2012
DOI: 10.1080/14442213.2012.697187
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Embodied Faith: Agency and Obedience among Face-veiled University Students in Indonesia

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Cited by 21 publications
(23 citation statements)
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“…While social media allow Muslim users to shape their subjectivities 'in profoundly new ways', to refer back to Anderson's (2006) concept of 'imagined communities', they also enable them to embrace those forms of affective social exchange that display continuities with local forms of sociality and the urban, religious realities they inhabit. The subjectivities moulded in this context are decidedly inspired by the model of the economically and politically successful and yet socially concerned Muslim leader who ideally embodies virtues of creativity and discipline at the same time (Gade 2010;Nisa 2012). But, unlike classic forms of religious leadership, leaders of komunitas define themselves by their social relations first and foremost, and consequently, by their social commitment.…”
Section: Discussing Muslim Transformationsmentioning
confidence: 99%
“…While social media allow Muslim users to shape their subjectivities 'in profoundly new ways', to refer back to Anderson's (2006) concept of 'imagined communities', they also enable them to embrace those forms of affective social exchange that display continuities with local forms of sociality and the urban, religious realities they inhabit. The subjectivities moulded in this context are decidedly inspired by the model of the economically and politically successful and yet socially concerned Muslim leader who ideally embodies virtues of creativity and discipline at the same time (Gade 2010;Nisa 2012). But, unlike classic forms of religious leadership, leaders of komunitas define themselves by their social relations first and foremost, and consequently, by their social commitment.…”
Section: Discussing Muslim Transformationsmentioning
confidence: 99%
“…However, providing a definitive account of the movement is no easy task; at present, there are at least five different networks in Indonesia, who frequently denounce each other by drawing from the same religious resources. 3 Moreover, despite growing literature pertaining to the Salafi movement both globally (Koning, 2007;Meijer, 2009) and within Indonesia specifically (Hasan, 2006(Hasan, , 2007(Hasan, , 2008(Hasan, , 2010a(Hasan, , 2010bICG, 2004;Nisa, 2012Nisa, , 2013Sunarwoto, 2016;Wahid, 2014), the use of the term remains somewhat obscure. Not only does Salafi denote an important reference to Islamic history, deriving from al-Salaf or 'those 3 A preliminary list of these poles within the movement includes: those who follow scholars such as Abu Nida, Yazid bin Abdul Qadir Jawas, Faiz Asifuddin and Aunur Rafiq Ghufron, who are the main focus of this article; former followers of Jafar Umar Thalib linked to Luqman Ba'abduh, Muhammad as-Sewed and Ayip Syafruddin; former followers of Jafar Umar Thalib linked to Dzulqarmain, who was in charge of fatwa for Laskar Jihad; former followers of Jafar Umar Thalib linked to Abu Thurob al-Jawi; those affiliated with the Makassar based religious organisation Wahdah Islamiyah.…”
Section: Understanding Salafi Activism Within Indonesiamentioning
confidence: 99%
“…A more contemporary study of the movement has been undertaken by Din Wahid, whose extensive research provides insight into the evolution of Salafi pesantren (religious schools) in Indonesia, how they obtain funds, what materials they teach to their students and how they disseminate the Salafi manhaj (method) (Wahid, 2014). Eva Nisa has additionally advanced understanding of Salafism by focusing on recruitment and the ethical dilemma's faced by women Salafi reverts in Yogyakarta (Nisa, 2012). Meanwhile Syarifuddin Jurdi has also provided a thorough account of the Salafi inspired Islamic organisation, Wahdah Islamiyah, an organisation with over 120 branches across the nation (Jurdi, 2012).…”
Section: Understanding Salafi Activism Within Indonesiamentioning
confidence: 99%
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