This paper analyzes the dissemination of ‘Hijaber’ style through different forms of cyber media (blogs and social network sites) in order to determine how young, computer savvy Muslim Indonesians explore their gender and religious identities while working in the ‘creative economy’ through cyberspace. This article shows the plurality and flexibility of the Hijaber trend—compared to more conventional forms—and explores its significance for urban Indonesian youth.
AkouHM (2010) Interpreting Islam through the Internet: Making sense of hijab. Contemporary Islam4(3): 331–346.
2.
ArnouldEJThompsonCJ (2005) Consumer culture theory (CCT): Twenty years of research. Journal of Consumer Research31(4): 868–882.
3.
BourdieuP (1984) In: NiceRichard (ed) Distinctions, Cambridge: Harvard University Press.
4.
BourdieuP (1990) In Other Words: Essays Towards a Reflexive Sociology, Redwood City, CA: Stanford University Press.
5.
BrennerS (1996) Reconstructing self and society: Javanese Muslim women and ‘the veil’. American Ethnologist23(4): 673–697.
6.
BullockK (2002) Rethinking Muslim Women and the Veil: Challenging Historical & Modern Stereotypes, Herndon, VA: International Institute of Islamic ThoughtAvailable at: http://worldcat.org (accessed 8 February 2014).
7.
BuntG (2009) iMuslims: Rewiring the House of Islam, Chapel Hill, NC: UNC Press.
ChuaBH (2003) Life is not Complete Without Shopping: Consumption Culture in Singapore, Singapore: NUS Press.
10.
CohenKR (2005) What does the photoblog want?. Media, Culture & Society27(6): 883–901.
11.
CookeM (2007) The Muslimwoman. Contemporary Islam1(2): 139–154.
12.
DebordG (1994) In: Nicholson-SmithDonald (ed) The Society of the Spectacle, Brooklyn, NY: Zone Books.
13.
FealyGWhiteS (2008) Expressing Islam, Singapore: Institute of Southeast Asian Studies.
14.
GohDP (2013) Multicultural carnivals and the politics of the spectacle in global Singapore. Inter-Asia Cultural Studies14(2): 228–251.
15.
HardiyantiR (2012) Komunitas Jilbab Kontemporer ‘Hijabers’ di kota Makasar, Makassar: Universitas Hasanuddin.
16.
Hochman N and Schwartz R (2012) Visualizing Instagram: Tracing Cultural Visual Rhythms. In: The workshop on Social Media Visualization (SocMedVis) in conjunction with 6th International AAAI Conference on Weblogs and Social Media (ICWSM-12), Dublin, Ireland, June 2012, pp. 6--9. Association for the Advancement of Artificial Intelligence.
17.
JonesC (2010) Materializing piety: Gendered anxieties about faithful consumption in contemporary urban Indonesia. American Ethnologist37(4): 617–637.
Pew Research Center (2009) Mapping the Global Muslim Population, Washington: The Pew Research Center, pp. 1–62.
25.
RichardsonJE (2004) (Mis) Representing Islam, Amsterdam: John Benjamins Publishing Company.
26.
RocamoraA (2011) Personal fashion blogs: Screens and mirrors in digital self-portraits. Fashion Theory: The Journal of Dress, Body & Culture15(4): 407–424.
27.
SandikciÖ (2011) Researching Islamic marketing: Past and future perspectives. Journal of Islamic Marketing2(3): 246–258.
28.
SaraswatiABetaARPutriH (2012) Generasi Muda dan Budaya Populer Islam, Jakarta: Universitas Indonesia, pp. 1–124. (No. DRPM/R/490/RA-UI/2012).
29.
Smith-HefnerNJ (2007) Javanese women and the veil in Post-Soeharto Indonesia. The Journal of Asian Studies66(02): 389.
30.
SubijantoR (2012) The visibility of a pious public. Inter-Asia Cultural Studies12(2): 240–253.
