The S-Line phenomenon on social media represents a digital cultural trend that originates from the Korean drama S-Line and has brought about ethical concerns in the realm of public digital spaces. The symbol of the “red line,” which initially signified intimate relationships, has evolved into an expression of self-identity, resulting in questions regarding privacy, modesty, and the disclosure of personal matters. This research seeks to examine the S-Line trend and its ethical ramifications through the lens of hadith. Employing a qualitative methodology that involves virtual field research, data were obtained by observing social media content and user interactions. The results indicate that S-Line serves not only as a source of entertainment but also as a medium for individuals to represent their identities by publicly displaying personal elements, either with full awareness or simply by conforming to popular trends. Viewed from the perspective of hadith, this phenomenon is associated with the prohibition against al-mujāharah and underscores the importance of ḥayā’ (modesty) in safeguarding personal dignity. Consequently, the S-Line phenomenon exemplifies a transformation in moral standards within the digital era, highlighting the need for ethical guidance grounded in prophetic teachings.
This study aims to analyze the negotiation of digital beauty standards and body image formation among female students at IAIN Sultan Amai Gorontalo. The study is grounded in the increasing exposure to beauty, lifestyle, skincare, fashion, and ideal-body content on Instagram and TikTok, which encourages young women to evaluate their bodies through visual standards circulating in digital spaces. This research employed a descriptive qualitative method with a sociological approach. The participants consisted of six active female students aged 18-24 years who actively used Instagram and/or TikTok. Data were collected through observation, in-depth interviews, and documentation, and were analyzed using the Miles, Huberman, and Saldana model, including data reduction, data display, and conclusion drawing. The findings show that digital beauty standards are not accepted in a single and passive manner by participants. Instead, they are negotiated through understanding, social comparison, pressure to follow trends, consumption of beauty products, body management, and critical awareness of social media realities. Some participants experienced body dissatisfaction and declining self-confidence after comparing themselves with influencers, celebrities, or other social media users. However, others used social media as a source of motivation for self-care, self-acceptance, and a broader understanding of beauty beyond physical appearance. This study confirms that body image among female students is formed through the interaction between digital beauty standards, social experiences, and digital literacy in filtering social media content.
Artikel ini bertujuan menganalisis konsep kawruh pangupajiwa dalam pemikiran Ki Ageng Suryomentaram sebagai pendekatan etis dalam merespons fenomena konsumerisme modern. Penelitian ini menggunakan metode kualitatif dengan pendekatan kepustakaan (library research), melalui analisis kritis terhadap sumber-sumber primer dan sekunder yang relevan. Hasil kajian menunjukkan bahwa kawruh pangupajiwa menekankan kemampuan distingtif antara kebutuhan dan keinginan, serta pengendalian dorongan konsumtif melalui internalisasi prinsip hidup nem-sa: sakpenake, sabutuhe, saperlune, sacukupe, samesthine, dan sabenere. Prinsip-prinsip tersebut membentuk kerangka etis yang mengarahkan individu pada orientasi hidup yang sederhana, proporsional, dan rasional dalam praktik konsumsi. Dalam konteks konsumerisme sebagai ideologi yang mendorong konsumsi berlebih, konsep ini menawarkan alternatif etis berbasis kesadaran reflektif dan pertimbangan nilai guna. Dengan demikian, kawruh pangupajiwa tidak hanya memiliki signifikansi filosofis, tetapi juga memberikan kontribusi praksis dalam pembentukan perilaku konsumsi yang lebih seimbang, reflektif, dan bermakna.
From the 15th to the 17th century, Gorontalo women alternated with men in holding royal power for many years. This gender equality, which lasted for three centuries, began to erode with the arrival of colonial powers. Fears of sexual violence led parents to hide their daughters, causing prolonged psychological pressure and eventual marginalization. After independence, adat bersendi syara’ rituals sought to restore balance by honoring women and creating space for their resurgence. This study aims to explore traditional practices that uplift women, their implications for gender equality, and the challenges of preserving these values. Findings show that rituals for women begin early in life to instill purity, dignity, and confidence so they may grow into pious individuals. These rituals protect women from violence, internalize Islamic teachings, and strengthen their self-confidence. However, over the past century, patriarchy, the profanization of rituals, the expansion of formal education, and globalization have hindered the optimization of women’s roles. These findings are crucial for strengthening gender equality grounded in Islam and local cultural traditions.
Penelitian ini bertujuan untuk menguraikan dialektika kompleks antara intervensi regulasi kode etik kampus Islam, tekanan tren komodifikasi jilbab fashion global yang modern-sekular, serta bertahannya nilai-nilai tradisi keagamaan lokal Gorontalo. Fokus studi ini diarahkan pada analisis antropologi konsumsi mengenai bagaimana mahasiswi di daerah non-metropolitan melakukan negosiasi identitas di tengah pengawasan moral kelembagaan yang ketat. Dalam masyarakat Muslim kontemporer, jilbab yang secara historis merupakan instrumen teologis absolut kini mengalami desakralisasi akibat penetrasi kapitalisme pasar. Fenomena ini melahirkan subkultur "Islam fashion" di mana jilbab bergeser menjadi komoditas gaya hidup penanda stratifikasi ekonomi. Di IAIN Sultan Amai Gorontalo—sebuah institusi dengan regulasi kode etik berbusana muslimah yang ketat sekaligus berada di wilayah dengan falsafah adat religius yang kuat—ruang akademik mengalami spasialisasi baru menjadi arena pertunjukan mode informal bagi mahasiswi. Penelitian ini menggunakan pendekatan kualitatif dengan desain etnografi. Pengumpulan data primer dilakukan melalui observasi partisipatif mikro-sosiologis di berbagai area kampus dan toko busana, serta wawancara mendalam semi-terstruktur terhadap mahasiswi pengguna jilbab fashion, dosen, dan Dewan Kehormatan Kode Etik. Analisis data dioperasikan menggunakan pisau analisis sosiologi kritis Pierre Bourdieu yang mencakup konsep habitus, modal (ekonomi, budaya, sosial, simbolik), dan ranah. Hasil penelitian menunjukkan adanya ketegangan antara aturan institusi dan realitas visual di lapangan. Meskipun penggunaan cadar sempat melonjak pada periode 2016–2017 , lanskap visual saat ini didominasi oleh penggunaan jilbab fashion kontemporer. Melalui "kepatuhan taktis" (tactical compliance), mahasiswi memanipulasi penggunaan jas almamater formal dengan hijab modis. Praktik ini melahirkan konstruksi identitas Muslimah hibrida yang menjembatani kesalehan doktrinal, kepatuhan administratif, dan eksistensi estetis kaum muda di ruang akademik.
