The post-1998 Reformasi era dismantled these restrictions. The decentralization of government led to the implementation of religious bylaws ( Perda Syariah ) in various regions, encouraging, and in some cases mandating, Islamic dress. Consequently, the jilbab transitioned from a symbol of political resistance against the state to a symbol of majority conformity and state-sanctioned morality.
In contemporary , the image of the ibu-ibu berjilbab (veiled mothers) has evolved from a simple religious choice into a powerful cultural and social icon. This shift reflects broader changes in the country’s identity, politics, and economy. 1. Cultural Identity and the "Pious Modern" Mother The post-1998 Reformasi era dismantled these restrictions
The fall of Suharto in 1998 and the subsequent Reformasi era brought dramatic changes. Greater civil liberties and the rise of Islamic movements led to the resurgence of the hijab as a symbol of religious identity. By the early 2000s, the hijab was no longer a marker of political dissent but increasingly a normalized expression of Islamic piety. However, the transition was not without its ironies. As one commentator notes, once the state began to soften at the end of the 1990s, the hijab gradually underwent domestication—it was no longer a symbol of rebellion and began to be adopted as a marker of an obedient Muslimah identity. In contemporary , the image of the ibu-ibu
The public presence of Indonesian women wearing the hijab is a modern phenomenon. During the authoritarian New Order under President Suharto, the government viewed political Islam with suspicion. In the 1980s, the hijab was effectively banned in public schools and universities, as it was seen as a symbol of political rebellion, a rule which led to the expulsion of many students. This began to change in the 1990s, when Suharto started courting Muslim political support. By 1991, students were finally allowed to wear religious accessories. Cultural Identity and the "Pious Modern" Mother The
While the younger generation uses the internet for memes, the Ibu-Ibu use WhatsApp groups for digital farming (watching short videos for pennies) and spreading information. Unfortunately, this has fueled the social issue of hoax (fake news). In 2020-2023, COVID-19 misinformation—from refusing vaccines to promoting unproven herbal cures—spread fastest in Ibu-Ibu WhatsApp chains. They are not malicious; they are driven by khawatir (worry) for their children. Yet, this worry makes them vectors for digital disinformation.