3. Modulations of Active Piety: Professors and Televangelists as Promoters of Indonesian ‘Sufisme’

Howell, Julia Day; Fealy, Greg; White, Sally

doi:10.1355/9789812308528-007

Cited by 37 publications

(17 citation statements)

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“…One of these women's concerns is their khidmat (service or providing service which involves physical labor) towards the movement, like their willingness to be part of the recruitment of activists. These women's recruitment activity supports Bayat's concept of 'active piety' (2007b) in which they are not only active practising their faith but also want other sisters in Islam to follow their path (Bayat 2007b;Howell 2008). Following Janine A. Clark's analysis of women's social networks in Yemen, it could be said that being active in the recruitment process for these Tablighi women also gives them a strong sense of worth and self-satisfaction (Clark 2004a).…”

Section: Objectives Of Usaha Mastura 40mentioning

confidence: 59%

Seeking sanctuary in ‘the age of disorder’: women in contemporary Tablighi Jamā‘at

Amrullah

2011

Cont Islam

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This article addresses the novel phenomenon of the attachment of women from privileged backgrounds to the Tablighi Jamā'at movement in Indonesia. How to understand the involvement of these urban wealthy women who eventually give up their high-class lifestyles for the sake of their new understanding of Islam? The common stereotype of Tablighi Jamā'at women is that they are oppressed, cannot exercise agency, and do not contribute to the development of the movement. However, based on an ethnographic study of middle and upper-class Tablighi Jamā'at women, I found that their passion to return to the true path of Islam and the commitments it embodies have made them aware of their capacity to exercise agency within the movement's structuring conditions. The women's privileged social background has enabled them to embrace the meaning of being active in a religious group. The most notable contribution of these women is their effort in undertaking recruitment and sustaining this religious network of shared meaning with their colleagues. Within these activities they are social agents, not just tools of the movement's men.

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Section: Objectives Of Usaha Mastura 40mentioning

confidence: 59%

Seeking sanctuary in ‘the age of disorder’: women in contemporary Tablighi Jamā‘at

Amrullah

2011

Cont Islam

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“…In both urban and rural areas, expressions of outward piety, rather than being limited to political debate, have affected the public sphere (see, for example, Beatty 2009). In recent decades, new mosques have sprung up, syariah banking and Islamic entrepreneurship have expanded (Rudnyckyj 2010;Sloane 1999), Muslim televangelists like aa Gym and Arifin Ilham have acquired superstar status (Hoesterey 2015;Howell 2008), and urban Sufi groups have organized conspicuous, highly publicized, mass zikir (religious chanting) sessions. At the same time, expressions of religiously inspired popular culture (books, magazines, films, music, blogs, et cetera) have spread across the Muslim world (Fealy 2008a;Weintraub 2011).…”

Section: Islam and The Public Sphere In Malaysia And Indonesiamentioning

confidence: 99%

Citizenship and Democratization in Southeast Asia

Berenschot¹,

Nordholt²,

Bakker³

2017

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“…For instance, researchers 65 refer to the emergence of online magazines such as Q-News and the Muslim news that are 'available to those whose first language is English'. 66 As new paradigms for claiming authority have emerged, televangelists have become influential figures to some Muslim audiences, particularly young Muslims of the middle classes 67 . As Lotfy 68 comments in his exami-nation of televangelism in Egypt, youth of upper and middle-classes are attracted to televangelists' discourses because, these social strata do not lack wealth or capabilities and to them the concept of 'civic responsibility' is more appealing than the radical messages of Islamist ideologies.…”

Section: Digitization and The Deconstruction Of Religious Authoritymentioning

confidence: 99%

The Impact of digitization on the religious sphere: televangelism as an example

Naggar

2014

Indonesian J. Islam Muslim Soc.

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Televangelism as one example of digital media technology is popular as a media of preaching recently. Televangelism is a hybrid genre of religion and entertainment which can be the manifestation of 'infotainment' predominance in contemporary media culture. Televangelists use digital media technologies, such as the Internet, DVDs and blogspots to popularize their programmes. They, therefore, raise their popularity and are granted a 'celebrity status' by having thousands of fans and followers on social media networks. The findings show that Televangelism becomes popular among Muslim youth audiences because they perceive it as a new form of religious expression which is considered 'modern' in appearance and relevant to their everyday lives. For them, Televangelism is also a manifestation of the individual change. This study shows that with the rise of literacy rate and the availability of modern digital media, religious knowledge became accessible to large community. The internet has become a new paradigm where voices can compete for the authority. The cyberspace and internet have become one important platform where religious can be disseminated, contested and negotiated easily. Therefore, Televangelisme sebagai salah satu contoh teknologi media digital populer merupakan media khutbah baru-baru ini. Televangelisme adalah suatu genre hibrida antara agama dan entertainment yang dapat menjadi manifestasi dari 'infotainment' yang dominan dalam kebudayaan media kontemporer. Televangelis menggunakan teknologi media digital, seperti internet, DVD dan blogspots untuk mempopulerkan program mereka. Oleh karena itu, teknologi ini dapat meningkatkan popularitas mereka dan memberikan 'status selebriti' oleh ribuan penggemar dan pengikut di jejaring media sosial. Temuan ini menunjukkan bahwa televangelisme menjadi populer di kalangan penonton muda Muslim karena mereka menganggap hal itu sebagai bentuk baru ekspresi keagamaan yang lebih modern dalam penampilan dan relevan dengan kehidupan sehari-hari mereka. Bagi mereka, Televangelisme juga merupakan manifestasi dari perubahan individu. Studi ini menunjukkan bahwa dengan munculnya tingkat melek huruf dan ketersediaan media digital modern, ilmu agama menjadi diakses komunitas lebih luas. Internet telah menjadi paradigma baru di mana banyak suara berkompetisi untuk memperoleh otoritas. Dunia maya dan internet telah menjadi platform yang penting di mana agama dapat disebarluaskan, diperebutkan dan dinegosiasikan dengan mudah. Televangelis telah menjadi tokoh berpengaruh bagi sebagian penonton Muslim, khususnya kaum muda di kelas menengah. Penggunaan media digital oleh televangelis telah membantu mempopulerkan wacana mereka. Temuan ini juga menunjukkan bagaimana khutbah dan teks televangelis mungkin dapat berhubungan dengan idelologi dominan (kapitalis), dan menstrukturasi kekuasaan yang terwakili dalam wacana mereka dan apa yang mereka nyatakan tentang konteks sosio-historis umat Islam di abad kedua puluh satu.

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3. Modulations of Active Piety: Professors and Televangelists as Promoters of Indonesian ‘Sufisme’

Cited by 37 publications

References 0 publications

Seeking sanctuary in ‘the age of disorder’: women in contemporary Tablighi Jamā‘at

Seeking sanctuary in ‘the age of disorder’: women in contemporary Tablighi Jamā‘at

Citizenship and Democratization in Southeast Asia

The Impact of digitization on the religious sphere: televangelism as an example

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