The_Feminization_of_Hijab_Fashion_Versus.pdf

THE POPULARIZATION OF HIJAB IN MALAYSIAFASHION VERSUS MODESTY By Hal Mahera binti Ahmad A Thesis Submitted in Partial Fulfilment for the requirements of Masters of Communication and Media Studies Monash University Sunway Campus 2013 The Popularization of Hijab in Malaysia i Table of Content Abstract iv Acknowledgement v Chapter 1 : Introduction Overview Reflexive Considerations Literature Review and Theoretical Framework Research Methodology Limitations of the Study Chapter Outline Chapter 2 : Understanding Hijab, Piety and Modesty The Meaning of Hijab Piety and Modesty Components in Hijab Defining Excessiveness Hijab scene in Malaysia Chapter 3 19 29 33 42 : Their Personal Hijab Experiences The Perspectives about Hijab Chapter 5 11 14 15 15 : The Fashionization of Hijab Hijabista, the Uprising Pop Culture The Hijab Industry in Malaysia The Changing Nature of Hijab Styles Shopping for Hijab Chapter 4 1 3 4 7 9 9 : Conclusion References 45 56 59 Appendices i. ii. iii. iv. Appendix 1: List of Figures Appendix 2: List of Informants Appendix 3: The Explanatory Statement Appendix 4: The Consent Form The Popularization of Hijab in Malaysia 65 66 67 71 ii Statement of Authorship This dissertation is my own work containing, to the best of my knowledge and belief, no material published or written by another person except as referred to in the text. None of the material submitted as part of this dissertation has been accepted for the award of any other degree or diploma in any tertiary institution. This dissertation also was proofread by Grace Ng Fei Fen, Bachelor of Communication, Monash University. She was the best student and a member of Golden Key Society. She is now specializing in news media and television production. Signed: __________________ Date: _______________ Student Name: Hal Mahera binti Ahmad As the Supervisor of Hal Mahera binti Ahmad, I confirm that the work submitted in this dissertation has, to the best of my knowledge, been carried out by the student named above, and is worthy of examination. Signed: __________________ Date: _______________ Supervisor name: Dr. Yeoh Seng Guan The Popularization of Hijab in Malaysia iii fieldtrips to a few boutiques. as hijab is a sign of submission to God. The Popularization of Hijab in Malaysia iv . The decision to wear hijab in the early stages of their lives also formed a mature understanding about Islam.Abstract The focus of this study is to explore the changing perception of hijab culture in Malaysia. Do hijabi styles in Malaysia reflect the proper Islamic dress code hence illuminating their understanding of piety? How does the new hijabi trend cultivate the understanding about Islam and its relationship to consumer culture in this country? This study collected data through 20 interviews with female informants. It is significant in potentially providing a deeper understanding on how the hijab is being perceived and appropriated among Malay-Muslim women. The possible benefit of this study. and Internet research on the hijabista trend. is a better understanding about how hijab can strengthen the country’s Islamic identity and culture. owners of hijabi boutiques. Most participants believed that being modest was more important than being fashionable. especially in a Malaysian context. This study has also gained information on the trends and understanding of piety in Islam through recorded personal experiences. Acknowledgement First of all. In addition. My sincere appreciation also goes towards my parents and children who taught me the value of time so that I make the best of it while pursuing this academic journey. I am thankful to Almighty God for his blessings so that I have completed this research. It would not have been possible to complete this dissertation without the kind support and help of the people around me. Although writing the dissertation was indeed an absorbing and rigorous exercise. The Popularization of Hijab in Malaysia v . I have enjoyed it immensely. Yeoh Seng Guan for his kind support and generous advice. Ezri. I am able to give particular mention to some here. Unfortunately. I relied to them time and time again for their readiness to share their personal experiences. I would like to thank my husband. I want to thank many women who have helped me with this research. I am grateful and indebted to him for his invaluable guidance as the supervisor and encouragement extended to me. For any errors or inadequacies that may remain in this work. the responsibility is entirely my own. for his great patience and understanding so that I could finish writing this thesis within the given time. I also thank Dr. Hijabi styles today have come a long way from the plain and modest look to the highly fashionable printed styles. Some do it for religious reasons while others might do it just to fit in. Wearing hijab is not about seeking other people’s recognition but it can be seen as a symbol of worship and servitude to Allah (Mogahed. the member states of the federation and the citizens. Therefore. According to this article. 2011). This was done to respect Malaysians with diverse ethnic and religious backgrounds. and their relations to each other. The Federal Constitution is the supreme law of Malaysia. hijab is commonly known as tudung1 but to a deeper understanding. both young and old. wearing hijab in different styles and colors. In the Malay language. In this regard.1 Overview Hijab or veil in Malaysia is an amazing story to tell. In Malaysia for example. The document also defines the rights and responsibilities of the federal government. public health and morality. the concept of hijab extends from headscarf to the entire attire in compliance with the definition of modesty in Islam. 2006:713). it is a manifestation of the newly shaped Islamic identity for women (Kulenovic. each individual is free to practice their religion as long as it is done in peace and harmony and does not contradict any general law relating to public order. the government respects human rights including the freedom of religion as provided under Article 11 of the Federal Constitution 2. wearing hijab is a personal choice and their reasons may vary from one individual to another. If you go to the streets of Kuala Lumpur you will see most Muslim women in Malaysia. A dress worn by a Muslim must be with the intention of pleasing God and not just for personal satisfaction. In Malaysia.Chapter 1: Introduction 1. 2 The Popularization of Hijab in Malaysia 1 . local artist Yuna started a new trend which consists of the turban style hijab matched with tight 1 Tudung is the Malay word for headscarf or cover for the head. This is because excessive display of beauty will bring a negative perception towards Islam (Zainul. 29 October 2010. Minda Tajdid: Blog. 2010). It is extremely important for those in the fashion business to design clothes that embodies and displays Muslim women in good character. the Middle East. and numerous television programs for women catering to niche fashion segments. Hukum Wanita Bersanggul dan Baju Berwarna. avoiding the attention from the male counterpart and making sure clothing is not too daring. East Asia and even Africa. A.leggings and heavy make-up. Islamic fashion magazines. The scenario could be observed through various means of mass communication platforms such as personal hijabi blogs. does the incorporation of modern styles define the new Islamic fashion landscape in Malaysia? This is to examine how the hijabi trend created a potential market for businesses. In delving deeper into this subject. Firstly. this research will be able to give an insight to the current hijab practice in Malaysia and illuminate the changing perspectives towards hijab in the context 3 Zainul. 2010. The growing concern about Muslim women’s style has prompted a new discourse about hijab in this country. The constantly changing hijabi styles among Muslim women in Malaysia had motivated me to pursue an extended study about this subject. we will look at how a woman’s understanding of hijab illustrates her maturity in practicing the religion as part of her life. was subjected to criticism. The Popularization of Hijab in Malaysia 2 . Finally. My observation about hijabi street culture in Malaysia has led me to understand that hijabi fashion in Malaysia is a result of the huge influence of world fashion from the streets of London. This emerging trend in bodily adornment stimulated debate on the contradictory imperatives of modesty and vanity. Women and fashion are inseparable. The objective of this research is to explain several questions. and sparked new ideas. Available from: http://drmaza.3 Islamic fashion today is the product of globalization. hijab is a reflection of Muslim women identity and elegance. Hopefully.com/home/?p=1271 [3 March 2013]. com. a piece of tudung used to be as cheap as RM10 with limited styles to choose from. this research will contribute to the new hijab discourse in Malaysia and provide a better understanding about a modern Islamic society. it seems to be more of a popular culture. My hope is that this study will shed some light over the growing concerns regarding hijabi fashion in Malaysia and perhaps knowing to do it the right way will strengthen Islamic identity and culture in this country. But among the younger women today. ten years ago. I am obligated to enhance my knowledge and perhaps educate others to pay attention to this subject too. 4 Hijabista is a fashionista who wears hijab. It was part of the Islamic culture in Malaysia that wearing hijab defines you as a Muslim. 1. 2012).2 Reflexive Considerations The inspiration to turn this interest into academic research is the realization of how hijab or tudung in Malaysia has evolved tremendously in the last ten years. The Popularization of Hijab in Malaysia 3 . Someone who has faith and flair for Islamic fashion (Aquila-style. I remember. As a Muslim. where to purchase it online. This sparked a great interest in me because I enjoy following Islamic fashion and its developments to see whether the fashion community and consumers are moving in the right direction. Somehow it grew from the humble manifestation of faith into an exploration of personal identity. Finally. The Internet also provides a wealth of information about hijab such as how to wear it in fashionable ways. articles covering the latest trends.of fashion among Muslim women. Hijab is a new term in fashion itself with fashionable girls calling themselves the Hijabista4 and being proud of it. combined with matching outfits with styles inherited from various cultures reflects the diversity of the Muslim world. social and political affiliations. 2010). The adaptation to adhere to religious injunction somehow contributed to the new forms of Islamic fashion. 2010:2). 2010:340. 2010:3. Tarlo. layers and textures. and rejects the idea that the religion is backward and against modernity (Tarlo. practices. 2006:717). attributed to “essentialized Muslimness”. Their “fashion competence” (Tarlo. (Gokariksel and McLarney. Hijab worn in different colours. and the United States (Akou. Tarlo (2010:5) argues that “if we want to understand the significance of the hijab today we need to move beyond well-worn debates about whether or not it is liberating or oppressive”. This phenomenon objects the negative perceptions from the West who views the Muslim society in general as backward and repressive. hijab is an integral component of the newly emerging Islamic cultural industry with a series of images. This vibrant nature of hijabi fashion is increasingly perceived as a form of Muslim personal art and public statement. knowledge and commodities that are marketed specifically to Muslim women as a niche market with particular needs and desires. It was influenced by the cultural heritage which promotes the key to Muslim appearances. in favor of “trying to comprehend what clothes mean to The Popularization of Hijab in Malaysia 4 . Kulenovic. Canada. This is apparent from the findings of recent studies in different parts of the world such as in the United Kingdom. From the commercial perspective.1. The idea of Muslim dress differs from one culture to another.3 Literature Review and Theoretical Framework With regards to this research. Tarlo explores the public perception of Muslim dress by looking at how Muslim females wear their clothes. I draw theories from Emma Tarlo (for the definition of Muslim dress) and the halalisation of the body by Johan Fischer and Saba Mahmood (for the concept of the veil). 2010:14) allowed others to look at the complex definition of Muslim dress in addressing religious. Thus the tudung has taken on a meaning as an essential commodity in everyday life… Hence. whilst the concept of modesty within the context of Malaysian women include the voluntary act of not being excessive in beautifying oneself. …The project for the Malay middle-class. how these women combined traditions and aesthetics in creating a hybrid Muslim dress which also reflect a new British Muslim identity.the people who wear them”. 1984: 201). 2008: 96-103). experimentation and resistance” (Fischer. However. The awrah acts as a guideline as to the parts of the body that remains intimate. Islamic meaning is inscribed into the attire in a way that retains modesty and The Popularization of Hijab in Malaysia 5 . I shall explore reasons for why such combination of styles is adopted among Muslim women in Malaysia. Malaysia allows women to have the liberty to choose what to wear. explore. and especially for women. whilst the Islamic faith lies in the central theme of consumption practices. the educated. Based on this argument. the middle-class do have some concern over the outward appearances in terms of clothing and cosmetics both at work and out of it by the least (Bourdieu. middle-class and urbanized Muslim women in Malaysia have tastes and preferences that can be concluded as a mixture of “fashion. and also not being excessive in expenditure (Fisher. is displaying the classing and fashioning of the body of the body in material terms while performing piety. When it comes to clothing. experience and progress towards balancing the Islamic faith without rejecting the part of being in a post-modern society. 2008: 101). In a few chapters dedicated to analyzing styles of ordinary British Muslim women. These guidelines allow women to learn. Tarlo looks closely at the whole “ensemble”. Fisher (2008) shows how fashion within one’s faith is an experimentation of balancing the aesthetic preferences within the guidelines of one’s progression towards the guidelines of Islam. a symbol in which the Muslims began appreciating its true identity and heritage (Ibid: 52). culture and civilization. The first refers to the “cultivation of the ideal virtual self” and the latter. In fact. This study will look at hijab The Popularization of Hijab in Malaysia 6 .control while signalling experimentation – halalisation on the body… (Fisher. I will investigate the relation between their styles and consumer behavior. 2008: 96). Mahmood’s case study on Egyptian cultural history revealed that people falsely understood religion as cultural practice. Following this theory. That will require me to look into their shopping habits and analyze the hijab range that is available in the market. Mahmood (2008:56) essentially explores two opinions surrounding hijab. the increased popularity of the veil was a sign of the “vitality of the Islamic Revival”. justice and freedom. The concept shows that educated middle class Muslims while open to fashion and modernity have constraint in moderation and avoiding excessiveness. The popularization of hijab needs to be understood better with relation to piety. Based on this theory. In analyzing the concept of the ideal virtuous self. Together we can see that there is a possible connection between donning a hijab and the issue of faith and modesty in Islamic fashion. reflecting an Islamic identity. the more profound level of understanding that also suggests innate desire for freedom. people began to formulate a better understanding about the veil such as “expression of the principle of the feminine modesty”. veil becomes a part of the entire process because through veiling. Only later. Thus wearing the veil was not about piety because it was done “unreflectively” (ibid: 51). The relationship between fashion and faith in Malaysia can also be analyzed with regards to exposure to consumerism. one can achieve truth. we can examine how Muslim women in Malaysia experience donning the hijab itself and find out the reason why they wore it in the first place. Due to the complexity and nature of this topic. training institutions and research centres were built around the district. the central part of the fieldwork started. Appropriate to the nature of this research. Exploring the hijab community would require me to conduct an ethnographic fieldwork with Muslim women in Malaysia. In April 2013. The fieldwork was conducted in Bandar Baru Bangi5. I did personal and group interviews. The age 5 The city is an urban area in the District of Hulu Langat. It is also known as the ‘Knowledge City’ or urban university town because several universities.fashion among Muslim-Malay women and expand Islamic fashion discourse to another level of interpretation. 2001: 79-81).4 Research Methodology In order to evaluate and critically understand the hijabi scenario in Malaysia. I have chosen Bandar Baru Bangi in particular because the proper Malay-Muslim consumption and the lifestyle of suburban Muslim middle class homes can be best understood and observed here. the parameters of this study are confined to the findings of small samples of data collected from a total of 20 women who participated for this study. The majority of the population is Malay educated and professional Muslims who are actively involved in the organization of Islam in all levels of society (Sharifah Zaleha. 1. The city is filled with mobilization of its communities to actively participate in informal and formal associations promoting charity and mission work. between 21 to 45 years old. Selangor. The Popularization of Hijab in Malaysia 7 . I spent a month to conduct interviews and another to do field observations. Malaysia. which has produced a number of Islamic scholars and academics who have led Islamic resurgences within the area since the 1980’s. this research will only employ a qualitative approach. It is located between Kajang and Putrajaya and is about 25 km away from the capital city of Kuala Lumpur.The development of the city coincides with the building of Universiti Kebangsaan Malaysia (UKM). The findings were then gathered for transcribing and analysis in early June 2013. In the initial stage of identifying the informants for this research. I tried to reach some of the famous hijabi bloggers in Malaysia. I conducted the session in the Malay language. but unfortunately could not secure a personal interview with them. some agreed to participate for group interviews instead of personal interviews because they knew each other and felt comfortable sharing their stories together. They are considered as the active consumers of hijab in the society because they participate within the society through work or study. If they had agreed to be interviewed. In some instances. This study is classified as a low risk research by the university. In guarding their privacy. Each interview had an approximate length of 45 minutes to an hour. a quick interview with the business owners. I would then email them a soft copy of the explanatory statement and consent form which they have to read and understand before we schedule an interview session based on the respondents’ availability. a few obliged instantly and agreed to meet for discussion. to complement findings from the focus group interviews I also conducted field observations. The Popularization of Hijab in Malaysia 8 . and Internet research on hijabi popular culture in Malaysia. The number of participants snowballed through recommendation of friends and interested volunteers. Most of these women are highly educated and have gained considerable positions at their workplace. The styling varies due to factors such as work. so I gathered extra information from their blogs and social media applications such as Instagram and Facebook pages to support data for this research. Finally. Surprisingly. I approached some acquaintances that I knew in Bangi and proceeded with an open invitation to participate through Facebook and emails. socializing and religious reasons. This included several visits to popular hijab boutiques in Bandar Baru Bangi.group was chosen because it makes up the observation of women who wore hijab in different styles. their anonymity was preserved by pseudonyms. 6 Chapter Outline The first chapter (Introduction) explains the background of this research. religion and politics are interacting in multiple ways. It also discusses other subjects related to hijab which are modesty and piety. Thus. Based on this controlled environment. The third chapter (The Fashionization of Hijab in Malaysia) gives a background about hijab discourse in Malaysia.5 Limitations of the Study Ethnographic study provides an authentic story of the people according to their local context. The second chapter (Understanding Hijab.1. Piety and Modesty) provides an overview of the hijab including the meaning and the current scenario of Islamic fashion in Malaysia. For example. and takes a closer look at the rising pop hijab culture in Malaysia. a longer duration of study would have provided for wider and bigger sample size. the potential for the results can be biased. how women choose their hijab styles to integrate with their social environment shows that fashion. Also. this research only focuses on the development of fashion styles rather than its impact on society. These components are equally important in building a conceptual understanding about the hijab practice among Muslim women. I found many themes that are intertwined in discussing the practice of hijab in general. 1. This chapter also The Popularization of Hijab in Malaysia 9 . this research could have been further strengthened and possibly expanded by exploring other techniques such as triangulation to check against negative biasness. The whole research was conducted in three months and only small participants were selected for this study to effectively provide an in-depth account of their personal hijab experiences. It also provides the literature review and theoretical framework which becomes the foundation for the subsequent chapters in this study. gathering information from hijabi bloggers. As I am interested to explore the social and cultural scene from the insider’s perspective. The fashion-scape in Malaysia is constantly changing with the idea of making both traditional and modern dress more Islamic and modest. Bloggers who are fashion enthusiasts are making their mark. There is a definite change of hijab fashion in Malaysia.provides an insight about the production and marketing of hijabi fashion industry as well as the key players involved. Based on this idea. But we can see that mature women fall into the conservative stereotypes that choose to dress modestly and look at the concept of wearing hijab more seriously as a submission to Allah and an appreciation of the Islamic way of living. These interviews also include their experiences of wearing hijab at an early stage in their lives and how it became part of their lifestyle too. we can see younger women finding Islamic fashion appealing. The Popularization of Hijab in Malaysia 10 . Beauty and looking good is promoted in Islam. The interviewees are educated. The fourth chapter (Their Personal Hijab Experiences) contains the results and analysis based on the interviews related to Islamic fashion in Malaysia. The heavy influences of global Islamic fashion worldwide also contribute to the constant adaptation of styles and spark debates and discourse on modest dressing in Malaysia especially targeted for women. middle class. urbanized Muslims who have influenced the fashion-scape in Malaysia. slowly reshaping the image of Muslimah in this country. The rise of an online fashion community. Muslimah designers as well as online shopping outlets has contributed to the ‘fashionization’ of hijab in this country. Modest dressing is highly recommended for the practicing Muslims. Women need to cover themselves in a way that does not reveal her sexuality in public. As this research was meant to explore the dynamics of hijab6 and its meaning. obstruct or make something invisible. Garments should not reflect the worldly honor. much literature would suggest the process of understanding modesty in clothing and covering is to seek the pleasure of Allah S. It begins by discussing the meaning of hijab and relates to other concepts such as modesty and piety. I argue that the changing hijab style in Malaysia is result of several reasons such as the dakwah movement and the rising hijab industry promotes Islamic fashion in Malaysia. being modest is part and parcel of life. a famous Islamic scholar and traditionist.W. it constitutes the covering of the awrah. Technically. The article defines hijab rules according to Muhammad Nasiruddin Al-Albani. 2. Piety and Modesty This chapter discusses the religious reasons of veiling and wearing clothing that conforms to the guidelines of Islamic teachings. Garments should not be perfumed 5. to hide. which comes from the root word hajaba which literally means to veil or cover. Dress should not resemble the non-believers 7.T. 1995:226) The Popularization of Hijab in Malaysia 11 . Then I shall examine the emergence of hijab practice in Malaysia since the Islamic revival. 6 In this view hijab means both natural and acquired beauty has to be fully veiled.1 The Meaning of Hijab The beauty behind hijab is not about hiding one’s beauty. According to him the rules are: 1. parts of the body that must be covered by Muslims especially in their interaction with the non-mahram (with whom he or she could marry). The veil is derived from the Arabic word of hijab. Dress should not be tight-fitting 4. Garments should not be transparent 3. It also goes further into analyzing excessiveness in Islam with regards to dressing. In Islam. Dress should not resemble men’s 6.Chapter 2: Understanding Hijab. Any veil that becomes an attraction is to be avoided 2. (Khan. In turn. 8 The Jahiliyyah Period refers to the Dark Ages of Islam. She can continue to live in this world in decency by preserving her modesty and chastity according to Islamic Shariah7. The law is created specially to protect women and to give them a special status in the society which means they deserve to be respected and guarded. or their women. or such of male attendants who have no sexual desire or young children who have not attained knowledge of women’s private parts. or the fathers of their husbands.The veil is not only a way of dressing but it is also a way of conducting oneself. [300BC until 610M] 7 The Popularization of Hijab in Malaysia 12 . fathers. There are numerous verses from the Qur’an regarding this obligation: O prophet! Tell thy wives and daughters and the believing women that they should put on their outer garments. or their sons or the sons of their brothers. Injunction for veiling is deeply rooted from the Qur’an (The Holy Book) and Hadith (Prophet Muhammad’s behaviors and teachings). [Surah Annur: Verse 31] If a woman covers the beauty of her body from head to toe that means she is in hijab. or what their right hand possess. and that they should draw their head covers over their bosoms and that they disclose not their adornment except to their husbands. Hijab is meant for preservation of honor and dignity of womankind. Islamic Shariah is Islamic law based on The Qur’an. Ijma (Consensus) and Qiyas (analogical reasoning). The revelation of the above verse commands the believing women to cover herself with her garment so that no provocative part of her body would be visible. Hadith. her appearance would make it clear to everyone that she is a chaste. During the period of the Jahiliyyah8. or the son of their sisters. women used to go out in public with the attractive parts of their body exposed and were often disturbed by immoral men. Hijab also gives women an identity as a Muslim believer. That is most convenient in order that they might be recognized (as Muslims) and not be molested… [Surah Al Ahzab: Verse 59] And tell the believing women to lower their gaze and guard their private parts and disclose not their adornment except only that which is apparent. Concerning the parts that should be covered. Egypt. The type of dressing was not specified as long as the injunction is carried out properly. He has a popular show on Al-Jazeera satellite television and has backed the Arab Spring uprisings in Tunisia.A. Libya. The Popularization of Hijab in Malaysia 13 . It means so much more with the intention to uphold the dignity of women and to separate the person of good conduct with those who commits immoral behavior (Zainul. the injunction must never be construed as a sign of mistrust against women that they would seduce men but rather enforced as a method of protection for Muslim women and for both men and women from social and moral misconduct. and Syria. 10 9 Yusuf Al-Qaradawi is an influential Muslim scholar from Egypt. it is clear than women should not display their beauty and attraction in a manner that could entice sexual desire among men which may expose them to the risk of being teased or molested while they are out in public. Available from: http://drmaza. they came to the conclusion that Muslim women should cover all of their body except their two hands and face. 10 Zainul. He received numerous awards on Islamic scholarship and written many books such as The Lawful and the Prohibited in Islam [1994] and Islam: The Future Civilization [1998]. Based on these Quranic verses and the interpretation of scholars. According to Al-Qaradawi9 (1985:161). Hijab does not refer to covering hair or simply headscarf alone. While a minor opinion insists that it should include the covering of the face. 2010. Minda Tajdid: Blog. scholars have referred to examples from the prophetic traditions.com/home/?p=1271 [3 March 2013]. 29 October 2010. The purpose of hijab is to hide those adornments and must never become source of attraction. Therein.believing woman. Hukum Wanita Bersanggul dan Baju Berwarna. 2010). the majority maintains that it is not compulsory. a binding legal injunction that protects her from being molested or harassed. This is why modesty has been called the ornament of a woman. hijab actually refers to the ‘cultivation of the ideal virtual self’ and ‘innate desire for freedom’. Faith consists of more than 60 branches. Mahmood. however special attention was given to women because hijab is one of the primary aspects in training oneself is to achieve haya which is ‘a sign of dignity and self-respect’ (Boulanouar. ( Al-Bukhari 1. (Mahmood.8) The Popularization of Hijab in Malaysia 14 . 2004:157). While in the West. 2005:23) Therefore. 11 Modesty is a part of faith. 2011. which protects her from many sins and which prevents ill-intentioned men to have bad thoughts about her. Alternatively. the liberal feminists argued that hijab is ‘unethical practice’ (Cotter. The concept of modesty is central in Islam as it is connected with awrah and a component in Islamic Modesty or haya in Islam relates to both men and women. This haya has been made a part of her nature from being abused by immoral men. 2005: 158).2 Piety and Modesty Components in Hijab Hijab is also essential in explaining modesty11. As narrated in a hadith. It is not enough to wear the veil must also lead us to behave in a truly modest manner in our daily lives. Modesty is an important component for piety as the process includes struggle for each individual to come to a certain point to be closer to God (Mogahed. a challenge that far exceeds the simple act of donning the veil. Women are told to conceal themselves so that men will not be overtaken by the whispers of Satan and will not disrespect or take advantage of women. This is because freedom to dress was denied among women in hijab.2. 2006: 138). Hijab brings a profound impact on women that it extends from the simple act of covering to the closer relationship with God. modesty and maintaining one’s honour and dignity are of primary importance in preserving the moral fiber of the society. And haya is a part of faith. women are free to choose how to dress and look fashionable. Another important rule to observe is that they must make sure that hijab styles fit the requirement of being modest. they also cannot deny the teachings of the Qur’an and the Prophet. styles like turban and camel-hump hijab (large hijab on your head) are considered excessive. The hijab practice in Malaysia is very minimal as a result of strong colonial dependence from the British during those periods (Khalid and Connor. Muslim women started to wear selendang12. They are caught between the desire to look attractive for themselves and in front of others. This is considered too attractive to some men. The hump might indicate that the woman probably tied her hair in a bun before wearing a hijab. or being eccentric in fashion sense should be avoided. It is best not to make it too obvious and wear loose and long attire as much as they can. in the 1950’s. However.4 Hijab Scene in Malaysia The hijab recognition period only occured post-independence. Those who do not observe the proper way of covering the awrah live in dilemma.3 Defining Excessiveness The key to Islam is to have balance and live in moderation. The awareness to cover among Muslim women in Malaysia was developed as a result of Islamic revival or the 12 Selendang is usually the thin and transparent rectangular-shaped cloth wrapped around the head. This is also living in indecency and slowly kills haya. Today. 2. vulgarity and all its ingredients have become common place among Muslims in imitating the lifestyle of the non-believers. women wore it during special occasions such as weddings. It is in this struggle that we see some Muslim women struggling to keep wearing hijab or to be out of hijab in order to become part of the society. While following trends is a choice and one must also look good in public for one’s own reputation. 2011:4). In Malaysia. The Popularization of Hijab in Malaysia 15 .2. anything beyond creative. The Malay custom stemmed from peasantry and colonialism practices. They negotiated hijab as private 13 According to Nagata (1982) the first revival began in the 1920’s and 1930’s where kaum muda (young group). The middle-class working women put on the mini-telekung.This movement explicitly emphasized Muslim women to veil to safeguard their modesty. and kaum tua (old group). those who were Islamically educated locally. Ong (1995) establishes a theory that women are the victims of Islamization . Islamic dress in Malaysia was reconstructed with modesty but keeping to its traditional norm (Khalid and Connor.dakwah13 movement. with the customary baju kurung or long black robes with purdah which was the traditional dress for the Arabs (Ong. mainly to perform dakwah and it was seen as a resistance towards modernism and secularism from the West. Alternatively. During this period too. In the 1970’s and 1980’s. is the ideology of an emergent middle class The movement also governs gender relations. the second revival is the result of the dakwah movement lead by Darul Arqam. a collective Islamic revival groups among educated Malays emerged. a cloth that covers hair and chest. It also focuses on women’s domestic and maternal role together with the role of women in modernizing the country. those who were Islamically educated in the Middle East. thus restricting the liberty of women in Malaysia (Ibid: 270-271). 1982:4344). Tabligh and members of Muslim Youth Movement of Malaysia (ABIM) whowere mostly educated overseas (Nagata. 1990:269). it was supposed to bring the rural Malay population to participate more in an economic role thus transferring Malaysia to an industrialized capitalist economy (Ong. the government also introduced new policies such as The Look East Policy and Islamization projects as a way of introducing alternatives to Westernization. 1990: 259). The Popularization of Hijab in Malaysia 16 . have different opinions about Islam. 2011:14). When the National Economic Policy (NEP) was introduced in 1971. In those times. potentially radical in politics but conservative in sex roles. Frisk (2009) shared a different perspective about dakwah movement in which she explains that women cultivate themselves as subjects with a disposition to submit to God’s will. This religious nationalism. 2011:95) 15 Datin Seri Rosmah Mansor is the wife of Malaysia’s Prime Minister. They have urged Rosmah to apologize for being a ‘hypocrite and harbouring ill intentions towards Islam’ by poor selection of wardrobe which does not reflect the image of true Muslim (Free Malaysia Today. Datin Seri Rosmah Mansor15 . The Halal market. i. Hijab can also become a platform for women to be heard politically and socially. This is evident as the number of women entering educational institutions and gaining advancements in their professional career are increasing in Malaysia. which is widely promoted in the great fashion cities of the world such as London. 2010). New York and Abu Dhabi (The Star. Dress is hypothesized as the appropriate mechanism for women to enter public space and to represent their female identity alongside with Islamic identity (Khalid and Connor. Her discovery about veiling is that it does not just signify a piece of clothing. tradition and taste without compromising any of the three’ (Rosmah Mansor.spiritual space to produce agency through religious activities which can be understood as an active submission and a way of life (2009:190). as far as the halal industry14 is concerned. but a transformative process or a transition point incorporated as a symbol of faith and to a way of strengthening their belief in Islam. Muslim fashion is recognized as a niche market with great potential to grow. In Malaysia. Parti Islam SeMalaysia (PAS). The Popularization of Hijab in Malaysia 17 . 2010). 14 Halal is an Arabic word which means permissible in Islam. lifestyle and services (Kambiz and Shahrzad.e. This shows that Malaysia is also a great proponent of Muslim fashion despite great criticism from the main opposition party. is also acting as the patron for the Islamic Fashion Festival (IFF). Muslim women are given the liberty to choose their styles. In fact. the products that are Shariah-compliant represents a significant portion of Islamic countries economies and the industry includes food. 2010). 2011:13). Muslim women can choose to wear a broad selection of designs to ‘match their values. They want something new and turn fashion into Muslim fashion. has transformed from the conventional mini-telekung to variety of styles that reflect modernity. The ‘fashionization of hijab’ signifies that Muslim women today can cover themselves in different styles and at the same time follow the fashion. where hijab is a part of Islamic fashion which is also a booming industry in the country. 2012:14). but the meaning extends to the whole piece of clothing and how a person dresses herself to symbolize a true Muslim. Al-Humaira Contemporary and many more. they tend to follow the Western style. hijab is no longer seen as a head cover. Some wear it due to societal pressure or strict parental guidance while others embrace it at a later stage when they got married and became mothers. Malay-Muslim women are never compelled to choose what they wear with their hijab. Fischer (2008:98) describes clothing selection among Muslim women in his book: Muslims in Malaysia are different from other Muslims. Hijab boutiques are making good progress here such as Sri Munawwarah. The Popularization of Hijab in Malaysia 18 . they also wear what those who are not wearing tudung wear. Hajaba.Apart from criticisms. But tudung in Malaysia now. Fareeda Scarf. Women who decided to cover were identified as good Muslims. It helped them to rectify their roles both outside the homes and within their communities (Shimek. As discussed earlier. Women gave various reasons to veil. It also became an influential type of dress as we can see the visibly changing landscape of Muslim dress in Malaysia. wives and mothers because of their adherence to traditional gender roles. Even though they’re wearing tudung. Islamic fashion became the motivating factor for women to wear hijab and be as trendy as non-covered women. Amy Schaheera. The growing concern about Muslim women style has prompted a new discourse about hijab in Malaysia. write regularly about their fashion encounters and the hijabi crowd in Kuala Lumpur. using several blogs and a collection of photos depicting latest trends among the hijabis. using the Internet as a communication tool to share ideas and to build networks (Akou. this chapter also explores Islamic consumerism and how some ladies started their own hijabi stores and promoted their business through the internet. Emerging bodily adornments in Malaysia serves the contradictory imperatives of modesty and vanity. and the primary argument is that the style has deviated from the original idea of being modest. Moreover. It focuses on the particular development of hijabi styles from the internet. with the sudden boomof hijab and online clothing stores promoting modest dressing among women. the Uprising Pop Culture Hijab in Malaysia is also a manifestation of fashion. The virtual observation through a new group of women who call themselves ‘The Hijabista’ had taught me the interesting vocabulary of the current fashion scene. Shea Rasol is a young post-graduate student in fashion The Popularization of Hijab in Malaysia 19 . ornaments and various cuts and colours to attract attention. Famous bloggers such as Shea Rasol. There are also criticisms on fashion. Hijabi bloggers suddenly promote the new idea of fashion. when the tudung is being embellished with fancy pins.1 Hijabista. I searched widely for articles and pictures over the Internet. 3. Similarly.Chapter 3: The Fashionization of Hijab in Malaysia Is it possible to look both fashionable and Islamic? This chapter investigates the hijab as a rising pop culture in Malaysia. and Aishah Amin. 2007). Looking closer into the Malaysian Hijab scene. it also explains how bloggers played an important role as trend-setters among the hijabistas. It is filled with colourful high definition photos of herself. She regularly updates her blog and Instagram account on her latest outfits for the day. images. 16 www. her experiences attending fashion events and her travel notes. her fashion collections. She loves wearing long flowing skirts and fancy dresses. hijabi mugshots. reviews of skincare products.com. The Internet is indeed a very powerful and useful platform for one to express their faith and exchange ideas of self-representation and share their experience regarding specific consumer products and services. She also dreams about being featured in Vogue and is now ready to launch her own fashion range. Famous bloggers in Malaysia usually earn a good side income from blogging too. She has appeared in numerous fashion magazines in Malaysia and is considered to be a famous hijabista well known for her edgy. She started to write more about fashion as she discovered that there is no limitation of exploring fashion even when you are completely covered. funky style.design who is also the author of My Amethyst16.myamethyst-shea. video and music clips of interest to its author and arranged in reverse chronological order” (Mutum & Wang. always experimenting with colours and fashion accessories. Girls can still have fun without giving up their modesty and freedom of self-expression. 2011:249) 17 The Popularization of Hijab in Malaysia 20 . advertorials on Busana Muslimah. A blog is defined as interactive web posts updated frequently containing links. Her blog17 is considered among the most interesting for fashion lovers. blogspot.com/ The Popularization of Hijab in Malaysia 21 . united on the similar platform to express them and felt the need to educate the public about the right way of wearing hijab without looking too overdressed or poorly covered. This entry is reproduced in full: 18 The Scarflets (Malaysian Hijabistas) from http://www. This circle is called “The Scarflets”18 or the hijabis with strong fashion sense.com/cosmopolitanliving/hijabistas-of-the-region/ 19 http://aishah-amin-the-hijab-diaries. covering the chest area and not revealing your body.utusan.my] Then. In a famous post she also explains the right way of wearing your hijab which should be equally lose . They looked at themselves educating the people through spreading the faith through dakwah way but not exactly being too straightforward. The difference between Aishah Amin’s blog19 and Shea’s is that Aishah tends to relate her experience in a preaching manner where she always includes some Quranic verses or Hadith in her blog entries. an architecture lecturer at IIUM who also belongs to the hijabista circle.aquila-style. This is her understanding of hijab written on her blog. Wearing hijab does not only mean wrapping your bodily parts but making sure that it covers the awrah perfectly.Figure 1: Shea Rasol with her unique collection [Source: www. I met Aishah Amin. It generally shaped the new mentality about the Islamic fashion scape in Malaysia and this group has also grown large in number.com. In other words. rather than give in to the western culture that teaches women to be sex objects who's worth is based on their bodies or how 'hot' they look. who do I dress for? Is it truly to gain Allah's pleasure? Or is it to satisfy your own materialistic needs? So don't rush in to wanting to change drastically. to this dunya. 22 Akhlaq is the Arabic word for behavior. No doubt. Physically. we women are still responsible for what we expose to them. Hijab itself is an act of worship. but the manner in which you carry yourself. the way you walk. It is a choice to be beautiful to God. loose and non-see-through garments. your demeanor.I want all girls to know that Hijab is a sign of dignity and respect. I'm not telling you to clean out your closet. Many people perceive hijab as a personal choice. All of which must be as modest as how you dress in order to not attract anyone's attention but to ultimately gain Allah's pleasure. Just like we struggle to perfect our solah20 to attain His Mercy and Rahmah21 and bring us closer to him. zakat. you should also extend the same act to how you present yourself to others (true modesty). we must do it to achieve Itqan (God-fearing) because it is part of Allah's command. Hijab doesn't just stop at how you dress. It should be seen as a way of showing our devotion towards Allah SWT. A choice to submit fully to God rather than to people. Rahmah is the Arabic word for love. And even though men will be responsible and punished for what they gazes upon. Take small steps. Islam teaches us to cover because Islam respects women and knows the true value of a woman. That's absolutely true (that we must have a clean heart) BUT WHAT YOU WEAR DOES IN FACT MATTER AS WELL. one step at a time but do it with Istiqamah (consistency) It took me a long time to give 20 Solah is the Arabic word for prayer. get rid of all your clothes and put a sack on your body. I've heard numerous Muslims try to stress that it doesn't matter how you dress. If our intention is purely to gain Allah's pleasure by doing all the other acts of worship properly (ie. NO. 21 The Popularization of Hijab in Malaysia 22 . because like any other act of worship. TO COVER. because it might not last. fasting. Hijab refers to the complete covering of everything except the hands and face in long. not TO WRAP. Your akhlaq 22 and the words you speak. your body language. solah. it's a choice. as long as you have a pure heart. If you present yourself to Allah in the most modest way. rather than on FB or Instagram. And it is a choice to cover and dignify the body Allah gave us. I'm asking you to reflect and really ask yourself. hajj etc) then how can one say that covering aurah properly is not important? Can you say that you don't want to perform solah (prayer) properly by skipping a few rakaat (times) as long as you have a clean heart? No. so does wearing hijab. it will become easier. Figure 2: How to wear Hijab according to Aishah Amin. 27 February 2013] 23 23 http://aishah-amin-the-hijab-diaries. Inshaa Allah. In this article we can see that Muslims in Malaysia in general are given a choice to cover. provided that we dress within the guidelines written in the Al-Quran. It's our Fitrah (nature) as women to want to be beautiful. [Source: The Hijab Diaries.com. This article also indicates that she feels obligated to share her understanding of Islam with her followers and she used her blog as a dakwah platform in a modern and sophisticated manner.up certain things I loved wearing.com. and there's nothing wrong with that.com/2013/02/assalamualaikum-ladies.blogspot. 21 March 2013) What Aishah expresses in her blog was an honest reflection about her understanding about hijab. Some might cover for the sake of fashion while there are some who genuinely cover because they want to seek the pleasure of Allah. But when you really put Allah above anything else. (The HijabDiaries. That is to say that it comes from the perspective of a preacher but written to suit the layman’s terms so that young girls can connect with her and perhaps follow her direction.html The Popularization of Hijab in Malaysia 23 . malaysiatoday.24 Figure 3: Islamic Fashion Festival in Kuala Lumpur. The most significant platform that demonstrates the nation’s interest towards promoting Islamic fashion is the establishment of Islamic Fashion Festival (IFF) in 2006 as a ‘visual language’ of Islamic culture.islamicfashionfestival. It was considered an insult to the Prophet and Datin Seri Rosmah Mansor. Fashion designers who participate in this event are encouraged to share their ideas which can be communicated across multi-religious and multi-cultural backgrounds. 2010). The inaugural event was organized with the original aim to showcase different fashion ideas in line with the celebration of beauty in diversity.my/english/ The Popularization of Hijab in Malaysia 24 .net. this event also received huge criticisms from the Pan-Islamic Party. 2012. However. [Source: www. The festival is intended to attract media attention towards portraying Islam in a positive way to neutralize Islamophobia in the West. the Prime Minister’s wife.com. Malaysia as a multi-ethnic. multi-religious and multi-cultural society is able to bring this together and spread it to the rest of the world.islamicfashionfestival. This is due to a provoking encounter of one of the runway models wearing a revealing outfit during the show and a reverse image of the Prophet’s name on her chest.com]25 24 http://www.Malaysian Muslim Fashion is booming in high speed.net/mtcolumns/newscommentaries/35395-pas-chidesrosmah-over-islamic-fashion-fest 25 http://www. and also the patron for IFF was subjected to negative remarks and political labeling as a ‘religious hypocrite’ and demanded to make a public apology (www.malaysia-today. hijabista bloggers turned cyber-celebrities and hijabi glossy magazines available in the market. goes beyond the conventional Islamic magazines by focusing boldly on fashion. [Source: Hijabistakarangkraf. hijabi tutorials on Youtube. Hijabista on the other hand. what to wear and how to put on makeup but there was very little about high fashion or even street fashion alone. Karangkraf Group Malaysia. with a generous spread of edgy and funky fashion styles that can also be subjected to criticisms as it can deviate from the original intention of living in modesty and covering the awrah. 2012] The Popularization of Hijab in Malaysia 25 . the leading magazine publisher in the country recently launched Hijabista which appears very much like the hijabi version of Vogue and it is considered the first hijabi fashion magazine in Malaysia. This can be witnessed from various online shopping websites. there were several magazines such as Dara. About a decade ago. Figure 4: The Hijabista Magazine.com.com and Nur targeted for young Muslim women but the content was mainly focused on providing lifestyle and useful tips like finding a job.The Islamic fashion scene in Malaysia is currently filled with limitless potential for experimentation. how to spend wisely. com/2013/01/surat-terbuka-duo-versi-untuk-Hijabista.html The Popularization of Hijab in Malaysia 26 . There is a new level of creativity in this new fashion genre. shoes and handbags you bombard the pages of your magazine with. elegant makeup which also requires one to wear fake eyelashes. it meant well and was an honest observation from the perspective of a Muslim.hasrulhassan. (Hasrulhassan. Your magazine corrupts young. In reality. This is an excerpt of the entry taken from a random blogger who posted the letter in his blog: Portraying hijab women and “doll-ing” them up like models in Vogue but then only to cover her hair is an absolute disgrace and mockery to us the believing women. It was not widely circulated until Wardina Safiyyah.In January 2013. a real. The style includes the different techniques of layering the headscarves. accessories or ridiculous tudung styles they do not need. an anonymous letter was written to the editor of Hijabista with a sarcastic and dark tone about the content of the magazine.com. Your magazine just as the likes of vogue and cosmopolitan has NO intellectual nor spiritual dimensions to it except to brainwash and create an unnecessary desire to the ‘hijabisters’ to own more and more stuff. By following closely what is conveyed in the magazine. sincere minds into foolishly thinking that they are more beautiful with more shoes. one will realized that hijabi fashion is no different from western style. 30 January 2013)26 There was much anger and frustration in this letter. coloured contact lenses 26 http://www. true believing woman DOES not need to display her adornments to entice others. the colourful inner tops to match short sleeve blouses or ruffled tops. This also indicates that the fashion scene in Malaysia is changing its course. a famous celebrity tweeted about it to clarify that she was not the author of that particular letter. Originally. ridiculous styles whilst purposely showing off your beauty and body. sunglasses. The believing woman has self confidence that what is INSIDE her heart and MIND will indeed be of much more value than all the silly bangles. What more the women and cover girls who allow themselves to be exploited as an object and fool themselves into thinking they are on their ‘Deen’ and pleasing Allah by just covering their hair… How can you even think you are pleasing Allah with all that make up. disagreed with the content and design of the magazine. If we analyze this scenario from the sartorial perspective. Fashion also gets highly complicated here and the women need to think about being modest and modern at the same time.and other accessories like shoes and handbags.27 It is even worse to witness the local fashion designers jumping into the fray by accepting hijab as just another trend in fashion. thus the colours also reflect their mood. 5 April 2013. some Malay women believe that the colour carries some negative connotations in that it represents death and makes them feel mundane. Unlike the Arabs who prefer to wear black. One of the informants. Fashion has now become a lifestyle for young Muslim women. in which consumption styles have always brought up the inevitable complex relationship of what it means to be a woman. She felt that the media was to a certain extent ‘exploiting the religion’ with an improper way of donning the headscarf and did not really adhere to the real concept of covering the aurat. a devoted Muslim and modern. in a sense that Malay society is generally understood as a colourful society. If one pursues it without moderation then one could easily fall into the trap of materialism and consumerism. Dressing up in an Islamic 27 Interview with Wardina.2009:10). This is also evident in other cultures such as in Turkey. But this is also a reflective process. Culture also plays a significant role. it is evident that Muslim women in Malaysia feel that the expression of faith. in which by choosing to wear colours and fashionable pleasing styles. observing modesty and keeping up with the fashion trend go hand in hand. women bring positive associations to hijab which implies they are also ‘fashion-conscious and slowly integrating into the modern society’ (Gokariksel and Secor. The hijab that they design can be overwhelmingly annoying and may give the wrong understanding on the true concept of hijab in Islam. Wardina. The Popularization of Hijab in Malaysia 27 . manner is still the main point to observe among women. Hijab is not considered a tool for oppression or gender segregation. It also gives us an idea that following street fashion or high fashion is not wrong. and most of the time it is a fusion of different styles from all over the world. educated women as they are growing more receptive in experimenting with colours. The rise of hijab fashion is definitely appealing to younger. But the experiment of styles might also spark a great debate about Islamic faith . They will continue to seek for styles that they can identify with. but also due to misbehavior of some Muslims which has been taken to represent the teachings of Islam. It is also evident that the media is playing a huge role in portraying the positive or negative image of Islamic fashion. but the varieties of styles demonstrate the ideas of individualism and freedom of expression among Muslim women in the country. by portraying women as oppressed and abused. the more the criticisms and discourse will likely continue until Muslim women can finally find the most comfortable style that will not only reflect their culture but also represent the simplicity of Islam. prints and fabrics as well as the excitement to look pleasant and more presentable in public. as the people have grown to appreciate peace and harmony in a multi-racial and multi-ethnic society. as long as it is done in moderation and follows the guidelines of the Shariah. The scenario in Malaysia is rather different. The future of Islamic fashion is still open for further discoveries. The western media has always looked at Muslims negatively with an attempt to defame and ridicule Islam. The more the society experiments with newer styles. The Popularization of Hijab in Malaysia 28 .The issue of women in Islam might be a topic of great misunderstanding and distortion due partly to lack of understanding. I was lucky to secure an invitation to attend her exclusive abaya fashion show for ladies in an English café in Bangi. Oman. 28 Interview with Suhaila. SuhailaAbayaDesign. Dubai and Cairo. her abaya collection looked very stylish and the pieces were great to wear for special occasions. Indonesia and Brunei. Suhaila has been receiving orders and enquiries from all over Malaysia and neighboring countries like Singapore. SuhailaAbayaDesign It was on a random occasion that I met Suhaila28. Egyptian cotton. and satin cotton which were considered luxury material for this type of clothing. I had interviewed several people who were behind the scene and contributed to the complexity of hijab popular culture in Malaysia. Abaya is a black robe which is very popular in Middle Eastern culture as the attire for women.3. she would occasionally showcase beautiful pieces of imported abayas from the Middle East. Always elegantly dressed in gorgeous black abaya and matching shayla (shawl) with a cheerful personality.2 Hijab Industry in Malaysia Apart from getting the useful information from hijabistas. She focuses on selling black abayas. satin silk. She started her online business in 2011. Operating mainly through a Facebook page. Ranging from RM180 to RM350. normally at home or when in acircle of women. the owner of an abaya29 online store. I wanted to look further into the production and marketing of hijab itself. 30 Jalabiya is colourful dress which is worn underneath the abaya. with limited pieces of colourful jalabiyyas30. 29 The Popularization of Hijab in Malaysia 29 . 9 May 2013. she is fondly favored by her students. mainly from Riyadh. She works as an English teacher in a private Islamic school in Bandar Baru Bangi. Within the two-hour fashion show I learnt about various pieces of material for abaya such as crepe silk. it all started because of her genuine interest in small business and a passion for fashion. she said that it is best to stay productive. [Sources: Personal photos] When asked to share her experience about starting up this business.Figure 5: During Abaya Fashion Show by SuhailaAbayaDesign. In her early days she modeled the abayas herself and occasionally held tea parties for invited guests. she did not find any hesitation or reservation about wearing black abayas among Malaysians. In fact the business was good ever since she started a few years ago and there is a need for her to explore more fashionable jalabiyyas and abayas in the future. In one of his most famous hadith. She said Malaysian women love to experiment with fashion styles and she found that although the abayas were imported directly from Middle East and it was more suitable to the Middle East climate and culture. the Prophet Muhammad SAW says that 9/10 of wealth comes from doing business and this idea motivates her to do something else beyond her job as a school teacher. The The Popularization of Hijab in Malaysia 30 . In the spirit of being a true Muslim. Suhaila said. She said it was a fun thing for her. Now she also takes part in numerous street bazaars and she has introduced a membership card in which customers are entitled toa 10% discount.000 likes in a few months and she met new friends along the way. With the tagline ‘Modesty Never Looked So Gorgeous!” her Facebook fanpage has expanded to attract more than 2. com/pages/Hajaba-Muslimah/107195829319105] The Popularization of Hijab in Malaysia 31 . Figure 6: Mona Din and her Umrahajj collection. Dubai and Kuala Lumpur. They have also appeared annually in the Islamic Fashion Festival.facebook.difference between abaya and jalabiyya is that abaya is a piece of black robe to be worn on the outside while jalabiyya is the fancy colourful dress which women in Arab culture wear underneath. But in Malaysia. this does not seem to be the case as Muslims are free to choose to wear any colour for their dresses. and is working on entering international markets in Middle East and Africa in the near future. [Source: Facebook: Hajaba Muslimah]32 31 32 A fieldtrip to Hajaba Muslimah Fashion Store.31 This famous brand has been in the Malaysian market since 2008 and has participated in many international fashion shows in London. one of the most successful women entrepreneurs in Malaysia and produced three ranges of products under various names such as Hajaba. Hajaba Muslimah Fashion Store On another occasion I visited Hajaba Muslimah Fashion Store. She now owns 9 branches of Hajaba around Malaysia including at the high street line in Kuala Lumpur Pavilion. Sources :https://www. Luvstylista and Umrahajj. Bandar Baru Bangi on 4 May 2013. Inspired by Mona Din. Monaco. Mona Din started her company in 2003 by selling her own beauty range, Leesa Formula and slowly expanded by venturing into the spa business. Both Leesa Formula and Serenity Spa were doing very well when she later developed her interest in producing a fashionable clothing line for Islamic women. That is when Hajaba was born and now all her businesses are doing considerably well in the local market as well as in the Asian region. Coming from a humble beginning, a daughter of a rubber tapper from a small town in Jitra, Kedah, the UiTM graduate learnt about life the hard way and started the business together with her husband while she was the Senior Director for Advertising at Karangkraf Group. After weighing the possibilities and realizing that there is good potential market for her business, she left her job and focused on her business full time. The choice of Busana Muslimah for her business venture is because of the huge potential it has in Malaysia. Until recent years, women in Malaysia did not have much choice when it comes to fashionable Islamic clothing, apart from wearing the traditional baju kurung and long plain jubah (robe). She carefully chooses material that is suitable for the warm, Malaysian climate, colourful designs, and styles that are loose and covers the aurah. During Islamic Fashion Shows, her designs were always praised for being fashion forward, modest and Islamic; among the reasons why she wanted to create Hajaba for the first time. Today with three different clothing lines, she is able to cater to a large Muslim market. Hajaba is the clothing line consisting of various stylish dresses, long wide pants, tunic blouses as well as baju kurung made with high quality lycra, satin and cotton. Luvstylista is the headscarf range which comes in fashionable designs such as long shawls, turban, patchwork, floral printed with many features that can make a hijabi grace the red carpet as as elegantly as non-hijabis. The official website contains great marketing features such as hijabi tutorial links with local celebrities appearing as models for the hijab and a dedicated page for online shopping. The information is made available in both Malay and English. The Popularization of Hijab in Malaysia 32 3.3 The Changing Nature of Hijab styles Fashioning the veil today has become a global phenomenon. One of the most common misconceptions about Muslim women’s clothing is that the dresses have to be black and oversized. This is not necessarily true as the style of hijab differs according to country and culture. Islam does not sacrifice basic elements of style, fashion and elegance as the clothing has to serve two purposes; which is to cover and to beautify appearances. In Egypt for example, the traditional abaya is still very much trendy and modest at the same time, preserving the combination of ‘fashion, tradition and religion’. This is as a result of combining fashion features of traditional Egypt, some other parts of Middle East as well as the West. In Jordan, the growth of more shops selling scarves is not because the people are religious but it’s because scarves keep up with fashion (Woldesemait, 2012:17). Globalization and the rise of the Internet play a major role in educating consumers about choosing what to wear. Clothing production and consumption is a crucial factor within global environments and dress is very significant for people regardless of their social status and income level (Maynard, 2004:16). The origins of fashion developed from the West, which is to represent people who belonged to a particular group, defined by status or identity (Cotter,2004:156), but globalization continuously shifts and alters the meaning of fashion according to space and time, socially and culturally mediating the creation of new meaning according to local context. The new ‘world fashion’ which represents the fashion or style that is available all across the world erases differences and can be seen as a break from the traditional Western fashion (Akou,2007:406). If mini telekung33 or jilbab34 used to be very popular in Malaysian during the 1980’s, today hijab has constantly emerged as a trend. New names and different 33 Mini telekung is a version of headscarf, usually in triangular shape which covers the head and chest. 34 Jilbab is another name for mini telekung, derived from Arabic language. The Popularization of Hijab in Malaysia 33 tudung styles are being introduced and made available in various online and retail outlets. I have identified several women who generously shared their experience about their hijab styles and introduced me some of their favorite brands. Figure 7: Tudung labuh in the 1990’s. [Source: http://addictedtoaisyah.blogspot.com] Trendy, affordable hijab styles can be found all over the internet through online shopping, hijabi boutiques and small kiosks. This is also supported by aggressive marketing methods through Facebook, Instagram, glossy magazines and designated television lifestyle shows. The whole scenario has made the society more fashion conscious. Young women nowadays would normally go to YouTube to check out hijab tutorial links bearing famous names like Hana Tajima (British), Dian Pelangi (Indonesian), Yuna (Malaysian) and Amy Schaheera (Malaysian), each with their distinctive styling techniques. They regularly write in their blog, sometimes posting videos on YouTube and always appearing together in a hijabi circle. There are also various bloggers who follow suit, such as the webpage shown on Figure 8 where the girl is seen demonstrating how to wear a crumple shawl available at her online shop. The Popularization of Hijab in Malaysia 34 Muslim women nowadays willingly wear hijab without much resistance compared to how it was 20 years ago. she would usually turn to the Internet and look at famous local and international fashion blogs. send it to a tailor and fit to the Islamic design accordingly. [Source: www. one can simply choose a red carpet Hollywood design. a businesswoman told me that she regularly travels to Beijing and Guangzhou to get her regular stock of long blouses. scarves and pants. one could also purchase the stock online through Paypal and request for a courier service to Malaysia. According to Zahrah. She usually buys in bulk and sells it here.scarfsweethoney. Based on Zurina’s observation. The Popularization of Hijab in Malaysia 35 . Similarly. 1 April 2013.Figure 8: How to wear crumpled-shawl hijab style.com] Nara adds that whenever she wants to look for new outfits for special occasions. This is due to several factors such as the introduction of headscarves as part of school uniform for Muslim girls. Zahara 35. there are many countries producing hijab and dress at cheaper price such as from China and Korea. As there is no restriction in dressing. we can see plenty of choices for hijabi in Malaysia as it comes from all over the world. In a nutshell. the emergence of various hijab styles in fashion magazines and 35 Interview with Zahara. 36 Tudung labuh is the bigger version of headscarf. covers the head and upper body leaving the palms visible. made life easier as it saves times while being equally comfortable and moderately fashionable.com] Back in those days when she was in school. I felt comfortable in it but sometimes did not felt practical to move around especially while wearing in sports and you need to iron (press) it every time you want to put it on. newscasters. Awning-style on the other hand. wider and longer in length. Recalling what she explains about the tudung variety during the interview: In my younger days at school and university. The Popularization of Hijab in Malaysia 36 . there was only one style of wearing hijab which is ‘mini telekung’ or ‘tudung labuh36’. and recent trend of hijrah among Muslim celebrities. I am used to wearing cotton tudung labuh. Usually this is the most appropriate version which covers the aurat. [Source: http://gerairizqitudunglabuh. The material is made from thick cotton or layered polyester which may feel uncomfortable in the Malaysian humid weather.blogspot. Figure 9: Instant telekung that can be used as daily wear and praying attire.the influence of the mass media through the self-image of public figures such as models. The arrival of ‘awning style hijab’ with leading brands such as Ariani. She can’t bring herself to wear these as she said wearing it looks complicated and she has to spend a longer time dressing up. There’s no need to even look closely at the mirror! 37 (Interview with Zurina. you just put it on your head and you’re ready to go. It became a favorite among mothers and career women who fancy fuss-free style. According to Zurina. 1 April 2013.does not require ironing. She considers her working life as challenging. she feels that it actually protects her and helps her to gain social respect. The instant-tudung variety such as Ariani’s does not require layering and wrapping like a regular shawl. the advantage of wearing hijab is that she feels much calmer and more comfortable being herself. These are favoured among younger women and those into fashion trends. 37 Interview with Zurina. Contrary to popular belief among modern society that hijab is backward. Women in Malaysia are lucky for having a choice to practice Islam without losing the freedom to work and climb up the corporate ladder. 1 April 2013) Figure 10: The awning-style tudung. but she never faced any discrimination at work because of wearing hijab. [Source: http://www. The Popularization of Hijab in Malaysia 37 . generally come in fancy prints and materials varying from pure silk to thin cottons.my/shop/] She said long shawls which are considered fashionable.arianionline. suitable for Malaysian weather.myamethyst-shea. 38 39 Interview with Nara. made from cotton voile material. These women usually choose the style which suits their face shape. skin tone. Niqab is a cloth that covers the face.com] Choosing the most suitable style for hijab is a personal choice. This is due to the following reasons: I love to wear shawl because I can wrap it around my head in any style that I like. The Popularization of Hijab in Malaysia 38 . I think awning style would be more suitable for elderly women. [Source: www. I felt awning style is not suitable for my face shape. my face is round and it makes my face appear wider and I feel fat. or a piece of cloth that covers the face. Currently there are a lot of shawls in the market that does not require ironing such as crumpled shawl.When I met Nara she shared a different sentiment about awning-style tudung. they are free to choose. She naturally felt much better donning a shawl. it is a separate cloth from the hijab. and type of material depending on the occasion. Since Malaysian women are not required to wear niqab39. 38 Figure 11: The shawl-style hijab. 8 April 2013. generously sharing useful notes and reminders for fellow Muslims. [Source: www. Wardina is also the ambassador of Galeri Ariani and appears in countless magazines to model Busana Muslimah. Those who commit sins will end up suffering in Hell. It was mentioned in the Qur’an that failure to cover will be among the main reason for women to be punished in Hell. In Islam. looking very presentable in colourful hijab and actively doing good deeds for the society. She quoted that she loves to follow Wardina Safiyyah. Besides that she is also an active speaker in promoting good parenting according to Islam and she has many loyal followers on her Facebook and Twitter. She thinks Wardina is a good example for modern Muslim women. a celebrity and model who is now very active in religious and charitable work. women are strongly reminded about covering their awrah.com] Aisyah reveals that what motivates her most about wearing hijab is the awareness of trying to stay away from committing sins.luvstylista. In Islam. The Popularization of Hijab in Malaysia 39 . it is widely promoted to perform good deeds and be charitable as these will bring great rewards in the hereafter.Figure 12: One of the famous celebrities in Malaysia donning turban-style hijab. a rising celebrity hijabi blogger. Girls today are spoilt with choices when it comes to choosing the perfect style for their hijab. When she was asked why and would she try to emulate her fashion style. It is almost similar to choosing the right hairstyle that suits you.Figure 13: Wardina gracing the cover of her latest book about healthy cooking for children. loves to look at Shea Rasol40. which reveals her understanding of Islam but also keeping up with the modern trend. The Popularization of Hijab in Malaysia 40 .41 40 41 Shea Rasol is a celebrity hijabi blogger in Malaysia. [http://www.kosmo. You could just log in to Facebook.my] Syarifah on the other hand. [Source: www. There is no doubt her fashion style is fancy but also modest.com/] Interview with Syarifah. 3 April 2013.myamethyst-shea. she said that reason she followed Shea is because she was rather surprised to see how Busana Muslimah has evolved over the years. follow these blogger through their Instagram accounts and you will have plenty of inspiration on the latest trends today.com. Television programs and special features on where to purchase these hijabs.com/] Indah told me upon reflecting the fast growing hijabi trend in Malaysia she believes that it is mainly attributed to the influence by the mass media.Figure 14: The wide-shawl variety for those who love being modest and low profile. would encourage Muslim women to indulge in online shopping at the comfort of their own time. 3 April 2013. There is also various selection of fashion and women related shows and these shows were constantly sponsored by hijabi boutiques. but nowadays we can see newscasters donning their hijab and appeared in Prime Time News. I personally love to watch TV9 programmes such as Safiyya and Hijabstailista over the weekends. we rarely see women in hijab appeared in drama.42 We can see that hijab is not only an act of submission but slowly permeates the fashion industry in Malaysia as a popular culture. films or television shows. normally via online shopping.blogspot. Few years ago. Currently there are more online boutiques which offer hijab at much cheaper prices from the exclusive boutiques. They use Facebook as a marketing tool as 42 Interview with Indah. [Source: http://aishah-amin-the-hijab-diaries. The Popularization of Hijab in Malaysia 41 . Social media has become the new tool in place of the conventional word of mouth strategy. The Popularization of Hijab in Malaysia 42 . Abbreviations such as #OOTD43 or #WIWT44 became the famous phrase to describe the outfit in detail. Al Humaira Contemporary (AHC) is among the pioneer names among online boutiques and very recently opened their flagship store in Kota Damansara after 3 years of online operation.com/.tumblr. For example through the Instagram account. 6 February 2012] Shopping for Hijab Zurina occasionally shops for hijab during sales period. the leading textile importer in Malaysia.well as Instagram and Twitter to publish updates. a famous hijab boutique under Jakel Group. WIWT is an Internet slang which means what I wore today. one can upload photos with the latest hijab that one has purchased online and then put a hashtag at the end of a status update. Hijab from Galeri Ariani is very well known for good quality material and fashionable colourful patterns to 43 44 OOTD is an Internet slang which means outfit of the day. Figure 15: Aishah Amin Tumbler updates [Source:http://aishahamin. She mentions her favorite headscarf brand is from Galeri Ariani. match outfits such as baju kurung. Ratu and Aalia by Gulatis.RM90 during sales. kebaya or long dresses. [Source: www.com. 2 February 2013] The Popularization of Hijab in Malaysia 43 . An average hijab would cost around RM70. there are also other leading hijabi boutiques such as Butik Fareeda. Selangor [Source: Facebook: Fareeda…Nyata Jelita] Figure 16: Among the leading hijabi boutiques in Malaysia. There are three types of cards. For platinum membership. pink.alhumairacontemporary. Figure 15: Butik Fareeda in Bandar Baru Bangi. gold and platinum membership respectively. One of the winning strategies is its loyalty program in which Ariani introduced membership cards for its loyal customers. one needs to purchase a minimum of RM1000 per purchase and to be entitled for a 40% discount. In Bandar Baru Bangi. many would choose Ariani because they offer better promotions and modest designs. When I ask these informants to choose their preference. 45 Interview with Sarah. It is clear that while I present my materials both from encounters and observations. one would be curious to know how much a hijab costs. Piety also guides them to spend wisely and avoid excessiveness which is prohibited in Islam.With so many hijab styles available in Malaysia. a girl in her early 20’s told me she would rather spend more on clothes than headscarves alone. 45 What the hijab signifies is subjective and how it is perceived is then dependent on a whole variety of reasons: when it is worn. (TAR) where they have small shops selling hijab along the streets. The sense of piety actually becomes the limit for them to explore limitless fashion sense. The best place to shop for affordable and good quality material would be Jalan Tuanku Abdul Rahman. Sarah. The potential market and fashion industry in this country is very good and will contribute to the country’s economy. A cheap material will cost you at least RM10. These examples reveal the nuances to layers of covering which is associated with some degree of piety. This is because I bought a few pieces occasionally and it is more economical to mix and match with cheaper hijab. I feel that it was not necessary to spend more because it may deviate from the original aim to cover your aurat and as a Muslim. and those with fancy materials such as expensive satin or crepe with matching beads can be as high as RM800. you must control yourself from feeling proud. 3 April 2013. The Popularization of Hijab in Malaysia 44 . where. This scenario also puts the producers and consumers of ‘hijabi fashion’ always in ‘demand and supply’ mode. grow and expand. by whom. causing the hijabi fashion industry in Malaysia to rapidly change. pride will make you forget God and you will go astray. This recently married girl and a fresh graduate still looking for a steady job told me how she usually shops for hijab: I usually look for something simple and would cost me about RM30 per piece. and to what effect. that these fellow hijabis wear hijab for the main reason of pleasing Allah but at the same time exploring their fashion sense to find their own true identity. In this context. which includes their life histories. faith comes first. Raisa told me that in order to become a good Muslimah. Frisk (2009) underscores that veiling does not just signify a piece of clothing but a transformative process or a transition point incorporated as a symbol of faith and to strengthen their belief in Islam. This chapter introduces the informants. 4. 2009). 2011). One needs to have a good The Popularization of Hijab in Malaysia 45 .Chapter 4: Personal Experiences of the Hijab Hijab holds a key to Muslim women’s identity. profession and their preferred hijabi styles. Most of my interviewees who I met during my fieldwork generally displayed their deep understanding about Islam. Similarly. She believes the reason why women wear hijab is due to either mental or emotional pressure (Fernandez. We will also find out how these women were motivated to wear hijab. but never too fancy or fashionable. Hijab is claimed to be primitive and a propagation of political parties (Zainah. hijab can be seen as a means to oppress women. They looked presentable and modest in their dress. it also explores the concept of modest dressing among women who wore hijab for more than a decade in their lives and how the practice also shaped their worldview about Islamic fashion today.1 The Perspective about Hijab The discourse about hijab in Malaysia is comparatively new and growing. She views hijab as a form of gender segregation. Norhayati Kaprawi produced a short documentary about the women who took off their hijab and explored the reason why. These women shared their personal experiences of veiling in which they seemed to experience the environment differently when they begin to cover (ibid: 90-96). For example. Alternatively. This inspired me to ask them what the model of true Muslimah is in general. Furthermore. educational background. It is strongly related to the socio-cultural background of the society. 16 April 2013. After 46 Interview with Aida. In the next part of this chapter I shall illustrate my findings in the form of a collection of case studies from the informants. She went to an all girls’ religious school in Kelantan before pursuing her degree at a local public university. ‘You live only once’ used to be her motto. She was born in Kuala Lumpur but moved to Kelantan when she was seven. As soon as she entered university. These women shared their experiences of wearing hijab at early age and how they felt about making such a decision. and went to clubbing. Obviously it was not a punishment. Her parents never found out about the activities that she did in university as she also did very well in her academics. She experienced a major lifestyle and social change during this period of her life. Islamic way of life means you need to live in moderation and there must be balance between worldly life and the hereafter. These informants also shared their observation about hijab styles in Malaysia and suggested a practical and observable rule of what is deemed suitable dressing code for Muslim women in Malaysia. she recalled that she must have chosen the wrong crowd.foundation of the religion which includes the knowledge about the Qur’an and Sunnah. Ever since my son’s loss I kept asking and blaming myself. finally had another son and I can see my life is changing. started mixing around with boys. The understanding of hijab and Islam grew along with age thus reinforcing their understanding of what it means to be a devout Muslim. She took off her hijab. The Popularization of Hijab in Malaysia 46 . Is this a punishment from God for what I did in the past? I never really felt sincere about hijab and later I decided to perform umrah and things got better. She tried to indulge in things that she never tried before during school. Her mother made her wear hijab while she was a teenager and she was brought up in a very Islamic environment both at home and school. I remain very modest in my appearance. but just another test from God to make me a stronger Muslimah.46 Aida was among the most honest informants that I have ever met. She said she did that for the reason of fitting in and ‘enjoying her youth’. 16 April 2013. 49 Interview with Zarina. She started to wear hijab again and went through another test when she lost her son in a car accident. and God never imposes anything too hard for His servant to bear. It is categorized as instant hijab as one just need to put it on the head and no extra styling is required. made with thick material usually made of lycra. Recalling the three years without hijab was the ugliest period of her life and losing her son was God’s way of telling her to repent and keep being steadfast in finding her faith towards Allah. she would cover herself but would return to the ‘modern’ version of her in the city. fashionable Islamic trend which consists of various styles of hijab and matching outfits. she slowly felt the pangs of guilt creeping into her. 50 Jubah is long dress in Malay. Her life changed after she got married. 48 Interview with Aida. When she went back to her hometown to visit her parents. 47 A new term in fashion vocabulary. Each person is tested differently and accordingly. Aida said in life you are bound to be tested. 51 “Awning-style” is a triangular shape hijab which covers neck and chest area. The Popularization of Hijab in Malaysia 47 . when she started working. 48 Zarina49 was the first woman to participate in the interview. Younger Muslim in Malaysia is very much interested in fashion these days. Those who manage to overcome the test will be rewarded with stronger faith and a place in paradise. and that the fashion trend is evolving towards ‘hijabi style’47 with heavy influences from Asian. it is even more important to educate them the right way of doing it so that they do not wear it just for the sake of keeping up with fashion. Western and Eastern cultures. We agreed to meet at a clubhouse near the residential area where her children go for their weekly Quranic lessons.a while. Zarina is in her early 40’s and has four daughters. When she turned up. Zarina told me she is an established lawyer working for a telecommunication company and had recently moved to Bandar Baru Bangi. 1 April 2013. she was casually dressed in a jubah50 and a long and wide ‘awning-style tudung’51 covering her chest and shoulders. I feel that while it is important to encourage young women to wear the hijab. Her overall appearance was rather low profile and decent without any makeup or anything too fancy. In carrying out this responsibility. Now we see more women. it was just about covering the head. I still wore hijab with short sleeves shirt while I was studying in the university. when they cover. Later. She described herself as perfectly comfortable with it. it means complete from head to toe. What is being practiced daily will eventually grow to become part of them and will help them avoid from turning into bad individuals. she felt that it is important not to become judgmental about how others put on the hijab. Recalling my own experience. She first wore the hijab when she was nine years old in the 1980s. Zarina said she was not among the fashionable type and feels that wearing jubah and natural tones hijab is her signature style. people think that she does not belong to the legal profession but is a school teacher. Later. However. Only after I performed umrah52 I have stronger conviction to cover the proper way. an Engineering Lecturer at the National Defence University of Malaysia (UPNM).53 Delila was born and bred in Bangi. The Popularization of Hijab in Malaysia 48 .She hails from Seremban. it has always been very incremental. bringing up children in an Islamic community is also a bonus point. She is 36. Mothers could become role models for their daughters. and had a religious upbringing ever since she was a child. Interview with Delila. It is good that many Muslim women today have a stronger awareness about covering the awrah. First. Then I choose to read more and increase my understanding. she went to Universiti Malaya to pursue her 52 53 Umrah is mini pilgrimage. As a person who received religious education since childhood in both formal and informal settings. She attended a religious school in Kajang. As anyone can choose to wear hijab according to their preferences. Regarding her hijab style. she feels that it is important for parents to play an active role in educating their daughters about the importance of hijab as part of the basic injunction from God. So often times. which is considerably an early age. 1 April 2013. she never received any negative treatment at work as her working environment respects professional women with hijab. she went to a religious school before attaining her law degree from the International Islamic University Malaysia (IIUM). shirt with jeans and a flowery printed shawl draped around her head and neck. she shared both good and bad experiences of covering. she only wore hijab at school but not at home as her parents never forced her to cover. she started wearing hijab at 14 years old and feels completely comfortable with hijab. Sarah wore a cotton mini-telekung. She did it because of Allah. The Popularization of Hijab in Malaysia 49 . When I asked her to give general comments about the hijabi trend today. Now. much longer and wider than her friend’s. there was an ustaz in her school who repeatedly told the girls to be steadfast in wearing hijab. Syarifah is 32 and works as a government officer. She looked rather fashionable donning a red headscarf.undergraduate degree and to the United Kingdom for her master’s degree. At that time. Married with three children. They shared similar views when asked about the hijab and awrah. All of them started wearing hijab as early as 11 years old. Indah remembers clearly that when she was nine. Her style is similar to Zarina’s. Unlike all her sisters who did not wear hijab. Her outfit resembled neutral colors and she was the least talkative among the three. presentable and of good quality. wide skirt. Galeri Ariani is her favorite hijab brand. The hijab in her terms must be pleasant looking. They encountered hijab in a forceful environment when hijab was officially introduced as a school uniform. white chiffon blouse and blue jeans. Syarifah and Indah are single while Sarah is a newlywed. They said that what is more important is the understanding about awrah. Hijab is a general term used in Malaysia to denote headscarf or head cover and which does not necessarily mean that the body needs to be covered. Indah is a young woman currently pursuing her postgraduate studies locally after graduating from Australia. Indah said that she never felt forced to wear it. together with a long sleeved t-shirt and a long. He warned the girls not to take it off or they will be punished with a bamboo stick beaten on the palm. She wore a simple long sleeve t. It was first introduced by Fadwa al Guindi as Al.myamethyst-shea. After coming back to Malaysia. Figure 17: The illustration of Busana Muslimah in Malaysia according to blogger Shea Rasol. [Source: www. (Khalid and Connor.she has fully come to terms with the importance of covering among women and happily does it while trying to improve herself spiritually. she realized the importance of properly covering the awrah after seeing how Busana Muslimah was widely promoted in the media. It was later translated in the 1980’s into Malay with the current phrase Busana Muslimah. 2011:4). she loved to explore different styles as there was no pressure to cover up. For example. Lately the term is circulated widely in various media outlets and it popularizes the notion of how one can look equally fashionable with the hijab. She performs umrah annually with her grandmother. When she was studying in Australia from 2010 to 2012. She admits that as a young woman she feels the urge to be part of the fashion wave. Busana means couture and Muslimah means Muslim women.] Busana Muslimah is considered a relatively new term in modern fashion.Ziyy Al-Islami or women’s Islamic dress. This The Popularization of Hijab in Malaysia 50 . Indah also noticed that there are many local female Muslim celebrities who have decided to enhance their spirituality by wearing the hijab. often times she wore hijab with leggings and tight jeans or sometimes with short sleeved shirts.com. Wardina says that she will be pursuing her PhD in Islamic stock market in the United Kingdom soon. The understanding of aurat should be more important than hijab. These women have thus gone beyond themselves to become advocates of hijab. they only wear it to work or for certain festive occasions. The evidence is apparent when one takes a decision to cover when she has never done it in her entire life and makes some changes in areas of faith and attitude too. Her credentials are impressive. The Popularization of Hijab in Malaysia 51 .phenomenon was appropriately described as hijrah54. In this context it refers to a spiritual migration to become a better Muslim. 56 Interview with Indah. Many Muslim women cover only because it has become part of Malay culture today to wear the hijab with baju kurung. She went through a stage in her life where she decided to uncover after covering for a long time. Ultimately. Due to their celebrity status they were offered to become spokespersons for Busana Muslimah. 5 April 2013. Sometimes. Wearing a hijab does not necessarily mean cover but if you cover your aurat you must wear hijab. It means that a person decides to leave her old self behind and become a better person spiritually. 56 The case of Wardina 57 is rather different from the previous women. 55 Focus group discussion with Syarifah. Indah and Sarah on 3 April 2013. 5 April 2013. 54 Hijrah means moving or migrating into another state. She holds a degree from the Association of Chartered Certified Accountants (ACCA) from Dublin and a Masters in Business Administration (MBA). Wearing the hijab has given me a new found freedom and liberation because it has brought me closer to Allah. a Muslim woman who wishes to cover must cover with an honest intention. it should be done for the sake of pleasing God and not because of following or pleasing others. 57 Interview with Wardina.55 In this perspective. She graduated with an English degree and first wore hijab when she was 16. she felt the awkwardness of not covering up and tried to motivate herself again. It is not about following the latest trend but keeping in mind to look presentable. Women need to dress in feminine clothes and it does not need to come from a particular brand. She could do whatever she wanted while trying to blend in with a foreign culture. it has to be affordable but not desirable. She continued to perform duties as Muslims like performing daily prayers and fasting in the month of Ramadhan58. 58 Ramadhan is the Holy Month in Islam when Muslims fast throughout the month before celebrating Eid in the month of Syawal. Humaira went to a technical-based school prior to attending the university and female students were the minority. working in a café like HRC was “a fun thing to do”. When she finally came back to Malaysia. did Wardina feel that wearing the hijab again coincided perfectly with the turning of a new chapter in her life. She later pursued her degree in Dublin in the early 2000s. She decided to take it off because she was looking for a part time job to support her studies. She considers those brief years taking off the hijab as an “experimental” period. 60 Interview with Humaira. 59 Interview with Wardina. Only when she was married. One thing for sure. She is a lecturer at IIUM. 59 Humaira60 explicitly tells me that hijab is a journey for her. Dressing in Islam is always about being modest and you dressed comfortably to seek the pleasure of Allah S. Wardina saw herself as “a less fashionable” person then even though she did not wear the hijab as she did not dye her hair nor wear short skirts.Her experience with hijab began as early as 13 as she went to an Islamic boarding school in Kuala Lumpur. Furthermore. 8 April 2013.T.W. Wardina reflects her time in Dublin as “tasting freedom”. It was an appropriate choice for her at the time to cover and avoid attracting her male friends. She found a job at Hard Rock Café (HRC) Dublin and from that moment on she did not wear the hijab anymore until she got married in 2008. Her fashion style was simply with ordinary t-shirts and jeans. 5 April 2013. The Popularization of Hijab in Malaysia 52 . skirts or wide pants together with matching headscarves. Although the hijab style today also gives you an idea of wearing something called ‘inner’61 that you can wear underneath transparent dress but with the humid weather in Malaysia. I will be extra careful not to select anything too fitting for my body or materials that are transparent. she loves to experiment with styles. The Popularization of Hijab in Malaysia 53 . 62 Nara was born and bred in Kuala Lumpur. she usually wears long dresses. 8 April 2013. she remembers how her parents used to bring her and her siblings for religious lectures around the neighborhood. In her childhood years. she did not feel awkward to act like that. She also had a brief love interest with a Christian man which motivated her to study deeply about comparative religion. had to be seated in designated areas according to gender and made to maintain their distance. Among her vivid memories of Islamic culture within the campus was she noticed how female and male students behaved consciously in a controlled situation. When I go out to shop for clothes. When she went for 61 Inner refers to dress or head cover that is worn underneath the blouse usually to hide the figure. Although they were required to avoid being in close proximity. Wearing hijab in a proper manner will bring peace and serenity to the wearer. On normal days.Islamic education was extensively taught when she was in high school. Speaking about fashion. this style can be quite uncomfortable for many. She wears the traditional baju kurung during festive seasons and special engagements. A woman need to dress down when in public but highly promoted to look good in front of their husbands. She sees that young women today love to dress in tight clothes but with a headscarf on top and she feels that this is not correct and something needs to be done to rectify it. I prefer cotton or jersey long dresses and wide pants for every day wear. She continued to study religion as part of her elective subjects in the university. Wearing tight fitting clothes is also considered as committing a sin as you will lure others to look at your body. 62 Interview with Nara. She is a mother of two who recently quit her job as a Research Analyst and opened a language centre for children. She believes that fashion is important for confidence. Hijab is beautiful because you don’t have to follow any fashion trend.64 63 Ibadah camp is an Islamic version of summer camp for students filled with prayers. lectures and education about Islam. we will also find peace in our actions. Once we understand how to dress appropriately in Islam. In fact non-Muslims have always asked about her experience wearing hijab. no one but only God. Although the company she works for only has a few Malays. Fashion according to Nara. She believes a women needs to be properly covered in order to live in a society. as compared to those who do not cover. The worst thing about following a trend is due to the desire to fit in within a society. Modesty means more than just designs and colors on your dress.ibadah camp63 at 15. But of course. she received the calling. 64 Interview with Raisa. without having to worry about styling your hair and donning extra make up to look good. We buy more clothes every day to seek people’s appreciation but rarely think of dressing as a mean to protect our dignity and seeking the pleasure of God. she is comfortable with it and being trendy herself. She was inspired by the previous talks and was really serious about covering at an early age. In fact. whether she ever felt hot covering her body or whether she ever has an urge to take it off. it is also economical in the sense that you can mix and match the headscarf with any outfit your wear. she had corrected their perspectives that there are a variation of styles when wearing hijab. You could simply choose to wear the most comfortable clothes that you have and felt happy with it. what she experiences at work has nothing to do with being Muslim and a woman. How you feel good about yourself without having to please others. needs to be embraced with knowledge and not blindly. The Popularization of Hijab in Malaysia 54 . 10 April 2013. Back at home she did not cover because she felt awkward to do so in front of her non-Muslim relatives. The Popularization of Hijab in Malaysia 55 . At the university. It was not an easy journey initially but once she decided to be closer to God. In short. even though it is important to look presentable in public. her parents got divorced and she and her elder sister were placed under the custody of her grandparents who were devout Catholics. She grew up in Sarawak. Despite having to live together with grandparents who did not share the same faith.Raisa was actually a longtime friend I met in university. When she was eight. Her late father was Javanese Malay and her mother is a Eurasian. she felt much calmer and more complete. She worked as a news reporter for a few years before settling down as a lecturer. she learnt Islam from the basics all over again. they seemed to have a great tolerance for Islam. hijab was only considered as a uniform to her. it became difficult for them to indulge in excessive shopping and dressing. by observing the rule of dressing to please Allah. Here is when she first wore hijab as part of the university’s dress code for female students and learnt to recite Qur’an correctly. at that time and had very little knowledge about Islam except for the religious education in her school. They brought her up well. All informants believed that modesty is more important that fashion. avoiding beer in the house when she was around. They pay attention closely to matters such as halal ingredients for cooking. When she decided to get married she realized that she will eventually become a mother and a role model to her child. Comparatively. At that time. informants reflected a general adherence to basic principles of wearing hijab according to Islamic teachings. so that motivated her to cover and try to improve herself to become a better Muslim. Her story is rather unique. we learned while it is important to understand that hijab is a command from Allah. we have looked at the meaning of hijab and its relation to modesty and piety. We can see that while the hijab style is changing due to emergence of Islamic fashion around the world. Women have found ways to create “new world fashion” (Akou. Fashion enthusiasts such as bloggers. we also found out religious consciousness as the result of dakwah process in Malaysia has made more Muslim women wore hijab. The beauty of hijab is that it was not only a piece of cloth as it reflects one’s piety and modesty in practicing the religion. The new hijabista style is linked to the idea of a combination of modern and traditional dress together with matching headscarf which serves as a fashion statement for them. it is also crucial for others to know that the command was made to protect women and indicate that women has a special status in Islam. and celebrities have further helped set the trend. We learn that from the simple act of faith has been incorporated into their daily lives due to the changing roles of women in public spaces. Subsequently in the third chapter. designers. This trend has gradually shaped Islamic fashion around the world.. This new generation of women has evolved from the traditional roles at home to working and professional women. The Popularization of Hijab in Malaysia 56 . another market has been created for this segment. But in choosing to be modern they also did it with religious consciousness. it does not change its meaning. As a result. Appearances become important and globalization has made world fashion readily available. In the second chapter. Women began to assume more prominent roles within society and many became successful as well.Chapter 5: Conclusion Throughout this study. 2007) by adopting the styles that exist in other cultures with their own. This attitude of “openness” allows women to negotiate their gender The Popularization of Hijab in Malaysia 57 . Whilst the Islamic faith acts as resistance to some of the challenges of consumerism and clothing styles (i. In most cases. while it was not necessary larger in scale. has increased due to wide marketing and advertising of available products online.e. there are similarities regarding this concept. these women gave several reasons for their decision to wear a particular style of hijab. How they chose their styles were influenced by their understanding of Islam. The younger women find it appealing to share blog and promote products through the Internet and together. By comparing Tarlo’s (2010) idea that hijab is a form of Muslim personal art.On the question of how hijab styles have a relation to modesty and piety. the desire to be closer to God and for their own comfort. This maturity also influences their consumer behavior. excessive consumption. They have learnt to spend wisely and not excessively. women grew to appreciate hijab as an act that changed their life spiritually when they grew to be more mature about life through marriage and motherhood. they create a community of their own in cyberspace. the outward display of the body). The only difference between these two scenarios is that Muslims make up the majority population of Malaysia and the industry is growing at faster rate as compared to the United Kingdom. This allows them to explore aesthetic preferences in clothing without separating their Islamic identity. the ability to integrate Islam in every aspects of one’s life has facilitated the emergence of the fashion industry among Muslims in Malaysia. a closer look at the hijab popular culture in Malaysia suggests that Islamic consumption. These findings affirm that women will still choose to wear the hijab as a symbol of their Islamic faith in the face of modernization. in which women who choose to be modest in their appearance also become particular in their spending habits. This has brought me to observe that Muslims in Malaysia have an attitude of “openness” in integrating Islamic faith into their daily lives and interests. Simultaneously. especially in fashion. This research has allowed me to look closely at how Muslim women define their world.boundaries and has become the experimentation aspect of the “halalisation of the body” notion brought up by Fischer (2009). The interviewees who participated for this research were carefully selected based on their changing experiences of wearing the hijab with the intention of exploring the spiritual side of their stories and the dilemma of taking part in the fashion world today. One cannot separate the other in making decisions to choose one’s style because this is also part of the construction of living in a modern world. I found that this approach has enabled me to have a better understanding about the subject matter. Nevertheless. The Popularization of Hijab in Malaysia 58 . It is apparent in my research that fashion and Islamic faith in Malaysia is intermingling entities. The ability to explore their aesthetic preferences also explains how these women were able to choose wisely in balancing their intention of following fashion trends with the act of worship towards God. a future improvement to this present research would be to include a quantitative survey approach to look at spending habits vis-à-vis the notion of excessiveness in Islam. com/.blogspot. Translated by Kamal Eh-Helbawy.html [Accessed 2 May 2013] Aishah Amin (2013) Scarf Sweet Honey The Hijab Diaries Weblog June 13th [Online image] Available from http://aishah-amin-the-hijabdiaries. The Lawful and the Prohibited in Islam. Kuwait: Al Faisal Press. Syed Shukry. Akou. H.html [Accessed 2 May 2013] Aishah (2009) Suatu Masa Dahulu di Zaman Dahulu Kala. pp. Available from http://aishahamin. Al-Qur'an Al Ahzab.blogspot.blogspot. 33:59. 5 June 2012. Hijabistas of the Region. London: Routledge. Marie (2010) Interpreting Islam through the Internet: making sense of hijab in Contemporary Islam. 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APPENDICES The Popularization of Hijab in Malaysia 64 . for the low profile hijabis Figure 14 : Aishah Amin Instagram update Figure 15 : Butik Fareeda.Appendix 1 List of Figures Figure 1 : Shea Rasol with her unique collection Figure 2 : How to wear hijab according to Aishah Amin Figure 3 : Islamic Fashion Festival 2012 Figure 4 : The Hijabista Magazine Figure 5 : During Fashion Show organized by SuhailaAbayaDesign Figure 6 : Mona Din and her latest Umrahajj Collection Figure 7 : Tudung labuh in the 1990’s Figure 8 : How to wear crumpled-styled hijab Figure 9 : Instant telekung that can be used as daily wear and praying attire . a hijabi celebrity gracing the cover of her latest cook book for kids Figure 13 : The wide style and long hijab. Figure 11 : The shawl-style hijab. Figure 10 : The awning-style tudung. Bandar Baru Bangi. Figure 12 : A famous Malaysian model. Natasha Hudson wearing turban-style hijab Figure 12 : Wardina Safiyyah. Selangor Figure 16 : The leading hijabi boutiques in Malaysia Figure 17 : The illustration of Busana Muslimah according to Shea Rasol The Popularization of Hijab in Malaysia 65 . Humaira. 5. She was raised in Kelantan before settling down in Kuala Lumpur. born in Seremban. The Popularization of Hijab in Malaysia 66 . early 20’s. Delila . Indah. an engineering lecturer in Universiti Pertahanan Nasional Malaysia (UPNM). Mother of 6. former journalist turned lecturer. Aisyah. Went to local university to pursue her first degree. Raisa is in her early 30’s. 10. Started wearing hijab since 11 7. 8. 6. Syarifah. Zurina. Married with two children. 13. Still single.Appendix 2 List of interviewees 1. 4. a post graduate student in Selangor. a newlywed. recently moved to Bandar Baru Bangi. 12. early 30’s. Sarah. started wearing hijab when she started working. a government officer. an English lecturer in IIUM. Wardina early 30’s. 3. 9. 11. Aida is a personal assistant in a Middle East agency and currently pursuing her masters in History and Civilization. early 20s. a research analyst turn kids learning center owner. Zahara. married with two kids and was brought up in Islamic environment during her childhood days in Taman Tun Dr. Australian graduate started wearing hijab since 11. born in Kuala Lumpur and went to religious school in Selangor and later pursued her degree in Ireland. Now married to Malay and has a daughter. Nara. She is now preparing for her PhD in UK. a professional lawyer in Kuala Lumpur. Kuala Lumpur. 40s. late 20’s. early 30’s. Zarina. born and bred in Bangi. is a teacher in Bangi. 2. a financial consultant. late 30s. early 40’s. She is a mother of three and also owns a clothing business online. a government officer in Putrajaya and single. She came from mixed parentage and was raised by Christian grandparents when she was young.Ismail. a businesswoman.  To understand the relationship between Muslim fashion and Muslim piety through examining how Muslim women choose their hijab styles. single woman. Your participation in this study will greatly assist this research and benefit the scholarly discourse on hijab in the academic world. There is a dynamic relationship between the practise of veiling and the experience of the women who cover as she sees the environment in a different light. Yeoh Seng Guan a Senior Lecturer in School of Arts and Social Sciences towards Master in Communication Studies and Media at Monash University. This means that I will be writing a thesis which is the equivalent of a short book to fulfil the requirements. a hijabi. You are invited to take part in this study. This requires an informal interview between the researcher and several initially identified Muslim women.  To examine the linkages between Muslim piety and Islamic identity among MalayMuslims in Malaysia. (Group 1: Malay Muslim woman.Appendix 3 Explanatory Statement April 2013 Title: The Popularization of Hijab in Malaysia: Modesty vs Fashion This information sheet is for you to keep. married) The aim/purpose of the research The research has the following aims: To explore the changing nature of the current practice of hijab in Malaysia. Student Research Project My name is Hal Mahera binti Ahmad and I am conducting a research project with Dr. Why were you chosen for this research? This study is about the hijab practices among Muslim women in Malaysia. a hijabi. Possible benefits The Popularization of Hijab in Malaysia 67 . I will be interviewing Malay Muslim women grouped based on their marital status. Group 2: Malay Muslim woman. For this purpose. Please read this Explanatory Statement in full before making a decision. Nevertheless. What does the research involve? This research involves an audio-taped in-depth interview (not longer than 1 and a half hours) which will be done in person. The Popularization of Hijab in Malaysia 68 .  A summary of the interview and the audio-file will be given to you for reference. Islamic fashion is fast becoming a niche market with the significant rise of halal industry. However the growing literature on hijab also addressed hijab as liberation and women empowerment. It might also able to explore other issues such as feminism in Islam and the changing status of women today.  Your real names and contact details will not be recorded. A study on the popularization of the hijab in Malaysia can shed light on the modernisation along Islamic lines. You may withdraw at any stage or avoid answering questions which you may feel are irrelevant or intrusive to your private life. dresses. Inconvenience/discomfort There are no foreseeable risks of harm to you.monash.  All correspondence will be coded in a manner known only to the researcher. This study is significant in potentially providing a deeper understanding on how the hijab is being perceived and appropriated among Malay-Muslim women in Malaysia. Malaysia’s first lady acting as the patron for Islamic Fashion Festival (IFF) actively promotes Muslim fashion worldwide.  All other details irrelevant to the study will be excluded. and also verification of data at the later stage which can be done through email. Data will not be included in the research until I have obtained your agreement.edu. Data extracted from your opinions expressed in the interview will be used in the research. Confidentiality This research will promise you confidentiality with:  The use of a pseudonym of your choice to conceal your real name. cosmetics and Muslim fashion magazines. Can I withdraw from research? Being in this study is completely voluntary and you are under no obligation to consent to participation. Any other follow up questions or additional research queries will be done via the email hmahm2@student.  No one else apart from my lecturer and I will have access to your interview recording and transcript. The only level of inconvenience that you may encounter is the difficulty in arranging a time or place to meet during the Interviews. The Malaysian Muslim fashion industry is also booming.The subject of hijab has been a focus of debate between the Muslim world and some contemporary Western social theorists.  The consent form will be retained for 5 years. There are now various styles of hijab. Often it links to feminist movements or expression of resistance. in a locked filing cabinet for 5 [email protected] If you have a complaint concerning the manner in which this research CF13/721 – 2013000317 is being conducted. your explicit permission for the use of data for other purposes is sought in the consent form.Storage of data Data collected will be stored in accordance with Monash University regulations.monash. please contact the Chief Investigator: Dr Yeoh Seng Guan. Use of data for other purposes The data gathered through this study may be used for other purposes by the University. Monash University Sunway Campus. School of Arts and Social Sciences. If you would like to contact the researchers about any aspect of this study. Selangor Darul Ehsan. Results If you would like to be informed of the aggregate research finding. kept on University premises. Please include with your application documentation this person’s written approval agreeing to take on this The Popularization of Hijab in Malaysia 69 . please contact Hal Mahera Ahmad on 0122043724 or e-mail : hmahm2@student. but individual participants will not be identifiable in such a report. please contact: Executive Officer Monash University Human Research Ethics Committee (MUHREC) Building 3e Room 111 Research Office Monash University VIC 3800 Tel: +61 3 9905 2052 9905 3831 Email: Fax: +61 3 [email protected]. The results will be communicated in the form of executive summary. Therefore. A report of the study may be submitted for publication. Jalan Lagoon Selatan. This person should be fluent in English and not associated with the research. Tel: +603 5514 6131 Email: yeoh.edu IMPORTANT: For projects in non-English speaking countries.seng. 46150 Bandar Sunway. please replace the above MUHREC Complaints contact with the name of a local person and their contact details. _____________________________________ Hal Mahera binti Ahmad Monash University Sunway Campus School of Arts and Social Sciences [email protected] The Popularization of Hijab in Malaysia 70 .monash.role. Thank you. Please replace above paragraph (in red) with the details of that person. I also understand that the data will be destroyed after a 5 year period unless I consent to it being used in future research. I have had the project explained to me. and I understand that any data that the researcher extracts from the interview / focus group / questionnaire / survey for use in reports or published findings will not. under any circumstances. contain names or identifying characteristics without my signed consent below. I understand that: YES NO I will be asked to be interviewed by the researcher unless I otherwise inform the researcher before the interview I agree to allow the interview to be audiotaped     and I understand that my participation is voluntary. and/or I understand that I may ask at any time/prior to publication/ prior to (insert date) / prior to my giving final consent for my data to be withdrawn from the project and/or I understand that no information I have provided that could lead to the identification of any other individual will be disclosed in any reports on the project. or to any other party and I understand that data will be kept in secure storage and accessible to the research team. and that I can withdraw at any stage of the project without being penalised or disadvantaged in any way. and I do/do not give permission to be identified by name/by a pseudonym/ understand I will remain anonymous at all times in any reports or publications from the project.Appendix 4 Consent Form The Popularization of Hijab in Malaysia: Modesty vs Fashion NOTE: This consent form will remain with the Monash University researcher for their records. and I have read the Explanatory Statement. that I can choose not to participate in part or all of the project. which I keep for my records. I understand I have been asked to take part in the Monash University research project specified above. and/or I understand that I will be given a transcript of data concerning me for my approval before it is included in the write up of the research. Participant’s name: ________________________________________________________ Signature: _______________________________ Date: ____________________ The Popularization of Hijab in Malaysia 71 .