It is rather a pretext of ethics-spirit of Sharia as ideal Ethics-that colors the act of self veiling in Indonesia, and certainly not doctrinal segregation mounted on the founding discourses during the Abbasid Caliphate (750-1258) where marriage inflicted conspicuous gender hierarchy that put vast access of divorce and polygamy as well as child custody to “men” (Walther, 1993 Stern, 1939). One of its defining factors are designed by ideology Al-Ziyy Al-Islami (Islamic dress) calling for decency and conformity to the ultimate Islamic mores. Among them which brought constant grass root fame is Islamist representation whether in sociopolitical or sociocultural arena. Short before Suharto’s fall, a number of Tarbiyah activists (New-Islamists movement) from state-owned universities insisted and protested the government that they are to be granted permission to wear jilbab in the school and universities.
In Indonesia during authoritarian New Order Era, the wearing of jilbab was forbidden in the state-owned schools and universities. In modern time, the meaning of jilbab shifted along with the development of women movements around Muslim countries (Mumtaz & Shaheed, 1987 Milani, 1992 Stern, 1939 Stowasser, 1994 Syamsiyatun, 2007 Turner, 1974 Walther, 1993 El Guindi, 1999 Abbot, 1974 Abu-Lughod, 1986, Ahmed, 1992). In Indonesia after the fall of Soeharto in 1998, the veil got novel term and is popularly called jilbab. In the Southeast Asia such as Indonesia, South Thailand, Malaysia, and Brunei headveil is known as tudung, and then as kerudung in a traditional sense.
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