Materializing piety: Gendered anxieties about faithful consumption in contemporary urban Indonesia

Abstract

A B S T R A C TIslamic consumption promises to correct the ills of consumption yet relies on the logic of consumption for its appeal. Fashionably pious women in Indonesia have become figures of concern, suspected of being more invested in the material, and hence superficial, world than their virtuous appearances suggest. Arguing that consumption and religion are interdependent systems of faith, I show that women bear unusual semiotic burdens at the borders of materiality and piety. This approach reveals how pious Indonesian women must frame acts of pious consumption as disavowals of consumption and as expressions of beauty and modesty.

Watchingclone: brazilian soap operas and muslimness in kyrgyzstan

“…It also mirrored a similar commodlfication of Islam seen elsewhere (D'Alisera 2001 ;Jones 2010;Starrett 1995). By 2004 there were many religious objects on the scene too-plastic prayer beads, skull caps, poster of the Kaaba, cassettes bearing religious messages and many, many types of written texts FIG 5 The veils worn by these two young women are typical of the forms that are understood as "new" and "religious" in Bazaar-Korgon.…”

A cultural geometry: Designing political things in Sweden

“…Some of the most influential contributions to the study of material things within sociocultural anthropology have been made by Daniel Miller (e.g., 1995, 2001 and other scholars working in a similar tradition, who have meticulously documented in a wide range of contexts how subjects are formed and reformed and how social relations are continuously patterned precisely through the mediated consumption of material objects. Working within and expanding on this framework, subsequent research has explored the relationships between various sociocultural domains and the specificities of material things, including, for example, staples like money (Lemon 1998;Maurer 2005), food (Allison 2000;Ries 2009), and clothing (Besnier 2004;Hansen 1994;Jones 2010). Consumption has also played a central role in the Swedish ethnological tradition (Löfgren 1997), particularly with regard to the historical construction of a national middle class (Frykman and Löfgren 1987;Löfgren 1987) and its ongoing transformation (Löfgren 2007).…”

Socially Mediated Publicness in Networked Society for Indonesian Muslim Women

“…Her fi rst claim resembles a common argument made by liberal feminists, and In contrast to Suryakusuma's belief that the veil limits Muslim women's space, in the last decade, scholars have actually argued that the veil allows women to navigate maledominated spaces (Brenner, 1996;Jones, 2010;Smith-Hefner, 2007) Digital images such as selfi e that were stored on social media platforms or websites (following the concept of persistence) could easily be 'copied' and (mis-)used for other VOLUME 13, NOMOR 1, Juni 2016: 19-30 purposes ( …”

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