it,+1+YUYUN+SUNESTI
it,+1+YUYUN+SUNESTI
it,+1+YUYUN+SUNESTI
Abstrak
Jilbab menjadi imajinasi sosial tentang kesalehan bagi banyak perempuan muslim. Di banyak daerah
di indonesia, berjilbab bahkan menjadi salah satu kewajiban yang masuk dalam peraturan daerah.
Artikel ini membahas tentang imajinasi sosial (social imaginary) tentang jilbab bagi perempuan muslim
di Indonesia dan Malaysia yang selanjutnya bertransformasi menjadi kewajiban sosial (social obligation)
yang didukung oleh negara. Fakta bahwa kedua negara ini menjalankan politik multikulturalisme
yang dituntut untuk mengakomodasi perbedaan agama, ras, dan budaya menjadi tantangan tersendiri
ketika upaya-upaya homogenisasi indentitas terus diperjuangkan oleh kelompok-kelompok tertentu.
Kata Kunci: Veiling, politic of multiculturalism, identity homogenization, social imaginary, social obligation
Abstract
Hijab (veiling) becomes a social imagination of piety for many muslim women. In Many areas in
Indonesia, veiling even becomes one of the points of obligation in local regulations. This article
discusses the social imaginary about the hijab for muslim women in Indonesia and Malaysia which
then transforms into a social obligation supported by the state. The fact that these two countries run
the multicultural politics that is required for accommodating religious, racial, and cultural differences
is a challenge when the efforts of homogenizing identity continue to be fought by certain groups.
Keywords: jilbab, politik multikulturalisme, homogenisasi identitas, imajinasi sosial, kewajiban sosial
146
Yuyun Sunesti — VEILING: Between Social Imaginary .....
ideology. It guarantees the citizen to be treated This more than half of population, the existence of
equally with no privileged to a particular religion. Muslims has been also strengthened by the Article
However, with 87 percent of Muslim population, 3 (1) of the Malaysia constitution saying that “
the demand to establish Islamic state has been long Islam is the religion of the Federation; but other
recorded. Porter highlights that under Sukarno religions may be practised in peace and harmony
and Suharto era, Islam had been seen as a threat- in any part of the Federation”.9 This followed by
-although in the final years of his leadership, Article 3 (2) stating that the ruler or The King of
Suharto had tried to close to Islam.7 Because of this Malaysia by law as the Head of the religion of Islam.
negative view, muslims were repressed and were not
be able to express freely their identities. Differently, Taburan Peratus Penduduk Mengikut Agama, Malaysia, 2010
Percentage Distribution of the Population by Religion, Malaysia 2010
after the fall of Suharto, the democratic system
has given any parties including Islam to have a
Islam
chance to express their identities as well as their 61,3 %
Lain-lain Agama
imaginaries on their belief. As majority, Islam Other Religion
0,4 %
has been tried to expand their influence in the Buddha
Buddhism Tiada Agama
19,8 % No Religion
government through many Islamic parties. Another 0,7 %
Tidak Diketahui
effort is the implementation of Sharia by law Unkown
% y
ris an
9,2 tianit
1,0 %
Ch Kristi
Hinduism
based on sharia rules. Although Porter argues Confusianism, Taoism and Tribal/
folk/other traditional Chinese
religion 1,3 %
that this Islamization mobilization has failed to
be widespread in Indonesia8, it has had serious
Source: The Official Website of Departement of Statistics
influences toward multicultural relation in many
Malaysia10
areas.
Different with Indonesia which has no
Similarly, Islam has also had majority power
priviledges for certain cultural ethnic background
in Malaysia. The power has been not only because
facilitated by the state, Malaysia has Article 153
of the population of the muslims which is also
of the constitution saying that the Bangsa Melayu
majority, but also Islam has become the ideology
or the ‘Malay race’ is constitutionally guaranteed
of the state. Based on Population Distribution And
Basic Demographic Characteristic Report 2010 9
Constitution of Malaysia: Part I - The States, Religion
published by Departement of Statistics Malaysia, and Law of The Federation,<http://www.google.co.id/url?s
a=t&rct=j&q=&esrc=s&frm=1&source=web&cd=2&ved=0
of 28.3 million of Malaysian population, Islam had CCEQFjAB&url=https%3A%2F%2Ffanyv88.com%3A443%2Fhttp%2Fwww1.umn.edu%2Fh
61.3% of the population followed by Buddha with umanrts%2Fresearch%2Fmalaysia-constitution.pdf&ei=fIx-
VPPAD4qMuASz7YHwBg&usg=AFQjCNFJ0cIcnTHdrw
19.8%, Christianity (9.2%) and Hindu (6.3%).
hEgth7SWHRPU2Uqg&sig2=ZqCOk6KQ0Bbx095DDJli
fQ>.
7
Donald J. Porter, Managing Politics and Islam in 10
Departement of Statistics Malaysia, “Population
Indonesia, (London & New York: Routledge Curzon, 2002 Distribution And Basic Demographic Characteristic Report
vii-viii. 2010”, accessed December 1, 2014, <http://www.statistics.
8
Donald J. Porter, Managing Politics.... vii. gov.my/portal/index.php?option=com_content&id=1215>.
147
Musâwa, Vol. 15 No. 2 Juli 2016
as the ‘tuans’ or ‘Masters of the Land’.11 Crouch are “always in tension with other contrasting and
points out that the Malays are not only the competing social imaginaries.”17 This is because in
largest community in Malaysia, but also the most a society with plurality of social, religious, ethnic
homogeneous. 12 He stresses that “all Malays and cultural background of people, the way they
are Muslim and speak Malay, which, despite imagine a value on the world around them would be
differences among spoken dialects, is a common typically influenced by their different background.
language in its standard written form.”13 Viewing In veiling issues, the debates and controversy have
from the Article 153 and Crouch statement, emerged in Indonesia and Malaysia confirm this
the linkage between being Malays and Islam has different society’s imagination.
become a strong capital for Muslims in Malaysia Historically speaking, veiling has been practiced
given by the state to express their identity under by muslim women in the prophet Muhammad’s era
the law protection. to differentiate muslim women and non-muslim
women. At that time, the social imaginary of
Veiling: Social Imaginaries of muslim women veiling laid on the muslim society’s understanding
in Indonesia and Malaysia which they believed coming from Al-Qur’an that
Social imaginary refers to a “perception of veils should be worn to protect women from
reality in a society, which includes common insults and harassment.18 Since then, veiling has
feelings, thoughts and senses of what is real”.14 been practiced by many more muslim women with
Social imaginary can be also called as a moral various social imaginaries in different periods and
ordering of reality.15 Originating from Taylor’s places. In Indonesia, it has been argued that, the
concept of modern social imaginaries, social significant growth of veiling phenomenon began
imaginary is a practice of a society rather than a after the Reformation era where the Indonesians
set of ideas and can shape different modernities see the more freedom for muslim to express their
which is often fundamentally grounded in religious identity after the repression under Suharto’s era.
faith.16 For this, Risakotta emphazised that social Comparing the practice of veiling under the New
imaginary comes from the imagination of society’s Order regime as a kind of muslims’ imaginaries of
moral order based on the meanings of society on the protest against Suharto’s authoritarian regime,
their normative conception of social imaginaries in the Reformation era, the Indonesian’s social
imaginaries of veiling has been more various and
11
Dicky Sofjan and Ewa Trojna, “The Challenge of even competing and contrasting.
Building a Multi-Ethnic State in Malaysia”, Hemispheres
No. 26°, 2011 5. The recent massive implementation of Sharia
12
Harold Crouch, Government and Society in Malaysia, by law which obligating women in many areas to
(Australia: Allen & Unwin, 1996) 14.
13
Harold Crouch, Government and....
17
14
Bernard Adeney Risakotta, Visions of A Good Society Charles Taylor, Modern Social....., 5.
18
in Southeast Asia, Lecture handbook of ICRS 5. Riaz Hassan, Faithlines: Muslim Conceptihe people’s
15
Bernard Adeney Risakotta, Visions of A Good.... meaning of the sharia implementation has no monolithic
16 meaning. There are muslims who believe that Sharia should
Charles Taylor, Modern Social Imaginaries. (Durham,
be implemented in the sense of traditionaons of Islam and
NC: Duke University Press, 2004), cited in Bernard Adeney
Society, (Pakistan: Oxford University Press, 2003) 188.
Risakotta, Visions of A Good Society 6.
148
Yuyun Sunesti — VEILING: Between Social Imaginary .....
wear veiling can be an example of certain muslim’s be suggested and obligated to all muslim women
imagination on what should women wear and in Malaysia.21
behave. This perda which was firstly implemented Thus, although attracting long debates and
in Aceh for their regional autonomy rights and showing its plurality of meaning, the scholarly
then widespread to many areas in Indonesia has works on veiling confirms that there have been
attracted debates and counter arguments. Based a common social imaginary of veiling both in
on the research in six regencies implementing Malaysia and Indonesia viewing veiling as a pious
Perda Sharia in Indonesia, Center for the Study practice of muslim women based on Islamic
of Religion and Culture (CSRC) UIN Syarif teaching. Based on her research in Javanese muslim
Hidayatullah Jakarta found that the people’s society in 1997, Brenner argues that veils are worn
meaning of the sharia implementation has no as a kind of women conversion from bad past to a
monolithic meaning. There are muslims who better future in religious sense.22 Similarly, in the
believe that Sharia should be implemented in the next ten years, Smith-Hefner also found that the
sense of traditional meaning as the text says which choice of veiling in Java was a very serious women
has been then applying in the perda, yet the other choices showing their commitment to religious
muslims tend to see Sharia in the substantial and life.23 A survey conducted by CSRC UIN Syarif
universal meaning such as honesty and justice Hidayatullah Jakarta in six areas implementing
without necessarily be translated in the form of perda shariah in Indonesia also reveal that
perda.19 almost all the respondent (96.2%) agreed for the
The social imaginary of veiling has also obligation of wearing veiling for women and even
occurred in Malaysia. The statement of Norhayati 24.5% agreed that women should wear cadar (face
Kaprawi, a feminist of Sister in Islam Malaysia covering).24
saying “it’s full of fear, if you don’t follow the This social imagination of veiling has been also
mainstream you will be lynched,”20 describes discovered in Malaysia. Frisk reports that women
social imaginaries of Malaysians based on the who were interviewed confessed that they feel
mainstream views in the society. In the issue of the ‘transformative effects’ of veiling in term of
veiling, through her movie “Aku Siapa”, Kaprawi religious experience.25 Veiling, according to them,
wants to reveal the fact that the views on veiling is their efforts to become pious person and closer
circulating in the Malaysian society has not been
21
single interpretation and standard which should Norhayati Kaprawi, in Jennifer Pak, Rise of strict
Islam....
22
Suzanne Brenner, “Reconstructing self and society:
Javanese Muslim women and “the veil”, American Ethnologist
23 (24) 1996 673–697.
23
19
Nancy J. Smith-Hefner, “Javanese women and the veil
Sukron Kamil, et. al., Syariah Islam dan HAM; Dampak in post-Soeharto Indonesia”, Journal of Asian Studies, 66
Perda Syariah terhadap Kebebasan Sipil, Hak-Hak Perempuan dan (31), 2007 397.
Non-Muslim, (Jakarta: CSRC, 2007).. 24
20
Sukron Kamil, et. al., Syariah Islam dan HAM 180-181.
Norhayati Kaprawi, in Jennifer Pak, Rise of strict 25
Sylva Frisk, Submitting to God: Women and Islam in
Islam exposes tensions in Malaysia”, BBC News Kuala
Urban Malaysia, (USA: University of Washington Press,
Lumpur, accessed November 27, 2014, <http://www.bbc.
2009) 96.
com/news/world-radio-and-tv-14649841>.
149
Musâwa, Vol. 15 No. 2 Juli 2016
to God. This social religious imaginary comes minority has also emerged and likely influenced
from their belief that veiling is required by God so the construction of this social imaginaries. What
that the practice of veiling is a kind of obedience Kymlicka and He said that multiculturalism as a
to God’s will.26 Frisk makes a point that for some kind of negotiation process between minority and
muslim women in Malaysia, veiling is both “a majority31, in fact it has been commonly found
symbol of faith and at the same time as it generates that the majority have more power in this process
an awareness of God and strengthens faith.”27 of negotiation as well as in constructing and
Bringing back to the history of veiling in disseminating their social imaginaries toward the
Malaysia, the emergence of veiling can be tracked minority. In the issue of veiling, what is becoming
from the growth of Dakwah groups consisting majority’s imagination of pious women which is
of many religious and political organizations in women with veiling or ‘appropriate’ veiling has
about 1960s and 1970s imagining that people in been enforced through many ways such as in the
Malaysia should return to basic sources of Islam, form of social institutional obligation as well as
Quran and Hadith, and leave the immoral and society’s social pressure and controlling.
materialistic Western ways of life.28 One of their Although in both countries veiling has not been
social imagination of the ideal life based on Islam regulated by the state through law or legal rules, the
was to persuade women to wear ‘Islamic’ dress mainstream social imaginaries of veiling has been
which is long, loose dresses and head coverings.29 covering the practices of veiling and the poeple’s
From about forty years, this imagination of veiling view on the veiling. Due to this pious imagination
has been also still becoming Malaysian muslim of veiling, the primary rule in the implementation
social imaginary as a research conducted by of sharia has been the obligation of veiling for
Merdeka Center for Opinion Research (MCOR) muslim women. In Aceh for example, veiling is an
research saying that 70% Malaysian women agree obligatory for all muslim women. For controlling
that veiling is obligation.30 this practice, the local government created the
sharia police to sweep many areas to make sure
From Social Imaginary into Social Obligation that all women wear veiling. Through their Shariah
qanun (perda) number Nomor 11/2002 about the
Taylor’s social imaginary in the sense of a
implementation of Islamic Sharia in the field of
moral order of reality has been challenged within
akidah (faith), ibadah (worship) and Islamic dakwa
multicultural society in which the plural members
(preaching), women who do not wear veiling or
of society have also plural social imaginaries. In the
wearing inappropriate one can be caught and
multicultural society, the problem of majority and
brought to the court after the warning given by
the sharia police.32 Not only from sharia police, the
26
Sylva Frisk, Submitting to God:.... 97.
27
Sylva Frisk, Submitting to God:..... 31
28
Will Kymlicka and Baogang He (Eds), Multiculturalism
Sandra Hochel, “To Veil or Not to Veil: Voices of in Asia, (Oxford: Oxford University Press, 2005).
Malaysian Muslim Women”, Intercultural Communication 32
Republika Banda Aceh, “ Puluhan Wanita Terjaring
Studies XXII: 2, 2013 43-44.
29
Razia di Aceh”, February 5, 2014, accessed Dec 3,
Sandra Hochel, “To Veil or Not to Veil:..... 2014, <http://www.republika.co.id/berita/nasional/
30
Republika Online, “Soal Jilbab, Malaysia Wajib.”
150
Yuyun Sunesti — VEILING: Between Social Imaginary .....
practice of veiling in Aceh has been also controlled in society has been significantly increased. CRSC
by society such as ulama (religious leaders) in the reported that in six areas they were researching,
areas. A media report show that disappointing with 64% women wearing veiling not because of perda,
the work of Sharia Police in disciplining women while 36% wearing veiling due to the perda.37 in
with ‘inappropriate’ veiling, many ulamas in Aceh this survey also found that about 18% of the
have taken an initiative to spray paint to the clothes respondents confessed that they have been forced
of those women as a social punishment as well as to wear veiling and 11.7% admitted that they
to make the clothes cannot be used anymore.33 heard that there was a woman who her hair was
This controlling and regulating women’s body cut because of not wearing veiling.38
as Acehnese Islamic social imaginary has been Although Islam is the ideology of the state,
also adapted by many districts dan provinces there is no national requirement to wear veiling
in Indonesia in the form of perda sharia. It has for muslim women in Malaysia although there is
been reported that in 2006 there were 22 areas one state which is Terengganu State government
in Indonesia implementing Perda Sharia34 and in who require it.39 This requirement was also called
2012 this increased significantly in which SETARA, by PAS party in Kelantan.40 However, even though
a Non Government Organization in Tasikmalaya there is only one state requiring veiling for muslim
East Java, reported there were 154 Perda which women, Mouser emphazised that veiling is a “social
were widespread in 76 regions in Indonesia.35 Of expectation for Malay women” with much social
22 areas implementing perda shariah in 2002, pressure.41 This is why Hochel argues that majority
there are 8 areas where explicitly obligating veil for of Malaysian women wearing veils and who are not
Muslim women while the other areas also obligate are just minority.42 This social pressure was also
it though not explicitly written in Perda.36 found in a comment from Mursyidul Am from PAS
Although the implementation of perda in party, Datuk Nik Abdul Aziz Nik Mat saying that
those areas outside of Aceh has been relatively new, women who are not wearing veils are deserved to
the effects of the perda to the parctices of veiling be raped.43
daerah/14/02/05/n0iqbu-puluhan-wanita-terjaring-razia-
di-aceh> 37
Sukron Kamil, et. al., Syariah Islam dan HAM 180-183.
33
BBC Indonesia, “Semprotan cat untuk warga Aceh 38
Sukron Kamil, et. al., Syariah Islam...
bercelana ketat”, December 4, 2014, accessed December 39
Sister in Islam, “Terengganu Dress Code”, March 10,
5, 2014, <http://www.bbc.co.uk/indonesia/berita_ 2000, accessed Dec 4, 2014, <http://www.sistersinislam.org.
indonesia/2014/12/141204_indonesia_aceh_semprot>. my/news.php?item.235.120>. See also Sandra Hochel, “To
Veil or Not to Veil” 44.
40
34
Pudjo Suharso, “Pro Kontra Implementasi Perda Sister in Islam, “Terengganu Dress Code.
41
Syariah (Tinjauan Elemen Masyarakat)”, Al-Mawarid, Edisi Audrey Mouser, “Defining ‘modern’ Malay
XVI Tahun 2006 womanhood and the coexistent message of the veil”,
35
BBC Indonesia, “Setara Prihatin Perda Syariah Religion, 37, 2007 169.
42
Tasikmalaya”, June 6, 2012, accessed December 3, Sandra Hochel, “To Veil or Not to Veil” 44.
2014, <http://www.bbc.co.uk/indonesia/berita_ 43
Sheridan Mahavera, “Filem Aku Siapa: Tafsiran
indonesia/2012/06/120606_tasiksyariah.shtml>. pemakaian tudung dan hijab”, The Malaysianinsider,
36
Pudjo Suharso, “Pro Kontra Implementasi Perda May 16, 2011, accessed Nov 25, 2014, <http://www.
Syariah.” themalaysianinsider.com/bahasa/article/filem-aku-siapa-
151
Musâwa, Vol. 15 No. 2 Juli 2016
In Indonesia, one of the social pressures As social obligation, veiling has also threated
on the veiling coming from MUI, but not for the multiculturalism athmosphere of Indonesia
women who are not wearing veils but for women and Malaysia’s plural society, especially in the
who are wearing veils in ‘un-Islamic way’ which relation between muslim and
if often called as jilboob.44 Responding to this non muslim communities. Many reports have
jilboob phenomenon in Indonesia, MUI issued emerged due to this social obligation of veiling.
a fatwa to proscribe jilboob and pushed women Due to perda requiring veiling, CRSC survey
to wear Islamic clothes.45 As a consequence of found that 10,5 % (out of 100 non-muslims)
this, a negative stigmatization have appeared admitted that they have been ever forced to wear
toward muslim women who wear this ‘un-Islamic veiling especially in Bulukumba, Indramayu &
clothes’. The stigmatization has been also achieved Tangerang.47 In Mataram NTB where the perda
by muslim women where the perda of obligating of veiling also encouraged the implementation
veiling is implemented, such a report from Kapal of Perda of the educational system no. 4/2009
Perempuan in Nusa Tenggara Barat (NTB) where which requires female students, muslims and non
muslim women with no veiling are labelled as muslims, to wear veils led to many non-muslim
having no good morality, being alienated and students moved to other schools.48 This obligation
stigmatized and even could not access public for non-muslim was also implemented in Aceh.49
services in government offices due to a rule of
Similarly, the social pressures on veiling has
obligating for women to wear veils in government
occurred in Malaysia also led to the obligation of
offices. 46 This also happened in many areas
veiling in university such as in the International
where perda of veiling is implemented such as in
Islamic University (IIUM).50 Although Ministry
Bulukumba.
of Science, Technology and Innovation (MOSTI),
Datuk Maximus Ongkili, said, “It is agreed that
wearing of tudung be made optional for students in
tafsiran-pemakaian-tudung-dan-hijab#sthash.cMe7DL7R. all universities and higher learning institutions in
dpuf>.
44
Jilboob is “a contraction of jilbab (Muslim headscarf) the country,” the statement given by The Higher
and boobs (breasts), a term Indonesians use to refer to Education Minister, Datuk Dr Shafie Mohd.
Muslim women who wear the headscarf but at the same
Salleh, saying that although non-Muslim students
wear clothes that accentuate their curves — in particular
their bust.” In Julia Suryakusuma, “‘Jilboobs’: A storm in
47
a D-cup!”, The Malaysianinsider, Agustus 21, 2014, accessed Sukron Kamil, et. al., Syariah Islam dan HAM 188-189.
48
November 20, 2014, <http://www.themalaysianinsider. Kapal Perempuan, “Kebijakan Berbasis Syariah di
com/sideviews/article/jilboobs-a-storm-in-a-d-cup-julia- NTB.”
suryakusuma#sthash.ig9Ox9NW.dpuf>. 49
Merdeka.com, “Terjaring razia, wanita nonmuslim
45
Sugeng Triono, “MUI haramkan JIlboobs”, Liputan di Aceh diminta pakai jilbab”, February 5, 2014, accessed
6.com, August 12, 2014, accessed December 4, 2014, November 28, 2014, <http://www.merdeka.com/peristiwa/
<http://news.liputan6.com/read/2087827/mui-haramkan- terjaring-razia-wanita-nonmuslim-di-aceh-diminta-pakai-
jilboobs>. jilbab.html>
46 50
Kapal Perempuan, “Kebijakan Berbasis Syariah di Sisters in Islam, “Don’t Enforce Dress Code on
NTB: Keadilan Gender dan Pluralisme di Persimpangan”, Women Undergrads”, November 11, 2005, accessed
Laporan Kapal Perempuan Seri Penelitian 2010, Jakarta: Kapal December 3, 2014, <http://www.sistersinislam.org.my/
Perempuan, 2010 85. news.php?item.985.120>.
152
Yuyun Sunesti — VEILING: Between Social Imaginary .....
from the International Islamic University (IIUM) discrimination as well as subordination come up in
are not compelled to wear tudung to lectures, they the social relation between them. In multicultural
must “respect Islam and adhere to the university’s countries such as Indonesia and Malaysia, the social
dress code,” are explicitly states that non-Muslim obligation of veiling has potentially threaten the
women students have to wear headscarves.51 atmosphere of their multiculturalism established
from many decades ago.
Between Social Imaginary and The reasons for this are firstly that the social
Multiculturalism negotiation: Toward imaginaries of an ideal of muslim women with
Inclusive Veiling veiling has been long debatable by muslims
The social imaginaries of veiling in scholars, ulama and muslim feminists. There are
multiculturalism society in Malaysia and Indonesia not single agreement that veiling is a requirement
has challenged not only the pluralism of muslim for muslim women, moreover if it is obligated as
women but also the pluralistic women in their well for non-muslim women.53 The second reason
different religions. The social imaginaries of is that when the majority’s social imaginary is
veiling constructed by the idea of a ‘good muslim transformed into social obligation, it would
women’ based on Islamic teaching has been potentially bring the interest of the majority and
becoming an identity hegemonization effort by beat over the need of the minority. Minority in
muslims as majority in both countries to coloring many cases should follow what the rules of majority-
the mainstream’s social imaginary of good women -as can be seen in this case of veiling obligation.
leading to the social obligation and subordinating The third one is that the ‘inclusive veiling’ should
the minority. As a consequence of this, what be taken meaning that veiling should be a free
Kymlicka states that the implications for the way choice of women without any control of the state
that we look at ourselves and others and how we as through their regulation or social stigmatization
individuals, and in groups and in society, relate to from ulama through their fatwa. Inclusive veiling
each other52 is relevant to look at the consequences also mean that veiling should be not the boundary
of it. of women to be a part of their multicultural society
by building a good relation with people in other
The social imaginary of muslim as majority
religions and left behind their exclusive dogmatic
especially on veiling has been defining what
social imaginaries of the best women believers
muslim women should do with their bodies. This
social imaginary then influences to how society see
those who wear and not wear veiling--especially the 53
Sisters in Islam, “What’s with the Hijab?”, February
12, 2014, accessed December 3, 2014, <http://www.
views within muslims and also muslims to non-
sistersinislam.org.my/news.php?item.987.120>. This debate
muslims. Brought by this views, the stigmatization, can be also found in many books such as Muhammad Said
al-Asymawi, “Kritik atas Jilbab”, terj. (Jakarta: Jaringan Islam
Liberal, 2003). See also the interpretation of M. Quraish
51
Sisters in Islam, “Don’t Enforce Dress Code.... Shihab in M. Quraish Shihab, Tafsir Al-Mishbah, Pesan, Kesan
52
Will Kymlicka, Multicultural Citizenship: A Liberal dan Keserasian Al-Quran (Jakarta: Lentera Hati, 2003), cet I,
Theory of Minority Rights, (Oxford: Oxford University Press, vol. 11, hal. 321.
1995).
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Yuyun Sunesti — VEILING: Between Social Imaginary .....
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156