The making of public Islam: piety, agency, and commodification on the landscape of the Indonesian public sphere

Abstract

Over the last three decades, Islam has demonstrated its vitality as a system of symbolic and collective identity that informs the social and political dynamics of Indonesian society. It has increasingly served as the most important frame of reference for many Indonesians to reflect upon the socio-political and cultural system they imagined capable of bringing about justice and attaining veritable development. Keeping pace with the growing influence of Islam among the emerging Indonesian Muslim middle class, it has even gradually emerged as a symbol of elitism, associated with the road to success. Its strength lies in the fact that it has developed into some sort of network that enables large numbers of people from different social backgrounds to share and make contacts, both real and virtual. Through this network, the Islamic revival messages have resonated loudly, influencing multiple social and political fields. The network, in turn, provides credible paths for upward mobility and also a market for commercial products.

Gender and Islam in Indonesian Cinema

“…I would argue further that the Islam in Indonesia frequently cite the capitalisation of the headscarf, whether through advertising, fashion, music, or indeed film (Heryanto, 2008;Noorhaidi, 2009;Sasono, 2010). The preponderance of the headscarf's associations with consumerism signals the recognition of pious Muslim women as an attractive consumer group and the headscarfʼs powerful visual quality.…”

“…But in addition to these undisputed symbols of wealth is the centrality of piety in the lives of the characters who yearn for spiritual fulfillment. Order Indonesia, where piety and material prosperity are often linked together as an expression of successful Islamic personhood (Heryanto, 1999;Noorhaidi, 2009). The shift in public Islamic piety by the Muslim middle class in Indonesia towards being associated with wealth and urban lifestyles began in the mid 1980s (Heryanto, 1999).…”

Commodification of Tri Datu Bracelets Talisman in Balinese Community

“…By adhering to this theory, the paradigm that human life in the era of globalization adhering to the market ideology is built. This condition results in consumption goods including religious symbols which are treated as a commodity so that also raises the commodification of religion (Kitiarsa 2010;Hasan 2009;Mawani & Mukadam 2011;Picard 2011). Consumers of religious artifacts can be positioned as text to be read de-constructively.…”

Rediscovery of the Malay ‘local:’ youth and TV fiction in Malaysia

“…Malay youth, firstly, want to live in harmony (Provencher, 1972). This harmonious conduct which is connected to the notion of Malay's akal/budi (emotion-reason relationships) is grounded in the ideas of compromise, respect, cooperation, tolerance, modesty, patience, forgiveness and repentance (Bakri, 2013;Hasan, 2009;Khoo, 2007;norman, 2011;Ruzy & Shahizah, 2010;Wan norhasniah, 2010). This politeness translates into a Malay maxim, biar mati anak jangan mati adat (let the child die but not the custom) (Bakri, 2013;Sulaiman, 2013) which has been used throughout, suggesting the longevity of Malay adat through normalization.…”