Fashion and Faith in Urban Indonesia

Jones, Carla

doi:10.2752/136270407x202763

Cited by 73 publications

(44 citation statements)

References 23 publications

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“…Many of the staunch supporters of wearing the cadar and members of these purist groups are university students studying science-based degrees at well-known non-Islamic state universities; however, these movements are not popular in Islamic state universities (Nisa, 2012a(Nisa, , 2012b. Brenner and Smith-Hefner noted that 'new veiling' or wearing the jilbab (tight veil) was still a new trend in Indonesia in the late 1970s (Brenner, 1996:692;Smith-Hefner, 2007:389); this practice has become widespread and normalised now (see C. Jones, 2007;Amrullah, 2008). However, wearing the cadar is still a new and growing phenomenon.…”

Section: The Life and The Pious Habitus Of Cadarimentioning

confidence: 94%

Marriage and Divorce for the Sake of Religion: The Marital Life of Cadari in Indonesia 1

Nisa

2011

Asian J Soc Sci

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The religious transformation experienced bycadari(face-veiled women) in Indonesia belonging to two revivalist movements, Tablighi Jamāʿat and Salafism, has propelled them to change their habitus. The nature of their new pious habitus has shaped the life of these women including their marital life. The embodiment of this pious habitus can be seen in practices related to marriage ranging from choice of marriage partner, interactions with marriage partner, new marriage practices (arranged marriage, early marriage and mass marriage) and termination of marriage. All of these can be regarded as their efforts to construct a pious self and an ideal Islamic family,keluarga sakinah(harmonious family). Since religious doctrines are very important in the life of thecadari, religious homogamy is a crucial aspect in their decision to get married or divorced. While there are some studies on the importance of religious homogamy in sustaining marital satisfaction and stability, the experiences of women in such marriages has often been neglected. This article focuses on the importance of religious homogamy by listening to the experiences ofcadariwomen.

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Section: The Life and The Pious Habitus Of Cadarimentioning

confidence: 94%

Marriage and Divorce for the Sake of Religion: The Marital Life of Cadari in Indonesia 1

Nisa

2011

Asian J Soc Sci

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“…Islamic dress was transformed from sober attire into much more hybrid, fashionable and attractive clothes and outfits. The establishment of very successful Islamic clothing companies, coupled with an increased academic 21 interest in dress as a social practice, has given rise to significant scholarship on Islamic fashion (Kılıçbay and Binark 2003;Balasescu 2003;Abaza 2007;Jones 2007;Lewis 2013). The latter, which some see as a co-option of Islamic norms by big business or a new Muslim bourgeoisie, nonetheless demonstrates how the veil and veiling are open to permutation.…”

Section: Valerie Behierymentioning

confidence: 99%

A Short History of the (Muslim) Veil

Behiery¹

2014

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The concept of implicit religion recognizes the many connections between the secular and the religious, unlike mainstream social narratives that continue to oppose them. Understanding that religious and non-religious worldviews both fulfil the human need for meaning and that they are equally capable of becoming intransigent ideologies, is ever more critical because of the instrumentalization of the religious-secular divide in present-day domestic and international politics. Modernity's dualism possesses global ramifications; by conflating Western identity and progress with secularism, it painted the rest of the world-particularly the Orient-with the brush of religion and backwardness. The Muslim veil has constituted a symbol to denote Muslim religious fanaticism and misogyny, in contrast to Western freedom, feminism and democracy. Its constitutive role in producing modern Western self-identity, through contradistinction, explains the continued debates on Muslim veiling practices, as well as the tenacity of the veil sign. This article traces the history of the veil with the aim of simultaneously charting and unpacking its reification in Western contexts.

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“…Islamic reform in Kachchh is seen as the harbinger of modernity, an explicit break from the past and from what is seen as local tradition (cf. Brenner 1996;Jones 2007); typically, it is regarded as something from the 'outside' to be avoided for its dilution of local custom. Additionally, women in Kachchh tend to oppose reformist discourses due to the latter's strict emphasis on gender segregation and veiling, among other practices.…”

Section: Discursive Conjunctures and Border Politicsmentioning

confidence: 99%

Islamic ‘reform’, the nation-state and the liberal subject

Ibrahim

2008

Contributions to Indian Sociology

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This article argues that transnational Islamic movements provide discursive fields within which Muslim women in Kachchh, Gujarat, are able to contest prescriptive notions of work, the body, honour and piety. It reflects on the articulation of collective identity and its gendered dimensions, as manifested in a conjuncture of global discourses-Islamic reform as well as NGO-led political-economic emancipation. While neo-liberal development discourse is rooted in the philosophy of the liberal, autonomous, modern subject, movements of religious revival are often thought of as epitomising the non-liberal, 'traditional' subject. I suggest that the dichotomies of modernity/tradition or liberal/non-liberal are productively disrupted when one examines how these discourses become entangled with one another to produce subjectivities that are somehow indebted to both, as a new space opens up for women to selectively redefine choices that are responsive to both local and global conditions. The article also uses this ethnography to ask how we might reconcile global, transnational religious idioms with a more secular-liberal market discourse which, in turn, generates beliefs and practices that seek to manipulate identities in the public sphere. The article concludes by questioning the modular nature of the liberal public sphere, by reflecting on the role played by religious movements in constituting such a sphere.

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Fashion and Faith in Urban Indonesia

Cited by 73 publications

References 23 publications

Marriage and Divorce for the Sake of Religion: The Marital Life of Cadari in Indonesia 1

Marriage and Divorce for the Sake of Religion: The Marital Life of Cadari in Indonesia 1

A Short History of the (Muslim) Veil

Islamic ‘reform’, the nation-state and the liberal subject

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