Konstruksi Feminitas Muslim Ideal dalam Iklan Ramadan: Kapitalisme, Urbanitas, dan Penghapusan Narasi Marjinal
DOI:
https://doi.org/10.63875/nahnu.v3i2.64Keywords:
Feminitas Muslim, Iklan Ramadan, Urban, RepresentasiAbstract
The study analyzes constructions of female piety presented as the “ideal Muslim woman,” situating them within the context of urban society, capitalism, and contemporary religious practices, while also mapping groups rendered invisible in such representations. Two central questions guide the analysis. First, how do Ramadan advertisements produce dominant narratives of Muslim women through the articulation of religious teachings, piety, and market logic? Second, how are women who do not conform to stereotypes of the religious mother or career woman represented, or ignored? The article finds that Ramadan advertisements tend to reduce Muslim women to two primary roles: the domestic figure centered on household duties and the professional figure who successfully balances career and worship. These representations reinforce the entanglement of capitalism and religiosity while distorting or erasing minority groups, including single women, widows, migrant workers, and elderly women.
Artikel ini menganalisis konstruksi kesalehan perempuan yang dipresentasikan sebagai “Muslimah ideal” dalam iklan, dengan mempertimbangkan konteks masyarakat urban, kapitalisme, dan praktik religius kontemporer, sekaligus memetakan kelompok yang terpinggirkan dalam representasi tersebut. Dua pertanyaan utama diajukan. Pertama, bagaimana iklan Ramadan membangun narasi dominan tentang perempuan Muslim melalui pertautan antara ajaran agama, kesalehan, dan logika pasar. Kedua, bagaimana perempuan yang tidak sesuai dengan stereotip ibu religius atau perempuan karier direpresentasikan atau justru diabaikan. Artikel ini menunjukkan bahwa iklan Ramadan cenderung mereduksi representasi perempuan Muslim ke dalam dua peran utama, yakni figur domestik yang berfokus pada rumah tangga dan figur profesional yang mampu menyeimbangkan karier serta ibadah. Representasi ini memperkuat relasi kapitalisme dan religiusitas, sekaligus mendistorsi atau menghilangkan keberadaan kelompok minoritas, seperti perempuan lajang, janda, pekerja migran, dan lansia.
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