Market Islam in Indonesia

Rudnyckyj, Daromir

doi:10.1002/9781444324402.ch11

Cited by 7 publications

(5 citation statements)

References 23 publications

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“…It has become nearly impossible to speak about contemporary Indonesian Islam without noting how it has been shaped by the twin forces of modernization and globalization, and how Islam in turn shapes local discourse about Indonesian society, polity, and economy (see e.g. Rudnyckyj, 2009). The Indonesian case therefore presents an opportunity to tease out the role of piety versus other socioeconomic transformations in shaping the demand for Islamic finance.…”

Section: Methodsmentioning

confidence: 99%

Development, Social Change, and Islamic Finance in Contemporary Indonesia

Pepinsky¹

2013

World Development

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Section: Methodsmentioning

confidence: 99%

Development, Social Change, and Islamic Finance in Contemporary Indonesia

Pepinsky¹

2013

World Development

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“…Books are written to ''guide'' western marketers in the intricacies of Islamic thought and practice, as if all Muslims were a unified bloc of consumers (see e.g. Alserhan, 2010;Rudnycky, 2009: Schielke, 2010Temporal, 2011). Books are written which make Muslims seem irretrievably foreign and oppositional to western capitalism.…”

Section: Discussionmentioning

confidence: 99%

Back to the future

Hirschman

2013

Marketing Theory

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Spain during the time period 711 to 1492 was one of the most brilliantly creative and affluent nations in the Western Europe. During this epoch, Spain was populated by Muslims, Christians, and Jews who served as rulers, military leaders, scientists, philosophers, mathematicians, astronomers, and merchants, as well as consumers. The highest levels of cultural creativity and affluence are traceable to those rulers who encouraged religious tolerance, regardless of their own religious affiliation. I propose that this historical pattern is a valid one for marketing systems in contemporary Muslim-Christian-Jewish societies. Enforcement of religious orthodoxy by the government appears to discourage cooperative entrepreneurial activities and to reduce affluence, whereas government support of interfaith endeavors is linked to advances in science, business, and the arts.The editors of this special issue of Marketing Theory on Islamic marketing have asked me to write a commentary on the current state of affairs in marketing theory as it relates to Muslim countries and to Muslim consumers. My perspective on these topics is probably a bit different from most academicians currently writing on them. A glance at the references and authors in this issue reveals that most fall into two groups: (1) Muslim academicians who are very knowledgeable about Islam as a religion and about Islamic culture, but who are perhaps less exposed to western-style marketing and consumer behavior theories and (2) western-educated and acculturated marketing and consumer behavior researchers who have had little exposure to or knowledge of Islam as a religion or culture. Then there are those few unique and ambidextrous individuals who grew up in Muslim countries, have Muslim religious identities, but are graduates of western marketing PhD programs.

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“…Whether it is the marketization (read: commodification) and detraditionalization of the Mormon Church (McAlexander et al, 2014) and Islam (Rudnyckyj, 2009), the progression of religious branding (Einstein, 2011), or the crumbling of hegemonic institutional power (Karababa & Ger, 2011;McAlexander et al, 2014), centuries old doctrines have been questioned, recast, and subverted. McAlexander et al (2014, p. 860) observe, "(i)n yielding to the logic of the marketplace, religious institutions are becoming increasingly detraditionalized, the consequences for some adherents being that any given church no longer holds a privileged role in providing spiritual and moral guidance".…”

Section: Rethinking Institutional Inculcation-religious Detraditionmentioning

confidence: 99%

Consumption within a soft total institution: Discursive inculcation in the Tablighi Jamaat

Rauf

Prasad

Razzaque

2018

Int J Consumer Studies

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Erving Goffman’s concept of total institutions has been seldom explored in terms of how it restricts or promotes consumption practices. In an effort to redress the lacuna in the extant literature, this article draws on the findings of an ethnographic study of the Tablighi Jamaat, an orthodox religious organization originating in South Asia, whose participants undergo discursive inculcation in an environment that may be characterized as a soft total institution. We explore how consumption in such an environment entails processes of traditionalization under (late) modernity. Our findings show that consumption in a soft total institution requires subjects to monitor their own behavior discursively in order to attain certain intended, spiritual objectives. The study has implications for how consumption can be a means by which to either meet or inhibit life goals. In terms of theoretical contribution, this article begins to demarcate the boundary conditions between Goffman’s total institution and, what we are terming here, a soft total institution. Finally, we further Goffman’s original thesis by describing some of the subjects’ thoughts and experiences of their daily lives after their inculcation within the institutionalized setting.

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Market Islam in Indonesia

Cited by 7 publications

References 23 publications

Development, Social Change, and Islamic Finance in Contemporary Indonesia

Development, Social Change, and Islamic Finance in Contemporary Indonesia

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Consumption within a soft total institution: Discursive inculcation in the Tablighi Jamaat

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