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"In a series of personal letters to his sons, Omar Saif Ghobash offers a short and highly readable manifesto that tackles our current global crisis with the training of an experienced diplomat and the personal responsibility of a father"

"Penelitian ini bertujuan untuk mengetahui kluster hijabers muda yang terbentuk berdasarkan shopping orientation, brand preference, dan product preference dengan menggunakan objek penelitian busana muslim wanita yang meliputi beberapa objektif: mengetahui dimensi-dimensi baru dari shopping orientation; mengidentifikasi kluster-kluster berdasarkan shopping orientation; mengetahui profil kluster berdasarkan shopping orientation, brand preference, dan product preference pada busana muslim wanita dan variabel demografis-psikografis; dan membedakan kluster-kluster dan tiga kategori merek busana muslim wanita berdasarkan shopping orientation dan pengeluaran per bulan untuk membeli busana muslim wanita. Data diperoleh dari penyebaran kuesioner kepada 308 responden wanita Muslim berhijab, berusia 20 s.d. 35 tahun, berdomisili di Jabodetabek, dan pernah membeli kerudung, atasan berlengan panjang, terusan, celana panjang, atau rok panjang dalam satu tahun terakhir untuk dipakai saat bepergian santai. Analisis data dilakukan dengan menggunakan analisis deskriptif, hierarchical cluster, K-means cluster, one-way ANOVA, crosstab, dan diskriminan dengan SPSS 22. Hasil penelitian ini menunjukkan bahwa terdapat tiga kluster hijabers muda yang terbentuk (trendy hijab shoppers, picky hijab shoppers, apathetic and simple hijab shoppers). Shopping orientation dan pengeluaran per bulan untuk membeli busana muslim wanita dapat membedakan ketiga kluster secara signifikan, tetapi tidak dapat membedakan tiga kategori merek busana muslim wanita.

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This study aims to explore clusters of young ?hijabers? based on shopping orientation, brand preference, and product preference by using women Muslim wear as the object with the following objectives: to understand new dimensions of shopping orientation; to identify clusters based on shopping orientation; to profile clusters based on shopping orientation, brand preference, and product preference on women Muslim wear and demographic-psychographic variables; and to differentiate clusters and three categories of women Muslim wear brand based on shopping orientation and monthly spending for women Muslim wear. The data were collected using questionnaire distributed to 308 respondents of 20 to 35 year-old Muslim women who wear hijab, domiciled in Jabodetabek region, and have ever bought veil, long sleeve tops, dress, long pants, or long skirt within the past one year that were worn for casual hangouts. Descriptive, hierarchical cluster, K-means cluster, one-way ANOVA, crosstab, and discriminant analysis with SPSS 22 were employed for data analysis. Results showed that three clusters of young hijabers were identified (i.e. trendy hijab shoppers, picky hijab shoppers, apathetic and simple hijab shoppers). Shopping orientation and monthly spending for women Muslim wear differentiated three clusters significantly, but did not differentiate three categories of women Muslim wear brand."

"Ada berbagai macam dan bentuk dalam praktek menggunakan jilbab dikalangan perempuan muslim di Indonesia. Keragaman bentukpraktek berjilbab dilatarbelakangi bagaimana konstruksi akan pemaknaan praktek berjilbab terbentu. Berbagai hal mempengaruhi proses konstruksi akan pemaknaan terhadap jilbab terbentuk. Melalui analisa konstruksi sosial, penelitian ini melihat bagaimana konstruksi makna parktek berjilbab berproses didalam diri perempuan berjilbab. Berbagai makna yang terbentuk itu sebagai respon terhadap apa yang ada dilingkungan sosial perempuan berjilbab. Selain itu, jilbab juga hadir sebagai simbol puritan religiusitas, ekonomi, eksistensi diridan simbol daya tarik perempuan dalam konteks Indonesia yang populasi terbesar warga negaranya adalah umat Islam.

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There are various kinds and forms in the practice of wearing veil among Muslim women in Indonesia. These diversity is a construction of meaning of those various kinds of veil wearing. There are a lot of things that influence the construction of meaning. Through the social construction analysis, this research see how the process of meaning is formed within muslim women. Those meanings are formed as a response to social environment in which they are apart of. Moreover, veil is also seen as a symbol of religious-purity, economy, self-existance, and an attractive symbol of muslim women in Indonesia, where most of the population are muslims."

"Vast public attention has been devoted to the politics of Muslim societies, much of it prompted – and distorted – by the rise of radical Islamism, and there has been a corresponding and voluminous academic literature on the subject. A central debate centres on whether ‘Islam’ is a formative factor or not and, if it is, how is it determining. A prevalent view is that Muslim politics stems, as does all politics, from structural factors such as institutional development, political economy, and social stratification, among others. Islam is often seen in instrumental terms as facilitating or indeed hindering the drive for and wielding of power and influence in public life. While these contextual factors are undeniably relevant, basic values and norms are also consequential and often motivational. Political culture, which has fallen out of favour in contemporary social science, thus has a role to play. Muslim traditions and symbols can have societal impact, even as their meanings, and control over them, may be debated. The Covid-19 pandemic provides examples of how the political process can be affected by Islam-shaped perspectives as seen in different interpretations of what is religiously permissible and reactions to state control. ‘Muslim politics’ is a kind of politics that builds on culturally specific normative orders that are self-consciously expressed by various agents who presume to speak for Islam, but whose authority and modes of influence may be, and often are, contested. The concept of ‘Muslim politics’ is a window through which observers of Muslim societies can supplement understanding of collective action by an appreciation for the meanings that people attach to it."