Consumption of Muslim fashion show of one's social differentiation in society. Previously, if you see more about the meaning of clothing, Idi Subandi in Barnard (2009) stated that one of the entire range of marking the most obvious outward appearance that her people put themselves apart from the others and subsequently identified a particular group. It is also shown by the Muslim fashion that can have specific meaning to express opposition to a particular regime or reflects membership in the Islamic movement. Another view of the critical tone of Fatima Mernissi assume that Moslem living in the Islamic world is considered as the control of a patriarchal ideology where if there is a woman who tried to take off her veil or want some men are always held up religion as a tool pembenarnya.
This opinion is if dikontekskan with Indonesia would not be separated from the long history of application of the headscarf as part of the Moslem clothes to wear in public. Beginning in the 1990s by Idi Subandy (2009) served as starting point jilbabisasi in Indonesia that began to spread to upper middle class who then made the Moslem clothes become trendy and wear the veil began to reach a certain prestige that communicates a desire to be pious and well into modern Muslim . It is this last statement that indicates a person's identification (representation) on Muslim clothing to distinguish one's identity and quality.
From the above shows that the popularization of Islamic dress is influenced by political circumstances, social, and economic. Another explanation in Sian Powell's article (2003), he writes that since the popularization of Islamic fashion and the process of westernization occur together in Indonesia, then the mode becomes a very important element of dress, and at this time if the scarf regarded as a person who bermode. Therefore, there are many women in Indonesia's new veiled. Next Sian Powell explains that the veil is no longer a symbol of worship, but a symbol of people who bermode only. That is, if veiled, a man who dressed in accordance with the latest fashion. Hijab does not have a relationship with religious devotion, because anyone can be covered and most are more worried how she looks when veiled than the value of his religious observance. From the article reflects the common opinion on popular culture is that if there is something (in this case, the Islamic dress code) are popular in which the significance / meaning of religion has been lost, or better known as Mass Culture or Ideology (The Ideology of Mass Culture.)
Furthermore Moslem consumption process as a trend or a fashion study has been carried out by Barthes (in Faruk, 2010) which distinguishes fashion clothing / fashion in the three systems are used in fashion clothing or clothing that real, fashion clothes that are represented visually or imaged , and fashion clothing that represented either verbally or written. The three systems that fashion, he says, is different both in terms of substance as well as his relations. The substance of the first system is the action, the second form, the third word. Structure fashion used to be technologically with the units that form the traces of actions are made, the goals dimaterialisasikan and met, such as sewing, cutting, and so forth. The pattern of relations in clothing system that is spatially imaged, whereas in the clothing system is said to be logical or at least syntactic. System of a second clothing associated with photography, while the third one with the language, although not fully comply with the rules of the language. The two systems that both tend to always refer to the first. The relationship with the first one is the relationship of transformation or translation. This opinion is when dikontekskan with Muslim fashion ads that give clear fashion choices have implications on the formation of social identity and categorization is reflected in the clothing worn by a person. In particular explanation of this identity is described by Barker (2009:173-174), namely the concept of identity is closely related to the concept of subjectivity. Subjectivity refers more to the condition of being a person and the process by which we become a person or how we formed as a subject. Although later he distinguished identity is a conception which is believed to someone about themselves while the expectations and opinions of others form a social identity. Other explanations that identity is expressed through various forms of representation that can be recognized by others and oneself. In other words the identity associated with similarities and differences, with personal and social aspects and with other forms of representation. If this opinion be seen from the aspect of the use or consumption of Muslim fashion shows the relationship between identity formation that represent one's social role or position.
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