The presence of "ibu-ibu berjilbab" (veiled mothers/women) in
Research shows that veiled female workers experience demeaning comments and differential treatment in the workplace, ranging from stereotypes about their capabilities to assumptions about their religious knowledge and personal lives. In 2026, the Indonesian government has continued to investigate allegations of workplace hijab discrimination. The Majelis Ulama Indonesia (MUI) in Banyumas formed a tabayyun (verification) team to investigate cases of “silent” discrimination against veiled female workers after allegations arose of hijab bans at a shopping center in Purwokerto. The MUI emphasized that it does not tolerate any form of discrimination, including that based on religion in the workplace. The MUI emphasized that it does not tolerate
Following the 1998 Reformasi (Reformation era), democratization triggered a massive wave of Islamic revivalism. Wearing the jilbab transitioned from a marginalized religious choice to a mainstream symbol of piety, modernity, and upward social mobility. While many wear the hijab voluntarily, a significant
While many wear the hijab voluntarily, a significant issue exists regarding forced conformity. In some regions, ibu-ibu and young girls face systemic pressure, including local bylaws or workplace policies, to wear the hijab, which can lead to psychological distress 1.2.1 , 1.2.3. In Indonesian culture
In arisan group chats, the Ibu Berjilbab often perpetuates toxic beauty standards. Conversations about weight gain after childbirth, the need for skincare putih (whitening skincare), and critiques of other women's hijab styles (is it syar'i enough? Are pants visible?) create a culture of surveillance where women police other women’s bodies.
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).
