation of a set of ideas about separation and screening as well as the control of space, conduct, and emotions” (Tarlo, 2010, p. 15). Despite the plethora of connotations attached to hijab, prior research has broadly focused on investigating hijab from theological, body image and aesthetic perspectives (Ni’mah, 2021). For example, Mahmood (2005) noted that hijab represents a religious choice as well as a protection for women against male sexual gaze.…”