Investigation of Indonesian Muslims’ dietary situations in Taiwan to explore the Muslim-friendly standards implementable in the non-Muslim societ

Li-Fei Wang,Panca Oktawirani,Bo-Kang Liou,Yih-Mon Jaw,Yu-Hsiu Tseng 한국관광연구학회 2019 관광연구저널 Vol.33 No.4

To probe a Muslim-friendly regulation which may be more implementable than the original Halal standards in Taiwan, this study tried to explore Muslims’ bottom line of acceptance for different dietary cultures when they are exposed to a place where Islam is not the main religion. In view of geographic position and population size, Indonesian Muslims are the most important Muslim customers for Taiwanese market, so this study focused on Indonesian Muslims’ dietary situations in Taiwan. A questionnaire survey was conducted and 233 adequate responses were collected from 3 groups of Indonesian Muslims in Taiwan. The results showed that most of the long/medium-period Indonesian Muslim residents prefer preparing their daily foods to taking the foods supplied by their employers or school canteens. General markets are their major shopping places for foods/food raw materials without special taboos. Multiple choices from 19 categories of foods revealed that they are not used to the Western-style foods. Statistical analyses on the acceptability of the 13 non-Halal scenarios indicated that Indonesian Muslims do not expect the foods/restaurants of 100% Halal qualified in Taiwan. As long as “no pork and no alcohol” can be assured by the credible institutes, many Taiwanese foods and restaurants can be well accepted by the Indonesian Muslims.

인도네시아 무슬림의 전통복식과 종교복식에 대한 인식 및 착용현황

김순영(Soon Young Kim),추호정(Ho Jung Choo),남윤자(Yun Ja Nam),손진아(Jin Ah Son) 한국복식학회 2012 服飾 Vol.62 No.7

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.

인도네시아인의 식생활 양상 및 선호음식 분석

박찬윤(Chan Yoon Park),한성림(Sung Nim Han) 대한지역사회영양학회 2014 대한지역사회영양학회지 Vol.19 No.1

As Korea is moving toward multicultural society, the number of Muslim, whose religion has a great influence ondiet-related behaviors, is increasing in Korea. Since the number of immigrants from Indonesia ranks within top tenin Korea and Indonesia is one of the most representative Islamic countries in Asia, understanding the diet-relatedbehaviors and food preferences of Indonesians is needed. This study was conducted to investigate diet-relatedbehaviors, factors affecting the diet-related perceptions, and food preferences of the Indonesians. The subjectsincluded 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 afterbirth, which seemed to be due to sociocultural influence. Among the subjects, 21.5% were obese and major healthproblems reported were hypertension and hyperlipidemia. Their preference for fried food items might havecontributed to health problems. Subjects had meals mostly at home (2.3 times/day) and dined out occasionally (1.2times/ week) at Indonesian restaurants (56.6%) or family restaurants (21.0%). In conclusion, Indonesians had homebasedand native food-oriented dietary life with strong religious and sociocultural influence on food choices. Furtherresearch on specific nutrient intake analysis is needed to better understand and to improve dietary life of Indonesiansin Korea. (Korean J Community Nutr 19(1) : 41~50, 2014)

Indonesian Muslim women’s fashion design preference

( Hyewon Park ),( Younghee Park ) 복식문화학회 2021 服飾文化硏究 Vol.29 No.6

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.

코로나 19와 무슬림 이주민의 종교적 실천의 디지털화 : 한국 거주 인도네시아 무슬림을 중심으로

신지원 한국아시아학회 2023 아시아연구 Vol.26 No.1

This study examined how the religious practices of Indonesian Muslim migrants in South Korea have been digitized after COVID-19. The present study developed constructs to investigate private religious practice, public religious practice, digital religious practice after COVID-19, and digital religious practice in South Korea. An online survey was conducted using Google Surveys, and 189 respondents were collected. The collected data were analyzed with Structural Equational Modeling(SEM). The analysis revealed that private religious practice does not significantly affect digital religious practice after COVID-19. In contrast, public religious practice had a positive (+) effect on digital religious practice after COVID-19. Furthermore, digital religious practice after COVID-19 had a positive (+) effect on digital religious practice in Korea. The mediating effect of digital religious practice after COVID-19 was also examined. According to the result, digital religious practice after COVID-19 partially mediates between private, public, and digital religious practices in South Korea. The results imply that COVID-19 played a significant role in the digitization of religious practices, and that the digitization of religious practices of minority groups such as Indonesian Muslims in Korea can be strengthened during restricted situations. Finally, the positive effect of public religious practice on the digital religious practice in COVID-19 implies that digital religion can function as a new public sphere in a restricted situation.

Ketupat as traditional food of Indonesian culture

Angelina Rianti,Agnes E. Novenia,Alvin Christopher,Devi Lestari,Elfa K. Parassih 한국식품연구원 2018 Journal of Ethnic Foods Vol.5 No.1

Indonesia has very diverse cultures and traditions. The majority of Indonesians are Muslims; therefore, Indonesia has the largest Muslim population in the world. Cultures are strongly associated with religion; one of them is the Indonesian tradition of eating ketupat during Eid Al-Fitr. Ketupat is a dish made from rice and is wrapped in young coconut leaves woven in a diamond shape. Ketupat was first introduced by an Indonesian theologian named Sunan Kalijaga who was an important figure for Muslims in Java. But, eventually, the culture of consuming ketupat only during the Eid Al-Fitr is no longer prevalent. Every region in Indonesia began to have its own distinctive culture in preparing and serving ketupat.

소셜 미디어를 통한 동남아시아 히자비스타(Hijabista)의 패션 특성 연구 - 인도네시아 · 말레이시아를 중심으로 –

박혜원,장선우 한국패션비즈니스학회 2020 패션 비즈니스 Vol.24 No.3

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.

스트리트 패션을 통한 인도네시아 무슬림 여성의 패션 디자인 특성 연구 - 서부 자바(West Java) 반둥시(Bandung City)를 중심으로 -

양정희(Junghee Yang),세티아와르다니 샤피라 데위(Shaffira Dewi Setiawardhani),박혜원(Heywon Park) 한국복식학회 2021 服飾 Vol.71 No.6

A Study of Feminism in Geni Jora

( Asmiaty Amat ) 한국외국어대학교 동남아연구소 2012 東南亞硏究 Vol.21 No.3

Abidah E1 Khaliqey initially gained fame as a poet in Indonesia. She gained recognition as a novelist when her first novel entitled Wanita Berkalung Sorban was published in 2001. Abidah Khaliqey came from a religious upbringing in Menture, Jombang, East Java Indonesia. E1 Khaliqey`s poems and short stories were published in co-written anthologies for example Sangkakale (1988), Kafilah Angin (1990), Negeri BayangBayang (1996) and her own anthology entitled Ibuku Laut Berkobar (1997). This study focus on Geni Jora and feminism theory. The tale of Geni Jora revolves around Kejora`s efforts to survive in a patriarchal world from childhood to adulthood. As a novel written by a female writer, it is only logical that Geni Jora portrays a female protagonist to personify the feminist ideals of women`s equality and contempt of patriarchy. The type of feminism found in this novel is ``Mitra Sejajar`` (equally). The equlity that E1 Khaliqey wants to bring forth is too bold and aggressive, so much so that Kejora Ioses her more commendable attributes, that of a woman who adheres to her religion. This shows that the feminism ideals held by Keiora has driven her to the depths of immorality and has carried her away from the path of a Muslim woman.