Historically, the jilbab was not a universal garment for Indonesian Muslim women. Before the 1980s, the veil was largely associated with conservative santri (devout religious students) or rural pesantren (Islamic boarding schools). The majority of urban, middle-class ibu-ibu wore traditional kebaya or simple loose clothing without a head covering.
They form the volunteer core of the Posyandu (Integrated Health Post) system. They are directly responsible for monitoring infant growth, administering vaccines, and fighting stunting at the village level.
The phenomenon has spurred intense cultural debate, sometimes labeled as "jilboobs" (a combination of jilbab and boobs ), referring to the tension between wearing the headscarf and wearing tight-fitting clothes, highlighting that interpretations of modesty remain dynamic and often contested. 3. The Power of Ibuism and Political Agency Historically, the jilbab was not a universal garment
Following the 1998 Reformasi (Reformation) era, a massive wave of democratization coupled with a global Islamic revival transformed the nation. Today, roughly 75% of Indonesian Muslim women wear the hijab, compared to less than 5% in the late 1990s. What was once a restricted religious garment has become the dominant cultural norm, reshaping the visual and social landscape of everyday Indonesian life. Economic Power and the Modest Fashion Revolution
Perhaps the most taboo social issue facing the Ibu-Ibu Berjilbab is mental health. In Indonesian culture, especially within religious circles, depression and anxiety are often dismissed as kurang sabar (lack of patience) or godaan setan (devil’s whisper). They form the volunteer core of the Posyandu
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.
The term ibu (mother/Mrs.) is not solely a biological term in Indonesia. It is a social honorific representing respect, maturity, and authority. Ibu-ibu are the gatekeepers of community, heavily involved in grassroots activities like: They frame therapy as muhasabah (self-reflection)
: For many, the jilbab represents a "hybrid" identity—being simultaneously a devout Muslim and a modern, active citizen.
Emerging grassroots movements, such as Sapa Ibu (Hello Mother) counseling hotlines, are trying to bridge this gap. They frame therapy as muhasabah (self-reflection), using jilbab as a symbol of safety rather than judgment. The challenge remains, however, to convince the wider community that a pious mother can also be a clinically depressed one.
While the jilbab is a source of empowerment and security for many, it also sits at the heart of several critical social issues: