• Journal of the Korean Society of Costume
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• v.62 no.7
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• pp.117-132
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• 2012

This study explored public awareness and donning practices of traditional and religious dresses among Indonesian Muslim. The relevant literature was reviewed first, and in-depth interviews and survey were followed to achieve the purpose of the study. Sarung and Kain Panjang are the most representative unisex traditional clothing of Indonesia. Traditional male dresses include Kemeja Batik, Beskap, Peci(Kopiah) and Blangkon. Traditional female dresses include Kebaya, Baju Kurung, Baju Bodo, Kemben, Rok Batik and Slendang. Baju Koko, Sarung and Peci(Kopiah) are the most well-known Muslim male dress items. Muslim female dresses are more diverse than men's. For traditional and religious dresses, which were identified from literature study, public awareness and donning practices were examined with survey data. Indonesian people consider Kebaya, Sarung, and Batik as the most important traditional dresses which convey national identity. Peci(Kopiah), Baju koko, and Jilbab(Kerudung) are highly mentioned as the representatives of Muslim dresses. Indonesian Muslims report that they own these representative dresses commonly. Peci and Sarung are included both in religious and traditional dresses, demonstrating that the two items are the representative crossovers of their religion and the tradition of the country. For both traditional and Muslim dresses, Indonesian people think that aesthetics and traditional values are more relevant than practical value. Lastly, it is found that traditional dresses are parts of the daily wear of Indonesian people from the fact that they wear traditional dresses more than once a week.

• The Research Journal of the Costume Culture
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• v.29 no.6
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• pp.810-827
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• 2021

Indonesian women have emerged as global consumers, and various studies are needed to expand the global fashion market targeting their needs. In this study, a survey was conducted to determine the fashion design preferences of Indonesian Muslim women according to demographic characteristics and religious variables. In this study, Indonesian women aged from their teens to their 40s were surveyed by questionnaire during June 2020. This yielded 301 survey responses, which were analyzed using χ²-test, t-test, ANOVA, and Duncan's multiple range test using SPSS23. The results of the study are as follows: Analysis of the demographic characteristics of Indonesian Muslim women and the degree of acceptance of fashion trends according to religious variables showed significant differences according to age, monthly income, and the extent to which they wore a hijab. Analysis of the demographic characteristics of the women and the degree of acceptance of the fitted garment according to religious variables showed significant differences depending on their age, whether they were married, their monthly income, religious faithfulness, the extent to which they wore a hijab, and the degree of acceptance of Islamic discipline. After examining the difference in Muslim women's preferred fashion images (according to demographic characteristics and religious variables), significant differences were identified according to their age, income, extent to which they wore a hijab, and the degree of Islamic discipline with regard to clothing.

• Child Studies in Asia-Pacific Contexts
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• v.2 no.2
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• pp.109-122
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• 2012

Despite the fact that Muslims are fast becoming part of the world population, they are the least known group. Moreover, Muslims have been seriously misunderstood and negatively perceived because of several tragic events related to terrorist attacks or wars in the Middle East countries. In this light, the current study examined how parenting values and practices varied by importance of religion, gender, and generation, based on the questionnaire data collected from 312 Muslim fathers and mothers living in Jakarta, Indonesia. The most salient result of this study was that the religion was at the center of everyday lives. The importance of religion in their lives clearly translated in their parenting styles by engaging in religious practices with their children. At the same time, Muslim parents in Indonesia had a high level of expectation for their children's education and making happy family life as well as being faithful as Muslim. This study contributed to promoting cultural sensitivity towards Muslims by examining Indonesian Muslim parents' parenting values and practices.

• The Research Journal of the Costume Culture
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• v.24 no.1
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• pp.67-78
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• 2016

The Indonesian population is estimated at 250 million and ranked as the world's fourth-largest. It is also one of the world's largest Muslim nations. Seventy percent of the population of Indonesia is young consumers in their 20s and 30s. In additions, Indonesian consumers have recently developed a great interest in fashion in general and Korean fashion in particular. This paper addresses issues related to young Indonesian consumers' clothing behavior in terms of clothing image, clothing style, body image, clothing and attitudes toward Korean fashion brands. The survey method was used as a primary research instrument. All measurements were adapted from the existing scales from previous studies. A total of 172 questionnaires were used for the final statistical analysis. Empirical results showed that Indonesian consumers' preferences regarding clothing image were new, casual, humorous, futuristic, soft, interesting and active. In terms of style, Indonesian consumers scored high in their preferences of casual and classic styles. With regard to body image, Indonesian consumers have significant concern for their appearance and body, but at the same time they are more satisfied with their body shape. More than half of the respondents had experience in purchasing Korean fashion products. Indonesian consumers recognized the clothing image of Korean fashion brands as new, futuristic, and hi-tech. Furthermore, they perceive the clothing style of Korean fashion brands as casual, feminine, and sexy. Korean fashion brand purchase intension was significantly influenced by recognition and preference of Korean fashion brand.

• Journal of Fashion Business
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• v.24 no.3
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• pp.51-68
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• 2020

In response to the South Korean government's trade diversification policy, the New Southern Policy, research is needed into the large population of Muslim fashion consumers who live there. Currently, veils worn by Muslim women are becoming a part of fashion collections as a style choice not just as a religious requirement. As such, the aim of this study is to investigate the fashion characteristics of the Southeast Asian Hijabistas. To do this we investigate the activities and the meanings of recent changes in the Southeast Asian fashion market, we also take a look at the Hijabistas who lead these changes. This is carried out as a theoretical study via literature review. In addition to this research, we selected 6 Hijabistas from Indonesia and Malaysia and analyzed 204 of their SNS photos. The results showed that the sportive image was popular; in terms of veils, hijabs and turbans were most popular; while pants and T-shirts dominated the clothing choices. Black and neutral colors were most popular but a variety of colors and tones were represented. In terms of fabric patterns, most of the choices were solid with no patterns. In terms of the types of veil used, in order of most to least popular were: hijabs covering down to the neck, turbans, and hijabs covering down to the chest. It was found that the Hijabista in Indonesia and Malaysia prefer an open, trendy fashion style. In conclusion, it was found that the Southeast Asia Muslim Fashion community are utilizing hijabs to express their identity not only as a Muslim and but also as a fashion item.

• Korean Journal of Community Nutrition
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• v.19 no.1
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• pp.41-50
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• 2014

As Korea is moving toward multicultural society, the number of Muslim, whose religion has a great influence on diet-related behaviors, is increasing in Korea. Since the number of immigrants from Indonesia ranks within top ten in Korea and Indonesia is one of the most representative Islamic countries in Asia, understanding the diet-related behaviors and food preferences of Indonesians is needed. This study was conducted to investigate diet-related behaviors, factors affecting the diet-related perceptions, and food preferences of the Indonesians. The subjects included 500 Indonesians dwelling in Jakarta, Indonesia. About ninety % of the subjects in this study were Muslims. They did not eat pork and dog meat for religious reason and they practiced fasting during Ramadan period. Indonesians avoided pineapple, durian, and hot foods during pregnancy and usually ate vegetables and fruits after birth, which seemed to be due to sociocultural influence. Among the subjects, 21.5% were obese and major health problems reported were hypertension and hyperlipidemia. Their preference for fried food items might have contributed to health problems. Subjects had meals mostly at home (2.3 times/day) and dined out occasionally (1.2 times/week) at Indonesian restaurants (56.6%) or family restaurants (21.0%). In conclusion, Indonesians had home-based and native food-oriented dietary life with strong religious and sociocultural influence on food choices. Further research on specific nutrient intake analysis is needed to better understand and to improve dietary life of Indonesians in Korea.

• Journal of Fashion Business
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• v.25 no.3
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• pp.17-35
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• 2021

The purpose of this study was to analyze the different consumption patterns of fashion products according to the demographic characteristics and religious variables of Muslim women in Indonesia. The research method consisted of a questionnaire, which surveyed Muslim women in Indonesia, whose ages ranged from teens to 40s. The final questionnaire made use of 301 responses, and the analysis methods included 𝛘²-testing, factor analysis, and ANOVA. The results of this survey are as follows: For differences in average monthly clothing purchase costs, there were significant differences according to age, monthly income, final education, and whether or not the respondent wore a hijab, but there was also significant difference according to marital status and religious faithfulness. Muslim women's clothing purchasing factors were practicality, visibility, fit-to-wear, and design. In terms of the differences in factors which were considered when purchasing clothing, they depended on whether or not the respondent was married, practicality and visibility according to age, visibility according to final education, and religious faithfulness. There were significant differences in practicality and visibility, but not according to monthly income. When accounting for the differences in the places where Muslim women bought fashion products, there were significant differences according to marital status and age. In terms of the differences in reasons for choosing a place of purchase, there were significant differences according to age, monthly income, final education, and the degree of hijab wearing.

• International Journal of Internet, Broadcasting and Communication
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• v.12 no.3
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• pp.177-188
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• 2020

The Muslim population is growing significantly in Asian countries. By conducting an experiment, this study examines the cultural differences between South Korean and Indonesian female, young adults, and their perception of hijabis who are represented in the media. The main goal of this study is to compare the perception towards hijabis in a homogenous country new to Muslims against a Muslim-majority country. Results showed that non-hijabis were deemed more physically attractive, empathetic, and enjoyable among Koreans when compared to Indonesians. Through this study, we provide a theoretical explanation using cultivation theory and (parasocial) contact hypothesisto clarify the differences between South Korea and Indonesia. Thisstudy provides a baseline of understanding to determine where both cultures are at in perceiving hijabis. Our results suggest that it will be compelling to correct media representation in order to reduce stereotypes and lead to a successful understanding of both cultures.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.7 no.11
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• pp.1-15
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• 2017

Understanding muslim consumers' needs and behaviour is an essential process for strategic product development in the Halal food market. For our study on Indonesian consumers of Halal food, we conduct a survey of 200 Muslims residing in Indonesia on awareness of ginseng (G) and red ginseng (RG) products, eating experience, like or dislike reasons, cognitive level on the efficacy of G and RG products, purchase behaviors, satisfaction and repurchase intention through a web-based questionnaire methodology. This study reveals that 58 % and 51% of the participants indicate an awareness of G and RG products. In particular, awareness amongst medium- and high-income male consumers in their 20s and 30s is relatively high. This group of participants is also more likely to consume eat G and RG products for health promotion, refreshment, and disease prevention, and positively evaluated product efficacy. They are also aware of the efficacy claims of these products with regard to enhancement of immunity, fatigue, and stamina. While Indonesian Muslim consumers express satisfaction with the health claims, packaging specifications, and design of the products, they are dissatisfied with product types, price, taste, and aroma. The results also found that participants would recommend G and RG products to acquaintances, and are willing to purchase them in the future. Therefore, the segmentation of Halal-certified G and RG products for Muslim consumers and analysis on their product needs could be advantageous for strategic product development.

• SUVANNABHUMI
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• v.4 no.2
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• pp.1-16
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• 2012

In 2010, nearly thirteen hundred Buddhist monks from all over the world converged on to the small Indonesian resort town of Berastagi to celebrate the inauguration of the Taman AlamLumbini, a replica of Myanmar's most iconic Theravada Buddhist temple, the ShwedagonPaya. Nestled on Christian lands within a predominantly Muslim country, the building of the Taman AlamLumbini marked several years of negotiation amongst various religious communities, local government mediators, and patrons. This study makes a preliminary assessment of the ways in which cultural and historical discourses were used by participants to evoke a sense of transnational connectedness outside the realm of formal bilateral diplomacy. Through particular Buddhist ceremonies, rituals, and imagery, Myanmar sponsors and Indonesian patrons promoted a sense of broad pan-Asianism that linked monks, state officials, and local lay practitioners into a single community. A brief examination of the key speeches during the opening ceremony reveals that national interest and identity were still very much in play.