Identity Politics of Veiled Women in Indonesia (Case Study on Niqab Squad Community)
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REVIEW OF INTERNATIONAL GEOGRAPHICAL EDUCATION
ISSN: 2146-0353 ● © RIGEO ● 11(5), SPRING, 2021
www.rigeo.org Research Article
Identity Politics of Veiled Women in
Indonesia (Case Study on Niqab Squad
Community)
Sahran Saputra1 Yurisna Tanjung2
Universitas Muhammadiyah Sumatera Utara, Universitas Muhammadiyah Sumatera Utara,
Indonesia Indonesia
sahransaputra@umsu.ac.id
Efendi Augus3
Universitas Muhammadiyah Sumatera Utara,
Indonesia
Abstract
This study discusses the political movement of veiled women's identity by the Niqab Squad community.
This study aims to discover how the Niqab Squad community builds its identity politics as a resistance to
Islamophobia that is accused of veiled women. This research uses a qualitative case study approach
using a mixed methodology in qualitative data collection techniques. In addition to in-depth interviews
with informants, the research also uses the NVivo electronic database. Using the NVivo software system,
the author can compile high-frequency words and patterns directly related to Islamophobia and the
movement to build identity politics by the women's community with veils on social media. This study
indicates that the Niqab Squad community carries out social piety movements to create their political
identity as resistance to Islamophobia. The internet and social media are also used in making movement
framing. When referring to the articulation typology of Islamic social movements, the social piety
movement they built is part of an emancipatory-transformative Islamic social movement. This is reflected
in the social, humanitarian activities routinely carried out by the Niqab Squad community.
Keywords
Veiled Women, Islamophobia, Social Movements, Social Piety
To cite this article: Saputra, S.; Tanjung, Y.; and Augus, E. (2021) Identity Politics of Veiled Women in Indonesia (Case
Study on Niqab Squad Community). Review of International Geographical Education (RIGEO), 11(5), 2455-2466. doi:
10.48047/rigeo.11.05.145
Submitted: 15-11-2020 ● Revised: 05-01-2021 ● Accepted: 15-03-2021
© RIGEO ● Review of International Geographical Education 11(5), SPRING, 2021
Introduction
The veil has now been constructed as an ominous threat, construction of a different reality aimed
at the miniskirt, even though both are in the authority of the female body (Endut, 2020). The
phenomenon of fear has plagued the public when its views are directed at matters relating to the
expression of religiosity, in contrast to the response given to forms of expression of liberalism
(Dzuhayatin, 2020). This general cognition of Islam and Islamic expression cannot be separated
from the sense of concern produced after the tragedy of the World Trade Center (WTC)
November 9, 2001, known as the 9/11 attacks. After that, the world view of the face of Islam was
generalized to the form of violence, where the image of terrorism, radicalism, and even
fundamentalism became a new image that was always associated with Islam (Beta, 2019).
The "war on terror" that has been going on for 20 years has succeeded in dragging Islam as an
accused group and is considered a threat to Western civilization, leading to the spread of
Islamophobia that has infected many countries globally. Ironically, this form of Islamophobia leads
to discriminatory actions against Islamic groups (Afrianty, 2020). The Chinese government's
oppression of the Hui and Uighur Muslim communities, the oppression of Rohingya Muslims in
Myanmar, to the use of power by state leaders. Even India, under the Modi regime, has legitimized
discrimination against Muslim groups through the Citizenship Act and the full support of the United
States (Zinira, 2017).
In Europe, including French President Emmanuel Macron, trying to get rid of Muslim immigrants in
his country (Simorangkir & Pamungkas, 2018). The Polish Right-wing magazine, wSieci or The
Network said, Muslim immigrants created hell and were an invasion of European culture, values,
and norms. In their opinion, Islam is said to be unable to adapt to European customs, deals, and
culture. Some media and right-wing groups say that if Muslim immigrants want to go to Europe,
they must adapt to Europe and not the other way around (Sebastian & Arifianto, 2020).
Based on the European Islamophobia Report (EIR) on hate and Islamophobia, it was stated that
after the Charlie Hebdo incident, anti-Muslim sentiment in France rose 500 percent (Shehabuddin,
2008). In Germany, the Pegida group, aka Patriotic Europeans Against the Islamization of the West,
suspected a systematic, measurable, and massive effort to Islamize Europe and replace the noble
values of European culture with Islam. They also say Muslims are the culprits for the rise in various
types of violence and crime, including rape, sexual harassment. Islam is a religion that brings
liberation and renewal, even complements and fulfills human civilization (Peng, 2017).
In communication, the production of texts in Western narratives penetrates the audience's minds
about Islam which is dark, with a dark face full of gloom. The construction results are also now
emerging, especially in the reality of our public space today. Suppose you refer to Mandaville
(2020) study related to Islamic globalization. In that case, it can be understood that Islamic values
are present as a comparative discourse from the failure of the westernization project, which failed
to present the concepts of justice and humanity, even though the Western-style democratization
process (Tami, 2017). Even within the body of Muslims, interpretations based on the guidance of
the Hadith and Al-Quran are also developing. So the failure to internalize democracy in Islamic
countries by using political mechanisms has resulted in the emergence of new interpretations of
the meaning of Islam which may be different from the mainstream (Sari, 2020).
Moreover, if we look further, it turns out that the trend of the emergence of internal diversity in the
body of Islam is an unavoidable process Hirji (2010). Among Muslims themselves, several sects have
their characteristics, and even within the body of an Islamic organization, its members can
channel their political aspirations into several parties (Chotim, 2020). Suppose the community is
not ready and lacks awareness of multiculturalism. In that case, the truth claim is limited to inter-
religious relations and occurs within the internal domain of religious followers themselves. Especially
if the truth claims are wrapped in knots of interest, personal or group interests, both political and
sociological (Curcija, Breakey, & Driml, 2019). Complications from the clash of situations ultimately
present a model of radicalism and terrorism and the construction of Western-style cognition. As a
result, we become more allergic to Islamic ideas but simultaneously permissive to the values of
liberalism that seem modern and contemporary (Sandi & Sitika, 2021).
One form of misunderstanding that Islamic identity is then dubbed as Arabization is interpreted
differently from Islamization (Efendi & Rahardja, 2021). The two terms, of course, need to get their
starting place in terminology. Islam is indeed rooted and originated in the Arabian Peninsula.
Although Arab culture is not merely an Islamic culture, it is necessary to understand that the
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Saputra, S.; Tanjung, Y.; and Augus, E. (2021) Identity Politics of Veiled Women in Indonesia (Case Study on …
existence of Islam perfects the joints of Arab life and culture. Religious identities such as the syar'i
hijab, even veils, beards, cingkrang pants, or Islamic education are now being led as if they are a
form of Arabization (Awaludin & Rahman, 2021). The author understands that a whole identity is a
form of Islamic expression. We certainly appreciate that distorted communication leads to the
emergence of sentiments and prejudices, fueling conflict's potential. There is an information war.
The strong current of globalization has succeeded in bringing Islamophobia to Indonesia as most
of the population adheres to Islamic teachings. This is precisely where the exciting thing is,
Islamophobia in Indonesia has also infected internal Islam itself. The rejection of forms of religious
expression occurs in the body of Islam in Indonesia, especially for women who wear the veil. The
veil as a face covering for Muslim women has again become the subject of public discussion after
the State Islamic University of Sunan Kalijaga Yogyakarta (UIN Suka) issued a decree prohibiting its
students from wearing the veil. This policy was taken to prevent the spread of Islamic sects that
are claimed to be anti-Pancasila. Especially after the attack on Coordinating Minister for Political,
Legal and Security Affairs Wiranto in Pandeglang, Banten, in October 2019, where the perpetrator
was also involved in the attack was a veiled woman.
A series of other cases that smelled of terrorism and radicalism succeeded in shaping the
Indonesian public construction of forms of expression of Islamic religiosity in the symbol of terrorism.
As a result of the increasingly widespread Islamophobia, discrimination against women who wear
the veil is increasingly prevalent in Indonesia. Veiled women are now a marginalized minority
group in the majority Islamic body in Indonesia. Ordinary people, especially women who have not
worn the veil, think that the cover is just a requirement of eastern culture. But for women who
already wear the veil, consider that the veil is a way to get them closer to Allah SWT and increase
their faith.
Interestingly, this damaging scorn towards veiled women has penetrated and impressed
enormously in cyberspace, especially on social media platforms. It cannot be denied that the
presence of the internet opens up opportunities for forms of discrimination, oppression, and even
hatred in the cyber world (Jaishankar, 2008). Cyberspace and online social media platforms are
also used to spread hate and attract wider public attention. This is often done covertly without
mentioning exact names; some use satire sentences to get permission to publish from the social
media system. and have certain offenses to avoid existing regulations (Bargh & McKenna, 2004;
Citron, 2014; Ruiz, Oteiza-Nascimento, Toldos, Serrano-Marugán, & Martín-Babarro, 2019).
However, of course, this opportunity can positively respond to damaging accusations against
Islam, especially for groups of women who wear the veil. The internet and social media platforms
can, of course, be used as framing media (Sunio, Peckson, & Ugay, 2021) to build the self-image
and identity politics of veiled women's groups in countering the stigma of Islamophobia accused
of them.
The negative stigma accused of veiled women is inseparable from the political conditions that
arise in a country (Jackson, 2017; Najib & Hopkins, 2019; Terman, 2017). The political arena has
become a new space in ideological clashes. Politics with a practical orientation and narrow
space for the transient interests of power must adopt the noble values of religion that are
substantive and essential. Then later, identity politics emerged. Although it may fall into the
politicization of symbols, that is the consequence of political space in democracy. We don't need
to produce new hatred in the name of subjective truth. Seeing this, more literacy skills are required
and the growth of dialogue space in managing differences. Islamophobia is a form of
construction on the pretext of Western-style democratization interests. Our limited consumption of
political and ideological narratives makes one eye dark. Failure to understand religion's
expression, which is then dragged into the political aspect, is elite, limited rationality. It is distributed
to the public for their respective interests.
The phenomenon of the controversy over the use of the veil for women is currently a hot topic of
conversation in society. Departing from that, the author is also interested in discussing the
phenomenon of Islamophobia and the identity politics movement built by groups of women with
veils in Indonesia.
Method
This research uses a case study qualitative approach. The phenomenon of Islamophobia and
identity politics in this context is used to interpret a comprehensive social movement process in
terms of physical, social, and cultural aspects. This paper uses a mixed methodology in qualitative
data collection techniques. In addition to in-depth interviews with informants, the research also
uses the NVivo electronic database. Using the NVivo software system, the author can compile
2457© RIGEO ● Review of International Geographical Education 11(5), SPRING, 2021
high-frequency words and patterns directly related to Islamophobia and the movement to build
identity politics by the women's community with veils on social media. Comments and all posts will
be compiled into a word cloud and analyzed using the number of word frequencies created to
explore core issues and recurring themes around how veiled women build their presence on social
media. In-depth interviews were conducted with selected informants. The informants are veiled
women active in the community related to Islamic social movements to provide related
information needed in research. Other informants are academics and ulama figures who are
considered to have the capability to see this phenomenon.
Result And Discussion
Ideological Confluence
Referring to Fox (2021), who said that the entire model of the clash of civilizations is about ideology,
Islam became one of the colors identified. Furthermore, Kłodkowski (2019) reveals that what
remains of the historical journey is the survival ability of capitalism as an ideology. Then, Islam is
categorized as an influential ideology. Thus, Islam also takes part in the stage of democracy. Of
course, it cannot be separated from the concept of Islam as the mercy of the universe that
regulates the behavior of individual and social life.The problem that appears today is
Islamophobia, a psychological fear that is deliberately created. Capitalism requires a dialectical
space, and a perpetual ideological conflict is played out, where Islam as an entity and identity is
easily positioned opposite. Stereotypes and stigmas emerge. Islam is associated with negativity.
Evil is generalized to label and stamp the face of Islam, which is friendly and brings blessings. Even
Islam is interpreted as rigidity, a space with closed conservatism.Associated with wearing clothes
with Islamic symbols, this is not a form of politics of piety as described by Saba Mahmoud quoted
by Anwar (2021), where it is used to construct oneself with a direct correlation of the capital
supporting the person as an agency. Then the strategy becomes a system that conceptualizes
the body to form the desired image. In the political space of piety, there is an attempt to
"discourse reversal" as part of constructing identity and self-image by changing attitudes,
conducting discourse wars, or attaching new symbols as private parts (Anwar, 2021).The veil can
protect women from men's temptations; this is because of the enchanting value on a woman's
face that makes men who see it can be tempted and invite lust, leading to acts of harassment
against women—so using a great hijab that sticks out to cover the chest and hips and wearing a
veil can help men keep their eyes on women so that they are not slandered, not tempted, or
fascinated by it. According to Foucault, quoted by King (2004), that women are physically
considered to be physically different from men. Certain parts of a woman's body, such as the
breasts and hips, are more prominent, making her a target for exploitation by men to fulfill their
lustful desires. The variety of facial expressions displayed on women's faces triggers a sensual
impression of its own, especially in the slender eyes with specific gazes and expressions of
movement on the lips. According to Allan and Barbara (2017), women's sexual strength can be
shown in slightly open lip movements, significantly when associated with women's expressions
when reaching orgasmic climax.
For those who wear the veil, several things are fundamental for them to use an ample hijab (hijab)
and mantle, including; First, the hijab can protect women. By wearing the hijab, women can avoid
and be protected from interference and lustful views of men. Second, the hijab is part of the effort
to cover the genitals and make a Muslim woman more perfect in dressing. It is also the
implementation of carrying out God's commands. Third, the hijab is a form of identity as a Muslim.
By wearing the hijab, Muslim women get an identity as emigrated Muslim women who have left
the destructive nature of the past back to the goodness of Islamic teachings. On the other hand,
the use of the veil is still problematic in terms of social acceptance. Sociologically, veiling for
women is still not considered a common practice and norm among Indonesian society, which is
very diverse and tends to develop cultural-religious expressions that are different from trends in
other places, especially in the Middle East/Arabic the veil may have cultural roots. The stronger
one.If we look at the spirit of religiosity in various countries, it is often marked by the hyperbole and
extremism of their followers. Historical records also show that people often use the name of religion
to legitimize radical behavior. This happens because the enormity of the power possessed by
belief, even the political, social, and cultural influence, is not comparable. Fox (2021) explains that
conflicts are no longer based on cultural, ideological, or economic issues but because of
differences in civilization. This is because civilization is the highest and greatest cultural entity and
2458Saputra, S.; Tanjung, Y.; and Augus, E. (2021) Identity Politics of Veiled Women in Indonesia (Case Study on …
identity belonging to humans. According to him, today's dominant source of conflict is neither
cultural, ideological, nor economic. Conflict will occur between countries and groups that have
different civilizations. Of the seven significant civilizations globally, Islamic civilization is considered
the most potential to fight Western civilization, which currently dominates the world.What
Huntington predicts is getting stronger, as evidenced by the many attacks on Islamic values.
Including the world's framing of the face of a terrorist who is identical with Islamic symbols. Not to
mention the acts of harassment that hurt the feelings of Muslims, are still fresh in our minds about
the blasphemy case that recently occurred in France, related to the making of a caricature of
the Prophet Muhammad, which led to the boycott of French products as a form of resistance by
Islamic groups. Interestingly, the more Islam is reviled and attacked, the more it strengthens the
collective consciousness of Muslims.
Niqab Squad Community Identity Politics
Amid the negative stigma carried by Muslim women who wear the veil, it does not hinder the
increase in women who choose to continue to carry out their religious teachings, namely by
wearing the veil. The Niqab Squad community has become a kind of euphoria for veiled Muslim
women who have felt marginalized and become a minority group during their group, where
Muslims are the majority in Indonesia. The issue of "social piety" promoted by this community is
interesting because it indirectly shows the importance of their existence for the Indonesian people.
Meanwhile, when viewed in the context of identity politics, the emergence of the Niqab Squad
community is a strategy carried out by a group of Muslim women with veils to create a counter-
discourse against Islamophobia and stereotypes that have been given to those who wear the veil
who are considered radical, intolerant, and even always associated with wife or even the terrorist
himself. With the various social activities, they carry out, such as social services, fundraising for
disaster relief, raising alms for vulnerable groups, assisting in constructing tahfidz houses and houses
of worship, they try to present another identity beyond the identity has been labeled to them.
As part of a new social movement that is more touching on the cultural and humanitarian side,
the packaging of values through movement framing is needed (Husain, 2020). The Niqab Squad
community utilizes several social media platforms to form their image in the community, including
Instagram with 57,497 followers, Facebook with 11,985 followers, and Twitter with 1,985 followers.
Social media as a framing medium will certainly significantly shape this community in shaping its
identity politics. For example, Facebook is a handy social media platform where people can stay
connected and in touch with friends, colleagues, and family updates and news feeds (Jararweh
et al., 2016). Likewise, the negative stigma about veiled women is also formed through these social
media platforms.The study found 659 Twitter posts from the @niqabsquad account. Specifically,
through NVivo, the author found a word cloud with the frequency of word occurrences that
helped the author find keywords that described the image of the identity of the veiled woman
who wanted to be formed. For example, from the top 25 words used, five keywords stand out and
strongly influence shaping their identity. They enter terms; Alms (227), Allah (267), Reward (210),
Bismillah (122), and Amal (93). What is told is how these words are accompanied by images and
text posted to form the political identity of the community. For example, Friday will be filled with
posts inviting people to give alms to help others; this, of course, aims to form an identity as a
community that is sensitive to the social life of fellow human beings.
Figure 1: Word Cloud representing the most common reoccurring words
2459© RIGEO ● Review of International Geographical Education 11(5), SPRING, 2021
The use of the terms Rewards, Alms, ‘Amal, Jariyah, and Siblings is used to emphasize that the
existence of a community of veiled women is also able to bring social benefits to fellow human
beings, as a form of implementation of Islamic teachings, namely maintaining a relationship with
Allah and maintaining harmonious relations with fellow human beings. Below is a small sample of
the posts found on Twitter: There is a REWARD OPPORTUNITY, do you want it...? Let's get excited.
It's the beginning of the month. At the beginning of every month, I want to ask for a 50 thousand
infaq & alms joint venture? This is a Jariyah reward opportunity for all of us. In shaa Allah we will
pay for electricity and water for some Tahfidz houses.
The spirit of seizing the opportunity of Reward on this Friday, yes. While there is still age, don't regret
not being good at taking alms opportunities during our lives. Time goes on; once lost, there is also
an opportunity to scratch our charity notebooks. Clean Water for the Country. Waqf wells for our
brothers and sisters, mosques & tahfidz houses throughout Indonesia. Reward opportunities that
are not less important. Masha Allah. Alms of water/waqf of wells. Yes, where water is an essential
element of life for humans.
Table 1:
Top 25 keywords in the word cloud
Weighted Percentage
Word Length Count
(%)
Alms 7 277 2.05
Allah 5 267 1.98
Reward 6 210 1.55
Bismillah 9 122 0.90
Charity 4 93 0.69
Tahfidz 7 80 0.59
Spirit 8 68 0.50
Qur’an 6 65 0.48
Sibling 7 63 0.47
Special 8 58 0.43
Alhamdulillah 13 51 0.38
Jariyah 7 46 0.34
Students 6 44 0.33
Kind 8 42 0.31
Heaven 5 42 0.31
Rasulullah 10 41 0.30
Sunnah 6 38 0.28
Fasting 8 33 0.24
Race 8 29 0.24
Muslim 6 28 0.21
Contest 7 27 0.21
Best 4 28 0.20
Sin 7 27 0.19
Together 10 26 0.19
Alms 6 26 0.19
The Poor People 25 0.18
2460Saputra, S.; Tanjung, Y.; and Augus, E. (2021) Identity Politics of Veiled Women in Indonesia (Case Study on …
In their movement, they have the spirit and belief that the Islamic revival has excellent potential
for transformative action within the framework of Islamic Civil Society, as Hefner (2002) stated that
Islam in Indonesia is the leading force for political change. In addition, it is also essential for the
veiled women's group to prove that the movement they are building can accept democracy.
Thus, it will be a significant blow to anti-Islam groups who accuse their movement of being a
radical movement anti-Pancasila and democracy.
In their movement, they need to continuously update models, strategies, characteristics of
activities, and social phenomena in society. This transformative change agenda is a reflection of
the features of socio-political change in the post-Islamism perspective. They were related to this
transformative thought. In addition to the relationship between human worship and Allah (Hablum
Minallah), human relations (Hablum Minannas) are also an essential and significant part of Islam.
For this reason, the movement they build should be able to become a driving force for community
development and empowerment. The jargon of Islam as a religion of liberation can be proven
more realistically. The social movement built by the Niqab Squad community is not only focused
on internal religious matters but has moved beyond humanist agendas. There must be a significant
design regarding the specialization of new social movements, social and humanitarian
movements such as social assistance, humanitarian assistance, disaster response movements,
media literacy movements, anti-hoax movements, and so on, which are models of activities that
cross various aspects of groups. These are the actual seeds of a new social movement. The
intersection with multiple ideologies, ethnicities, religions, groups, and circles is an important force
in building this movement.
The agenda of this humanist movement is a form of direction for socio-political change in the
perspective of post-Islamism, namely the tendency to form social righteousness in society.
According to Bayat (2007), the premise of Post-Islamism is a movement of change in the pattern
of Islamization, from establishing Darul Islam to manifesting an attitude of social righteousness, both
individually, in communities, social, humanitarian movements, and neutralizing radical ideologies.
This individual and collective social character attitude can be seen from the humanist movement
embodied in this hijrah movement. The emergence of this social piety movement is an integral
part of restoring Islam as a political and cultural force so that Islamic values and principles can be
institutionalized by giving birth to social piety authorized by state institutions and the symbolic
power of the ulama, as well as the intimidation of these Islamic values and principles that make a
community of young people who are guided and adhere to religious teachings (Belbağ, 2020).
Momentum for the Formation of Identity Politics
Borrowing Giddens, who states that the relationship between actors (actors) and structure is a
duality relationship that often occurs in social practice, can be a habit. In other words, the duality
that exists in the fact that a guiding structure is a guiding principle of course in various places and
times results from the repetition of multiple actions. Schemata similar to 'rules' are also a means of
'medium' for social sustainability, and schemata are structures (Golsorkhi, Rouleau, Seidl, & Vaara,
2010). Therefore, it can be understood that reproducing the values of social righteousness, which
became one of the passions in the veiled women's community movement, later became a
significant political capital to be built in the existing momentum.
Figure 2: Graph of the number of posts by month
2461© RIGEO ● Review of International Geographical Education 11(5), SPRING, 2021
Of the 659 Twitter posts from the @niqabsquad account captured in this study, it shows a graph
of a certain momentum that occurred during 34 months, where it was found that there were three
months with the highest number of posts. January 2020 with 47 seats, March 2020 with 44 bars, and
April 2020 with 57 posts. In January 2020 were dominated by invitations to donate and do charity
in helping flood and landslide victims that occurred in Bogor. Some examples of these posts
include:
God willing, today, the @projectakhirat_nsts team slid to 3 flood locations. Bekasi, Ciledug, and
Bojong Kulur. Pray that it will be smooth and easy to help our brothers who are flooded.
@Niqabsquad_official @projectakhirat_nsts @indadari @kangandre_ @raradianraradian.
Bismillah... Day 7 after the flood In shaa Allah, the team @projectakhirat_nsts @niqabsquad_official
is still moving to help provide medical and logistical assistance.
Bismillah... Friends, this is very urgent. In the area of Bojong Kulur Villa Nusa Indah Y 18 has not
received any assistance. When the @niqabsquad team came, the mothers there cried. Because
the mud condition is extraordinary, please make friends who want to help our brothers there.
Posts in March 2020 were dominated by invitations to donate and do charity in helping the
underprivileged who were economically affected by the COVID-19 pandemic. Some examples
of these posts include: We may be in different locations. Different place. Different ethnicity.
Different skin color. But our goal is one. Paradise. Help each other multiply rewards. Please help in
good. Spread the benefits to many people. Thank you jazaakumullah khayraan
Today we send to mosques, residents under bridges, blind people, and hospitals. The story turns
out that 10 thousand rices for the residents under the bridge is exceptional, you know. They can
save money to buy food that day. We sent it in the afternoon, and it turned out that they were
waiting.
Not everyone is as lucky as us in dealing with the prevention of covid 19. There are street vendors
who usually hang out in front of schools and campuses which are currently closed. Have you ever
thought about the fate of the poor, the fighters who make family bread every day?
Posts in April 2020 were dominated by invitations to donate and do charity during the month of
Ramadan and still carry the issue of Covid-19. Some examples of these posts include:
The month of Ramadan, a month full of blessings; even though the current situation in the world is
being affected by an epidemic, don't let it stop us from giving alms. We need alms to provide for
Jannah. Moreover, entering the month full of blessings, Ramadan. During a pandemic like today,
rice alms are very useful for many of our brothers and sisters out there who are affected by
#covid19. Moreover, this is the month of Ramadan, the Reward for feeding iftar is massive. Usually,
this rewarding opportunity is Monday and Thursday. It has entered the month of Ramadan. May
we be among those who are allowed to worship in the month of Ramadan. A month full of
blessings, even though the current situation in the world is suffering from an epidemic, don't let it
stop us from giving alms.
According to Indadari, through the online channel, the Niqab Squad community has penetrated
a wide and unlimited field of da'wah, unlike when preaching in mosques was attended by only a
handful of people at the mosque. The Niqab Squad community utilizes social media accounts
such as Instagram, Facebook, and Twitter as framing media to support their movement activities.
Important moments such as Ramadan will be maximized in building their political image of identity
as a humanist community and cares about human values, not what is accused of being
stigmatized by Islamophobia.
Media framing is news framing that reflects the media products and the products of the journalists
when it comes to identifying, clarifying, and then conveying information and opinions to the
public. In other words, media framing is essentially a construction or definition by the media
regarding the reality or events that occur in society. Therefore, media framing systematically
affects how the audience understands circumstances, or to a broader extent is reality (Foley,
Ward, & McNaughton, 2019).
By using social media accounts as framing media, the Niqab Squad community has indeed
penetrated a vast and unlimited da'wah field, with the millennial youth community as its primary
target. However, it is interesting that it is not enough to carry out digital campaigns or programs
for the millennial generation only with knowledge of mobile technology and digital applications.
Because the social media culture formed by the millennial generation is unique and dynamic. The
social aspect contributes more to the behavior of this generation on social media than the
physical aspect of the device (Hardika, Aisyah, Raharjo, & Soraya, 2020).
2462Saputra, S.; Tanjung, Y.; and Augus, E. (2021) Identity Politics of Veiled Women in Indonesia (Case Study on …
The Niqab Squad community is also required to understand the social culture of the millennial
generation in social media content that is used as a movement framing medium. Thus, the
published social media content can target the social values of the younger generation of Islam,
who incidentally are the millennial generation.
In this case, the researcher will see how the Niqab Squad community applies the concept of
"rahmatan lil'alamin" in its movement. According to Indadari, rahmatan Lil Alamin does not mean
excessive tolerance with non-Muslim communities. This departs from the fact that rahmatan Lil
Alamin is closely related to the apostleship of the Prophet Muhammad. Islam does not prohibit its
followers from interacting with other religious communities. The grace of Allah, which is given
through Islam, cannot possibly be conveyed to other people if communication with them does
not go well. Therefore, jurists from various law schools allow a Muslim to give sunnah alms to non-
Muslims who are not harbi infidels. Vice versa, a Muslim is permitted to accept favors and gifts
given by non-Muslims. The jurists also oblige a Muslim to provide for his non-Muslim wife, parents,
and children.
Islam rahmatan Lil Alamin can then be seen in the practice of Islamic teachings in reality as
exemplified by the Prophet Muhammad and his first-generation followers. The Prophet
Muhammad always sided with the mushtad'affin, social concerns, the poor, the poor, and those
affected by calamities. This is what is being practiced in the social piety movement carried out by
the Niqab Squad community. Helping victims affected by disasters also does not look at whether
the victims are Muslim or non-Muslim because they do so based on the human values taught in
the community. Islam.
In addition to alms, there are other concepts, namely waqf and other acts of a voluntary charity
called infaq. From this description, it can be understood that the primary purpose of all
humanitarian and charitable actions is to help others and relieve their suffering in routine and
emergency conditions. The Islamic concepts of virtue or generosity above become the basis for
groups of veiled women who are members of the Niqab Squad community in carrying out
humanitarian actions. In their movement, they are guided by religious teachings about the
obligation to help people in trouble, both in everyday crises, who face specific problems.
If referring to the typology of articulation of Islamic social movements (GSI), the social piety
movement carried out by the Niqab Squad community can be categorized as the articulation of
an emancipatory-transformative social movement (Qodarsasi & Ghofur, 2020). The representation
of the campaign is reflected in social, humanitarian activities, which are also a routine program
of the hijrah movement carried out by the Niqab Squad community. This typology of GSI
articulation emphasizes the mission of Islam, the most important of which is humanity and
empowerment. The main concern is not on theological and political issues but social, economic,
community development, awareness of people's political rights.
Figure 3: Invitation to alms flyer posted on Niqab Squad Twitter
(Source: https://twitter.com/niqabsquad )
2463© RIGEO ● Review of International Geographical Education 11(5), SPRING, 2021
The social, humanitarian program that they built is a manifestation of the implementation of the
Haablum Minallah wa Hablum Minannas concept, namely the relationship between humans and
God and relationships with fellow humans. Improve the relationship with God through the process
of study after study. And establish relationships with humans through the process of social activities.
Build a sense of caring for people and invite them to participate in social and humanitarian
programs that occur in the surrounding environment. Values related to human relations (hablum
minannas) regulate rights and obligations in human relations and aim to achieve a harmonious
life.
Conclusion
This paper tries to reveal how the form of resistance of the Muslim women with the veil in refuting
the issue of Islamophobia that is alleged to them for this reason, those who are members of the
Niqab Squad community try to carry out an identity politics movement by bringing the issue of
social piety as a more humane effort, to show that veiled women are not a threat to society. Still,
their presence brings social benefits, especially in the humanitarian field. To shape their identity
politics, the Niqab Squad community also utilizes internet media and social media platforms to
counter Islamophobia, which is also rife in cyberspace. Some of the momenta were also used
optimally by this community in building the framing of its movement.
When referring to the typology of articulation of Islamic social movements in Indonesia, the identity
politics movement carried out by the Niqab Squad community in shaping the image of social
righteousness is a feature highlighted by the emancipatory-transformative typology of social
activities, which is reflected in the routinely carried out humanitarian, social movements. By the
Niqab Squad community. This typology of GSI articulation emphasizes the mission of Islam, the
most important of which is humanity and empowerment. The main concern is not on theological
and political issues but social, economic, community development, awareness of people's
political rights.
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