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Muslim Women, Moral Visions: Globalization and Gender Controversies in Indonesia

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Abstract

Since 1998, Indonesia’s democratization has produced contentious public debates, many of which revolve around issues of gender and sexual morality. Yet such controversies not only often focus on women, but also involve women as participants. This article examines how Muslim women activists in two organizations adapt global discourses to participate in important public sphere debates about pornography and polygamy. Indonesia’s moral debates demonstrate an important way in which global discourses are negotiated in national settings. In the debates, some pious women use discourses of feminism and liberal Islam to argue for women’s equality, while others use Islam to call for greater moral regulation of society. My research demonstrates that global discourses of feminism and Islamic revivalism are mediated through national organizations which shape women’s political activism and channel it in different directions. Women’s political subjectivities are thus shaped through their involvement in national organizations that structure the ways they engage with global discourses. The Indonesian case shows not only that the national should not be conflated with the local, but also demonstrates the significance of national contexts and histories for understanding global processes.

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Notes

  1. Modest, pious, and obedient to Allah. This adjective is often used to refer to an ideal for Muslim women.

  2. I use a broad definition of women’s activism to refer to women organizing other women for purposes thought to benefit women. This includes activism by women oriented towards equality as well as activism by women toward a greater role for Islam in the state.

  3. These organizations have given their permission to use their real names. The names of all individuals have been changed.

  4. Following Ferree and Tripp (2006), I use transnational feminism to refer to a set of ideas and institutions that seek to challenge women’s subordination to men, that are informed by feminist theory, and that can be utilized by individuals and organizations in many different ways.

  5. Indonesian activists draw on cultural traditions that allow women public mobility and some economic autonomy. Nevertheless, this does not necessarily translate into women having authority in public matters or egalitarianism within households. While women’s working outside the household is rarely contested, conventional interpretations of Islam in Indonesia emphasize women’s roles as wives and mothers (Robinson 2009).

  6. The Muslim Brotherhood has become a more diverse movement in recent years, and it has also embraced electoral democracy.

  7. The leadership of NU is composed of male religious scholars. Fatayat has a fair amount of autonomy, but its activities must be governed by the NU’s principles. Like NU, Fatayat has branches across the country. In large cities, many leaders are university educated. However, the majority of members are lower class.

  8. Pornography in the bill is defined as: coital acts, foreplay and sexual diversions pertaining to intercourse, sexual violence, masturbation or onanism, nudity or illusions/allusions to nudity, and genitalia. A clarification in the bill’s text defines nudity as “appearance or reference to nude bodies” (See http://www.indonesiamatters.com/2474/porn-laws/ for more complete text of the bill).

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Acknowledgments

This article benefited from comments by participants in the “Religion in Southeast Asian Politics: Resistance, Negotiation and Transcendence,” conference held at the Institute of Southeast Asian Studies (ISEAS) in December 2008 and the “Religion and Globalization in Asia” symposium at the University of San Francisco in March 2009. I am especially grateful to Robert Wyrod and Jeffrey Olick for constructive criticisms, as well as to Javier Auyero and the anonymous Qualitative Sociology reviewers for helpful suggestions. This article is based on dissertation research funded by Fulbright-Hays, the U.S. Indonesia Society, and a National Science Foundation Doctoral Dissertation Improvement Grant, as well as follow-up research and writing funded by postdoctoral fellowships at the Asia Research Institute (National University of Singapore) and the Center for the Pacific Rim (University of San Francisco).

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Rinaldo, R. Muslim Women, Moral Visions: Globalization and Gender Controversies in Indonesia. Qual Sociol 34, 539–560 (2011). https://doi.org/10.1007/s11133-011-9204-2

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