Cyberorient Online Journal of the Virtual Middle East and Islamic World

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C yberO rient Online Journal of the Virtual Middle East and Islamic World

Vol. 15, Iss. 1, 2021

Ambivalence, Discontent, and Divides in Southeast Asia’s Islamic Digital Realms

Special issue edited by Martin Slama and James Bourk Hoesterey

ISSN 1804-3194 CyberOrient Online Journal of the Virtual Middle East and Islamic World

CyberOrient is a peer-reviewed online journal published by the American Anthropological Association in collaboration with the Faculty of Arts of Charles University and the Centre for Theology and Religious Studies of Lund University.

Editor-in-Chief: Daniel Martin Varisco Associate Editors: Vít Šisler, Anders Ackfeldt Graphic Designer: Richard Alexander Technical Editor: Hana Bouchalová

ISSN 1804-3194 http://www.cyberorient.net

Page 59 and Platforms in Aiding “Conversations” BetweenIslamic Preachers Amirah Fadhlina Page 33 Facebook Fajrie Alatas Ismail Articles: Page 5 and DividesinSoutheast Asia’s IslamicDigitalRealms: An Introduction Martin SlamaandJamesBourkHoesterey Editorial: Index by MartinSlamaandJamesBourkHoesterey Special issueedited in Southeast Asia’s IslamicDigitalRealms Ambivalence, Discontent,andDivides

Waria inIndonesia

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– Humor, Piety, andMasculinity: The Roleof Digital C – Digital Theology: SaintlyMarvelsandGod-talks on yber

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Page 290 Ambivalences ofMediaand Class Martin Slama Page 259 and MutedDebates in theCambodianMuslimSocialMediaScene:Complex Divides Zoltan Palland Alberto PérezPereiro Page 231 of MatchmakingamongMalaysianandIndonesianMuslims Eva Nisa Page 206 Social MediaUsesamong Tablighi Jama’atinIndonesia Wahyu Kuncoro Page 172 and MediationinIndonesianPiousSociality Carla Jones Page 146 Alicia Izharuddin Page 119 and theirPreachersinIndonesia’s IslamicDigitalMediascapes Fatimah Husein Page 85 Piety, Satire,andIndonesianOnlineDivides James BourkHoesterey yber

– OnlineHalalDating,Ta’aruf , andtheShariatisation – Chic: Conversion Mualaf Chic:Conversion – Tracing DigitalDividesinIndonesianIslam: – NegotiatingSalafism: Women PrayerGroups – Ambivalence, Virtual Piety, andRebranding: – ReadingtheDigitalMuslimRomance C yber – NahdlatulUlama’s “FunnyBrigade”: O rient, Vol. – Emerging IslamicRepresentations 15, Iss.

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Islam, Southeast Asia, Social Media, Divides Divides Media, Social Asia, Southeast Islam, Keywords: division and uneasiness, Asia. Southeast across ambiguity, domains digital with engagement Muslim the marks that to this attention of special studies devote case the issue to critique, special ludic masculinities to Salafis, theologies serious to and Sufis identities, From queer divides. and sites discontent, become have ambivalence, latter the of how and realms digital Islamic of understanding mosaic our broad to a of contribute The they how Asia. highlighting by Southeast introduced are contemporary articles in developments of understanding sociopolitical our and to add religious considerably that phenomena such underexplored to or points un- contestations, introduction This complex uncertainty. of poignant locus and the affect, as unanticipated latter the understanding Asia, Southeast Islamic across media social and offline digital with with engagement by and afforded relation possibilities predicaments the close in uncover to often issue special this online, allows approach This expressions dynamics. their find they as Islamic Asia in phenomena Southeast socioreligious contemporary approaches issue special the which through – divides It discontent, media. ambivalence, – digital themes on key three the focus introduces particular a with Asia Southeast in Islam of field the in transformations latest the discusses Asia’s Realms Digital Southeast in Islamic Divides and Discontent, Ambivalence, issue special the to article introductory This Abstract: University Emory Hoesterey Bourk James AcademyAustrian of Sciences Slama Martin Asia’s IslamicDigitalRealms: An Introduction Ambivalence, Discontent,andDividesinSoutheast online worlds thathave becomesites ofreligious expression, connection, Muslims inSoutheast Asia have embracedarangeofdigital realmsand yber

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5 Corresponding author: Martin Slama, Institute for Social Anthropology, AAS, Hollandstrasse 11-13, Vienna, Austria. E: [email protected] online dating, prayer groupsassembling their owntheological education, as theybuild theirownmoralworlds, whether asactiveagents in halal sexual minorities alsodisplayakeensense ofhowtonavigatethese voices to therightsofgenderand sexualminorities,yetMuslimwomenand certainly provideaplatform forconservativecritiquesofgrowingclaims Islamic movements.Online spacessuchas YouTube sermons,forexample, Islamic livesonlineandthe debatestheycanelicitbetweenandwithin Furthermore, thearticlespayattentiontovisualrepresentations ofpious patriarchy, publicpietyandsincereconsumption. reflect thecomplexconnectionsbetweenIslamand gender, powerand digital romancenovelsandInstagrampagesofcelebrity Muslimconverts and debated;yet,theyalsogowellbeyondorthodox texts toconsiderhow movement. The articles consider Islamic texts as they are cited, circulated, Islamic preachers against an increasingly self-conscious Muslim LGBTQ tensions betweentraditionalistsandmoderniststothe culturalwarspitting the specifictheologicaloutlookoftheirrespectivemovements,from influential Islamicorganizations crossswordsonline,making the casefor saint venerationandgravevisitationasinnovation(bid’a).Similarly, saints, yettheseverydigitalrealmsarealsowhereotherssharplycriticize Muslims taketosocialmediaspeakofthemiraculousdeedsSufi by engagementwithdigitalandsocialmediaacrossSoutheast Asia. religious ground,attendingtothepossibilitiesandpredicamentsafforded Together, thesearticlescoverawiderangeofsocial,political,and around ideological,political,ororganizational differences. offers adifferent vantagepointthanapproachestoIslamstructuredsolely builds ontheoreticaldevelopmentsinthestudyofIslamandmedia trends inreligiousauthority, practice, andpolitics. This thematicemphasis how Muslimengagementwithdigitalandsocialmediareflectsbroader ambivalence, discontent, and divides – as a thematic approach to understand across a broad range of Islamic media to reflect on these latter keywords – discontent, and divides. For this special issue, we asked scholars working circulation ofIslamiconlinespheresarealsomarkedbyambivalence, and community. At thesametime,production,engagement,and yber C yber O rient, Vol. 15, Iss. 1, 2021

6 Martin Slama, James Bourk Hoesterey collective identities that are manifest in both offline space and digital and space offline both realms (Anderson2013). Emphasizing theseclose entanglements between in manifest are that identities collective constitutive for theformationandexpression ofIslamicsubjectivities and As withthepracticeofreligion itself,theusesofdigitalmediahavebecome Jones andSlama2017; andBarendregt2018). their religioususeshaving becomepartofeverydaylife(Slama2017; Asian Muslimswithnotonlysocialmediausageat large butparticularly account giventheproliferationofonlinereligiosity amongSoutheast affect, andpoignantuncertainty. And thereisindeedalottotakeinto understanding themasthelocusofcomplexcontestations, unanticipated more todiscoverthanthewidelycitedadversitiesof digitalplatformsby e.g., Nuraniyah2017),thiscollectionofarticlesdemonstrates thatthereis disputing thatthesetopicscanbepartofafruitful research agenda(see “radicalism,” or“extremism”thatalsohaunttoday’s socialmedia. Without that observersliketograspwithterms“Islamic fundamentalism,” sometimes playsignificantroles;nottomentionthespectersofphenomena spread of“fakenews”andformscyberbullyinginwhichreligiousactors discussions abouttheimplicationsofrisesocialmedia,suchas they dosobygoingbeyondtopicsthatarefrequentlyreferredtoin disturbing effects onthereligiosityofSoutheast Asian Muslims.However, They dealwithaspectsofthedigitalthathaveambiguous,dissociating,or explore Southeast Asia’s Islamicdigitalrealmsfrom particularangles. As theseopeningparagraphsindicate,thearticlesofthisspecialissue divide thusaddstootherdividesinSoutheast Asia’s Islamiclandscape. consequential forreligiouspracticeandcommunityformation. The digital the digitalduetosocioeconomicinequalityamongMuslims,whichcanbe might themselves beasourceofdiscontent regarding different access to realms. Moreover, withinbothminorityandmajoritycontexts,thelatter sensitive andperhapsevenmoredisconcertingifexpressedindigital with any accentuation of divides in the community being particularly further complicatedinconstellationswhereMuslimsconstituteaminority of theirconservativedetractors.Sucharticulationsandpracticesare or queerMuslimsturningtohumorasonewayrespondthetheologies yber C yber O rient, Vol. 15, Iss. 1, 2021

7 Martin Slama, James Bourk Hoesterey and Pramiyanti 2018). Inother words, theso-called Islamic resurgence female Muslim subjectivities,throughmediated piety(Beta2014; Baulch proselytization (Hew2018),andtheconstruction ofgender, especially of newIslamicmovements (Nisa2018),novelformsofaudiovisual 2017; HuseinandSlama 2018; seealsoHegazy2020),theemergence (re)contextualization of Islamic practices(Barendregt2012;Slama and equallyimportant,these platformsafford the(re)inventionand is oftenthecaseinSoutheast Asia (MüllerandSteiner2018).Moreover, especially iforthodoxyisdefinedandupheldbythe statebureaucracyas often hasatenserelationshipwithorthodoxyand religiousdogma, views (Varisco 2010,163). We mightalsonotethatonlinereligiosity can be reinforced orheterodoxiescan find anichefor expressing their 2018). These platformsconstituterealmswheredominant formsofIslam for Islamicauthorityarestaged(Schmidt2018; Postill andEpafras Similarly, theinternetandsocialmediaevolvedintositeswherecontests the regionbychallenginglong-establishedplayers (Hoesterey2016). preachers havingbecomeafixedinstitutioninthefieldofIslam enduring effects ontheSoutheast Asian Islamic landscapewithcelebrity Baulch 2020). Especially the rise of private television in the 1990s had a varietyofculturalandreligiousproducts(Millie2016;Hasan2017; Media havecreatednewpublicsinSoutheast Asia thatarefilledwith have played–andcontinuetoplayasalientroleintheseprocesses. Islam inSoutheast Asia isafielddrivenbytransformations,andmedia the highlydynamicdevelopmentsinregion’s Islamiclandscape. commitment andcreativityshouldnotbeignoredifoneseekstounderstand realms thatcangiverisetoprofoundanxietiesbutalsounprecedented Asia, wethereforeassert,thesediscomfortingaspectsofIslamicdigital time canfunctionastheverylocusoftheirproduction.Intoday’s Southeast for theexpressionofambivalence,discontent,anddividesatsame manifestations without the existence of digital realms that provide space issue discusses.Inotherwords,theywouldnotexistintheirrespective of theirconnectionthatcangiverisetothephenomenathisspecial the distinctionbetweenthemirrelevant,sinceitisoftenpeculiarities render to or two the conflate to mean not does spheres online and offline yber C yber O rient, Vol. 15, Iss. 1, 2021

8 Martin Slama, James Bourk Hoesterey in which Islam provided embodied sensibilities and affective attunements secular and non-liberal selves. Crucial to religious revival was the ways about religious revival,specificallythe forms ofethicalcultivation ofnon- discursive traditionand orthopraxy tooffer importantunderstandings (2005) and Charles Hirschkind (2006), built on his understanding of Asad’s studentsandinterlocutors,especiallyinthework ofSabaMahmood practice that,preciselybecause itisestablished,hasahistory”(1986,14). to instructpractitionersregardingcorrectformand purposeofagiven “discursive tradition”that“consistsessentiallyof discourses thatseek has beenespeciallyinfluencedby Asad’s formulationofIslamasa of Islam, the social scientific study of Islam (and religion more broadly) Ever since Talal Asad’s seminal 1986 essayon the idea of an anthropology Ambivalence explore howtheyinformSoutheast Asia’s Islamicdigitalrealms. the followingsectionswewillbrieflydiscussthesethreeconceptsand in multiple ways. Yet before we introduce the articles in more detail, in discontent, anddivides–towhichthearticlesofthisspecialissuerelate provided ampleroomfortheemergence andarticulationofambivalence, the rapidintroductionofmediatechnologiesthatcreatednewpublics Unsurprisingly, thisdestabilizingconstellationofgrowinginequalityand Asia’s mediascapethat,inturn,affected theregion’s Islamiclandscape. 2020). These emerging classdifferences hadramificationsinSoutheast and individesconcerningaccesstousesofthesetechnologies(Baulch societal transformationsthatalsoresultedinincreasingsocialinequality (Rudnyckyj 2015;Jones2018).Changesinmediatechnologythusmet consumption thatcomprisenotonlysecularbutalsoreligiouspractices of aMuslimmiddle class beingabletoengage in conspicuous actsof structure ofSoutheast Asian Islamicsocieties,mainlyduetotherise These developmentswereaccompaniedbyprofoundchangesintheclass and mutuallyconstitutivephenomenaofreligiositymediation. digital platforms. What weencounterhereareentangleddevelopments in Southeast Asia wenthandinwithasurge ofmediaoutletsand yber C yber O rient, Vol. 15, Iss. 1, 2021

9 Martin Slama, James Bourk Hoesterey and Dan Beekers(2018) argue, scholars would dowellto keep both complement, not replace,attentiontoethical cultivation. As David Kloos this studyof theeveryday, others argued thatsuch anapproachshould even justhumanlives)than Islamperse. As thependulumswungtowards of Islam.ForSchielke,the focus should be moreonMuslimlives (perhaps practices thatundergirded ageneral Asadian approachtotheanthropology into doubt the convenient historical genealogies of Islamic texts and incongruity, andcontradiction–refusesneatethicalcategoriescasts This attentiontotheeveryday–especiallyfocus onambivalence, solely withinIslamicdisciplinaryregimesanddiscursive traditions. refuses the totalizing logic of an Islamic studies that locates subjects at others,butoftenlivelivesthatlackboth”(2010, 3). Suchanapproach frustration andtragedy. They argue fordisciplineattimesandfreedom live arecharacterizedbycomplexity, ambiguity, reflectivity, openness, “the idealsandaspirationspeopleexpressthe everydaylivesthey as music, soccer, and romantic novels – Schielke argues compellingly that classical Islamictexts,devotionalpractices,andeliteinstitutions–such Schielke 2015).Bylookingforethicallifeinsourcesandplacesbeyond dimensions ofeverydayethicallifeinEgypt(Schielke2010;seealso in particularthewayswhichdoubtandmoralfailurearealsoimportant Jackson (2013),Schielkeaddressesthedifficulties ofleadingapiouslife, Osella 2009).MoreinlinewiththeexistentialistanthropologyofMichael the anthropology of Islam” (2010, 1; see also Marsden 2005; Soaresand the frameworkofasingletradition.Inshort,thereistoomuchIslamin the inconsistenciesandopennessofpeople’s livesthatneverfitinto to ethicalcultivationfailedacknowledgeoraddress“theambivalence, essay, SamuliSchielkeargues thatMahmoodandHirschkind’s approach formation andIslamicpublics.Inaparticularlyinsightfulinfluential to tellmorecomplicatedstoriesaboutMuslimlivesbeyondethical unanswered. A bodyofscholarshipintheanthropologyIslambegan understanding ofwhatcountsasIslamictradition,stillleftmanyquestions This focusonethicalperfection,anditsreliancearelativelynarrow that madeapiouslifepossible. yber C yber O rient, Vol. 15, Iss. 1, 2021

10 Martin Slama, James Bourk Hoesterey online–offline worldsdo notresemble theHabermasian coffee shop, religious authority andauthenticityare claimedandcontested. These with boththe everydayandthereligious, theonline–offline spaceswhere to BeekersandKloos,we understandambivalenceasdeeplyconnected digital worlds–anddivides –amongMuslimsinSoutheast Asia. Similar intersubjective, ethicalappraisals hasbecomeanimportantpartofthe As thearticlesinthisvolume suggest,muchofthisculturalwork the “real,”authenticIslam. of intersubjectiverelationshipsandethicalappraisals ofwhoembodies Moral ambivalenceisthusnotsimplyamatterofinterior affect, butalso Islamic dress,trendypietygeneratesitsownambivalence” (2010,625). of dresswiththefailuretochangeone’s behaviorinlinewithadopting and intent.Jonescogentlyargues that“connecting thecommodification regarding capitalist consumption as it relates to Islamic ethics of sincerity performance ofIslamicpietygeneratetheirownanxieties andsuspicions fashion industryinIndonesia,thematerialmanifestationandpublic materiality. As CarlaJones(2010)observeswithrespecttotheIslamic preclude attention to theimportant relationship between ambivalenceand Such an existentialist–phenomenological approach, however, does not not coherence). ethical registers)andatleastaspiretowardsacertainmoralfortitude(if Asia stillnonethelessdrawfromIslamicresources(ifonlyasoneofseveral predicaments ofpietywithoutlosingsighthowMuslimsinSoutheast authors inthisspecialissueattendtotheambivalence,ambiguity, and as partofreligiousethics,notseparatefromit(2018,14).Likewise,the reckoning, ambivalence,doubt,andtheeverydaycanalsobeunderstood dynamic andproductiveinteractionsbetweenthetwo”(2018,2).Inthis the domain of religious experience ‘proper,’ rather than examining the caution, “risksartificiallyplacingexperiencesandincoherenceoutside foundation ofsuchideals.Privilegingtheeverydayoverreligious,they specific ethicalframesoffailurecannotbeseparatedfromthereligious failures mightbepartofacomplex,everydayreligiouspractice,yetthe analytical framesinmind.People’s understandingsoftheirownmoral yber C yber O rient, Vol. 15, Iss. 1, 2021

11 Martin Slama, James Bourk Hoesterey of images hasgrown inbothquantity andspeed affording innumerable out. Yet with theincreasinguseofsocial media,themovingcharacter move circulated andtouchedpeople’s feelings. They “move around and[…] Islamic digitalrealms.Not justsincetheriseofsocialmediahaveimages This leadsustotheprominence ofthevisualingeneratingdiscontent media afford. is accompanied by a repertoire of sensuous mediation that today’s social the lattercasediscourseoftendoesnotstandaloneor speakforitselfbut personal pietyandtheonlinerepresentationofpious selves.Especiallyin only iftheycomprisetheologicaldebate but also iftheytouch on issues of social mediaplatformsarebothpronetoaffect Islamicsensibilities,not be observed(seee.g.Schäfer2018).Spokenandwritten wordsontoday’s publics ofdebate,doubt,andoffense where phenomenaofdiscontentcan latter. IslamicdigitalrealmsinSoutheast Asia haveevolvedintosuch religions comeunderattack,causingworriesanddiscontentamongthe where thefollowersofminorityfaithsorheterodoxversionsestablished the dogmasoforthodoxy. Conversely, digitalrealmscanbecomethesite rejected byothersifsuchdiscussionquestionslong-heldconvictions or is theologicaldebatethatmightbewelcomedbysomebelieversbut to thisandrevealspecificwaysthatdiscontentcanbegenerated.One them feeluneasy. Religiousdigitalrealmsarecertainlynotanexception content orengageininteractionsonlinethataredisturbingmake provoke discontentamongitsparticipants.Usersmightencountervarious Digital realmsareoftenunderstoodasthelocaleofoccurrencesthat Discontent ambivalence itselfisgenerativeofnewreligioussentimentsandpractices. that ambivalenceisnotsimplytheresultofethicalanxieties,but refusals). Taken together, thearticlesofthisspecial issuedemonstrate realms ofreligiosityandreligiousargumentation (bothitsassentsand the emphasisonambivalenceintheseessaysemphasizesaffective with itsrationaldebateamong(elite,white,European)men.Instead, us,” asPatricia Spyer andMarySteedly(2013, 8)haveaptlypointed yber C yber O rient, Vol. 15, Iss. 1, 2021

12 Martin Slama, James Bourk Hoesterey Islamic digitalrealms, theseideals oftransparent visibility canturninto relationship with thevisual(Strassler2020, 30).However, translatedinto of transparency havegainedconsiderable currencygeneratingan intricate relevant in the Southeast Asian context whereneoliberalinformed ideas act andthelatter’s interpretation asshowingoff. This isparticularly a thinlinebetweenthepractice ofIslamthroughsocialmediaasapious 2016; HuseinandSlama2018). Thus, inIslamicdigital realms,thereis as sinfulbehavior, thatistheexactopposite ofpiouspractice(Hoesterey piety –thatisstronglydiscouragedbyIslamicorthodoxy andregarded to particulartheologicalconcepts,suchasriya’–theshowingoff ofone’s the lattercase,mediatedIslamicpracticeonlinecan elicitdiscomfortdue Islamic performance,butalsothepiousactandits mediation assuch.In the actingpersonandbeholder. Discontentmayrelatetothecorrect and significations,discontentmayariseonbothends oftheplatform, becomes partofmediationsthatentailbasicallyuncontrollable circulations practices thatcanberecognizedbyothersindigital realms,andpiety nature ofone’s piety. When Islamicpracticesgohandinwithmedia to a (bigger or smaller) spectatorship, concerns canarise about the public prayers, topreach,etcetera,andsincethesepracticesoftenbecomevisible to recite can beutilizedtopracticeIslam,forexample,readtheQur’an, one isdiscontentthatarisesduetomediatedpractices.Sincesocialmedia however, onlyoneaspect;another, equallyimportant,butlessexplored Discontent due to particular and often visual content on social media is, as muchbythecirculationofimagesspreadingwords. follows from it is thus often not less an online than an offline affair elicited Islamic digitalrealms. Today, takingoffense andthediscontentthat least partly)religiouslydefined(Meyer, KruseandKorte2018),including of offensive imagesispronetoinformsocialmediapublicsthatare(at circulation” (SpyerandSteedly2013,29). This particularvisualgenre is anexampleofhowpublicsarealso“formedinrelationtoimages to geopoliticalcontestationandidentitypolitics(Flood2013),which on thepersonaland collective levels, especially if they becomesubject images oftheProphetMuhammedareprominentexamplesdiscontent possibilities fordisgruntlementtocomeabout.IntheIslamiccontext, yber C yber O rient, Vol. 15, Iss. 1, 2021

13 Martin Slama, James Bourk Hoesterey religious etiquettethat valuesemotional restraint anddiscourages direct in online exchanges also mark a departure from offline cultural and offline etiquette(Slama2017). The rancorandvitriol oftenfound through whichIslamicpreachers areapproachedbyoftenignoring class circlessocialmedia haveevolvedintothepreferredplatforms less tech-savvylower-class Muslims,whereasespeciallyinmiddle- among somegroupsofMuslims, suchasinSuficommunitiesandamong Southeast Asian Islamicdigitalrealmsthisseemstobethecaseonly instead offace-to-faceencounterscannotbeovercome. However, in is whentheuneasinessofusingaparticulartechnology forinteraction this particularpurposeofcommunicatingwithIslamic authorities,that This leadsusagaintotheoptionofforegoingsocial mediaifonlyfor witnesses ofone’s onlineinteractions. but alsodiscontentamongalarger groupof peoplewhohavebecomethe of socialmediacannotonlycausethediscomfort theaddressedperson communication. Notpayingsufficient respectinthe(semi)publicspaces relevance indigitalrealmsthatareknownfortheirmoreinformalformsof how toaddressanIslamicauthorityusingappropriatelanguageretainsits relationship inSufism(Alatas2017).Moreover, thesensitiveissueof would beareversaloftheclearhierarchythatdefinesteacher–student of aSufimurshidshouldalsofollowtheaccountshisdisciples,asthis discontent canbeprovokedbythequestionofwhether Twitter account is anacknowledgedreligiousauthority. Forexample,inSuficircles, online cangenerateconsiderableuneasiness,especiallyiftheotherperson men andwomen.Similarly, theways howoneapproachesotherpeople determine genderrelationsbyrestrictinginteractionbetweennon-related at allinonlinefora. These worriesreflectnormsandvaluesthatseekto of whetheroneshouldgetincontactandcommunicatewithotherpersons conventions. In fact, one can observe discontent concerning the question should socializeontoday’s socialmediathatareoftenrootedinoffline online aswell,beingcoupledwithparticularideasofhowMuslims When digitalrealmsbecomeIslamic,pioussocialityfindsitsexpression a majorsourceofdiscontent. yber C yber O rient, Vol. 15, Iss. 1, 2021

14 Martin Slama, James Bourk Hoesterey (Hoesterey 2018;Slama 2020). about authentic Islamisatonceaconversation aboutIndonesian Islam organizations aswellthe state-society divide,where theargument In thecaseofIndonesia, religious riftscutacrossbothmodernIslamic Tamil Hindus, thelatterofwhichmigratedaslaborersduringcolonial rule. is oftenseenatodds,and in unfaircompetitionwith,ethnicChineseand Malay andMuslimidentity (Peletz2020). The figureoftheMalayMuslim deep historiesinBritishcolonialadministrationand theconflationof nation-state (Bruckmayr2019).InMalaysia,religiopolitical divideshave minority and their histories detached from the origin story of the modern Islamic contestationoccurswithinanationalcontext whereMuslimsarea In Southeast Asia, suchdivideshavetakenmanyforms.InCambodia, religiopolitical divides(Hefner2005,10). religious authority as well as amplification and “contestivepluralization”of volume was published, social media) has led to a pluralization of voices of the pointiswelltakenthatriseofdigitalmedia(andshortlyafter would challengetheerrantviewthatIslamicmediawerebeyondstatereach, authorities” (2003,2). Whereas subsequenteventsduringthe Arab Uprising and participative, and not confined to formal institutions recognized by state that “feedsintonew senses of a public space that is discursive, performative, new mediaintheMuslimworldencouragesanawarenessofIslamicvalues which mediaoffer modelsofreligiosityandcitizenship. They argue that examine theroleofnewmediainthisprocess,particularlyways for Islam.Buildingontheseinsights,Eickelmanand Anderson (2003) institutions wasbeingpartiallyeclipsedby new voicesclaimingtospeak where thereligiousauthorityofmoreconventionalfiguresand “fragmentation” ofreligiousauthorityacrossMuslim-majoritysocieties, James Piscatori(1996)observewhattheydescribeastheincreasing In theirnow-classicbookMuslimPolitics,DaleEickelmanand Divides often shedlightonbroaderreligious,political,andideologicaldivides. confrontation. These onlinemomentsofcontestationanddiscontent yber C yber O rient, Vol. 15, Iss. 1, 2021

15 Martin Slama, James Bourk Hoesterey mostly fellinlinewith presidential candidate PrabowoSubianto. Online Ulama running mate,Ma’aruf Amin, whereas Muhammadiyahmembers supported Joko Widodo, popularlyknown as Jokowi,andhis Nahdlatul election, itbecameclearthat alarge majorityofNahdlatulUlamamembers Berkemajuan). During the run-up to the 2019 presidential Islam” (Islam Nusantara) andMuhammadiyahpromoting theconceptof“Progressive Nahdlatul Ulamapromoting theideaof“Islam Archipelago” (Islam and Muhammadiyaheachheldtheirnationalcongress (muktamar),with to particular political figures. For example, in 2015 Nahdlatul Ulama competing visionsforIndonesianIslamandrelatively distinctallegiances Indonesia, recentlythesedivisionshave(atleastpartly) resurfacedwith modernist divideswerebeginningtosoftenin post-authoritarian Whereas JuliaDayHowell(2001,703)argued thattraditionalist– and consolidation. rule throughindependence,authoritarianrule,anddemocratic transition approaches tonavigatingIndonesia’s nationalpoliticsfromlatecolonial (and theologicalreasoningitself),buttheyhavealsotakendiffering have theseorganizations espouseddifferent interpretationsoftheology Muhammad, privilegingindependentreasoning(ijtihad).Notonly andtraditionoftheProphet religious educationprioritizestheQur’an religious educationemphasizesclassicalIslamicscholars,modernist traditionalistProphet Muhammadasinnovation(bid’a).Whereas visitation, beliefinsaintlyintercession,andcommemorationsofthe in 1926).Pointsofdifference includereformistcritiquesofgrave of political cleavagesmanifestinthemodernIndonesianorganizations centuries, reformistthoughthascreatedsustainedtheologicaland South, andSoutheast Asia (Bradley2015).Overthelastcoupleof and placesoflearningacrosstheMiddleEast,North Africa, Central, gone backandforthbetweenthearchipelagovariousholycities levels. Forcenturies,Southeast Asian Muslims(knownasJawi)have Asia’s religiopoliticallandscape,operateatglobal,national,andlocal more detailhereasanexampleofthecomplexdynamicsinSoutheast Religious dividesincontemporaryIndonesia,whichwediscuss Muhammadiyah (foundedin1912)andNahdlatulUlama yber C yber O rient, Vol. 15, Iss. 1, 2021

16 Martin Slama, James Bourk Hoesterey divides can also be understood as “global assemblages” of sorts that cleavages not onlyreflectvariousstrands ofIslamizationpersebut these a widerange ofplatformsdigitaland socialmedia.Religiopolitical created, shared,promoted, critiqued,refigured,andreimaginedacross various arguments, forms ofevidence,andatmospheresaffect are courtroom, congress,and presidentialpalace.Butallthemoreso, These dividesplayout in themosques,onstreets,and and secularstates. clashes betweenulamaandfolkIslamordichotomies betweenIslamists of theologicalandpoliticaldividesinIndonesiagoes beyondhistorical bars, brothels,anddiscotheques(Wilson 2015).Clearly, thelandscape (FPI) viewedthemselvesasmoralpolice,conducting raidsonvarious 2021); and,hardlinermilitantgroupssuchastheIslamic Defenders Front but tookoncausesforfemalemodestyandsharia banking(Chaplin 2008; Bruinessen2013);Salafistorganizations eschewedformalpolitics popular among theaspiring middle and upper-middle classes (Machmudi inspired prayergroups,civicorganizations, andpoliticalpartiesbecame campaigning for an Islamic state (Muhtadi 2009); Muslim Brotherhood- 2006); organizations such as tensions ineasternIndonesiaduringthelate1990sandearly2000s(Hasan Paramilitary organizations suchasLaskarJihadstokedethnoreligious to organize andparticipateinthepublicsphereelectoralpolitics. previously imprisoned or livinginexilenowhadthe political freedom vantage point,afterthefallofSuhartoin1998Islamistleaderswhowere affectionately known as Tuan Guru Bajang, or TGB. From another stage offormer West Nusa Tenggara governorMuhammadZainulMajdi, religion andpolitics,especiallytherecentrisetonationalpolitical in Lombok(founded in 1953) have also proved formidableplayersin and centralIndonesia,Islamicorganizations suchasNahdlatulWathan Beyond these organizations whose influence is largely confined to western term. online communities. This dividestilllingerstwoyearsintoJokowi’s final arguments weretense and many found themselves unfriended in their yber C yber O rient, Vol. ibt arr Indonesia began openly Tahrir Hizbut 15, Iss. 1, 2021

17 Martin Slama, James Bourk Hoesterey

of religiousand sociopoliticaldevelopments incontemporarySoutheast Asia. un- orunderexplored phenomenathatconsiderably addtoourunderstanding digital inIslamiccontexts newwaysbydirectingourattentiontohitherto introduce thecontributions, thisspecialissueinvitesustothinkaboutthe imply or generate. As will become apparent in the next paragraphs that briefly ambiguity, uneasiness, and division that engagements with digital realms can going onlineandbeingMuslimcanmanifestitself,again bypointingtothe And theydemonstratethevastvarietyofhowthis connectionbetween religious deeplyinformtheeverydaylivesofSoutheast Asian Muslims. discontent, anddivides. They indicate howthedigitalintandemwith of Islamicdigitalrealmsandhowtheyhavebecome sitesofambivalence, unfinished, still mosaic, broad a of understanding our to contributes article lifeworlds andpointstothefutilityofsweeping generalizations. Each religiopolitical across andconsumption production online of field vast the Southeast Asia. The impressiverangeoftopicsthatthe authorsexploreindicates tethered to larger intellectual projects about Islam, media, and public ethics in articlesinthisspecialissueareallbasedonoriginalresearch,often The The Articles instead, theyhelptocreateandsubsequentlythriveonsuchdivisions. their ownalgorithmsofcirculation,thusdonotsimplyrevealdivides; online sermonsthatsupporttheirargument. Digitalinfrastructures,with like-minded onlinealliesandrecirculatingnewsarticles,memes, Asia generallydointheirrespective(trans)nationalcontexts,seeking defend their positions within these divisions,asMuslimsinSoutheast the 2017 gubernatorial election (Fealy 2016). Many Muslims in Indonesia Jakarta governor Basuki Tjahaja Purnama and influence the outcome of a motleybunchof Muslims to protest the supposed blasphemy of former temporary alliances,aswiththe“defendIslam”movementthatunited also revealtheshallowandpoliticallyexpedientnatureofsomethese histories, yetoccasionalmomentsofpolitical(ifnottheological)unity Collier 2005;Peletz2020). At times,thesedivides havelong,complicated reflect multipleontologiesthatconnectthesacredandprofane(Ong yber C yber O rient, Vol. 15, Iss. 1, 2021

18 Martin Slama, James Bourk Hoesterey in Indonesia’s Islamic digital realms and can take place in this form only called piousmasculinities andtheirnonbinary othersthatcanbeobserved an important role inabroaderaffective politicsofthedivide betweenso- advocate fortheiragency asMuslims.”Inthisreckoning,humorplays slurs usedagainstthemand returningtotheirreligiouscommunities Fadhlina notes,“waria transphobic religiouslanguage. Well aware ofthesedemeaningdiscourses, social mediaplatformsbymakingwariathebuttsofjokesthatareladenin Ustad Abdul SomadandFelixSiauwpathologizeLGBTQcommunitieson (preaching; propagation),” Fadhlinaobserveshow popular preachers suchas religious discourse.Buildingonwhatsherefersto as“carpooldakwah and howgendernonconformingwariawadeinongenderedsexualized popular preachers,idealizedtypesofheteronormative Muslimmasculinity, and Preachers Islamic Between in Platforms Digital of Role The Masculinity: and “Conversations”Aiding of discourses,asdemonstratedin Amirah Fadhlina’s articleHumor, Piety, Digital andsocialmediamakepossibletheconvergence ofthemostunlikely as they enter Indonesian digital realms of a globally operating platform. and inIslamiccirclesIndonesiaparticular, thustakeonnewdynamics divides. DiscussionsaboutsaintlymarvelsthathavealonghistoryinIslam, how Muslims explore newways to articulate theirpositions within these community regardingparticulartheologicalissuesaswelldemonstrates saint veneration Alatas isfocusingonmakesvisibledividesintheMuslim of theology digital The interaction. offline during way same the in occur the opportunityforsomeintra-religiousdialogueanddebatethatdonot but alsohowtheverydigitalinfrastructureofonlinenetworksprovides shows notonlyhowtheologicalarguments extendintoonlineworlds of miracles and saintveneration(andtheirdoubters and detractors), Alatas positions, andcontestothers.Devotingspecialattentiontoonlinestories Muslims extendversionsofGod-talk,assenttocertaintheological into anIslamicdigitalrealmbyitsusers.Insuchonlineenvironment of theology. A socialmediaplatformlikeFacebookthuscanbeturned talks on Facebook makesclear, onlineworldscreatedigitalinfrastructures As IsmailFajrie Alatas’ articleDigital Theology: Saintly Marvels and God- yber C yber are alsoadoptinghumoras aresponsebyreclaiming O rient, Vol. in Indonesia. Itisconcernedwith in Waria 15, Iss. 1, 2021

19 Martin Slama, James Bourk Hoesterey Indonesia investmuch timeandenergy decidingon whichpreachers offer preachers truly embodyIslamicvirtue. Women’s Islamicstudy groupsin about whatconstitutes authenticIslam andambivalencesabout which shows howtheonlineworld ofdigitaldakwahisinformedbyanxieties Mediascapes Digital Indonesia’sIslamic in Preachers their and Groups preach. FatimahHusein’s article Yet preachers donotgowherevertheyplease;mustbeinvited to the self-assuredconservativepreacherconvincedofhis ownrighteousness. Plenty ofpopularpreachersonbothlocalandnational stagesfittheimageof this regard. into themajorsitesofthesecontestations–cannotbe ignoredanymorein Islam inIndonesiaandshowsthatIslamicdigitalrealms –havingevolved of howimportantIslamicplayersarepositioningthemselves inthefieldof the country’s traditionalistcampofIslam.Itthuscontributestothestudy also givesanaccountofhowdiscontentanddivide are negotiatedwithin intra-Islamic contestationsandtheironlinecirculationinIndonesiabut article notonlyprovidesdeepinsightsintotheemploymentofhumorin who show off their piety (riya’) and accuse others of being infidels. The out thehypocrisiesandethicalshortcomingsofthoseIndonesianMuslims religious sensibilities of humility andsincerityby humorously pointing online play, NahdlatulUlamaFunnyBrigadeadministratorsespouse and evenangersdiverseviewersinonlineencounters.”Morethanjust force of satire,particularly how itsummons,amuses, confuses, inspires, Islamic organization Nahdlatul Ulama, Hoesterey attends to “the affective Lucu ) ofthetraditionalist the riseofonline“FunnyBrigade”(Garis even try to suture varioussocial,political, and theological divides. Tracing examines hownetizensalsodeployhumortomitigateonlinevitrioland Divides Online Ulama’sIndonesian Piety,Satire,and Brigade:” “Funny divides anddiscontents,JamesBourkHoesterey’s articleNahdlatul Whereas popularpreacherscanusehumortofurtherentrenchpietistic as Fadhlina asserts, expressed through rather different types of humor. the two sides, social mediabringsthemneverthelessin“conversation,” social devaluationofLGBTQcommunitiespreventsadialoguebetween there. Whereas thedoctrinalpositionofpreachersthatrestsonagrave yber C yber O rient, Vol. eoitn Slfs: oe Prayer Women Salafism: Negotiating 15, Iss. 1, 2021

20 Martin Slama, James Bourk Hoesterey became abrandambassador forhalal beauty productsand Islamicfashion Sociality. Jonestraces thecareerofaSouthKorean converttoIslamwho Pious Indonesian in Mediation and Conversion Chic: analysis ofMualaf The worldofpopularonline cultureisalsoattheheartofCarlaJones’ in Malaysiatoday, thatis“necessarilysocial,emotive,andintimate.” of how not only gender relations but also Islamic authority is constructed digital realmsthatshemadeintoherobjectofanalysis andinformtheways governed byambivalenceanddiscontent,areconstitutive oftheIslamic that romanticloveandtheaffective registers relatedtoit,suchasfeelings dynamics thatdemandtheaffective laborofwomen. Izharuddinconcludes horizons ofreligioussensibilities,yettheyalsotendto reproducegendered of unpaidonlinelabor.” Inthisrespect,onlineworldscanopenupnew through emotionsandarange are contingentupontheactofworking that allowforthecreativeandinteractivereconstituting ofgenderrelations and reformulateoffline equivalents.Izharuddinargues that“affordances are calledtoperformvariousformsofaffective laborthatbothreproduce romance storiesarepresentedintermsofdakwahandtheirfemalereaders What Izharuddinreferstoasan“archiveofaffect,” Wattpad Muslim actively engage the Muslim love stories on the online platform Wattpad. which providesanincisiveunderstandingofhowMalaysianwomen Romance Muslim Digital the that isromanticlove,inherarticleReading Alicia Izharuddinexploresanotherrealmofambivalenceanddiscontent, and strictfollowersofSalafism. and onlinepublicswiththelatterconsistingalsoofotherSalafipreachers their audiences’ lifestylesaswellthedifferent compositionofoffline sermons thathavetonavigatethediscrepancybetweenSalafidoctrineand not onlyinformsthisrelationshipbuthasalsobecomepartofthepreachers’ latters’ preachingcontent.Moreover, herarticlerevealsthatambivalence comes totheirengagementwithSalafipreachersandthenegotiationof a repertoireofreligiousknowledgeandinspiration,especiallywhenit demonstrates, thesewomenareindeedactiveagentsinthebuildingof without insistingonstrictgenderedrestrictions. As Husein’s analysis the rightbalanceofpracticalreligiousguidanceandentertainingdelivery

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21 Martin Slama, James Bourk Hoesterey manage toreconcile discoursesthat emphasize thedangers thatlurk in the issueby the Indonesian Tablighi Jama’atleadership, andhowthey is alsofueled bythefactthatnoclearguidelines havebeenpublished on how theydealwiththeambivalence thatsurroundssocialmediause not necessarilyprevent Tablighis fromgoingonline. Kuncorodescribes are onamissionarytour. However, hisethnography revealsthatthisdoes media isgenerallydiscouraged among Tablighis, especiallywhenthey means ofmoderntechnologies.Kuncoropointsout that theuseofsocial that prioritizesface-to-faceencountersoverthemediation ofIslamby mobile formofproselytizingisbasedonaconcept ofmissionarywork their homesforparticularperiodsoftimetospreadthe wordofIslam. This emphasis onthemobilityoftheirmembers,whooblige themselvestoleave is knownasareformistproselytizationmovement thatputsparticular Social Media Uses among Tablighi Jama’at in Indonesia. in Wahyu Kuncoro’sVirtual articleAmbivalence, Piety, Rebranding:and The questionofsincerepietyanditsmediationisalso adominanttheme media) evokessuspicionaboutthesincerityofreligiouscommitment. lives onvisualdisplay(andthecirculationofimagestoday’s social by manyMuslimsasinherentlyambiguous,theworldoffashionthat At thesametime,pietyofstarunfoldsinarealmthatisperceived a piousMusliminthenon-IslamicenvironmentofSouthKoreansociety. accounts forexamplebypointingtothedifficulties ofassertingoneselfas representing theforeignandfamiliarisdisplayedonhersocialmedia conversion toIslambutalsouponherbeingKorean. This tensionbetween first instance,theallureofstar, obviously, restsnotonlyuponher the othertotroubledrelationshipbetweenfashionandpiety. Inthe how the foreigncan(atleastpartly) be appropriated inIndonesia and analysis, tworegistersofambivalenceconverge, onebeingconnectedto paying particularattentiontotheforeignnessofKoreanstar. Inher is construed here through the intersecting fields of fashion and religion, interest inIslamandpursuingapiouslifestyle.Jonesexamineshowpiety icon and role model for young Indonesian women who developed a deep social mediacelebrityaswell,cultivatingherimageanIslamicbeauty in Indonesia. As goesalmostwithoutsayingsheattainedthestatusofa yber C yber O rient, Vol. 15, Iss. 1, 2021 Tablighi Jama’at

22 Martin Slama, James Bourk Hoesterey of Cambodian Muslims. Compared tothe considerable amountof Debates theyexplore theonlineactivities Muted and Divides Complex Scene: Media Social Muslim Cambodian the in Representations Islamic Alberto PérezPereirorepresents anexceptioninthisregard.InEmerging located inMuslimmajority contexts,thecontributionofZoltanPalland Whereas the examples in the articlesofthis special issue are generally ( process intoaSharia-compliantformoflearning to knoweachother young menandtheirparents;ontheother, theyremodelthematchmaking actively lookforapartnerprovidingthemwithroom foractionvis-à-vis ambivalent. Onthe one hand, the platforms afford young women to technologies. However, Nisapointsoutthat thisprocessismuchmore of anirrevocableindividualizationthatisaccelerated bytoday’s media finding apartnerbyoneself.Onemightunderstand thisprocessinterms especially restrictedinchoosingaspouse,thetrend clearlygoestowards were commoninIslamicSoutheast Asia, andtheagencyofwomenwas find asuitablepartner. Whereas notsolongagoparent-arrangedmarriages passage intheirlives,namely, tomarry, whichpreconditionsthatonecan have beenestablishedtoassistyoungMuslimsmasteramajorritede among youngMuslimsinthetwocountries. As Nisashows,theseplatforms in MalaysiaandIndonesiathathaveindeedgainedsomepopularity matchmaking platformsthathavebeendevelopedforanIslamicaudience Muslims . Nisainvestigatesmobiledatingapplicationsand Indonesian and Malaysian among Matchmaking of Shariatisation the and Ta’aruf, easily resolvedinthecaseofEvaNisa’s studyofOnline The issueifoneshouldornotgoonlineasapiousMuslimismore in Indonesia. the movementandtopositionitwithinmainstreamofIslamicactivism proximity toterroristgroups,whichheinterpretsasanattemptrebrand stereotypes andnegativeimagesof Tablighi Jama’atthatputthemin Moreover, Kuncoroshowsthatsome Tablighis usesocialmediatocounter that alsocomprisethedisplayoftheirpiousdeedsontheseplatforms. these newmediaforMuslimswiththeiractualsocialpractices ta’aruf) thatpartlyreintroducesgenderandgenerationalhierarchies. yber C yber O rient, Vol. 15, Iss. 1, 2021 Dating, Halal

23 Martin Slama, James Bourk Hoesterey and socialities thatlargely remain amiddle-class affair inIndonesia. in Islamicdigital realmstoengage inparticularIslamicpractices long (ifatall)oneisableto beonlinebutalsowhetheronecanparticipate question ofbeingornot onlineisthusnotonlyaquestionofhow for theirexpression–through non-religiousandreligiouspractices. The media socialdividesamongMuslims have indeedfoundnewplatforms online socialities. The articleargues thatwiththeintroduction ofsocial unambiguous formsofexclusionlower-class MuslimsfromIslamic in approachingIslamicauthoritiesonline,whileitcan alsoleadtorather realms thatcaninvolverenegotiationsofclassboundaries anduneasiness sees suchmanifestationsofambivalencereemerging inIslamicdigital to questionsofbelongingarapidlydeveloping middle class.Slama in Indonesianconstructionsofsocialinequality, especiallywithregard builds onanthropologicalworkthatpointstotheambivalence inherent social mediaplatformshasforIslamicpracticeandsociality. Hisanalysis Islam inIndonesiaandaskswhatconsequencesunequalaccesstotoday’s Media of Class.Heappliestheconceptofdigitaldividetofield and Ambivalences Islam: Indonesian in Divides Digital Tracing media inSoutheast Asia isalsopursuedbyMartinSlamainhisarticle A hithertoratherneglectedtopicinthestudyofIslamicusessocial Islamic harmony. state anditsIslamicbureaucracythatiseagertoupholdanimageofintra- of Cambodia’s fieldofIslamandthestrongpositionCambodian divides andtheirdeemphasizingonline,whiletheypointtotheplurality and PérezPereiroexplorethisphenomenonbylookingatcomplexoffline is voicedinmutedandcamouflagedways,ifitconveyedatall.Pall and sometimes clash online, in the Cambodian social media scene critique Indonesia and Malaysia representatives of different Islamic currents meet contestation, discussionanddebatebyCambodianMuslims. Whereas in Asian Muslimmajoritysocieties,socialmediaaremuchlessusedfor territory withtheirstudy. Their articlerevealsthat,unlikeintheSoutheast of IndonesianandMalaysianMuslims,theyventureintocompletelynew literature thatwaspublishedinthe last yearson social mediapractices yber C yber O rient, Vol. 15, Iss. 1, 2021

24 Martin Slama, James Bourk Hoesterey suspected tobeundermined. Furthermore, and moregenerally speaking, remains ambiguous andcanleadtoresentment whengenderorders are regarded asacceptable, especiallybetween maleandfemaleusers, often online. The degreeof closenessbetweensocialmediausersthatis the latterbecomesarticulated inrelationships,socialities,andintimacies discontent notonly can begearedtowardsthevisual but alsothe social as and agitation. At the sametime,thearticlesofthisspecialissuesuggest, where conspicuous representations of piety can lead tosuspicion, debate, circulation ofimages,whichalsoappliestoSoutheast Asian digital realms In Islamiccontexts,discontentisoftencloselyrelated tothedisplayand one ortheotherbeholder. initial solutionbecomingasourceofdiscontent,ifnot foroneself,then this specialissuealsoteachus,asonecanevolveinto theotherwith but theveryreasonforambivalence;ortheycanbe linked, thearticlesof reversed formwithpiousonlinepracticesconstituting notanescapefrom desire for a (more) pious life. However, such dynamics can also occur in and discontentlieattheheartofone’s Islamiconlinepracticesorone’s with ortosolveproblemsinone’s privatelife,thatiswhenambiguity is especially the case when Islamic digital realms are navigated to deal of widersocialandreligiousphenomenafueledbyambivalence. This as ambivalent,especiallywhentheygoonline,orthatcanbetheresult Asian Muslims frequently find themselves in situations that they perceive region’s Islamiclandscape,itdoesnotcomeasasurprisethatSoutheast the dynamics,transformations,andcontradictionsthatcharacterize worship, ethicalframeworks,andemotionalvalences.Inlightofthis glimpses intotheintricaciesofeverydayreligiouslife–itsritual special issueattest. They demonstratehowdigitalplatformsprovide influences religiouslifeinSoutheast Asia today, asthearticlesofthis they constituteafieldofIslamicpracticeandsocialitythatconsiderably concepts canbeconnected. Taken togetherintheirvariedconstellations ambivalence, discontent,anddividesrevealsthemultiplicityofhowthese Looking atSoutheast Asia’s Islamicdigitalrealmsthroughtheprismof Concluding Remarks yber C yber O rient, Vol. 15, Iss. 1, 2021

25 Martin Slama, James Bourk Hoesterey participating inparticular online socialitiesand forumsof discussion. material divides thatcanbecomedigital throughexcludingMuslims from Southeast Asia’s Islamiclandscapefeaturing notonlyideological, butalso thus canprovideimportant insightsintothecontemporarydynamicsof Such ratherneglectedtopics inthestudyofIslamanditsdigitalrealms kit thatcanbeskillfullyapplied acrossdifferent platforms. seems toconstituteacentralweapon,strategy, and,forminorities,survival these divisions,albeitwithperhapslimitedsuccess. In thisregard,humor on thedigitalinfrastructuresofonlineworldstomend andtomitigate divides, yetthereisalsoevidenceofhowMuslimsin Southeast Asia draw debates. Moreover, digital platforms can both create and reflect offline clearly visiblemightnotalwaysbecomemanifest inloudandbitter embryonic stageorinsuppressedguises,thosedivides thatarealready us tomake:whiledivides might be traceable on social media in their leads ustoanotherobservationthatthearticlesofthis specialissueallow that havethepotentialtobecomemoresignificantinfuture. And this Islamic digitalrealms,however, canresultinearlydetectionofdivides of discontent.Payingheedtotheselesspronouncedsignsdiscontentin also reveal minor, yet not less significant fault lines and (still) low tides upheavals andideologicalfrictionsinIslamicsocieties,butthattheycan special issueindicatethattheysometimesindeedmirrorthebroadersocial a profounddivideamongSoutheast Asian Muslims. The articlesofthis to notethatnoteveryformofambivalenceanddiscontentisasign Given thesecontentiousaspectsofIslamicdigitalrealms,wewouldlike new roundsofdiscussionandcontestation. deemed ambivalent or become the sources of discontent, giving rise to and areexpressedthroughonlinepractices.Oftenitisthelatterthat articulation inIslamicdigitalrealms,ashierarchiesbecomemanifest is notonlyaquestionofdivergent viewsofthesocialworldandtheir of inequalitythatpervadetheconstructionIslamicauthority. Yet this but alsowithregardtohierarchiesbetweengenerationsandconcepts can easilybecomecontested,notonlyconcerninggenderasymmetries social mediaaresiteswhereIslamicideasofsocioreligioushierarchy yber C yber O rient, Vol. 15, Iss. 1, 2021

26 Martin Slama, James Bourk Hoesterey Asad, Talal. 1986.“TheIdeaofan Anthropology ofIslam.” Internet.” Anderson, Jon W. 2013.“OnlineandOfflineContinuities,Community Agencyonthe media. americanethnologist.org/features/collections/piety-celebrity-sociality/sufi-sociality-in-social- Jones, AmericanEthnologist A ForumonIslamandSocial MediainSoutheast Asia, editedbyMartinSlamaandCarla Alatas, IsmailFajrie.2017.“SufiSocialityinSocialMedia.”In References of thestudyMuslimsocieties. from novelangles,andtocontributeconsiderablyenrichingthepicture us to recognize newtopicsofresearchorapproachestablishedthemes ways, asthecontributionstothisspecialissueinspireusdo,willallow trajectories thatcrossonlineandoffline realmsinsometimesunexpected offline lives. Acknowledging thecomplexityandvarietyofIslamic audiovisual expressionsdeployedbyMuslimsintheireverydayonline– for theideas,theologies,formsofargumentation, affective registers,and and histories(mostoftenfromtheMiddleEast)butshouldalsoaccount must notonlyrelyonconventionalapproachestoparticularIslamictexts us thatourunderstandingsofIslamandMuslimpracticeslifeworlds ambivalence, discontent, and divides, this collection of articles reminds light oftheseintricateentanglementsthedigitalwithphenomena – expectedlyormuchlesssoinSoutheast Asian Islamiccontexts.In back againtotheambivalenceanddiscontentthatdigitalcangenerate And theseobservationsofinequalitiesandpowerasymmetriesbringus Heather Horst andDaniel Miller, 203–224.London: Berg. Barendregt, Bart. 2012.“DiverseDigital Worlds.” InDigital Anthropology, editedby Washington, D.C.:CenterforContemporary Arab Studies, Georgetown University.

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27 Martin Slama, James Bourk Hoesterey Indonesia.” Beta, Annisa R.2014.“Hijabers:How Young UrbanMuslim Women Redefine Themselvesin Middletown, CT: Wesleyan University Press. Baulch, Emma.2020. to ConstructtheIdealMuslim Woman.” SocialMedia+Society Baulch, Emma,and Alila Pramiyanti.2018.“HijabersonInstagram:Using Visual SocialMedia Flood, Finbarr Barry. 2013.“IncitingModernity? Images, Alterities andtheContextsof unimelb.edu.au/bigger-than-ahok-explaining-jakartas-2-december-mass-rally/. Melbourne website,December7. Accessed [December3,2020].http://indonesiaatmelbourne. Fealy, Greg. 2016.“Biggerthan Ahok: Explainingthe2DecemberMass Rally.” Indonesiaat Emerging Public Sphere. Bloomington:IndianaUniversity Press.Secondedition. Eickelman, DaleF., andJon W. Anderson, eds.2003.NewMediaintheMuslimWorld: The Press. Eickelman, DaleF., andJamesPiscatori. 1996.MuslimPolitics.Princeton:PrincetonUniversity Contemporary Indonesia.Copenhagen:NIASPress. Chaplin, Chris.2021. “Conservative Turn,” editedbyMartinvanBruinessen,21–59.Singapore:ISEAS. Movements inIndonesia.”In Bruinessen, Martinvan.2013.“OverviewofMuslimOrganizations, Associations and Script, andIslamicFactionalismfrom the19thCenturytoPresent. Leiden:Brill. Bruckmayr, Philipp.2019.Cambodia’s MuslimsandtheMalay World: MalayLanguage,Jawi ‘Abd Allah Al-Fatani inMeccaandSoutheast Asia. Honolulu:UniversityofHawai’iPress. Bradley, FrancisR.2015.Forging IslamicPowerandPlace:TheLegacyofShaykhDaudBin yber International CommunicationGazette Salafism andtheState:Islamic ActivismandNationalIdentityin Genre Publics:PopularMusic,Technologies, andClassinIndonesia C yber Contemporary DevelopmentsinIndonesianIslam:Explainingthe O rient, Vol. 76(4–5):377–389. 15, Iss. 1, 2021 4(4):1–15. .

28 Martin Slama, James Bourk Hoesterey Islam.’” In Hoesterey, JamesBourk.2018.“PublicDiplomacyandtheGlobalDisseminationof‘Moderate Stanford: StanfordUniversityPress. Hoesterey, JamesBourk.2016.RebrandingIslam:Piety, Prosperity, and aSelf-HelpGuru. Publics Hirschkind, Charles.2006. Propagation ofFelixSiauw.” IndonesiaandtheMalayWorld 46(134):61–79. Hew, Wai Weng. 2018.“The Art ofDakwah:SocialMedia, Visual PersuasionandtheIslamist Hegazy, Wael. 2020.“MuslimOnlinePrayerinaSocioculturalContext.”CyberOrient14(2):64–84. Hefner, 1–36.Princeton:PrincetonUniversityPress. Remaking MuslimPolitics:Pluralism,Contestation,Democratization Hefner, Robert W. 2005.“Introduction:ModernityandtheRemakingofMuslimPolitics.” In Amsterdam UniversityPress. Hasan, Noorhaidi.2017.PublicIslaminIndonesia:Piety, Politics,andIdentity Order Indonesia.Ithaca,NY: SouthEast Asia ProgramPublications. Hasan, Noorhaidi.2006.LaskarJihad:Islam,Militancy, andtheQuestforIdentityinPost-New 47–72. SantaFe:Schoolfor Advanced ResearchPress. ‘Cartoon Wars.’”In Jackson, MichaelD.2013. Lifeworlds: EssaysinExistential Anthropology. Chicago:University Anxieties onIndonesian SocialMedia.” Husein, Fatimah,andMartinSlama. 2018.“OnlinePietyanditsDiscontent:RevisitingIslamic Studies 60(3):701–729. Howell, JuliaDay. 2001.“SufismandtheIndonesianIslamicRevival.” 406–416. London:Routledge. . NewYork: ColumbiaUniversityPress. yber Routledge HandbookofContemporaryIndonesia Images ThatMove,editedbyPatriciaSpyerandMaryMargaret Steedly, C yber The EthicalSoundscape:CassetteSermonsandIslamicCounter- O rient, Vol. Indonesia andthe MalayWorld 46(134):80–93. 15, Iss. , editedbyRobert W. Hefner, 1, 2021 , editedbyRobert W. The Journalof Asian . Amsterdam:

29 Martin Slama, James Bourk Hoesterey Iwabuchi, 111–121. London:Rowman &Littlefield. Contemporary Culture and Mediain Asia, editedby Millie, Julian.2016.“Re-embedding Media Trajectories oftheIslamicResurgence.” In Birgit Meyer, and Anne-Marie Korte,9–16.Leiden:Brill. Offense: Religion, Art, andVisual Culture inPluralConfigurations Meyer, Birgit, ChristianeKruse,and Anne-Marie Korte.2018.“Introduction.”In Frontier. Cambridge:CambridgeUniversityPress. Marsden, Magnus.2005.LivingIslam.MuslimReligiousExperienceinPakistan’s North-West Princeton: Princeton Mahmood, Saba.2005.PoliticsofPiety:theIslamicRevivalandFeministSubject Justice Party(PKS). Machmudi, Yon.2008. Berghahn. Failure InvigorateLivedReligion Failure inLivedIslamandChristianity.” InStrayingfrom theStraightPath:HowSensesof Kloos, David,andDanBeekers.2018.“Introduction: The ProductivePotentialofMoral 2020]. http://americanethnologist.org/features/collections/piety-celebrity-sociality/introduction. Slama andCarlaJones. American Ethnologistwebsite,November8. Accessed [September24, Celebrity, Sociality: A ForumonIslamandSocialMediainSoutheast Asia, editedbyMartin Jones, Carla,andMartinSlama.2017.“Introduction:Piety, Celebrity, Sociality.” InPiety, of ContemporaryIndonesia,editedbyRobert W. Hefner, 187–196.London: Routledge. Jones, Carla.2018.“ConsumptionandtheNewMiddleClasses.”In The RoutledgeHandbook Contemporary UrbanIndonesia.” American Ethnologist37(4):617–637. Jones, Carla.2010.“Materializingpiety:Gendered Anxieties aboutFaithfulConsumptionin of ChicagoPress. yber Canberra: ANU Press. UniversityPress. Islamising Indonesia:TheRiseofJemaahTarbiyah andtheProsperous C yber O , editedbyDaanBeekersandDavidKloos,1–19.New York: rient, Vol. 15, Iss. DanielBlack,Olivia Khoo,andKoichi 1, 2021 , editedbyChristianeKruse,

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30 Martin Slama, James Bourk Hoesterey Schmidt, Leonie.2018.“Cyberwarriors and Counterstars:Contesting Religious Radicalismand and After 2011. Bloomington:Indiana UniversityPress. Schielke, Samuli.2015. Sense ofGrandSchemesinEveryday Life.” Schielke, Samuli.2010.“Second Thoughts about the Anthropology ofIslam,orHowtoMake Indonesian andMalaysianOnlineDiscourses.” Schäfer, Saskia. 2018.“IslamintheEchoChamber: Ahmadiyya and Shi’aIdentitiesin Religions in Asia, editedbyBryanS. Turner andOscarSalemink,329–342.London:Routledge. Rudnyckyj, Daromir. 2015.“Religionand Asia’s MiddleClasses.”InRoutledgeHandbookof Media Space:SocialDramasinaContestedRealm.” Postill, John,andLeonardChrysostomosEpafras.2018.“Indonesian ReligionasaHybrid Islamic Judiciary Peletz, MichaelG.2020. Ethics as Anthropological Problems. Malden,MA:Blackwell. Ong, Aihwa, andStephenJ.Collier, eds.2004.Global Assemblages: Technology, Politics,and 163–185. Singapore:ISEAS. In DigitalIndonesia:ConnectivityandDivergence , editedbyRoss Tapsell andEdwinJurriens, Nuraniyah, Nava.2017.“OnlineExtremism: The Advent ofEncryptedPrivateChatGroups.” Day OneJuz)inContemporaryIndonesia.” Nisa, EvaF. 2018.“SocialMedia andtheBirthofanIslamicSocialMovement:ODOJ(One Asia: TransdisciplinaryPerspectives.” Müller, Dominik M.,andKerstinSteiner. 2018.“TheBureaucratisationof Islam inSoutheast Social Science Muhtadi, Burhanuddin.2009.“TheQuestforHizbut Tahrir inIndonesia.” yber 37(4):623–645. . Berkeley:UniversityofCaliforniaPress. C Egypt intheFuture Tense: Hope,Frustration,and Ambivalence Before Sharia Transformations: CulturalPoliticsandtheRebrandingofan yber O rient, Vol. Journal ofCurrent Southeast Asian Affairs 37(1):3–26. Indonesia andtheMalayWorld 46(134):24–43. ZMO Working Papers2:1–16. Asiascape: Digital Asia 5(1–2):124–158. 15, Iss. Asiascape: Digital Asia 5(1–2):100–123. 1, 2021 Asian Journalof

31 Martin Slama, James Bourk Hoesterey Capital, Authority and Street Politics Wilson, Ian.2015.ThePoliticsofProtection Racketsin Post-NewOrder Indonesia:Coercive 157–177. Varisco, Daniel.2010.“MuslimsandtheMediainBlogosphere.” Indonesia. Durham:DukeUniversityPress. Strassler, Karen.2020.DemandingImages:Democracy, Mediation,andtheImage-Eventin Press. by PatriciaSpyerandMaryMargaret Steedly, 3–39.SantaFe:Schoolfor Advanced Research Spyer, Patricia,and MaryMargaret Steedly. 2013.“Introduction.”In Royal Anthropological Institute Soares, Benjamin,andFilippoOsella.2009.“Islam,Politics, Anthropology.” Journalofthe Between ReligiousPoliticsandPopularPiousPractices.” Asiascape: Digital Asia 5(1–2):3–31. Slama, Martin,andBartBarendregt.2018.“OnlinePublicsinMuslimSoutheast Asia: In Concepts ofPower.” Archiv OrientalniSupplementaXII:273–300. Slama, Martin.2020.“ImaginingIndonesianIslamasaCentre:NewMediationsandOld Jurriens, 146–162.Singapore:ISEAS. Pious.” InDigitalIndonesia:ConnectivityandDivergence, editedbyRoss Tapsell andEdwin Slama, Martin.2017.“SocialMediaandIslamicPractice:Indonesian Ways ofBeingDigitally Violence onIndonesianSocialMedia.” yber C yber 15(s1):S1–S23. O rient, Vol. . London:Routledge. Asiascape: Digital Asia 5(1–2):32–67. 15, Iss. 1, 2021 Images ThatMove,edited Contemporary Islam4(1):

32 Martin Slama, James Bourk Hoesterey

as function to come indeed may Facebook dissemination, of amode or communication of achannel being simply Far from currents. Islamic different to adhering Muslims between theological, are that those including disputations, various facilitates also It meaningful. theologically as construed be can that practices digital facilitating while reflection and discussion theological in participate to elites scholastic karāma shareable and accessible of circulation and production the for preconditions material the creates Facebook propositions. theological question and debate, with, engage to, assent to ability the with publics their affords anecdotes such of circulation The God-talk. of a variety provoking in role their and Facebook on Muslims Indonesia’samong traditionalist karāma of circulation the observing by so It does belief. religious to pertaining issues other and God about conversations engender to capacity anecdotes’ There were five of us that night, all men, chatting in the patio ofAli’s the in men, chatting all night, us that of five were There away. hour an than less was prayer dawn the for time the that realize me made mosque nearby a of muezzin the by sung Prophet the for praise The karāma Facebook, Theology, Islam, Keywords: ( karāma to listening and recounting how noted have scholars While conversations. everyday in lodged are nature of understanding human or reason contradict that occurrences relating ( marvels saintly of anecdotes Muslims, Indonesia’sAmong traditionalist Abstract: New York University FajrieIsmail Alatas God-talk onFacebook Digital Theology: SaintlyMarvels and baraka a digital infrastructure of theology infrastructure a digital ) of the saints and facilitate their intercession, this article explores such such explores article this intercession, their facilitate and saints the ) of yber

C yber anecdotes is believed by Muslims to transmit the blessing blessing the transmit to Muslims by believed is anecdotes

O rient, Vol.

, Indonesia anecdotes that enables Muslims beyond the beyond Muslims enables that anecdotes . 15, Iss.

1, 2021

, pp. 33-58 anecdotes karāma )

33 Corresponding author: Ismail F. Alatas, New York University, 50 Washington Square South, New York, NY 10012, USA. E-mail: [email protected]

ws agn ot ih r uuly ecie a taiinls Muslims, traditionalist as although described they themselves usually prefer are the term with out hanging was I folksexperience. The learning invaluable an be to turn often they although laugh, good a have and unwind to gatherings laidback such frequented I that I attended during my fieldwork in Pekalongan, Central Java (2011–13). The foregoing vignette comes from one of the many nocturnal get-togethers reality the about talking is That been of saintsandtheir karāma. have We Almighty? the contemplating a been we “Haven’t in said: and studying cigarette his down years put – many (pesantren) school spent had who – Ahmad question, self-righteous my hearing Upon asked. I saints?” those divinelike just the contemplating and prayers in night the spend to supposed we “Aren’t butts. cigarette and husks peanut with crammed was that ashtray a from characters mere were Marvel comic book.” Alvin did not say a word, opting instead to empty the they if as them emulate to trying without have passedtheentirenightdrinkingcoffee andconversingaboutsaints we “that anecdote, the concluded as Alvin said I ironic,” quite is “It night. many the of one was It bucket. nor rope miraculously summon water to rise from the depth of a well, needing neither (karāma) marvel saintly that hehadread on Facebook involving aMoroccan saint whowas able to of anecdote an recounting from Alvin, friend, storyteller natural our deter not did muezzin the of mango voice The fruitless stands. tree but sturdy a where garden small a overlooks that house their biographies, such anecdotes relate occurrences that contradict reason contradict that occurrences relate anecdotes such biographies, their lodged in everyday conversations. Privileging the marvels of the saints over they identify with. that organization Islamic traditionalist premier Indonesia’s (NU), ‘Ulama . Indeed, among Indeed, to storiesoftheir karāma. seeking theirintercession by visitingtheirgravesandrecitingorlistening ( scholars–saints of commemoration and (mawlid) story nativity Prophet’s are and Sufism of enthusiasts ofpublicreligious ritualsliketheritualrecitationof importance the recognize They matters. religious in and past scholars and saints instead of resorting to independent reasoning ). They believe in the intercessory power of saints and are actively are and saints of power intercessory the in believe They ḥawl). yber Nahdliyin C yber O rient, Vol. generally follow the teachings of contemporary dhikrullāh 15, Iss. nahdliyin, referring to the karāma nahdliyin, 1, 2021 anecdotes exchangedthat rmmrne f God)!” of (remembrance karāma anecdotesare sai boarding Islamic Nahdlatul

34 Ismail F. Alatas n dbts bu Gd n ohr sus etiig o eiiu belief. religious to pertaining issues other and God about debates and y n etbihd eiiu atoiy Te hooia significance theological The authority. religious of established any by unregulated even and less-scholarly, informal, are that those to exegesis, scholastic treatises on formal theology (ʿilm al-kalām), Sufism, and Qurʾānic authoritative, and formulaic like creeds (ʿaqāʾid, sing. explicit, most the from take, can discourse theological that forms myriad capacious Chittick’sdefinition of theology William is analytically useful as it 221). allows us to think about 2008, the (Chittick forms” its all in talk one thatcanbedescribedastheological. By theology, I simply mean “God- , usin o dn te eaiy f uh tre o the or stories such of reality of karāma veracity the deny or question, (taṣdīq ), assent to and accessible of circulation shareable and (re)production the for preconditions material the creates Facebook infrastructure, digital a mediatization. As of practices through reconfigured and reproduced is practice religious howolder exploring offline while 6) and 2019, Evolvi and online (Campbell contexts” between religious interrelation and “connection foregrounds following thecirculationof karāma In propositions. theological to assent and debate, engage, to opportunity of dissemination the and God-talk of engendering digital theological practice. Similar to their offline circulation, variety a provoking in roles their explore to Facebook,

less-discussed, significance of significance less-discussed, 1973; Gilsenan 2009; Millie Ewing 1997), Ahmad’s response 2008; to my question made me aware of another, (Millie intercession their facilitate (baraka)ofthesaintsand blessing the transmit to Muslims by believed to listening or recounting, reciting, how noted have scholarscontexts. While conversational multiple across circulation smooth their explains which 44), 2008, (Millie conversation” occurring naturally in employed patterns the to relation “a has take narratives such that anecdotal form short The al-ʿāda ). (khāriq nature of understanding human or hs ril osre te aet tg i te ogetbihd circulation long-established the of in stage latest the observes article This karāma karāma yber karāma ncoe aog noein ulm, n ta ufls on unfolds that one Muslims, Indonesian among anecdotes anecdotes liesintheirabilitytoengenderconversations anecdotes, while opening up the possibility for Muslims for possibility the up opening while anecdotes, C ht hy lutae Mroe, aeok facilitates Facebook Moreover, illustrate. they that yber anecdotes on Facebook affords Muslims the Muslims affords Facebook on anecdotes karāma O rient, Vol. anecdotes for my for anecdotes karāma ncoe o Fcbo, h article the Facebook, on anecdotes 15, Iss. 1, 2021 karāma anecdotesis ʿaqīda), to a range of friends, nahdliyin

35 Ismail F. Alatas

commodified modes of functioning. As will be shown in this article, new article, this in shown be will As functioning. of modes commodified own its with accordance in it transform and theology absorb necessarily from mediatic a separated not does Facebook presuppose like platform media social analytically a that entails practice This structure. and be discourse not theological should as theology, media The theology. for condition the as rather but from material distinct as that seen concretized be not entails should mediation be This 81). “must 2008, (Zito it mediation” that material through means which process,” “materializing a through shape takes practice, and discourse religious other like Theology, use and reshape different media forms as part of changing religious practice. and religious sociality, these works invite us to observe how religious actors of Instead positing the development practice. of new media as inevitably detrimental religious to religion established by reconfigured of are forms and mediation technologies new how shown also media have (social) Asia and Southeast in Islam on works recent Several 2005). Stolow 2009; 2011;Hirschkind 2006; Hirschkind 2010; Engelke 2009; (Eisenlohr Meyer practice religious of part as media the utilize actors how study to need the or 371) 2010, Engelke also see 28; 2001, Vries (De artifice technological religion comprehending of importance the either stressed 2005). have media Dasgupta and religion 2006; on works Moors anthropological Recent and Meyer 1999; (Anderson media and religion contrasting about cautious more are scholars Other religion. from reconstitute to different are that power ways in belonging communal and the sensibilities individual media to attributes that – Anderson Benedict and McLuhan, Marshall Benjamin, of Walter works the by exemplified – and Anderson 1999; Roy 2004). Such a view reflects a genealogy of thought Eickelman 1996; Piscatori and (Eickelman existence of modes and into their logics religion assimilates forms media commodified on dependency increasing how to attention drawn have media the and religion of Scholars as function to come may and dissemination, instead, of treated mode a be or communication of not channel a as should simply Facebook Consequently, orientations. religious different with Muslims between disputations and discussion heterosocial yber C yber O rient, Vol. a digitalinfrastructure oftheology. 15, Iss. as mediation inseparable from inseparable mediation 1, 2021 1

36 Ismail F. Alatas on Qurʾānic exegesis in which the Sufi master described the theological motive of karāma. “Without karāma,” HabibLuthfi explained, described master Sufi the which in exegesis Qurʾānic on Luthfi’s class Habib attended I 2011, in morning Ramaḍān One 1947). (b. contemporary of significance theological the realize me made who person another article, this opens (dhikrullāh) God of remembrance to listening about remark whose from Ahmad, Apart individuals pious the of associated withthosesupernaturalphenomena. lives imitable and admirable the with together omnipotence, Divine to but themselves occurrences marvelous the to not former.the of framing theological makes What keajaiban). as to referred usually is which of latter the oddities, or wonders natural from and miracles prophetic from different as posited individuals who are faithful, pious, and do not claim to be In prophets. simpler terms: ʿAlī b.Muḥammadal-Jurjānī(d.1413), century 14th–15th the to According

t s ehp poe t bgn ih h nto of notion the with begin to proper perhaps is It What is Karāma? by oldertheologicalpracticeintoinfrastructuresoftheology. transfiguredbe themselves may mediation of forms novel and technologies yber karāma copne b te li t pohtod i i cle a miracle ( a called is it prophethood, to claim the by accompanied ( concomitant claim to prophethood. If it is not accompanied by faith without someone of behalf on li-l-ʿāda) khāriq (amr things of way muʿjiza). (al-Jurjānī2004,154) is it If (istidrāj). deception a called is it deeds, pious and īmān) scholar and Sufi master, Habib Luthfi Bin Yahya Luthfi Habib master, Sufi and scholar nahdliyin is the appearance of something that annuls the customary the annuls that something of appearance the is karāma is asupernaturaloccurrencedivinelybestowedon C yber

O karāma rient, Vol. different from the fanciful the from different Karāma serves toattracttheirspectators Sunni theologian andlexicographer 15, Iss. karāma anecdotes wasthe 1, 2021 karāma karāma ʿajāʾib (Ind. ʿajāʾib is the anecdotes as (Ind. is Karāma is ). keramat).

ajaib–

37 Ismail F. Alatas otherwise arenotavailable tothesenses(Black1990,72–74,180–208). available for taṣdīq. ( products imaginal perceivable as propositions and concepts presents and

rsns cons f elt “y en o ter iiiue tkn from taken similitudes their of corporeal principles” (al-Farābī means 1995, 90). Religion “by involves reality of accounts presents religion trained, the to only accessible (maʿqūlāt) intelligible produce that methods demonstrative through so does philosophy reality.Whereas same for example, explains that both 950), philosophy and religion provide (d. accounts of the al-Farābī Naṣr Abū philosopher Arab medieval The taṣdīq. facilitating in materiality of role the discussed have philosophers Muslim righteous” (Qurʾān 7:196)). As products of Takhyīl as here gloss I edrn te acsil t te multitude. the to accessible them rendering

),” as Habib Luthfi repeatedly says, quoting a Prophetic repeatedly Luthfi Habib as (imanitunaikturun),” decreases and increases 111)“Faith 1979, . engagement withsomethingknowable(Smith (īmān) aspersonal recognition of,and faith of conception a is discussion Luthfi’sHabib to Central concretized. they propositions theological the to Luthfi, Habib For what has become known. Insofar as aietto ta mks t vial t preto (en 20, 114). 2008, (Keane perception to material available some it have makes that must manifestation knowable is which that however, knowable, takhayyul, yber friends justasHeonceassistedtheprophets,toldinQurʾān. histhat help show Qurʾān. to They the continues in Allāh faith our can prophets things, extraordinary So more. much do such undoubtedly do can saints mere If miracles. prophetic the of truth the to (tasdīq) assent can Muslims so on. After hearing and reading about how saints perform can then ask, faith (iman) can wear off ( luntur). How so? Because without it, they aeilzs hooia pooiin (ie Gd rtcs the protects “God (like propositions theological materializes pl. t rne te cmuial ad sensorily and communicable them render to takhayyulāt) raie mgnto – imagination creative C karāma ḥadīth. It requires maintenance by continuous yber One goal of goal One “ is it true that the Prophet can resurrect the dead?” and O anecdotes allow their publics to assent (taṣdīq) assent to publics their allow anecdotes rient, Vol. takhyīl is tofacilitatetaṣdīq taṣdīq 15, Iss. ht oceie cnet, thereby concepts, concretizes that karāma involves recognition of something takhyīl, Takhyīl 1, 2021 anecdotes helpstrengthen karāma mtts imprints, imitates, anecdotes serve takhyīl – to truthsthat to taṣdīq to karāma, which

38 Ismail F. Alatas social mediaplatform hasbeenusedtoreproduce suchanecdotes. the Indonesia, in popular became Facebook since ever that surprise no is It friends enthusiastically reproduce, transmit, and listen to Take Toha, for example. Like Ahmad, Toha is a – aside from the question of question the from understand aside partly – to me helped has realization This God-talk. of form a that talkingabout karāma our of get-togethers. nocturnal one during Ahmad from got I which that to similar was response positively already 2000). (Harding believing is speaking Participating in the transmission of that suggest to seems response he explained, could be as simple as talking about of our many conversations. His reply was short and straightforward. “How does one assent to the reality of Transmitting Karāmaanecdotes for that means This 114). 2008, between (Keane or persons” time across “will experiences anecdote or such interpretations that identical guarantee produce to available nothing is publicly there As forms, interpretations. semiotic different to open and inferences karāma them to assent to the theological propositions they concretize. challenging while world the God’sin imagine participation to them enable that templates particular with publics their provide They commonsensical. envisage reality differently, in ways that expand what is usually regarded as God’s with together assistance, protection, and care for the righteous. They serve to help people existence, divine of illustrations communicable as

provide basicconceptionsaboutGodandhowhefunctionsintheworld. (ʿaqīda) thatcreeds and al-kalām) (ʿilm theologies formal like them, frame become theologically useful, such of Tosuch. kind as meaningful a and recognizable be them renders to that regimentation has there theology, particular a of evidence as taken be yber anecdotes are public entities that are relatively autonomous from autonomous relatively are that entities public are anecdotes constitutes C yber Both Ahmad and Habib Luthfi seemingly suggest seemingly Luthfi Habib and Ahmad Both O is, in itself, understood as a theological practice, theological a as understood itself, in is, rient, Vol. taṣdīq baraka anecdotes need other forms of God-talk to karāma

to therealityof karāma. karāma?” I asked Habib Luthfi in one or intercession– 15, Iss.

anecdotes pesantren 1, 2021 karāma. The Sufi master’s karāma or responding to them why my why graduate whooften karāma Habib Luthfi’s Nevertheless, anecdotes to anecdotes. nahdliyin Taṣdīq, 2

39 Ismail F. Alatas the not Toha’s invention. Toha’s role is simply that of a transmitter. By including authenticity of a narration. It serves to inform the reader that the anecdote is the transmission of Prophetic of transmission the of scholars the of one Mansur, Anwar H. K. of son the from Solih, Adibus story H. K. the heard turn, in Rashid, Facebook. Rashid’s of wall the on or transmission himself wasnotawitnesstotheevent,hementions anecdote’s chainof Toha’s Facebook postfromJanuary30,2020: current on of affairs,disseminator Toha keen commenting a is for avidity thousand his 23 with Along than followers. more Facebook garnered has Toha activity, media social his to to economy discussion and of classical Islamic texts that he learned in the politics Indonesian from issues, contemporary various to relate Facebook on posts frequent His presence. media social active an maintainsToha however, Ahmad, Unlike gatherings. nighttime our joined to Toha’sthe to posting, Toha’s Facebook post received 455 likes and was shared by 64 people. Prior pesantren sā – which in thiscaseinvolves not only oralbut alsoFacebook isnād yber bare handswasduetothe karāma his with wires the fix to ability his that realized finally electrician tried again. This time, however, he he office, was his to electrocuted back and went fainted. he when The that elated so was electrician The shock. electric any experiencing without so do to able was he hands. bare his with wires the fix he that insisted however, She, tools. his get and go to permission her for asked electrician the toolbox, in her his without Arriving house. problem a circuit fix to electrician an called she day One Lirboyo. The from theFacebookpostofRashid). H. K. by told (As H. K. b. Solih Adibus quotedand Mansur Anwar karāma ofthemotherKyaiMaksumJauhariPesantren Lirboyo and the nephew of the saintly woman. Modeled on Modeled woman. saintly the of nephew the and Lirboyo . The short isnād. The C yber karāma O rient, Vol. , the ḥadīth, anecdote already had a public life. As Tohalife. As public a had already anecdote isnād clarifies that clarifies anecdote the read Toha karāma 15, Iss. Subḥannallāh isnād of the mother of mother the of anecdotes. The following is following The anecdotes. functions tosafeguard the 1, 2021 [glory be to God], to be [glory pesantren. Owing Kyai Maksum.

40 Ismail F. Alatas veracity ofthe performing are Toha and Rashid both be found in classical Sufi hagiographies. By sharing the story on Facebook, transmission – Toha follows an established model of narration, one that can his ability to suspend natural order on behalf of certain individuals; and (2) of the karāma, which entails assenting to (1) God’s omnipotence, including prism of theological practice, they can be understood as may consist of formulaic religious phrases. But when understood through the extending itspubliclife. first the reciting denotes to which of be last the “glory “alfātiḥa,” or (alḥamdulillāh),” (subḥanāllāh),” God God to simple be of “praise consist like example, phrase for anecdotes. religious post, the Toha’s on to comments respond the actually of to Most is engagement of form Another position offered bytheanecdotes. any occupy to refusal a as construed be may so do To them. with engaging ever without anecdotes posted the ignore or read simply can one course, Of positively. responds who consumers their of place to do so is to let oneself be interpellated by the anecdotes to occupy the or lovingthe karāma can aid their reproduction. One can also perform interpellated by them into one of the available discursive capacities that communicable cartography of of interpellation altogether. In this sense, rejection their beingor offered, being position position the the of revision in their offered, themselves responses, locate possible to various refusal actors’ are including there course, Of them. interpellate achieves effects aspeoplerespondtothewaysthattextsseek communicabilityTextual 556). 2007, (Briggs reception” of modes audiences, and intended circulation, of modes origin, of points own their Texts and utterances are the sanctityof themotherof KyaiMaksumJauhari. sūra yber of the Qurʾān for the spirit of the saintly woman. Such commentsSuch woman. saintly the of spirit the for Qurʾān the of anecdote – and the reality of reality the and – anecdote C yber posts – two functions provided by Facebook – as – Facebook by provided functions two – posts

O communicable rient, Vol. karāma 15, Iss. anecdotes, allowing oneself to be Te ae setn t the to assenting are They taṣdīq. (Briggs 2007). They “represent They 2007). (Briggs taṣdīq involves yieldingtothe karāma – byreproducingand karāma 1, 2021 taṣdīq taṣdīq by simply liking to thereality

41 Ismail F. Alatas of linguistic competency. This allows her to occupy the position of translators of trove hagiographical textsorFacebookpostsnotavailabletothosewithoutsucha treasure the to access have would Arabic in literate Indonesian or listeners. Access to such positions, however, is not evenly distributed. An recruit actors to occupy them, whether as offline, translators, disseminators, readers, or online travel they As to transform their roles from consumers to disseminators or co-producers. or disseminators to consumers from roles their transform to anecdote the of readers allows function last This walls. people’s other on read they anecdote the share to users allows also Facebook anecdote. the with engagement their intensify further that comments adding while post a like people Some it. liking simply to than intense more considered usually is post a love Tothem. express to emoticons different Facebook differentiates betweenlikingandlovingapostbyproviding of measures new added has Facebook Significantly, of to Allāh,” Nur concludes his post. From being a consumer and disseminator praiseall myself, it experienced have I today but stories of saintly karāma, he was able to attend the commemoration. “I have always heard and shared and delayed been had flight his that discovered he airport, the at arrived he not stop praying to God and petitioning Bilfagih’s spirit to intercede. When did Nur route, En luck. his try to wanted he because airport the to driving he would not arrive on time to catch the flight. He told the driver to keep on that knew he and traffic, in stuck was Nur airport, the to way his On event. could only find a seat for a flight that leaves Jakarta several hours before the annual commemoration of Bilfagih’s death in Malang, East Java, though he the attend to determined was he how recounts Nur post, his In Bilfagih.” “the opportunity to personally experience the him granted finally has God that post, 2020 23, February his in declares, of another Thus, author an of role the assume also can occurrence supernatural a witnessed has or master Sufi or saint living a to access has who Similarly,person of scholars. a page Arab Facebook the from or texts hagiographical Arabic from anecdotes Toha hasbeentranslatingkarāma karāma karāma anecdotes, Nurhasfinallybecomeanauthor. yber anecdotes. As a nahdliyin C yber O aeok sr Nr ws uiat s e publicly he as jubilant was Nur, user, Facebook pesantren rient, Vol. karāma graduate literate in Arabic, for example, 15, Iss. anecdotes createpositionsand karāma 1, 2021 of Habib Abdul Qodir . For example, For taṣdīq. karāma karāma anecdote anecdotes.

42 Ismail F. Alatas people often refuse to assent to the veracityof a of does notthinkthatthepeoplefeaturedinstorydeserve thedivinegift of importance the (hence provenance clear with denyingtherealityof karāma. the veracityofa karāma some people, leading to their veracity being questioned. Refusing to accept products, imaginal Being Refusing taṣdīq theological practiceof taṣdīq. digital engagement with such posts, Facebook has also reconfigured the old of forms different introducing theology.Concurrently,by of infrastructure share their karāma and to, respond love, like, who those with Nur,Toha,together and Rashid, for Facebook using By dissemination. of of my by construed then are which intense, more infrastructure, digital a As Facebook thus communicability. allows different its kinds of engagement, extend from the simplest and to the life public In the latter role, people are able to use Facebook to prolong the anecdote’s or organizations. or orientations Islamic different representing individuals features it because from the authorities. The holding of such a large gathering in the time of time the in gathering large a such of holding The authorities. the from to begin on March 19 but was canceled at the eleventh hour due to pressure (ijtimaʿ)oftheglobal Islamic gathering revivalist movement Tablighi annual Jama’at. Gowa The gathering was the scheduled to attend way to their Sulawesi) made (South Asia Southeast across from people thousand eight pandemic, COVID-19 the of height the during 2020, mid–March In turn toanotherpostbymy karāmaenthusiasticfriend Toha. I point, this Toclarify illustrate. products imaginal those that propositions theological the of denial a to equivalent not is assent to refusal the cases, featuring, or disseminated by, those from Wahhabī or Salafī circles. In such karāma. In the thriving religious marketplace of contemporary Indonesia, . In this sense, one cannot simply posit Facebook as a platform a as Facebook posit simply cannot one sense, this In taṣdīq. yber

, for example, often ridicule often example, for Nahdliyin, C posts transfigure the social media platform into a digital yber O karāma ncoe hwvr i nt las synonymous always not is however, anecdote, rient, Vol. anecdotes can be deemed excessive by excessive deemed be can anecdotes One may deny an anecdote for lack of lack for anecdote an deny may One 15, Iss. takhyīl andtaṣdīq, ) or simply because one because simply or isnād) nahdliyin 1, 2021 karāma karāma friends asdegrees anecdote simply anecdote nahdliyin like anecdotes

43 Ismail F. Alatas Thus, most of the of most Thus, organizationaland orientation religious his by membership.informed be to cases while denying its plausibility in others. For Toha, such a choice seems possible resolutionwould be toassenttherealityof karāma two are not Themutually exclusive, even if they cannot be easily resolved. One science. modern to or nature of laws the of notion the to committed hometowns. Hethenwrote, their in arrived they time the by carriers become had gathering canceled the of attendees many that show to reports media several quoted He post. It was in response to this that Toha composed his April 29, 2020, Facebook protect therighteous. videos showing their healthy condition while stressing that God will always upload to platforms media social different utilized gathering the attended (The provinces” different 34) of Economist 2020). (out Under vitriolic attacks from 22 all sides, some Tablighis from who people 1,000 than more infect to on “went Gowa, from homes their to repatriated forcefully were whoTablighis, that indicate reports subsequent Indeed, behavior. reckless their for Twitter and Facebook on Tablighis the mocked and condemned pages of TheNewYork Times and a became corona nature. One can be a dedicated believer of believer dedicated a be can One nature. in therealityof karāmadoesnotnecessarilyentaildenyinglaws reproducer of karāma a as described fairly be can otherwise who someone by post a is Here one’s taṣdīq by reproducingkarāma yber h wrd ok acrig o h lw f nature. of law the to according works world The good deeds will make us invincible from diseases or other dangers. or piety that assume never should one that is this from lesson The ne n vr blin ae. o hn ta oe s ne God’sgateway todestruction. under is the is one dangers spiritual that and physical from think protection [al-ḥimāya] To cases. billion every in once happens only that interruption ofthelawnature[hukumalam] in Indonesia before making its way to the to way its making before Indonesia cause célèbre in karāma C yber anecdotes. This post suggests that being a firm believer O anecdotes that Toha shares on Facebook involve rient, Vol. anecdotes while being simultaneously being while anecdotes Idnsa netizens Indonesian The Economist. 15, Iss. karāma, 1, 2021 who frequently renews frequently who Karāma in certain is an keen

44 Ismail F. Alatas ol te ulc Ti saeet et ia o sca mda sakn a sparking media, social on viral went statement This public. the fool” “to attempt an was purposes electoral for scripture the utilizing For Ahok, election. gubernatorial the in non-Muslim a for vote cannot Muslims that statement regarding his opponents’ deployment of a Qurʾānic verse to argue a made he 2016, September In background. religious and ethnic his to othersdue by spurned but Indonesians some by esteem descent, high in Chinese held is of Ahok Indonesian Christian A Ahok. as known popularly Ḥaḍramī saint and the former governor of Jakarta, Basuki Tjahaja Purnama, reason canbeobservedinawidelysharedanecdote involvingadeceased a denying or to, assenting Producing, The Political Theology of karāma nahdliyin. of of natureandtheontologicalpossibility karāma. One can deny the reality way to negotiate the irresolvable tension between commitments to the laws (mostly a saints become thus may belonging some Organizational nature. of laws of the suspend ability using of the habit the recount in is to who someone Facebook by written was it that fact the is comment this about interesting is What nature.” of laws the to conformed angels, by well-known accompanied was who Prophet, the Even a agree. “I writes: who from comes response One nahdliyin. are comment who those of many religiousIndeed, orientations. similar with people of consisting chambers echo generate may None of the comments is critical of Toha’s stance, which users. 216 by shared shows is and comments, Toha’s144 likes, that 757 received post Facebook or Jama’at Tablighi the critiquing theirmisguidedfaith. like orientations Islamic other with associated difficult todisentangle,asillustratedinthefollowing section. and entwined often are discourses theological and political Indonesia, in fact, In driven. theologically being as refusal their understand Toha, like so, do who those motives, political by driven be may suggest that refusingtaṣdīq may this While others. in reality its to assenting while nature of karāma yber He has no difficulty in rejecting the reported the rejecting in difficulty no has He performed or narrated by certain actors and champion the laws the champion and actors certain by narrated or performed C yber O rient, Vol. 15, Iss. karāma 1, 2021 anecdote forapolitical karāma enthusiastic nahdliyin activist karāma nahdliyin) to of those

45 Ismail F. Alatas reappeared as a long article on several blogs before finding its way to way its finding before blogs several on article long a as reappeared and Ahok Priok Grandpa between relationship the Rudion tweets of of series name a Valinkapublished the by supporter Ahok an 2017, 5, and 3 March Between existence bydeclaringita legally protectedheritagesite. second- precarious shrine’s the the secured finally before Ahok election, gubernatorial weeks round 2017, 4, March shrine On hectares completed. 5.4 was the complex of renovation the that governor as term Ahok’s during was it 2012, in ended that Bowo Fauzi of governorship reached the during was agreement the While 2019). (Quinn expense government’s the at renovated and protected be will mausoleum the that agreement an in culminating parties, conflicting the between mediation brokered Jakarta of of people injured, and eighty vehicles torched. In its aftermath, the governor hundreds dead, officers police three leaving out, complex. broke Athe riot from budge to refused who devotees and to family saint’s government the evict Jakarta forcibly the by dispatched were PP) (Satpol Units Police the morning of April 14, 2010, three thousand members of the Civil Service company.On the of favor in ruled court the battle, legal long a Following terminal’sthe of plan.part expansion as complex mausoleum the demolish to sought and located is tomb the which on land the of ownership claimed had company The saint. the of scions the and – Holdings Hutchinson CK become a subsidiary of the world’s leading port management conglomerate now has that company public state-owned a – II) Pelindo (PT Company II Priok ( Grandpa as known popularly 1899), c. b. (d. Ḥasan al-Ḥaddād Ḥabīb Muḥammad of remains the intern to believed is shrine the terminal, Jakarta’scontainer Tanjungof Priok vicinity the in Situated governorship. hisduring shrine saintly Ḥaḍramī precarious a protecting in success his for respect Ahok Jakarta in Muslims some controversies, the Notwithstanding May 2017.(Peterson2020) in imprisonment years two to sentenced was and election gubernatorial the Indonesia’s history on December 2, 2016. Accused inof blasphemy,demonstrations Ahok biggest lost the of one in culminated that protests of series ). For years there was a conflict between the between conflict a was there years For Mbah Priok). yber ). The tweets went viral and subsequently and viral went tweets The 2017). (@kurawa C yber O rient, Vol. 15, Iss. 1, 2021 Indonesian Port

46 Ismail F. Alatas not just political but also theological debates among Muslims who do not do who Muslims among debates theological also but political just not this that above comments the from clear is It you shouldbetheonetorepent andrestatethe shahāda.” the in believing “not says, wants.” comment he the means to response Another prerogative to choose whoever he wishes to communicate with through any his is it creations… his with communicating of ways many has “God that affirms person a response, YouIn shouldrepentandrestatethe shahāda.” idolatry.is That tombs? in believe I should Why God. in believe simply “I accusing the naysayers as either Wahhabīs or secularists. One comment says, understand the reality of the saints,” writes another. Some even go as far as who “Those don’t believe this writes. story are those who learn Islam from teachers who do not person one communicate,” still can they and plane, another on live simply they deeper.alive, religion are the saints learn “The to them telling by naysayers the against write anecdote the of truth consent the to who Those script.” movie a like “reads anecdote the that writes person another Yetpolitics?” in himself muddle Priok Grandpa deceased the would “why asks, person One another. says hoax,” entertaining an is “This comment. one asks whisper?” person dead a actually can “Who How living. whispered? the to communicate to saint deceased a of the ability problematize who those to purpose political for hoax a producing of assent totheveracityofanecdoteandthosewhoaccusedwriter 960 likes, 207 shares, and 274 comments. Responses range from those who Sya’roni was among the many who shared Valinka’s article. His repost drew of Indonesia. the Ahok, “blasphemer.” the to message says, must prepare himself, for he is destined to become saint the leader the of (bisikan ghoib) whisper” “supernatural the relayed Sting Habib tomb, holy Habib the before by There, Sting. accompanied shrine the to visit nocturnal a paid Ahok shrine. summoning saint the deceased to the Ahok from message a received Sting, Habib Priok, Grandpa of scion a campaign, gubernatorial the of midst the the of history in 2017, January in how tells then It riot. 2010 the to up shrine contentious the recounts article The 2017). (Infomenia.net Facebook karāma yber of the saints is a form of disbelief in the omnipotence of God… C yber O rient, Vol. 15, Iss. karāma 1, 2021 anecdote engenders

47 Ismail F. Alatas of theold practiceof theological takhyīl. iteration modern a as situated or be theological can they serve explicit however, purposes, also moralizing as they Insofar films. art martial or fu kung popular the of iteration another as seen be course, of can, films Such technologies. cinematic modern of help the with restaged successfully are with replete are films Such 2017). (Izharuddin in Indonesia about the produced were films several example, for 1980s, the In films. like formats, inscribed. More recently, however, they have been reproduced in audiovisual Traditionally, Audiovisual anecdotes talk andinsteadengenderdebatesontheirauthenticity. God- generate to fail Consequently,may properties. they formal their with anecdotes the themselves can be too excessive to however,the extent that their consumers are stuck Oftentimes, concretize. to ought it propositions as others by construed are purpose political for veracity story’s the question who those Indeed, theological. debates political the turning debate, the of midst the in flies omnipotence being God’s belittling or any (shirk) God to than other divinity associating of Accusations positions. theological contending reproduce that God-talk of forms various generates The anecdote posthumously. communicate to saints of ability the altogether deny others while reasons, political for anecdote the of veracity the deny Some refusal. of grounds several suggest comments the Interestingly, assent. to a as construed of be form can article the sharing and Liking another. one know Significantly, some are skeptical of the anecdote by pointing toits product a pointing As note. by to of important is This theanecdote script. movie of a to resemblance skeptical are some Significantly, are charged with shirk. it to assent who those while God’somnipotence, down playing of accused the of plausibility the deny who Those position. theological takhyīl, a karāma yber taṣdīq deniers, karāma anecdote shouldideallydrawattentiontothetheological karāma hl cosn te nr eoi a b ra a a refusal a as read be can emoji angry the choosing while C thereby reframing their politically-driven objection as objection politically-driven their reframing thereby yber anecdotes are either orally communicated or textually wali songo, the nine saints believed to Islamize Java O rient, Vol. 15, Iss. Indeed films of the 1, 2021 karāma occurrences that wali songo are karāma are

48 Ismail F. Alatas teach his disciples about nature. He would often discuss the sun, the moon,the sun, the discuss often would He nature. about disciples his teach to likes Syar’i that being reason location. The current their God’sto – help with – them moved Syar’i before elsewhere located be to used mountains of story the tells anecdote two mountains located behind Syar’i’s second house. The narrator explains The that the leave. to decided he that saw what he by scared so was Malaysian the But for. looking is he gecko the is reptile the that guest his told Syar’i Syar’i. behind creeping reptile giant a seeing before reception disappointed was guest the Malaysian The empty-handed. to room back came Syar’i later, Moments bedroom. his to went medicinal a and for himself excused Syar’i visit, his of purpose the hearing Upon purpose. needed he that (tokek) gecko particular a seek to Syar’i visitedwho Malaysian a of story anecdotes. the two tells the anecdote This the first minute of the video before introducing moving Syar’i to the first of witnessed by his disciples” (JEJAK PARA WALI 2020). The narrator spends based filmmaking software has allowed amateur videographers to videographers amateur allowed has reproduce software ofcomputer- filmmaking development the based film, a produce can everyone not While of thefilmsasmorethanmereentertainment. sense make to viewers help that messages theological explicit with framed rmd y h nrao a “mn te many the “among as narrator the by framed shared Banten. Ciomas, of anecdotes two of consists video five-minute The Syar’i widely nonetheless but amateurish, audiovisual simple, a is example One concretize. draw attentiontoitselfasopposedthetheologicalconceptsitought of eliciting taṣdīq Instead product. imaginal the weakening fail thereby another, one also reinforce to can they imagination, viewers’ shape to of help coexistence images and the voice While illustrations. other and saints the of photos or reading apreviouslyprepared karāma narrator a of voice the of consist simply They unsophisticated. and simple most Nevertheless, them. disseminating audiovisual for platform a provides turn, yber karāma karāma karāma anecdote concerningtherelativelyobscure Abuya C or engendering God-talk, engendering or yber ncoe i adoiul omt. aeok in Facebook, formats. audiovisual in anecdotes ncoe ta I ae en n aeok r quite are Facebook on seen have I that anecdotes O rient, Vol. 15, Iss. narrative superimposed on images on superimposed narrative a weak imaginal product may product imaginal weak a karāmas 1, 2021

of Abuya Syar’i Syar’i Abuya of

49 Ismail F. Alatas hm o ter eil of oradmonishing denial skeptics their the affirming entice for either often those comments them respond, are Such to comments veracity. the anecdote’s others Among the comments. question 863 that elicited post The audiovisual Islamiccontent,mostlysermons. Berita ( Terkini) thatproduces various News Current account programme Facebook a on 2020, 3, May on posted first was It thousand. four by been viewed by 1.9 million people, liked by 28 thousand people, and shared has post This variants. textual the than attention more significantly enjoys this format, audiovisual its to owing Perhaps screen. on shown also are narrator the by read Syar’i from quotations Direct spine. guest’s Malaysian the down shivers sent that gecko giant the illustrate to dragon Komodo hungry-looking a of video ofshort a as series well as mountains, a shows screen the anecdotes, two of photos disciples, his with sitting Syar’i of photos are images. There two the tells narrator the As omnipotence. ep uas nw o. h nrao cnlds y sig h viewers to thinkdeeplyaboutthetwo karāmas the asking by concludes narrator The God.” know humans help to signs as serve to is creation of purpose then “the that narrator directly The Syar’i teaches. quotes he as them to point to him allows thus home his behind mountains the Having them. at pointing while clouds the and yber aka idiots! post isafool. Those whobelieveitmust haveaverylowIQ, It isimpossible tomovemountains. The personwhocreated this Ali: Soenarto,legendsare for puttingonetosleep.Don’t bedaff! is the storiesof walisongo are false. You arestupid. This Soenarto: Ali, thisisnotadream.Ifdream,then Ali: Movingamountain?Seriously?Sir, don’t dreamtoomuch!

karāma from God. C

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Osre h following: the Observe karāma. 15, Iss. , for they are testaments to God’s to testaments are they for 1, 2021 karāma anecdote

TV TV

50 Ismail F. Alatas n n truh hc srnes a rsod o n aohrs position, another’s one to ugly.turn easily can that debates theological each respond eliciting question Actors can strangers which through and platform in digital a provides Facebook anecdotes. the by interpellated are hi rpouto o Fcbo hs loe fr h eegne of emergence the for allowed strangers, has of consisting publics Facebook heterosocial on reproduction their traditionally shared in homosocial settings among friends and acquaintances, another.If one know not do who – women and men both – people among God-talk lively engenders anecdote audiovisual This yber

that isnotagecko. That isaKomododragon. What ahoax… Mansur: Soundslikeascenefromkungfufilm.By theway, a mountain[laughingemoticon]. when Iwasakid.OnlythemonkeyGodHanumancan move Rini: The storysoundslikea Mahabharata Those whodeny karāmaareinfidels. Ari: Yarman, everythingcanhappenaslongGodwillsit. a cigarettead.Let’s useourbrains,brothers… Yarman: Movingmountains?hmmm… This remindsmeof karāma ofGod. Hoegeng: MayGodgranthisguidancetothosewhodenythe a legend. overnight bythe walisongo?Butthenagain,foryou,thatisjust Darsam: Ali, doyouknowthatthe Demakmosquewasbuilt a wholeislanddisappearintheblinkofaneye. far asGodwillsit.Ifit,apiouspersoncanevenmake Peggy: Ali, forus,thereisnothingimpossibleinthisworldso Surely, heisnotaMuslim! Bambang: Ali doesnotbelieveinthewonders(keajaiban)ofGod.

C yber

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film thatIwatched karāma anecdotes are r tews, who otherwise, or

51 Ismail F. Alatas li t proal ko Sa’.Tee omns al no usin the authority oftheanonymousproduceranecdote: question into call comments These Syar’i. know personally to claim who people from responses are there case, particular this in Interestingly, coherence oftheimaginalproduct. overall reinforce the undermining to thereby deliver, meant to fail are indeed may that narration the visuals the how indicates comment a Such suspect. product imaginal the of veracity overall the makes him for which between the narration of the anecdote and the visual projected discrepancy on the the screen, on calls even Mansur arts. martial Chinese or mythology Mansur, point out the resemblance between the anecdote and films of Indian faith. of lack a signaling as construed be Yeteasily can andRini like some, anecdote the of veracity the to assent to Refusal intellect. or faith other’s yber this post. and heneverlikessuperfluousness.Iapologizefortheaudacityof Bambang: Pleasedonotinventthings.Iknow well, Abuya Syar’i

God. If Godwillsit, then itispossible, evenifwe deemitstrange. Jimi: Prophets have muʿjiza,butsaints karāma, allcomefrom that ofthedivine. for theprophets]. We shouldnotequate the powerofsaintswith I thinkthatisnolonger karāma , buta muʿjiza[miraclesreserved Muhammad: Jimi,Ibelieve in karāma.Buttomovemountains? reread the karāmaofsaints. Jimi: Muhammad,perhapsyoudonottrulyknowhim. You should Prophet taught.Nothingofthissort. negatively. Heisagoodscholar, apiousman.Heteacheswhatthe Muhammad: Iknow This videoportrayshim Abuya Syar’i. what thevideoportrays. Karim: The producerofthisvideoisaliar. isnotlike Abuya Syar’i

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52 Ismail F. Alatas God’s omnipotence. Assenting to or denying the truth of the anecdotes can, perceiving Fu of means Kung a or become they theologically, films, framed When Mahabharata movies. legends, myths, from different no are of circulation wide enables Facebook telling, centrality to public religion. Similar to the circulation achieved through oral claim that hierarchies the of free and unregulated often is circulation their authority,Islamic to relation ambiguous andan had always have anecdotes how is important Equally public. broader a to known be to Syar’i obscure relatively the allows Facebook whereby dynamic similar a see we Here sites. sacred and figures religious marginal to service do anecdotes hn h ise f atct. t s n hs es ta w cn ei to begin can we that sense to this in is It affordance an as operates imagination, creative or understand how takhyīl, facticity. of issue the than Facebook. Such dissensions indicate that there is more to of circulation the by engendered God-talk digital of examples many the of one is Jimi and Muhammad between squabble The Conclusion with long-established patterns of of While Facebook opens up new possibilities in the production and circulation it pertainstothetheologicalnotionofGod’s omnipotence. is factual. What truly matters is the possibility of seems of that for Jimi, possibility it does not the really matter whether is the particular anecdote stake at is what as matter really not does deny the veracity of the anecdote. But as can be seen in Jimi’s response, that them. Three comments, written by those who know who those claim or them in to featured are who know people the beyond own Syar’i their personally, The foregoingconversationsillustratehow karāma for thecontinuityofestablishedpatterns. allowing simultaneously while practice religious for possibilities new up actors with featured in associated the anecdotes. This suggests how those the digital infrastructure opens or authority established any from approval karāma taṣdīq. yber Takhyīl anecdotes, it is also important to take into account its continuityits account into take to important also is it anecdotes, serves to provoke wonders and awe. In this sense, they sense, this In awe. and wonders provoke to serves C yber O rient, Vol. karāma 15, Iss. circulation. Traditionally, karāma 1, 2021 karāma precisely because anecdotes takelivesof karāma anecdotes on anecdotes without karāma anecdotes . It karāma. karāma karāma

53 Ismail F. Alatas term communicable anecdotes’ cartographies, including as believers. the As I have discussed in this article, the in themselves position to platform media their socialthe utilize users Facebook – negatively or positively whether – them in on self-making commenting or sharing, of loving, liking, By practices 556). 2007, (Briggs construct terms” “to them inviting by them circulate, they attempt to create positions and recruit social actors to occupy Karāma new a become has platform infrastructure oftheology. media social the then Facebook, through and actualization. One assents to the reality of reality the to assents One actualization. and person a as integrity 105). 1979, (Smith moral own one’s into true be to held is which that incorporating means also but true be to knowable is what regard to mean term come tofunction asadigitalinfrastructure oftheology. has it sense, this In Indonesia. in least at offline, place takes seldom that talk, heated or otherwise, involving men and women of various backgrounds positions (see the case of Abuya Syar’i). Facebook certainly facilitates God- arenas fordebatesbetween peoplerepresentingdifferent theological fellow his and Toha of case the (like orientations religious similar from coming people of consist that publics generate may and Facebook While disputations. recognition, to inferences, assent questionings, digitally theological to in another participate one and know not do who Muslims for ordinary possibility the up opens thus Facebook like platform media social A the availablediscursivecapacitiesthatcanaidtheirreproduc tion. such anecdotes and allowing oneself to be interpellated by them into one of with engagements positive practice the of as Insofar practice. theological a as construed be therefore, takhyīl believing. As described by Muslim theologians, the term does not only taṣdīq yber , h sca mda ltom lo nedr heterosocial engenders also platform media social the nahdliyin), anecdotes and conveys a more complex meaning than what is denoted by the by denoted is what than meaning complex more a conveys taṣdīq C Taṣdīq travel through contentious social mediascape. As they As mediascape. social contentious through travel yber a nw en ae osbe y ad cu i and in occur and by, possible made been now has O

involves recognition, affirmation, appropriation,affirmation, recognition, involves rient, Vol. karāma anecdotes. This may entail yielding to yielding entail may This anecdotes. 15, Iss. karāma 1, 2021 by, among others, among by,

54 Ismail F. Alatas 273–296. and theDialectics ofMediationandImmediacyin Mauritius.”Anthropological Theory9(3): Eisenlohr, Patrick.2009.“Technologies oftheSpirit:Devotional Islam,SoundReproduction, Emerging Public Sphere. Bloomington:IndianaUniversity Press. Eickelman, DaleF., andJohn W. Anderson, eds.1999.NewMediaintheMuslimWorld: The University Press. Eickelman, DaleF., andJamesPiscatori.1996.MuslimPolitics.Princeton:Princeton 3 Contemporary ReligiousStudies.”InReligionandMedia,editedbyH.de Vries andS. Weber, De Vries, Hent.2001.“InMediaRes:GlobalReligion, PublicSpheres,andthetaskof Meyer and Annelies Moors,251–272.Bloomington:IndianaUniversityPress. of the Aura inthePublicSphere.”InReligion,Media,andSphere, editedbyBirgit Dasgupta, Sudeep.2005.“GodsintheSacredMarketplace:HinduNationalismandReturn theology, editedby Tim Winter, 218– Chittick, William C.2008.“Worship.” InTheCambridgecompaniontoclassicalIslamic on emerging technologies.”HumanBehaviorandEmerging Technologies,2 (1):5– Campbell, Heidi A, and Giulia Evolvi. 2019. “Contextualizing current digital religion research society.” Current Anthropology 48(4):551– Briggs, CharlesL.2007.“Anthropology, interviewing,andcommunicabilityincontemporary philosophy. and Aristotle’sBlack, DeborahL.1990.Logic Anderson, 41– the MuslimWorld: TheEmerging PublicSphere, editedbyDaleF. EickelmanandJon W. Anderson, John W. 1999.“TheInternetandIslam’s NewInterpreters.”InMediain References – 42. Stanford:StanfordUniversityPress. yber Leiden: Brill. 56. Bloomington:IndianaUniversityPress. C yber O rient, Vol. 236. Cambridge:CambridgeUniversityPress. 580. Rhetoric andPoeticsinMedieval Arabic 15, Iss. 1, 2021 17.

55 Ismail F. Alatas Dār al-faḍīla. al-Jurjānī, ʿAlīb. Muḥammad.2004.Muʿjamal-taʿrīfāt [Compendiumof Definitions].Cairo: watch?v=09pbxB-H1ts&t=109s. disciples]. “ Marvels ofthescholarlypegBanten, ofCiomas, aswitnessedbyhis Abuya Syar’i YANG DISAKSIKANOLEHSANTRI²NYA -ULAMA PAKUFactual [The BANTEN JEJAK PARA WALI. 2020.“FAKTA KAROMAH ABUYA SYAR’I CIOMASBANTEN Izharuddin, Alicia. 2017.GenderandIslaminIndonesianCinema.London:PalgraveMacmillan. net/2017/03/antara-bisikan-ghaib-dan-panggilan.html. Priok].“ Infomeniawebsite,March7. Accessed [March23,2020].https://www.infomenia. Priok [BetweenInvisible Whisper andtheepithet‘Habib Ahok‘ ;atthetombofGranpa Infomenia.net. 2017.“ 90– Hirschkind, Charles.2011. “Media,Mediation,Religion.”SocialAnthropology Counterpublics. New York: Columbia UniversityPress. Hirschkind, Charles.2006.TheEthicalSoundscape:CassetteSermonsandIslamic Princeton: PrincetonUniversityPress. Harding, SusanF. 2000.TheBookofJerryFalwell:FundamentalistLanguageandPolitics. Religion. Oxford:ClarendonPress. Gilsenan, Michael.1973.SaintandSufiinModernEgypt:anEssaytheSociologyof al-Farābī, Abū Naṣr. 1995.Taḥṣīl al-saʿāda[AttainmentofHappiness].Beirut:Dāral-hilāl. Durham: DukeUniversityPress. Ewing, KatherinePratt.1997.Arguing sainthood:modernity, psychoanalysis,andIslam. Ethnologist, 37(2):371–379. Engelke, Matthew. 2010.“Religionandthemediaturn:areviewessay.” American 102. yber Youtube video, April 29. Accessed [April29, 2021]. https://www.youtube.com/ Antara BisikanGhaibdanPanggilan‘Habib Ahok’ diMakamMbah C yber O

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56 Ismail F. Alatas Slama, Martin, ed.2018. “Special Issue:Practicing Islamthrou gh social mediainIndonesia.” Digital Asia5(1– between religious politicsandpopularpiouspractices.” Asiascape: Slama, Martin,andBartBarendregt, eds.2018.“OnlinepublicsinMuslimSoutheast Asia: In 12, 2020].https://americanethnologist.org/features/collections/piety-celebrity-sociality. social mediainSoutheast Asia.” AmericanEthnologist Slama, Martin,andCarlaJones,eds.2017.“Piety, celebrity, sociality:aforumonIslamand University Press. Roy, Olivier. 2004.GlobalizedIslam:Thesearch foranewUmmah.New York: Columbia fundamentalist IslaminmodernIndonesia.BurroughontheHill:Monsoonbooks. Quinn, George. 2019.BanditsaintsofJava:howJava’s eccentricsaintsare challenging New York: Routledge. Peterson, Daniel.2020.Islam,Blasphemy, andHumanRightsinIndonesia:TheTrial of Ahok. Leiden: Brill. Millie, Julian.2009.SplashedbytheSaint:RitualReadingandIslamicSanctityinWest Java. and spokenhagiographyinIslam.”HistoryofReligions48(1):43– Millie, Julian.2008.“KhâriqUl-‘Âdahanecdotesandtherepresentationofkarâmât:written Palgrave Macmillan. Meyer, Birgit, ed.2009.AestheticFormations:Media,Religion,andtheSenses.NewYork: Bloomington: IndianaUniversityPress. Meyer, Birgit, and Annelies Moors,eds.2005.Religion,Media,andthePublicSphere. the Royal Anthropological Institute14(1):110– Keane, Webb. 2008.“Theevidenceofthesensesandmaterialityreligion.”Journal Communication Keane, Webb. 2003.“Semioticsandthesocialanalysisofmaterialthings.”Language yber 23 (3– 4): 409– C yber 425. O rient, Vol. 127. 15, Iss. website, November8. Accessed [March 1, 2021 65. 2).

57 Ismail F. Alatas Jones (2017).Jones (2018); Barendregt Bart and Slama (2018); Slama Martin by edited 2 1 Notes Morgan, 69– Zito, Angela. 2008.“Culture.”InKeyWords inReligion,MediaandCulture, editedbyDavid until%3A2017-03-05&src=typed_query&f=live. 2020]. https://twitter.com/search?q=from%3Akurawa%20since%3A2017-03-03%20 Valinka, Rudi(@kurawa).2017.Twitter posts,March3– asia/2020/05/24/as-covid-19-spreads-indonesias-president-has-an-unhappy-eid. The Economistwebsite, The Economist.2020.“Ascovid-19spreads,Indonesia’s presidenthasanunhappyEid.” Stolow Jeremy. 2005.“Religionand/asmedia.”TheoryCulture andSociety22(4):119–45. Smith, Wilfred Cantwell.1979.Faithandbelief. Princeton: PrincetonUniversityPress. Indonesia andtheMalayWorld 46(134). about what signs are and how they function in the world” (2003, 419). the in function how they and are signs what about Here, I am rephrasing Webb Keane’s definition of semiotic ideology as “basic assumptions assumptions “basic as ideology semiotic of definition Keane’s Webb rephrasing am I Here, essays: of collections recent three See yber 82. New York: Routledge. C May24. Accessed [May26,2021].https://www.economist.com/ yber O edited by Martin by Martin edited Asia, Southeast Muslim in publics Online rient, Vol. Piety, celebrity, sociality

Practicing Islam through social media in Indonesia in media social through Islam Practicing 15, Iss. March 5. Accessed [March23, , edited by Martin Slama and Carla Carla and Slama by Martin , edited 1, 2021 ,

58 Ismail F. Alatas

In Indonesia, popularattitudessurrounding LGBTQcommunities took Introduction Digital Dakwah, Waria, Religious Activism, Indonesian Islam, Gender Nonconformity Keywords: dakwah carpool Indonesia: in nonconformity gender of presence digital the examining in interested specifically am I nation. Indonesian the of morality the preserve to piety Islamic daily embodying of discourse moral discourse against gender nonconforming expressions and reinforcing the popular of digital role the I will investigate article, In this movement. liberation LGBTQ globalized the with associated immorality of discourse Islamic the toward interest national in spike a been has YouTube,there through following loyal a Islamic Since knowledge–authority. 2016, influencedby of display online and preachers activism, whopious humor, have localized as earned such mechanisms, affective distinct preachers in Indonesia to conduct Islamic for ways up opening in platforms digital of influence the explores article This Abstract: Boston University Fadhlina Amirah Preachers andWaria inIndonesia Platforms in Aiding “Conversations”Between Islamic Humor, Piety, andMasculinity: The RoleofDigital Islamic preacherswho beganfocusing onLGBTQ issuesas acrucialpart a radicalturn inthepasttwodecades, shapedbyagrowingnumber of by and Islamic preachers used mechanisms affective three illuminate and distinguish YouTube,I from evidence toward views and “interactions” particular and Somad yber Ustadz

Felix Siauw, two prominent Indonesian Islamic preachers, and their their and preachers, Islamic Indonesian prominent Felix two Siauw,

C yber

to engage in the broader discourse of LGBTQ rights and rights LGBTQ of discourse broader the in engage to waria O rient, Vol. dakwah and connect with their Muslim audience using 15, Iss. communities in Indonesia. Using Using Indonesia. in communities waria , humor, and religious authority. religious and , humor, 1, 2021 dakwah , in perpetuating a a perpetuating in pp. 59-84 Ustadz Abdul Abdul

59 Corresponding author: Amirah Fadhlina, Boston University, 253 Walden Street #404, Cambridge, MA 02138, USA. E-mail: [email protected]

2018, 3). economic, and socialbackgroundsin 2016(MietznerandMuhtadi of intolerance shared among Muslims from different geographical, and 2016,”theirdatashow thatthereisasignificantincreaseinfeelings considerable declineinconservative andradicalattitudesbetween2010 Marcus MietznerandBurhanuddin Muhtadiclaimthatwhilethereis“a political attitudes of Indonesians” (Mietzner and Muhtadi 2018, 2). if theseevents“indicateaconsiderableshiftinthe religious,socialand represent “genuinesentimentsamongthe[Indonesian] population”and and scholarsof Indonesian Islamabout whether ornotIslamistgroups demonstrations hasalsoigniteddebatesamongpolitical commentators in Indonesianhistory”(Fealy2016). The influence ofthese212mass in estimates,“makingitprobablythelargest singlereligiousgathering while thethirdrallyonDecember2,2016,attracted 500,000people 4, 2016, “had attracted an estimated 150,000 to 250,000 people,” Islam” (Fealy2016).Fealyclaimsthatthesecondrally heldonNovember “to demandactionagainst[…]Purnama,forallegedblasphemy organizedIslam theDefending Action, massdemonstrationsthatsought Movement 2016, Islamistorganizations undertheumbrellaof212 (Peterson 2020). Scholarof Islamic politics, Greg Fealy, reports thatin Chinese Jakartan Governor who was inaugurated in November of 2014 Jakarta, Basuki Tjahaja Purnama;thefirstChristianandethnically efforts to denounce the leadership positionof the former Governorof political scenes. This yearmarkedtheriseofIslamistmassmobilizing The year2016waspivotalintransformingtheIndonesianreligiousand associated withtheglobalizedLGBTQliberationmovement. a spikeinnationalinteresttowardtheIslamicdiscourseofimmorality popularity onmainstreammediaanddigitalplatforms,therehasbeen (preaching) figureswhohaveearnedaloyalfollowingthroughtheir sociocultural spheresinIndonesia.Since2016,influencedbydakwah of globalizedLGBTQvaluesthathavealsoenteredmainstream identity inIndonesiastandtensionwiththegrowingcirculation the country. Preachers’ arguments againstvisibleexpressionsofLGBTQ of theirmessageagainsttheriseimmoralityandsecularattitudesin yber

C yber O rient, Vol. 15, Iss. 1, 2021

60 Amirah Fadhlina through forming an intimate connection with their followers online “Muslims to uphold Islamasaway of lifeandapoliticalideology” in Indonesia opens upnewopportunities forIslamicpreachers tourge The workofHew Wai Weng has illuminatedhowsocialmediatechnology digital realm. was initially broadcasted on nationaltelevision has nowmovedintothe digital platforminIndonesia,SomadandSiauw’s dakwahcontentthat Indonesian Muslimaudience. Aided bytheriseof YouTube asapopular Somad andSiauw’s publicdakwahinstantlyattractedthemainstream Known fortheirrhetoricofhumorandstrong,emotional preachingtone, term thatreferstoIslamicteachers) Abdul SomadandUstadz gendered andhomosexualdeviancewereUstadz two preacherswhohavefocusedsignificantlyon addressing issuesof Movement , condemnation…] ofLGBT individuals.” Within the212 stoking anti-LGBT intolerance led to immediate deterioration [and government officials, militantIslamists,andmassreligiousgroups Watch (2016)claimsthat“thecombinationof Rights In 2016,Human discourses followingthe2016heightenedpoliticalmomentinIndonesia. not the sole perpetrators and agents behind the spread of anti-LGBTQ campuses on January 24, 2016, illustrating how 212 organizers were tweeted abouthisattempttobanLGBTQorganizations onalluniversity Indonesian MinisterofHigherEducation,MuhammadNasir, forinstance, sentiments againsttheriseofLGBTQdiscourseincountry. The wider discourseonmoralpanic,alsotookpartinamplifyingreligious gained traction,Muslimpoliticalfigureswhowereconcernedaboutthe Movement expressions ofrightsandmoralityinIndonesia. As the212 blasphemous, particularlyLGBTQactivismanditsroleinsparkingnew to challenge contemporary sociocultural phenomena they viewed as Movement wereable Islamic preachersandleaderswithinthe212 modern pioussubjectsinIndonesia.Bymakingspacesforintolerance, in masspoliticalactionsandmoraldebatesthataffect theconstructionof class backgroundsexpressingcertainideologiesofintolerancetotakepart The 1 MovementprovidedaplatformforMuslimsfromintersecting 212 yber C yber O rient, Vol. 15, Iss. 1, 2021 (an Arabic–Indonesian Felix Siauw.

61 Amirah Fadhlina feminine presentations reflectthe deviantdesire ofgaymen. While there between Within popularIslamic discoursesonwaria,thereisoften aconflation well asnon-wariacommunities,understand their genderedsubjectivity. surrounding genderinIndonesia significantlyinfluencehowwaria,as and identity, I believe thatambiguousandpluralistvalueslanguage 93). Based on Safitri’s nuanced articulation of genital-changing surgery andpractice[feminine self-expressions]”(2013, they arephysicallybornasmales,thoughsomeofthem haveundergone of heterosexualorientation,butratherbecause their awarenessthat within masculinity;notbecausetheydoconform tothemainstream her work.Safitrisuggeststhatwariaembody“asubordinateposition Safitri, providesamoreambiguousinterpretationof waria’s identityin (woman) andpria in thelate1970sandis“acombinationofIndonesian wordswanita Benjamin Hegartysuggeststhatwaria,asagendercategory, firstemerged their associationwithglobalizedLGBTQdiscourses. Anthropologist years, acceptance andtolerancetowardwariacommunitiesinIndonesia,recent nonconforming communitynativetoIndonesia.Despitethelonghistoryof (for consistency, Iwillusethistermassingularandplural), communities withintheIndonesiandiscourseonLGBTQrightsiswaria Today, one of the most marginalized, surveilled, and misunderstood the preservationofIslamicmoralityinIndonesia. embodying heteronormativeidealsofgenderandsexualityiscrucialto to primarilyconductpreaching,inanattemptreinforcetheideathat that figureslikeSomadandSiauwbeginrelyingondigitalplatforms “normalize religiousradicalism”(Hew2018,76).Itisthroughthiscontext [and] interactiveyetdogmatic;”allowingSiauwtousesocialmedia persuasion” strategythatis“funyetradical,colourfulconservative, that throughsocialmedia,Siauwpractices“visualdakwahandIslamist (mainly women)via YouTube, WhatsApp, andInstagram,Hewclaims (2018, 61).FocusingonSiauw, whocommunicateswithhisfollowers waria have begun receiving a spike innegativeattention through yber waria andgaymen, stemmingfromthepresumption thatwaria C yber (man)” (2019,48).Indonesianscholar, DianMaya O rient, Vol. 15, Iss. waria’s gender presentation 1, 2021 a gender

62 Amirah Fadhlina carpool I callthe(1) mechanism “carpooldakwah .” Utilizedprimarily bySiauw, in Indonesia. to engageindiscussionssurrounding issuesofLGBTQrightsandwaria there arethreeprimarymechanisms usedbyIslamicpreachersandwaria rights inIndonesia?Using evidencedrawnfrom YouTube, Iargue that to convey their stances toward the contemporary discourse of LGBTQ cultural, linguistic,andemotivemechanismsdopreachers andwariause preaching abouttheircommunitiesandgendered subjectivity? What In this article, I ask: How do limits thedataonfeelingsandemotiveresponsesIexamine inthisarticle. men respondtoanti-LGBTQdiscourse(Thajib2014), whichcertainly on in Indonesiaarealsosignificantlyaffected byIslamic preachers’ narratives in thescholarships,statements,andreportsIcited thisarticle,gaymen aware thatduetothepopularreductionofwaria I wasnotyetabletointegrateoffline methodsintothisresearch.Iamalso ethnography andinterviews.DuetolimitationsfromCOVID-19,however, This researchispartofabroaderprojectthatwillinvolveoffline embody masculinityandmaypreferidentifyingwithadifferent pronoun. pronoun, is thepronountheymaypreferinEnglish(inIndonesia,thirdperson on. Iwillalsousethe“she–her–hers”pronounbecausebelievethatit subjects whoidentifywiththisgendercategoryinthedigitaldataIdraw gender identity, Iwillusethelocal terminology, waria,todescribe transgender ormaletransvestites. To honortheambiguity of waria’s not besimplifiedthroughaprimarilyEurocentricidentitycategorylike waria’s subjectivityembodiesasenseofin-betweennessthatshould still generallyperceiveswariaasmale,itisimportanttorecognizethat LGBTQ discourses. nonconforming purpose ofthisarticle, I willlimitmyfocusontheexperience of gender is much research to be done to distinguishthetwosubjectivities,for the waria. Within thelimitofmyresearch,Ihavenotdelvedintohowgay yber dakwah illuminates theway Islamicpreachers employ accessible dia, isgender-neutral), thoughIrecognizethatsomewariastill waria C yber Even thoughthemainstreamIndonesianpopulation to examinetheirspecificonlinereactionsanti- O rient, Vol. waria respond to Somad and Siauw’s online 15, Iss. 1, 2021 as homosexualsandmale

63 Amirah Fadhlina Western popular psychology”(2015, 1). that combines Sufi elements of “the ethical heartwith self-help slogans of Gym rosetoprominencedue tohisuniquelyemotivemodeofpreaching his analysisin“theriseand fallof[AaGym],”Hoestereyclaimsthat Aa preachers intheearly2000s, likecelebritypreacher Aa Gym.Locating of emotionsinshapingthe dakwah internet. The workofJamesHoesterey(2015)pointstothegreatinfluence use ofemotionandintimacyforpolitical–religiousgoals, haspredatedthe online preaching,thephenomenonofaffective dakwah, 2018, 198). While thisarticlefocusesonthepoliticizationofemotions in LGBTQ narratives and electing anon-Muslimofficial]” (Nastitiand Ratri define therightsandwrongsofpoliticalchoices [suchassupporting preachers likeSomadandSiauw] For instance,“byclaimingauthoritativeknowledge ofreligion,[Islamic anger, andanxietyintheirMuslimaudience effectiveness duetotheirabilityactivatecertainemotionsofshame, will demonstratehowthethreemechanismsdescribedabovereachtheir forward byyoungIndonesianscholars Aulia NastitiandSariRatri,I Using “emotivepolitics”asatheoreticalframework,conceptput of LGBTQcommunitiesinIndonesia. legitimacy intheirclaimstowardsupportingordenouncingtheexistence asaway to find groups alsosignificantlyreturntoIslamandtheQur’an deployed bypreachersandwariaintheirrespectiveadvocacy, both (3) mechanismisreligiousauthority. Eventhoughhumoriscommonly religious communitiestoadvocatefortheiragencyasMuslims. The a responsebyreclaimingslursusedagainstthemandreturningtotheir ideals ofmasculinity. Simultaneously, waria masculinized humor that point to articulating their gendered ideology through Indonesian metaphors and tapping intothenegativeemotions(anger, shame)oftheiraudienceby mechanism ishumor. Intheirdakwah,SiauwandSomadcanbeseen political stancesagainstgendernonconformingexpressions. The (2) casual environments,suchasacarride,todelivertheirdakwahand yber C yber O rient, Vol. exploit emotionalaspectsofpietyto waria’s failure to practice Islamic 15, Iss. performances ofprominent male

(Nastiti andRatri2018,201). are alsoadoptinghumoras 1, 2021 which signifiesthe

64 Amirah Fadhlina in Indonesia spend theirtimeon YouTube, making YouTube themost published an articleclaimingthat88 percentofactiveinternet users In 2019,an Asia–Pacific focusednetworkcompany, Greenhouse, more intimatelywithawider audience. allows themtopromotereligious teachingsonamassscaleandconnect of demonstrates thepowerofdigitalplatformsinexpanding theinfluence direct communicationisitselfperceivedasanactofembodying piety. This characterize theirintimate,personaldakwah the heart,”apopularconceptusedbypreachersand theirfollowersto of Islamicpiety. Slamacentershisanalysisonthenotionof“charging them totrendy, affective conceptstopromotethedailyembodiment communication apps to directly contact their followers and introduce Islamic preachersandtheirfollowers,inwhich usedigital that digitalplatformshaveaidedaformof“mediated intimacy”between their piousMuslimsubjects. Anthropologist MartinSlama(2017)argues greater capacitytoinfluence the inneremotionsandethicalbeliefs of religious andmoralguidance,Islamicpreachers,asaresult,possess for Muslims. As Muslimsincreasinglyturntoonlinedakwahcontentfor religious authorityindefiningmoral,political,andculturalexpectations preachers inIndonesiatoconductdakwah Internet platformsandsocialmediahaveopenedupanopportunityfor Emotions, their positionalitytowardissuesofgendernonconformityinIndonesia. different strategiesdeployedbyIslamicpreachersandwaria dakwah on YouTube, followedbyacomparative analysisofthethree examination ofemotivepolitics,Iwilldiscussthedynamicsdigital sharing betweenpeople(Abidin2017,2).Beforedelvingfurtherintomy of “emotionalreciprocity, […]community oftrust,”andinformation to spreadpoliticalmessagesintheirdigitaldakwahthatpromoteselements there hasbeenasignificantincreaseinpreachers’ utilizationofemotions Facilitated bytheemergence oftheinternetasanewmediumpreaching, dakwah forums and leaders in Indonesia, particularly as the internet yber Dakwah, andtheRiseof YouTube C yber O rient, Vol. 15, Iss. engagement, inwhichtheir widely andexercisetheir 1, 2021 to assert

65 Amirah Fadhlina a non-Muslim official are inherentlysinful (2018, 198). political choices,” suchastheirclaimsthat LGBTQpracticesand electing (shame) knowledge ofreligion,exploit emotionalaspectsofpiety[suchasmalu Nastiti andRatriclaimthat “Islamicgroups,byclaimingauthoritative attitudes ofMuslimstoward certainpoliticalideologies(2018,198). religious authority as a mode for controlling and shaping the collective and physicalgestures(wavingpointingatcrowds), preachersusetheir certain reactionsintheirpiousaudience. Through theuseofemotional tone such asastrongpreachingtonethatexposesanger and shame,totrigger figures behindIslamistorganizations utilizecertain emotivemechanisms, and politicalIslamin2017.NastitiRatrisuggest thatcontemporary in IndonesiabyexaminingtherisinginfluenceofIslamist organizations contextualize thegrowingpoliticalIslamizationover thepasttwodecades Politics, Aulia NastitiandSariRatri(2018) In theirarticleEmotive their moral,politicalpioussubjects. turn theirpreachingandteachingintoanaffective mechanismtoshape Siauw, whoareknownfortheiremotionalgestures andtonesindakwah, narratives againstLGBTQcommunitiesinIndonesiatoday. Somadand and spiritualguidesinthebroaderdiscourseofmoralitythatproduces views, turning them into two of the most important conversation leaders waria promote moral lessons online,Somad and Siauw’s dakwahcontenton As preacherspossessagreatercapacitytoreachtheirfollowersand in Decemberof2017. also showthatthepeakofsearchesforbothSomadandSiauwhappened “Felix Siauw”appearedasasearchtermearly2012.Google Trends for thefirsttimeasapopularsearchtermon YouTube in April of2016; Through typing“AbdulSomad”asakeyword,Ifoundthatheappeared Google, Iwasabletotracksearchstatisticson YouTube usingkeywords. for its popularity, YouTube hasbecomeoneofthemostpopularplatforms popular socialmediaplatforminthecountry(Greenhouse2019).Dueto dakwah today. UsingGoogle Trends, afreestatisticstoolprovidedby yber and homosexualsubjectshassuccessfullygarneredmillionsof and kegelisahan C yber O (anxiety)] to define therightsandwrongs of rient, Vol. 15, Iss. 1, 2021

66 Amirah Fadhlina digital platforms like Twitter andFacebook (Siauw2020). #NgajiEverywhere, ahashtaghe alsousesinmanyofhis postsonother 2018, 25).Onhisofficial YouTube channel,Siauw hasaseriescalled strive tointroduceIslamic moralityandcombatmoraldecay”(Nisa centering preacherswho position themselves“asmoralguardiansthat into one of the most celebrated icons behind digital of Islam” (Nisa2018,24). Through the internet, FelixSiauwhas turned dakwah,” transformingtheinternetintoaspaceof“diverseinterpretations Muslims inIndonesiatoenhancetheirreligiouspractices andconduct As EvaF. Nisahaspointed out, internet platforms are “used bypracticing enforcing andteachingthepracticeofIslamicpiety inIndonesiatoday. behaviors, theinternethasbecomeoneofmost accessible venuesfor Once viewedasalooseoutletforexpressingdecadent andimmoral Crash CourseonMasculinity Through CarpoolDakwah well aswariacommunities,whichIwillexamineinthenextsections. is exemplifiedin YouTube dakwah religious sentimentstowardthecontemporaryLGBTQmovement grounded moralarticulationstoreshapeMuslims’ emotionaland and Ratri2018,200). This politicalstrategyofusingtheologically the livesofIndonesianMuslimmajoritypopulation(Nastiti the significanceofIslamicpietyandeverydayreligiouspracticein individuals intopiouspoliticalsubjects,”whichispossibledueto targets LGBTQnarrativesreliesheavilyontheirabilityto“shape effectiveness ofIslamistorganizations’ massmobilizingmessagethat and sexuality asamarkerofimmorality and sin. Therefore, the organization wouldoftentreatnonnormativeexpressionsofgender Islamic morality, religiousauthorities behindthemassmobilizing Indonesian pious subjects to strive toward protecting and embodying gender, desire,andpiety. Intheirattempttoinvitecontemporary Indonesian Muslim’s consciousness oftheirpublicperformance influences moraldestructionsuccessfullytapsintomainstream The Islamistmovement’s claimaboutthewayLGBTQidentity yber C yber O rient, Vol. 15, Iss. videos bySomadandSiauw, as 1, 2021 dakwah movements

67 Amirah Fadhlina person inIndonesian culture. While onthe onehand,anjing (dogs) signify anjing isoneofthe mostoffensive terms thatcanbeusedto describe a chuckle, describing participantsofthepageant asanjing(dogs). The term participants (Siauw2018, 0:10). The fourofthemareshowntolaugh and organization inBali thathasalarge numberoftransgender andwaria Dewata , apageantshowhostedby anLGBTQ Gaya talking aboutMiss In thevideo,Siauwand threeyoungmenbegantheirdiscussionby in thatinstance(Siauw2018). interpretations he may offer regarding the position of LGBTQ communities ultimate sourceofauthoritytotheyoungmen,legitimizing anyreligious and “un-manlybehaviors,”creatingaspacewhere Siauwbecomesthe shown toaskSiauwmanyquestionssurroundinghomosexual behaviors the lifestyleofwariacommunities. The youngmeninthevideoarealso homosexual andtransgenderpeopletojustifytheirIslamic stanceagainst Indonesia. They frequentlyutilizehomophobic jokesandlocalslursfor discuss therecentphenomenonofpro-LGBTQcelebrationsandeventsin younger menwhoseemtobehissantri 20-minute-long video,Siauwisshowndrivingaroundacitywiththree released asapartofhis#NgajiEverywhere serieson YouTube. Inthis Luth (the behaviors of Prophet Lot’s community). This video was Nabi In October2018,Siauwuploadeda YouTubeKaum videotitledPerilaku community. through emphasizingthesinfulnessandimmoralityofLGBTQ shines alightonIslamicpreachers’ wayofreinforcingIslamicmorality preachers’ creativeapproachtodigitaldakwah;andontheotherhand,also carpool in amovingcarhis YouTube channeliswhatinspiresmyconceptof casual environmentslikeacar. Siauw’s uniquemethodologyofpreaching promotes the act of learning and embodying Islam anywhere, including in everywhere,” inasense,isdakwahpraxiscreatedbySiauwthat andotherreligioustexts.“Ngaji knowledge throughtheQur’an butitalsogenerallymeansembodyingorabsorbingIslamic Qur’an, Ngaji isacolloquialIndonesiantermthatreferstotherecitationof yber dakwah. Carpool,ontheonehand,demonstratesIslamic C yber O rient, Vol. 15, Iss. (pupils). 1, 2021 Siauw andhispupils

68 Amirah Fadhlina as anustadz In hiscarpooldakwah,Siauweffectively exerciseshisreligiousauthority to thebroaderMuslimaudiencewatchingvideo. emotive mechanismforpromotinggendernormsand heterosexualideals Siauw andthethreeyoungmen’s playfulcommentaryturnsintoapowerful associates homosexualmenandwariaasnajis(impureunclean), of males as “dogs.” Second, using localized Islamic figurative speech that because oftheirfailuretosubmitthemachoandaggressiveexpectations him totransformgendernonconformingsubjectsintoahumoroustopic participants’ fullsenseofhumanity, labelingthemasdogsalsoallows and transgender participants dogs, not only does Siauw diminish the they characterizethepageantparticipantsasanimals.Bycallingwaria First, asSiauwandhisstudentsintroducethetopicofMissGayaDewata, occur onamultiplicityoflevels. bodies andidentitiesofwariagendernonconformingcommunities 2018, 0:56).Fromthisstatementonly, themarkingsofshameonto see another dog, they don’t fight, instead, they want to be a girl]” (Siauw boys, theyfight;butthesepeople,asmucharedogs,(when) berantem, tapidiapengenjadiperempuan[whendogsmeetdogs,asin sama cowok;tapiiniseanjing-anjingnya,ngeliatanjinglainbukannya exchange tooneanother, “anjing ketemu anjing berantem,[alias]cowok and lustful(bernafsu).Inthevideo,Siauwyoungmenthen is alsoawayofmarkingpersonasshameful(memalukan),filthynajis are often conveyedas away to seek God’s forgiveness andrefuge, in a sense tragedy, witnessesimmorality, orundergoes hardships,these expressions nonnormative genderexpressions.In situations whereoneexperiences “ “being gay,” and Islamicfigurativespeech,suchas“astaghfirullah” of humor, which pokesfunatthenotionofgendernonconformity or combinationto contextualizethe“unnatural” lifestyleofwaria.The simultaneously utilizesmasculinizedhumorand anti-LGBTQslurs versestojustifyhisgenderedstance,while path; hedrawsonQur’anic one’s nauzubillah,” haram (forbidden)andimmoralbehaviors,callingsomeoneanjing yber who iscloselyguidingyoungMuslimstudentstothe right

intensifies themarkingof shameontowariaandtheir C yber O rient, Vol. 15, Iss. 1, 2021

and

69 Amirah Fadhlina women, andwaria used todescribe “gay”expressions, maletransvestites,transgender ustad Abdul Somad’s opinion).Bencong isaderogatory terminology Somad(Bancispokeinfrontof thousandsofpeopleandthisis Abdul in 2020calledBanci ceramah di depan ribuan orang ini tanggapan ustaz One Number Islam Muslim communityisvisible inavideouploadedby The adoptionofhumorby waria emotions ofempathyandtolerance(NastitiRatri 2018,202). not staticandcanbeshiftedthroughcreatingdialogues thattrigger in thecontemporaryIndonesianculturalandreligious context,are Islamic understandingsofshame,surrounding waria communities sets ofrules,technicalapproachesandhistory,” meaningthatlocal preachers. As anaffect, conceptionsofshameare“conditionedby markings ofshameandimmoralityimposedupon thembyIslamic serves communities expresstowardwaria. As anemotive strategy, humor by adoptinghumorasaweapontocombatthediscomfortthatMuslim the growthofIndonesianIslamicdiscoursesaboutgendernonconformity On YouTube, membersofthewariacommunityhavealsocontributedto discourse willleadtoone’s moraldestruction. waria’s andthatsupportingLGBTQ lifestyleispunishableintheQur’an shame andanxietyinhispupils,asdakwahemphasizesthenotionthat their immoralstatusunderIslam,Siauwbeginsactivatingtheemotionsof an emotivestrategy, bydeliveringhumoraboutwaria’s failureasmenand crucial sitefordefiningnormativeexpressionsofgenderandsexuality. As nonconforming presentations.Siauw’s carpooldakwah,inasense,is men are oftenlumpedtogetherwithcritiquesagainst that withinthepopularIslamicanti-LGBTQdiscourseinIndonesia,gay between thenotionofbeinggayandgendernonconformingshows relieving oneselffromsins.ItisimportanttonotethatSiauw’s conflation in “I amnotjustaminority, IamaMinori-Cong:”EmotiveStrategies

Waria Responses yber waria communitiesasamechanismtonegateandreduce the C yber in Indonesia. Since bencongalsogenerally means

O rient, Vol. as awaytoconnectwith thelarger 15, Iss. 1, 2021 waria’s gender

70 Amirah Fadhlina

acts of maksiat God. maksiat, isaloaded term thatgenerallyrefers toactionsprohibitedby vulnerability. The wordthatsheusestorefer toherpastimmoralactions, as shespeaks,illustrating aclearlyvisiblepositionofdiscomfortand maksiat [immoralactions]”(Islam NumberOne2020,1:49).Shestutters have notfollowedanyofmy spiritualdutiesandIhave,instead,committed but forthepasttenyears,Ihavenotbeenactive,am sorrytosaythis,butI almost tenyearsnow, howcanIsaythis,don’t meantobedisrespectful, tension comingfromheroutwardarticulationofshame. Sheasserts,“for which isthenfollowedbyanothercomedicperformance toresolvethe After theloudcheering,wariaspeakerbeginsaddressingherpastsins, her Muslim audience to dissociate the notion of shame from provides herwithawaytohumanizecommunity, whichinturnpushes reclamation of and clapsevenlouder, whichfurtherilluminateshowthewaria’s playful happy andgrateful”(IslamNumberOne2020,1:29). The crowdthencheers Instagram, wanting to get to know me and sharing positive notes, I am very with youall;somanyofhavereachedouttomeonFacebookand “in thismomentrightnow, Ihonestlyfeellike amforminganewfamily made aboutbeingaminori-congratherthanbencong,thewariaexpresses, triggers thecrowdtocheerandclapforher. Followingthejokethatshe One 2020, 1:02). Muslim friends,butwearedifferent, weareminori-cong”(IslamNumber I feel likeI am a minori-cong! asserts, “I ampart of the LGBT community;however, I am not a minority, some ofhercommunity’s struggles. When sheintroducesherself, by expressinghergratitudeforthespaceshehasbeengiventotalkabout she isperformingdakwahinalarge mosquespace.Shebeginsherspeech In thevideo,wariastandsinmiddleofthousandspeople,asif as anidentitycategory, offensive (Boellstorff 2004a,162). manliness, manywariacommunitiesfind“thederisivetone”ofbencong, “effeminate male”andmarksthefailuretoperformmasculinity Maksiat canreferto a varietyofthings;however, themost severe yber bencong, a slur that is often used against her community, are “zina (illicit sexualrelations), alcohol consumption, C The yber waria’s reclamation of heridentity automatically O rient, Vol. Being a minority also includes my non- 15, Iss. 1, 2021

waria.

71 Amirah Fadhlina level. In contrastto Siauw’s use ofhumorasawaytocreate barriers uses alsoenables hertoengagewith Muslimcrowdonamore intimate onto herbody byreferringtoherselfa “minori-cong,” thehumor that she display ofpower. Eventhoughthewariaperpetuatesmarkingof shame the gendered subjectivityinfront ofanintimidatingcrowdMuslims. Thus, that allowsthewariaspeakertoperformasense ofagencyandexpressher slur andperformingfunnyeffeminate moves becomesanemotivestrategy topic. Inaparadoxicalsense,thehumorousactofreclaiming ananti-waria that bringsalevelofdiscomforttoheraudience,into amorelighthearted time, sheutilizeshumortoturnconversationssurrounding waria,atopic Muslim who is seeking acceptance from the crowd in front of her. At the same ground assheexposeshervulnerablepositionagender nonconforming From thisvideo,itisevidentthatthewariasubjectstandsonaprecarious purifying oneselffromsins),oftenpromotedbyIslamic preachers. active participationinbroadertaubatnarratives(theactofrepentingand as aMuslim. This actofcollectivereminderalsodemonstratesthewaria’s sins; somethingsheisattemptingtoredeembyreturningherpiousduty as hersubversivewayofremindingthecrowdtheirownpastmaksiat relief performed by thewaria speaker. I also interpret thewaria’s expression crowd thencheersonceagain,clappingloudlyastheywitnessthecomedic audience, andcatwalksonthestage(IslamNumberOne2020,1:55). The messages!” assheplayfullywhipsherhair, gesturespointyfingersather a fewofyouwhomessagedmepersonallyinthepast,sendinggross and startsactingcomedically. Shesays,“oooh,perhapsoverherethere’s her past As thewarianoticessilenceinheraudienceduringdeclarationof history (possiblyprostitutionorengaginginsame-sexrelations). maksiat, asanIndonesian,Iunderstoodhertoreferpastsexual and dating. Therefore, whenthewariadeclaresthatshehascommitted to illicit sexual behaviors, such as prostitution, sex outside of marriage, and religiouscosmology, thetermmaksiatisoftenunderstoodtorefer theft, andmurder”(Siregar2019,2).IntheMalay–Indonesiancultural

waria’s performance ofhumorcan also beinterpretedasasignificant yber maksiat and her lack of spiritual nurturing, she then forms a joke C yber O rient, Vol. 15, Iss. 1, 2021 and

72 Amirah Fadhlina

lead prayers. As helooksdownonthepieceofpaper, heresponds: a questiononpieceofpaperaboutwhetherornot waria( Somad is shown to be filled with contempt and disgust as he responds to are Sholat? (UAS[Ustadz Imam Menjadi Bencong Bolehkah normalizing theirexistenceinIndonesiansociety. The videoistitledUAS to issuessurroundingwaria In 2019,SM Channel uploadedapreachingfootageofSomadresponding issues surroundinggendernonconformityandLGBTQrightsinIndonesia. that hetreatsreligiousjustificationsasthemosteffective waytochallenge personality, throughobservinghispreachingstyleon YouTube, Inotice though Somadisalsoknownforhishumorousandapproachabledakwah through addressingacongregationorspeakingdirectlytothecamera.Even his videos,heisoftenthemainspeakerandsubjectofvideo,either approach todakwah,hasamoretraditionalformat.Inthemajorityof Somad’s YouTube preaching, which, in contrast to Siauw’s more informal of guidance. This useofIslamicauthorityisparticularlyvisiblein Abdul LGBTQ rights,isareturntoIslamicteachingsandholybookassource waria, andpro-LGBTQadvocates,intheirresponsetothediscourseof The mostfrequentemotivemechanismusedbyIndonesianpreachers, Constructing Authority Through PiousEngagementwithIslam lie betweenhercommunityandthepiousMuslimcrowd. her resistancetothephysical,emotional,andreligiousboundariesthat people, the between piousMuslims(demonstratedthroughhispupils)andLGBTQ

bencong allowedtoperformasImam[prayerleaders]?)Inthevideo, yber instance, whensomeone wholooks likeaman hitshispuberty, excuse mylanguage, arepeoplewho havetwogenitalia.For serious issue. Khuntsa,accordingtofiqh [Islamicjurisprudence], distinction betweenbencong [waria]andkhuntsa. This isavery I amsorry, butthepersonwhoaskedthisdoesnotunderstand waria’s humor is a bridging mechanism that illuminates C yber O rient, Vol. identity andtheinfluenceofmassmediain 15, Iss. 1, 2021 Abdul Somad] bencong) can

73 Amirah Fadhlina Prophet’s timeandmustnotbemanipulatedtofitintoour moderncontext. that theQur’an’s truestcontextliesinitshistoricity asaproductofthe anditsverses;however,need tocontextualizetheQur’an Somadbelieves 5:51). Here,Somadmakesasimilarargument to Anshori, whichisthe take thingsoutofcontextandfillinnewinterpretations” (Al-Khaf2018, especially whenitwaswrittenoverathousandyears ago. What theydois is atextthatshouldnotbepickedapartandmanipulated, “the Qur’an with Anshori’s takeontheQur’an’s pro-equalitymessage.Hesays, a lens of equality” (Al-Khaf 2018, 0:29). Somad, however, disagrees through beings; whichleadstothefailureofMuslimsread theQur’an community isourinabilitytocomprehendthathumansarecomplex a liberatoryapproachstatingthat“abigfailurewithinourMuslim emphasizes Muslims’ versesthrough dutytorecontextualizeQur’anic the existenceofgendernonconformingpeople.Inhisadvocacy, Anshori ally, ethicallyrecognizes claimstobeanindicationofhow theQur’an aversethat a verseintheQur’an, Aan Anshori, apro-LGBTQMuslim rights inIndonesiabydenouncingafeminist–liberatoryinterpretationof In adifferent YouTube video,Somad respondstothediscourseofLGBTQ yber that verse canbeinterpreted torepresent LBGT people,the Qur’an people] do not have sexual desires toward women. Even though Yes, recognizes thatsome[biologicallymale averseintheQur’an Somad thenexclaims: (SM Channel2019,1:38) program. And what’s the program going to be called? BE A MAN. what, callthepolicedepartmentandputthesepeopleinatraining they goehhh[makingahigh-pitchfemininegesture]. You know Then ask them again, why are you acting like a woman? And [ men arepeoplewhohaveapenisandtesticles! Ask thesepeople definitionofmale]: bencong, thesearemen![QuotingaQur’anic and youcansealthefemalegenitaliatomakehimaman.But and suddenlyhehasmenstruation,youbringhimtothedoctor, bencong], whatisyourgenitalia? They onlygotonekind[penis]! C yber O rient, Vol. 15, Iss. 1, 2021

74 Amirah Fadhlina embodiment ofgender anddeems theirpiouspractice immoral. Itisworth YouTube popularly existsalongsidepreaching contentthatchallengestheir The digital representation of Muslim Indonesian andinternational news–documentarychannelson YouTube. Islamic boardingschoolhas beenheavilyfeaturedthroughavarietyof in 2007,thereligiousactivism ofwaria (Safitri2013,95). Eversinceitsestablishment […] recitetheQur’an” shalat (dailyprayer),memorizedoa(theinvocationofprayers),and school dedicatedtowaria,wheretheyare“taughthowperformthe their caretakers.Pesantren Senin-Kamis Al-Fattah isanIslamicboarding in dormsalongsidetheirpeersandreligiousteachers, whoalsoserveas Enrolling inaPesantren oftenincludesanobligationforstudentstolive is anIndonesiantermthatdescribesIslamiceducational institution. Pesantren Senin-Kamis Al-Fattah in Yogyakarta, CentralJava.Pesantren also adoptedbymanywariaactivists,particularlythosewhobelongto his claimsaboutissuesofgendernonconformityand homosexualityis Somad’s strategyofutilizinghisauthorityasapreachertolegitimize as anustadz. as astrategyforfurtherlegitimizinghisreligiousauthorityandcredibility a MosquebuiltbyProphetMuhammadinMedina,canalsobeinterpreted Somad’s anecdoteabouttheImamheoncemetatNabawiMosque, narratives asaMuslim(NastitiandRatri2018,201). Additionally, anxiety, andunpredictability”thatcomeswithsidingpro-LGBTQ Somadsuccessfullyintensifiestheemotiveelementsof“fear,the Qur’an, reminding thehostofGod’s destructive punishmentuponLot’s peoplein of whatshouldbeconsideredmoralandimmoralforMuslims. Through accepting LGBTQcommunities,Somadonceagaintapsintothediscourse By claimingthattheverseshouldnotbeinterpretedasGod’s wayof yber (Al-Khaf 2018,7:12) or peoplewithsickness;itdoesnotmeanacceptsLGBT people. we mustinterpretthesepeopleaswithmentaldisorders, theirs! An ImamattheNabawiMosqueImetoncetoldmethat also includespunishmentsforimmoralbehaviors,including C yber O rient, Vol. 15, Iss. waria’s religious advocacy on founders andmembersof the 1, 2021

75 Amirah Fadhlina the discourse surrounding waria that Islamic preachers havepopularized. a heroic act shows that mainstream media are also actively responding to hand, thefact thatMuslimwaria’s religiousdedication isrecognizedas one ofthemost-watched segments onCNNIndonesia;andtheother Heroes is Indonesian a majorexposurebecause, ontheonehand,CNN part of their documentary series calledCNN Indonesian Heroeswas. This about thecurrentrealityof wariaatPesantren Senin-Kamis Al-Fattah as More recentlyin2019,CNN Indonesia uploadeda YouTube documentary negative attentiontheyregularlyfacefromtheirMuslim communities. leaders toprovidewaria way toreconcilewithGod,butitisalsoequallyimportant forMuslim lesson onsabar can eliminatesinsandturnoneintoamorevirtuous person. The ustadz’s concept ofsabar (patience), to waria, 4:44). The documentarythenshowsasceneoftheustadz introducingthe and theysincerelywanttopracticepietyintheirlives”(VICE2012, in myhearttoguidethem[waria] believing that this boarding school is them asharam[forbidden],whichiswhyIamtakingapersonalstancein the chosen toprovidespiritualnurturingandreligiouseducationforwariaat echoed by alocal the discriminatoryattitudesharedbyherMuslimcommunitiesisalso rights toworship”God(VICE2012,1:14).Mariani’s refusaltostandby are humans”whowerecreatedbyGod,andaswaria, In thevideo,pesantren founder, Mariani,assertsthattoher, “waria based broadcastingmedia,whichhasgarneredoverfourmillionviews. Pesantren Senin-Kamis Al-FattahVICE, aCanada- wasuploadedby In 2012,oneofthefirst YouTube documentaryfilmson wariaat national andinternationalmedia. YouTube isaidedsignificantlythroughtheefforts andprojectsdoneby channels likeSomadorSiauw, andthattheir digitalrepresentationon noting, however, thatMuslimwariaactivistsdonothaveofficial YouTube pesantren. The teacherexplains,“therearemanycommunitiesthatsee yber demonstrates thatnotonlydowariareturntoIslamasa ustadz featured in the documentary, who has personally C yber O with Islamicresourcesonhowtocopethe rient, Vol.

because theylongforspiritualguidance halal [lawful]. I feel a strong calling 15, Iss. where he illustrates that patience 1, 2021 they “allhavethe

76 Amirah Fadhlina able to recite the Qur’an andhave become better Muslims. able to recitetheQur’an spiritually, andhowthrough the pesantren education,many waria testimonies about howmuchthepesantren hashelped guidethem and holdingreligiousmeetings. There arealsoafewwariaproviding lessons, scenes ofwariaconductingdailyprayers, engaginginQur’anic of survival.FollowingRitri’s statement,thedocumentary depicts more waria inIndonesiaandtheirstrong desiretoreturnIslamasamode emotive visualthatdemonstratestheprecarious position ofMuslim Indonesia. The sorrow, displayedonRitri’s face,becomesapowerful Islam andseektheacceptanceoftheirbroaderMuslim communitiesin represent thevoicesofMuslimwaria,whodemandtheirrighttopractice Ritri’s tone and facial expressionsaredeeply emotional as she attemptsto hope tosharewiththeirMuslimcommunities,Ritriasserts: a scenewheresheaddresseswhatmessageMuslimwariaatthepesantren teaching agroupofwariahowtoread In Arabic alphabetsand theQur’an. waria whotookoverthepesantren leadershipafterMarianipassedaway, pesantren. The documentarybeginswithasceneofShintaRitri,veiled and abiggernumberofreligiousteachers,aswellwariastudentsinthe developed significantly. The documentarydepictsafewlarge classrooms documentary showsthattheSenin-Kamis Al-Fattah pesantren has a smallhomewithfewtinyroomsforreligiouslessons–theCNN In contrasttohowthepesantren looksinthe VICE documentary– yber Indonesia 2019,9:40) choose tobewaria? This issimplyadestinygivenby God.(CNN are deeplyimpoverished.Howcouldyouexplain thewaywe and discriminations. We arethesourceofjoke,insults, andwe we willsayno. Why? Becausebeingwariaisfilledwithstruggles past, whetherornotwewanttobewaria, worshipping isbetweenusandGod.Ifsomeoneasksinthe men. Butwhatdoesthatmean? What isourfault,exactly?Our that the righttoworshipGod.However, they[somepreachers]say [ We waria canonlyworshipGodoncetheyhavefullybecome waria] arethesameasyou[Muslimcommunities];wehave C yber O rient, Vol. 15, Iss. 1, 2021 I cancertainlysaythat are now

77 Amirah Fadhlina and the Indonesian state,which gainedsignificant momentum inthe decades-long processofintegrationbetween massIslamicorganizations “obtain state recognitionasmoralgatekeepers” (Saat2016,558). The Ulema Council“tohaveauthority inmonitoringpublicmorality”andto (MUI) showsthatRUU-APP ultimatelyservesasatoolforIndonesian endorsement ofthisbillby organizations likeIndonesianUlemaCouncil 558). PoliticalscientistNorshahril Saatclaimsthatthereligiousandlegal standards andguidelinesfortelevisionconcert programs (Saat2016, RUU-APP, ananti-pornographybillauthorizedin2008thatsets upIslamic of anewconsciousnesstowardtheembodiment piety inIndonesiais activities in Indonesia. One of the first policies that shaped the formation discourse ofmoralpanicinresponsetotheirperceived spreadofimmoral policies thatprovidedaplatformforIslamicorganizations tolauncha underwent asignificanttransformationthrough the developmentof In thepasttwodecades,religiousandpolitical spheres inIndonesia Conclusion: BetweenRecognitionandaNon-Dialogue to exercisetheirIslamicauthorityoveralarge Muslimaudience. legitimacy throughoccupyingdakwahplatforms,whichallowthem a larger influenceinthebroaderMuslimcommunitybecausetheyearn documentary andnewsfeatures,Islamicpreachersstillultimatelyhave pious gendered subjectivity and religious knowledge through YouTube other words,whileontheonehand,wariaareabletodemonstratetheir because theydonothavetheauthoritypossessedbyIslamicpreachers.In the samelevelofagencyinexpressingtheirtheologicalinterpretations commitment throughmassmediacontenton YouTube, wariadonothave though media inbroadcastingtheirrealitiesandreligiousactivism.Even is significantly visible due to the efforts of Indonesian and international rights inIndonesia.Itisimportanttonote,however, thatwariaactivism views onthecontemporarydiscoursesurroundingwariaandLGBTQ rely onIslamictheologicalconceptsandreligioustextstojustifytheir on YouTube, itisapparentthatIslamicpreachersandwariabothstrongly Through examiningSomad’s preachingandMuslimwariarepresentation yber waria areabletoshowcasetheirpiouspracticesandreligious C yber O rient, Vol. 15, Iss. 1, 2021

78 Amirah Fadhlina Asia), the popularization of Western LGBTQ discourseinthepasttwo Lambda Indonesia (oneoftheoldestLGBTQ organizations inSoutheast Indonesia, led by activists like Dede Oetomo and organizations like LGBTQ rights. While thereisalonghistory of LGBTQactivism in authorities likedakwah LGBTQ liberationmovement, whichchallengestheallianceoflocal is influencedandtosome extentchampionedbyaglobalized,secular, Adding toBoellstorff’s analysis,Ihaveshown howwaria’s advocacy of Islamicmasculinity. the existenceofwariaisinterpretedasMuslims’ failuretoembodyideals LGBTQ rightsbeganenteringtherealmofdakwah the sanctityofIndonesianMuslimmajoritypopulation thatissuesof through thepost-SuhartoIslamist-cum-nationalistdiscourse ofprotecting intelligible andsociallyefficacious” (Boellstorff 2004b,469).Itis Indonesian publicculture,makingenragedviolence againstgay nonnormative Indonesianmenwiththeindirectobjectofcontemporary Muslim politiciansandauthoritiesbring“togetherthedirectobjectof nation’s religiousandpoliticalspheres. Through politicalhomophobia, in Indonesiastemsfromtheemergence ofpoliticalhomophobiainthe attention towardhomosexualandgendernonconformingcommunities see also Thajib 2014). Boellstorff assertsthat theincrease in negative the fallofSuharto’s NewOrderregime in1998(Boellstorff 2004b,465; national identitythroughamasculinist,heterosexist,Islamiclenssince he claimstobearesultofthecollectiveredefiningIndonesian “unprecedented seriesofviolentactsagainst‘gay’ Indonesians,”which In a2004article,anthropologist Tom Boellstorff tracesthecontemporary social andpoliticalissues. Muslims’ popular opinions and theological understandings of various on amassscale,makingdakwahradicallyeffective tooltoshape preachers toutilizedakwahasawayreinforceIslamicmoralteachings unifying symbolthatcreated legitimacy for Islamic organizations and Movement becamea participants acrossthenation.In2016,212 post-Suharto era,haspavedthewayformovementslike212toattract yber C yber preachers andstateofficials whoactivelyoppose O rient, Vol. 15, Iss. 1, 2021 on YouTube,where men

79 Amirah Fadhlina find a video where Somadand Siauw directly takepart in adiscussion activism and preachers’ Even though YouTube hasagreatnumberofvideos centeringwaria’s misconceptions andlearned anxietyabouttheirexistence. within Muslimcommunities –insteadofgivingintoMuslims’ lighthearted subjectthat triggers afeelingofnormalcyandfamiliarity humor asamodeofemotivepoliticsbytransforming themselvesintoa stereotypes usedagainstthem.Inasense,Muslimwaria havereclaimed for survivalasawaytoreasserttheiragencyandown uptothenegative their rightsinIndonesia.Somewariaalsoadopthumorasamechanism highlight theirdistinctapproachtoreligiousactivism andadvocacyfor participating inmanynationalandinternational digital projectsthat of mobilizingwithintheirlocalcommunities,waria activistsarealso taking placesurroundingissuesofLGBTQrights in Indonesia.Ontop Waria communities, however, are notabsentinonline conversations issues throughpreachers’ religiouslens. Indonesia tohavetheabilityself-educatethemselvesonlineonany on YouTube isalsoeasilyaccessible, whichallowsMuslimsacross movement (NastitiandRatri2018,201).Preachers’ fast-movingcontent phenomenon theydeemun-Islamic,suchasthecontemporaryLGBTQ […] guilt” and shame towards a certainpolitical movement or social morality, preacherslaunchtheirtheologicalstanceby“invitingpeople’s By characterizingwariaasanimals,effeminate men,anddestroyersof LGBTQ discourseinthe21stcentury(NastitiandRatri2018,201). gender rolesandexpressionsofsexualityinresponsetotheglobalized shame andguilt,oftenthroughhumor, asameanstoupholdnormative Contemporary Indonesianpreacherspowerfullydeployemotionsof LGBTQ rightsinIndonesia. of a gendernonconformingcommunitynativetoIndonesia,hasbeenone issues related to waria in their YouTube decades has intensified Abdul Somad andFelixSiauw’s desire to focus on the most heavilydiscussedsubjectsindakwahcontenttacklingissuesof the yber C yber dakwah on waria andLGBTQ issues, I couldnot O rient, Vol. 15, Iss. dakwah. In recent years, 1, 2021 waria,

80 Amirah Fadhlina mission toreshape andreconfigure newways ofunderstanding pious deviance, exemplified bythelifestyle of waria,preachersembark ona lens ofIslamic pietyandmorality. Through addressingissues ofgendered cohesion arelargely definedbywhatisperceivedasdeviantthrough a in These affective triggers arecrucialtotheworkingsofemotivepolitics fear, anger, disgust,andanxiety intheirMuslimaudience. lens ofIslam,SomadandSiauwarealsoabletotrigger theemotionsof defining shame andimmoralityontothebodiesofwaria.Simultaneously, through facial expressions,SomadandSiauweffectively intensifythemarkingsof for instance, combined with their active display of gestures and strong fun atwaria’s “failure”toembodyidealmasculinityintheirpreaching, broader LGBTQdiscourse(NastitiandRatri2018). Through poking distinct positionalityontheissuesofgendernonconformity andthe and moralityinthewaysIslamicpreacherswaria importance of affective triggers and emotions surrounding Islamic piety Using theconceptof“emotivepolitics,”Ihavedemonstrated than speakingwitheachother. broader discourseofIslamicmoralityincontemporaryIndonesiarather waria are actively speaking about each other and participating in the nature of this communication, I have documented how preachers and of eachother’s realitiesandIslamicpositionalities.Despitetheindirect alongside eachother, andinaway, bothgroupsexpresstheirrecognition has demonstratedthatneitherpreachersnorwariaareindenialofliving digitally, these direct conversations have not taken place, my analysis between Islamicpreachersandwaria.Eventhoughphysically difficult, orratherimpossible,tohostadirectandreciprocaldialogue a juxtaposing videosofpreachersandwariaon YouTube, makingitrather aided byalgorithms, as well ascontentcreators who put together two preachersandwariaoccursindirectlyon YouTube and is significantly with thewariacommunity. As ofnow, the“conversation,”between non-dialogue. This demonstratesthatinreality, itisstillincredibly dakwah spacesbecause,inIndonesia, politicaloutcomesandsocial yber waria’s genderperformanceand“lifestyle”assinfulthroughthe C yber O rient, Vol. 15, Iss. 1, 2021 articulate their

81 Amirah Fadhlina Greenhouse. 2019.“Indonesia’s SocialMediaLandscape: An Overview.” Greenhouse online unimelb.edu.au/bigger-than-ahok-explaining-jakartas-2-december-mass-rally/. Melbourne website,December7. Accessed [September18,2020].https://indonesiaatmelbourne. Fealy, Greg. 2016.“Biggerthan Ahok: Explainingthe2DecemberMass Rally.” Indonesiaat https://www.youtube.com/watch?v=fcmB9jvRAYM. From Yogyakarta].”Heroes CNN Indonesia.2019.“Pahlawan Waria Dari Yogyakarta |CNN IndonesiaHeroes[Waria and NationalBelonging.” Boellstorff, Tom. 2004b.“TheEmergence ofPoliticalHomophobia inIndonesia:Masculinity Anthropology 19(2):159–195. Boellstorff, Tom. 2004a.“PlayingBacktheNation: Waria, Indonesian Transvestites.” www.youtube.com/watch?v=6KormRygAJM. the Fakta TvOne Segment].”YouTube video,9:10,January11. Accessed [June15,2020].https:// [Ustadz AbdulSomadSpeaksaboutLGBTFakta TvOne & Aan Anshori’s Liberal Thought in Al-Khaf. 2018.“Ust Abdul SomadBicaraLGBT &PemikiranLIBERAL Aan Anshori Di Acara Justifying Young DigitalLabor.” SocialMedia+Society Abidin, Crystal.2017.“#familygoals:FamilyInfluencers,Calibrated References shameful behaviorsinthemoderncontext. a modeforassertingnorms,articulatingsocialexpectations,anddefining and reworkingpoliticaldynamicsinIndonesia,wherepreachingbecomes dakwah inparticular, isalsoacrucialsiteforreshapingpopularattitudes piety totheIndonesianMuslimmajoritypopulation;dakwah,andonline the culturalrelevanceofdakwahindicateimportanceperforming heterosexuality andmasculinityinthecountry. In asense, not onlydoes practices andembodyingIslamicmoralitythatconformtoidealsof yber

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83 Amirah Fadhlina Accessed [May3, 2019].https://www.youtube.com/watch?v=SJTzMHDaOlg. VICE. 2012.“Indonesia’s Transsexual Muslims (Documentary).” Campus Verlag. Isolation inIndonesia Muslim QueerEmotions.”In Thajib, Ferdiansyah.2014.“NavigatingInnerConflict–OnlineCirculation ofIndonesian [April 4,2020].https://www.youtube.com/watch?v=PiJiFPNo6Is. Somad) CanBencongBecomeaPrayerLeader?].” SM Channel.2019.“UASBolehkahBencongMenjadiImamSholat? [UAS(Ustadz Abdul Martin SlamaandCarlaJones, In Piety, Celebrity, Sociality: A ForumonIslamandSocialMediainSoutheast Asia, editedby Slama, Martin.2017.“HearttoHeartonSocialMedia: Affective Aspects ofIslamicPractice.” Kewahyuan Islam)2(1):1–21. [The Prophet’s SayingsabouttheFaithof Those Who CommittedSins].” Siregar, Muhammad Nuh.2019.“Hadis Tentang KeimananOrangyangBerbuatMaksiat user/siauwfelix. Siauw, Felix.2020.YouTube channel. Accessed [April23,2020].https://www.youtube.com/ [June 29,2020].https://www.youtube.com/watch?v=gW-QQY-MB0w. Lot’s People#Qur’anRecitationEverywhere].” Siauw, Felix.2018.“PerilakuKaumNabiLuth#NgajiEverywhere[TheBehavioursofProphet Dijk, 91–108. Amsterdam: Amsterdam UniversityPress.16thedition. Indonesia: ContrastingImagesandInterpretations Fattah Senin-Kamis Yogyakarta: NegotiatingtheIslamicReligiousEmbodiment.”In Safitri, DianMaya.2013.“ThePoliticsofPietyinthePondokPesantrenKhusus Ulama CouncilofIndonesia(MUI).” Saat, Norshahril.2016.“Theologians‘Moralising’ Indonesia? The CaseofthePost-NewOrder yber , editedby Thomas StodulkaandBirgitt Rötgger-Rössler, 1–22.Frankfurt. C yber Feelings attheMargins: DealingwithViolence, Stigmaand American Ethnologist O rient, Vol. Asian JournalofSocialScience YouTube video,19:29,October14. Accessed 15, Iss. , editedbyJajatBurhanudinandKeesvan YouTube video,9:06,March7. Accessed website,November8. 1, 2021 YouTube video,27:55. 44(4–5):546–570. SHAHIH (Jurnal Waria Al- Islam in

84 Amirah Fadhlina

divides. and doubts bridge to space online providing also while lines, fault and fragments reveals media social how to attention special paying communities, Ulama Nahdlatul two these between interplay the Iexamine article, In this broadly. more Indonesia and Ulama Nahdlatul within force auniting as media social mobilize to and Lurus Garis NU of accusations the temper to humor and satire used that ( Brigade Funny NU the –formed humor of alove for –notorious youth NU of group a diverse In response, leadership. NU current by betrayed purportedly roots original its to Ulama Nahdlatul return to national politics,and globalhegemony (Eickelman and Anderson 2003; media are part of the constitution (and contestation) of religious authority, diverse forms ofIslamicmedia,new media, digitaland social Over the last coupleof decades scholarsofIslamhavebeen studying how Indonesia subjectivity, authority, religious satire, media, social Islam, Keywords: ( Brigade Straight NU an of name the in speak to began members 2015, By NU. of Ulama politics Nahdlatul some future the and Islam of meaning the about schisms internal revealed media social of rise the Java, East and Central in mostly schools Islamic and leaders religious of network a sprawling Ulama, Nahdlatul within Even liberal. or secular deemed those on suspicion cast and divides sectarian of embers the stoked already had preachers media-savvy young of ageneration advocacy, online for need the commissioned and recognized leadership Ulama Nahdlatul time the By scene. media social Islamic the on late Indonesia’s Ulama Nahdlatul largest Muslim organization, Abstract: University Emory Hoesterey Bourk James and IndonesianOnlineDivides Nahdlatul Ulama’s “FunnyBrigade”:Piety, Satire, yber

yber O rient, Vol.

NU Garis Lucu Garis NU 15, Iss.

NU Garis Lurus Garis NU 1, 2021 ), a social media community community ), media asocial (NU), arrived relatively relatively arrived (NU), , pp. 85-118 ) that proclaimed proclaimed ) that

85 Corresponding author: James B. Hoesterey, Emory University, 537 South Kilgo Circle NE, Atlanta, GA 30322, USA. E-mail: [email protected] world’s) largest Muslim organization, thetraditionalist NahdlatulUlama attention tothe onlineefforts by youngactivistsinIndonesia’s (indeed,the public discourses about Islamic authenticity and legitimacy. I devote special the increasing popularity of humor and satire as important elements within transparency andtruth,inthis article,Ipursueaparallelprojectthatviews relates totheimpossibility ofachievingtheliberaldemocraticdream 24). Whereas Strasslerexaminesexposure,scandal, and the ludic asit to generatenewconstellationsoftruthandmodalities ofrevelation”(2020, Indonesia, “ludicimagesdeployremediation,repurposing, andreworking observes inhermasterfulworkon(re)mediation in post-authoritarian opportunities forreligioushumorandpoliticalsatire. As KarenStrassler digital world,thehumorousspaceswhereand socialmediaprovide decidedly lessattentionhasbeendevotedtothe ludic cornersofthe and onlineworlds. With a few exceptions(Kraidy2017;El-Ariss2019), terror groups,hastendedtofocusontheseriousness ofsocialmedia Scholarly focusonIslamicmedia,mostnotablythose studiesononline and thestate. brought importantinsightsaboutpower, religiousauthority, subjectivity, across disciplinesandindiversegeopoliticalcontexts,thesestudieshave Although myintenthereisnottosurveyanimpressivebodyofscholarship civil societymovements,radicalization,andgenderminorityrights. are often deployed to elucidate broader debates about exegetical divides, discursive approach,scholarlydiscussionsof TV showsandpopstars (Slama andJones2017;SlamaBarendregt2018). Within abroader way tounderstandthereligiousandpoliticalfaultlinesofnation rational. SocialmediainIndonesiahavebecomeanespeciallyelucidating publics” canbedisciplinarynotjustdeliberative,andaffective notsimply rational discourseandexchange,demonstratinghowpublics“counter- challenged Habermasianunderstandingsofthepublicsphereasaspacefor nation. InhisworkoncassettesermonsinCairo,CharlesHirschkind(2001) various religiopoliticalorganizations toarticulatevisionsofreligionand literature hasitsfocusonhowsocialmediaaffords thedigitalspacefor 2017; IzharuddinSchulz2012;Smith-Hefner2007). Kraidy 2017;El-Ariss2019;Mandaville2007;Moll2018;2012;Nisa yber C yber O rient, Vol. 15, Iss. 1, 2021 1 Muchofthe

86 James Bourk Hoesterey after its founding, NU continues to find itself in the position of vying with, vying of position the in itself find to continues NU founding, its after now considered nationalheroes(Bush2009; Fealy1998).Nearlya century to partypolitics andnationalissues severalofitsearliest leaders are in 1945.Overthelastseveral decades,NUhastakenvaryingapproaches organizations that helpedIndonesiaeventuallydeclareitsindependence and EastJava,NUwenton tobecomeoneofseveralanti-colonialMuslim Cairo andvariousplacesin theMiddleEast. With muchofits baseinCentral Indonesia thatwasconnectedtoglobalintellectualforces emanatingfrom 1926 aspartofawiderresponsetotherisereformist Islamicthoughtin Nahdlatul Ulama is a modern traditionalist Muslim organization founded in Satire asDiscipline has transformedwithinthewiderworldofIslamonline. background storyof how NU Funny Brigadecame into beingin2015and the describe briefly to me allow moorings, conceptual some to returning and humility–atopicthathasreceivedlittlescholarlyattention.Before online activiststhatplacesgreatvalueontherelationshipbetweenhumor suggest thatsatiricalmemesalsorevealaludicreligiousethosamongNU more functionalistexplanationsrelatedtoreligion,politics,andpower, I jokes areaimedtodisorient,disarm,anddefusetensions.Beyondthese might beunderstoodasmoraldisciplinethatincitestensions,whereasother others’ claimstoreligiousauthority. Occasionallythisinvolveshumorthat NU FunnyBrigadehumorexposesperceivedhypocrisiesandchallenges religious andpoliticalorganizations (seeFealy2018;Nuraniyah2020), Reflecting increasingly acerbic rivalries between Nahdlatul Ulama and other confuses, inspires,andevenangersdiverseviewersinonlineencounters. in theaffective force of satire, particularly how it summons, amuses, across Indonesia’s dividedMuslim communities.Iamespeciallyinterested By lookingtotheludic,Iwantunderstandpoliticsofonlinecontroversy spaces ofthenation. attention to theological difference, and stake claims on the religiopolitical ( (NU). Inparticular, Iexplorehowtherecently-formedNUFunnyBrigade NU GarisLucu)deployshumorasawaytodisruptdigitalspaces,draw yber C yber O rient, Vol. 15, Iss. 1, 2021

87 James Bourk Hoesterey making (kafiryang belumjadi).” Trying tosettlehisown scorewiththe where herefers tothosesubscribing liberalIslamas“infidels inthe Muzadi’s 2012sermon formembersoftheIslamicDefenders Front (FPI) from December4,2019shows aclipofthelateNUChairK.H.Hasyim frequently relishinpublic polemics. A NUStraightBrigade retweet leadership, especiallyfigures likeNUChairK.H.Said Aqil Sirajwho they feltwasthewayward liberaldirectionofthecurrentNUnational digital, andsocialmediatheNUStraightBrigade took issuewithwhat and Central Java), and Luthfi Bashori(Malang,EastJava). Through print, M. IdrusRamli(Jember), Yahya al-Bahjah(Cirebon,borderlands of West NU preacherswithmostlylocal-levelfollowingsintheir respectiveregions, ( NU StraightBrigade’s Twitter taglineis“straighteningcrookedthinking preachers tookonthemonikerNUStraightBrigade (NUGarisLurus). NU leaders. This groupofyoung,media-savvy, andmoreconservativeNU took issuewithwhattheyperceivedastheliberalbias ofmanynational understandings of Islam. Some more theologically conservative NU scholars competition ofideaswithinNU,notonlybetweentraditionalistandreformist behind NUFunnyBrigademustbeunderstoodwithinthiscontextof not immune from criticism by local and regional NU leaders. The impulse NU has a decentralized structure where its leaders on the national stage are NU. activism begandealingwithcritiquefromtraditionalistpreacherswithin of one’s faith,notadeviationfromit.Morerecently, however, NU’s online strong casefortheideathatnationaldemocraticcitizenshipisindeedpart Slama 2020). To besure,thesemyriadNUonlineactivitiesweremakinga entanglements ofIslamandnationindemocraticIndonesia(Schmidt2018; adept atacquiringpublicitytodeployaspoliticalcurrencyamidstthemany catch up to those Salafist and reformist figures who had become much more WhatsApp groups, blogs, and websites, young NU digital activists began to authority. Beginning withNUOnline, and laterwithvarious NU apps, of Java,NUwasrelativelylatetojointheonlinecompetitionforreligious an organization whose cultural clout resided mostly in the rural countryside As Indonesia. in influence reformist about complaining and with, arguing meluruskan pemikiranbengkok),”andtheirleadershipincludesdisaffected yber C yber O rient, Vol. 15, Iss. 1, 2021

88 James Bourk Hoesterey directed, implicitly, but obviously, atthe NUStraightBrigade(Figure 1). does notintend tobefunnyatall.Instead, itmakesanominous warning websites. Although wewillget tosatiricalmemesshortly, thememebelow alarm amongthemoreprogressive NUonlinecommunityandNU-related animated disagreement,this self-proclaimedrighteouswingofNUcaused Whereas NUhasalwaysbeen adecentralizedorganization withplentyof concept of“IslamNusantara”asforbidden“pigdisguised asgoatmeat.” popular preacher Buya Yahya inCirebon,reportedlyreferredtothe Indeed, oneofthemorepublicleadersNU Straight Brigade,the members withmostlylocal-levelfollowingsintheir respectiveregions. Mostly anonlinephenomenon,theirleadershipincludes disaffected NU or a harmful innovation with no referent in the Qur’an displeasure at the concept of “Islam Nusantara” which, in their view, was self-proclaimed StraightBrigade took to social media to express their upcoming nationalcongressandelections(heldevery fiveyears),NU’s “Islam ofthe Archipelago So, in2015whenSaid Aqil andnationalNUleadersannouncedthat not all)forhishumorousapproachtopietyandpolitics. esteemed religiousleaders,kyai), Wahid wascelebratedbymany(certainly Wahid. Popularlyknownas“Gus”Dur(anhonorificgrantedtosonsof of liberalthoughtandreligiouspluralismsuchasthelate Abdurrahman NU scholars and leaders who take inspiration from prior NU champions histories andregionalvariation,Said Aqil isamongmanycontemporary more stupid the person.” Although such tussles internal to NU have long pithy phrases to provoke conservatives, such as “the longer the goatee, the contemporary Indonesia,heenjoyedsprinklinghisownsermonswith of Salafistthoughtandapublicmimicry Arab customand garb in As part of Said Aqil’s efforts to combat what he felt to be an onslaught 2019) “all oftheliberalspouredin”onceSaid Aqil tookover. (PemimpinGoblok Chair, as tenure his during Islam liberal of influences any against guarded Muzadi proclaimedthatwhereashetruly Said Aqil, Chair NU then-new yber C yber O ( rient, Vol. Islam Nusantara)”wouldbethethemeforits 15, Iss. 1, 2021 hadith (Iqbal 2020).

89 James Bourk Hoesterey ( a cleveradaptation ofawell-knownsaying oftheProphetMuhammad 2019; Figure2). This tagline,notanactualquotebyGusDur, isnonetheless avatar ofGusDur:“speakthe truth,eventhoughit’s funny”(NU GarisLucu tagline forvarioussocial and digitalmediaaccountsjuxtaposedwithan The NUFunnyBrigademakes thisformofludiccritiqueapparentintheir media satirethattakesaimatsuchconservativeswithin andbeyondNU. the sakeofbrevityinthisarticleIhavechosentofocus mostlyonsocial their theologicalarguments anddetractfrom liberal-leaningNUleaders,for Brigade hasitsowntroveofclevermemesandwitty insultsthatadvance felt differently byleadersoftheNUStraight Brigade. Whereas NUStraight Aqil laughgleefully, whereastheseriousstakesofsatirearemostcertainly less are intent specific important the than the viewer’s feeling of being hacked. Avowed fans of Said even perhaps and author individual The hit. against thepresumptionofmoraldiscipline,straightnailswouldget why, out figure to text, and image the to themselves reorient to beholder While this particular image is not intended to evoke laughter, it forces the of rationaldebatecarriedoutintheHabermasiancoffeehouses ofEurope. approximate “affective hacking”(El-Ariss2019)thantheidealizedforms This imageprovidesagoodexampleofhowmemesmoreclosely Figure 1:caption:“Thebentnailswon’t behit;itisthosewhoarestraightthatwillkeep hadith) thatstates,“speak thetruth,eventhough it’s bitter.” yber being hammered.Understand?”(NUGARISLUCU2019a) C yber O rient, Vol. 15, Iss. 1, 2021

90 James Bourk Hoesterey how the NUFunnyBrigade, inthe traditionof Gus Dur, deployshumor asa bumper stickers amongyoungNUintellectuals. InwhatfollowsI examine from aGusDur parodyonasatiricaltelevision programtoDIY T-shirts and contexts of range a across (re)mediated and transfigured, transposed, been and religiontakentooseriously, tooliterally. This humorous sloganhas statement isintendedasthe fullstoptopublicdebate,arebukeaboutlife Gus Dur-ism, Justthat,what’s thefuss!( Sufism and grave visitation. Also prominent in this meme is another famous argued, whetherrelatedtoprohibitionsonbeer ortheologicaldefensesof to defuse, and to minimize the overall significance of what is being so hotly caricature by a younger generation ofNUhumorists–is intended to disarm, against. At thesametime,GusDur’s humor–anditsinvocation as a meme fight even and oppose, resist, like verbs action stronger, much but related, bit slippery. InthecontextofGusDur’s humor, melawancouldalsointimate Lelucon; Wahid 2000). The precisetranslationofmelawan,tocounter, isa Gus Dur’s humorousessays,To Counterthrough Jokes( To furtherillustratethispoint,considerthetitlegiventoacollectionof competing modelsofcitizenship,andageneralethostowardseverydaylife. turn tohumorinorderaddresstheseriousbusinessofreligiousauthority, Funny BrigadeandotherrelatedsocialmediaproducersinNUcircleswho This creativereworkingofreligiousthemeshasbecomethehallmarkNU Figure 2:caption:“Speakthetruth,eventhoughit’s funny”(NUGarisLucu2019). yber C yber O rient, Vol. 15, Iss. Gitu ajakokrepot!rhetorical ). This 1, 2021 Melawan Melalui

91 James Bourk Hoesterey scene-making asaform of“affective hacking”:“Shedding light as opposed are. Drawing from metaphors ofsocialmedia,El-Ariss conceivesofthemoralpolitics of “really” they who for figures public self-righteous various force oftheonlineexposure thatsocialmediacanbringabout,revealing apparatus (El-Ariss 2019, 157). El-Ariss explains the cultural and political to Althusser orFoucault’s insistenceondiscourse,power, andthe state El-Ariss notes that forms of online interpellation do not neatly adhere In animpressiveanalysisofdigitalcultureduringthe Arab uprising, Tarek boost theirsolidarity. memes can actually emboldenfollowersofconservativepreachersand theological critiqueonaccountofsuchcriticism. As weshallsee,satirical and othersbeingcritiquedhavenotexactlybacked down fromtheirown effect onthosebeingcritiquedremainsunclear. The NUStraightBrigade and public rebuke. Beholders might be hailed in this sense, but the actual vice, whereasthosebeingcritiquedareintendedtofeel judgment,mockery, creators of satirical memes seek to cause ascene by exposing scandal and thecitizen– hail to you” subject fromtheperspectiveofstateapparatus(cf. Althusser 1977). The “hey yelling cop traffic Althusserian the from acts” (2013,xxiii). Yet, thesummoningconsideredhereisquitedifferent in turnrequiresofthemanumberactive,interactive,andinterpretive them throughthesymboliclanguageofform,akindinterpellationthat carrier ofmeaningaswellasignthathailsviewersby‘speaking’ to respect tovisualcultureintheMiddleEast,“theimageservesasapowerful public piety. As ChristianeGruberandSuneHaugbollehaveobservedwith conservatism, whatmemecreatorsbelievetobetheinsinceritybehind calling outtheperceivedhypocrisyofvariousstrandsIslamistsandIslamic As aformofvisualcritiqueimagesinterpellatetheirsubjectsbypublicly Critique Islam, Humor, andSubjectivity:TheFunny BrigadeasReligiopolitical pious” whotradeontheirpublicimageforworldlyends. and publicly shames those who are perceived to be form ofreligiopoliticalcritiquethatvariouslypokesfun,mocks,chastises, yber C yber O rient, Vol. 15, Iss. 1, 2021 sok suci, the “oh-so-

92 James Bourk Hoesterey certain NUranks. Yet, satireisnot alwaysmotivatedbyadesire togenerate social media appear toengenderidentity-based digitalcommunitas and evenacross religioustraditions. These ludic spacesofdigitaland – multipleaudienceswithin NU,thewiderIndonesianMuslimcommunity, of theological andpoliticalpositions. NUFunnyBrigadespeaksto–andwith competition the reflects that community and sociality online of sense a more playful translation that imbues the “line” of troops with a greater the “straightline”andGarisLucuas“funnyline,”Ihaveoptedfor refers toagroupofsoldiers. Whereas onecould translateGarisLurusas synonym fortherootwordgarisisbaris,whosegrammaticalform barisan with “straight(lurus)”evokesthesenseofrowssoldiers.Indeed,one As usedbyNUStraightBrigade,thejuxtaposition of“line(garis)” actual effects strayfromtheirintendedmeanings? from ourtheoreticalexplanationsaboutpowerand authority, orwhose subversive digitalrealms,howcanweaccountforthose imagesthatstray politics andpiety? To theextentthatthereexistmultipleandoccasionally political legitimacy. How, then,arewetounderstandparodyandplay, reframing, andreimaginingmoraldebatesaboutreligiousauthority might wantthemtobe,andalwaysevolving,responding,retweeting, are diverse,crosscutting,neverquiteideologicallyascohesivewescholars the specialissueofwhichthisarticleisapartsuggests,onlinecommunities hacking” asmoraldisciplineintheeveryday, onlineworldsinIndonesia. As In linewithEl-Ariss’ understanding,Iwillattendtoformsof“affective memes arealsosubjecttochallengestheirownauthenticityandsincerity. piety (riya’;seealsoHusein2017).Exposurepromisestransparency, yet peddling afalsepiety, claimingtheir“real”intentistoshowoff theirpersonal ( in satiricalmemesIndonesia(andelsewhere)thatchallengethesincerity we might also consider broader Islamic ethical concepts that are also at play public exposureandscene-makingto Arab culturalandliterarytraditions, a scandal” (2019, 2). Whereas El-Ariss attributes the preoccupation with a visualandaffective exposure(fahd)thatshames,makesascene,causes constitutes light, electric the to opposed as flashlight the enlightening, to keikhlasan) of self-styled religious figures who they accuse of shamelessly yber C yber O rient, Vol. 15, Iss. 1, 2021 within

93 James Bourk Hoesterey (Figure 3;NUGARIS LUCU2015a). on socialmedia thatcapturesthisanxiety ofmisplacedreligiousauthority Consider one ofthemorepopular Twitter memesfrequently recirculated and mysticism. with lesseruditioninclassical Islamictheology, jurisprudence,philosophy, of theIndonesianummaifMuslimsbegantofollow theteachingsofthose value onvillagereligiousleaders(kyai),theyworriedwhatmightbecome traditionalists whoseownculturalandreligiousupbringing placedgreat amount ofsuspicionbytraditionalistreligiousscholars. Especiallyfor extensive religiouseducation(Hew2018)–wasobserved withnosmall Siauw whosereligiousauthoritydependedmoreontheir marketabilitythan – like Aa GymaswellmorerecentcelebritypreacherssuchFelix standing withinIndonesiansociety. The riseofpopularMuslimpreachers or Twitter –hadencroached ontheirownreligiousauthorityandpopular TV on whether – authority religious of figures mediated new 2000s early traditionalist MuslimssuchasthoseinNUwerealsoawarethatsincethe spaces endupspreadingconservativeandintolerantIslamicunderstandings, certainly evidenceforthisargument. Relatedtotheiranxietiesthatonline Muslims ofNUintermsthecompetitionforreligiousauthority. There is 2003), wecouldunderstandtheactiveuseofsocialmediabytraditionalist Following important early studies in Islamic media (Eickelman and Anderson to takeit. world asitsupposedlyisbyturningonitshead,totweakpowermorethan political authority perse, but to disorient and discombobulate, toshowthe religious leaderssuchasSaid Agil –arenotalwaystogarnerreligiousor NU’s socialmediaproducers–perhaps different fromnational-levelNU provocative abouttheirtheologicalandpoliticalmessages. The aimsof minimizing difference, whilstatothertimesmemesaremoredirectand aback, defusingpotentiallysensitivetheologicaldivides,andoccasionally online satiricalhumorcanalsobeaboutreorientingsubjects,takingthem and shaming. Through a closer lookat NU Funny Brigade, I consider how particular theologicalpositions,oreventodisciplinethroughpublicrebuke organizational-cum-theological solidarity, ortoconvincetheaudienceabout yber C yber O rient, Vol. 15, Iss. 1, 2021

94 James Bourk Hoesterey the course mannerisms of whatsome Indonesians stereotypically associate eyes andbody language,thisonlineIslamic authorityischaracterized with from Islambenget.com” and“Syeikhso-and-so on Twitter.” Based onthe (this hypothetical issue) is Generation Google”)whoangrily shoutsthatIslamiclawclearlystates various a studentquerybynoting themanydifferent opinionsexpressedby the imagescontrasttraditionalist preacher on theleft,who answers Under thetitle“SantriGoogle”(santrireferstoanIslamicschoolstudent), SuperIslam.com, thelawclearlystatesthisisforbidden.Onhis Twitter feed,sheikhso- The lawclearlystatesthisisforbidden. According tothewritingsofUstadso-and-soat opinions. Onpage1500inMuwatha,ImamMaliksays…whereasSyafi’ithe yellow books,indicatingthetraditionalistapproachoflearningopinionsclassical book Al-Umm, page900,says…IfwereturntothebaseofIslamicjurisprudence… Figure 3:caption:Panel1:“ReligiousteachersintheEraofKitabKuning[literally, knows best”(italicsadded).Panel2:“Religiousteachersinthe GoogleGeneration: personally, Iaminclinedtoward…butrespectthosewithdiffering opinions.God and-so isofthesameopinion.So,Iamascertaincan bethatanyother Islamic scholars]:Concerningthiscase,variousreligiousscholarshavediffering yber , with the media-driven religious authority figure (“Ustadz figure authority religious media-driven the with ulama, opinion iswrong.Fullstop!”(NUGARISLUCU2015a) C yber O haram, at leastaccording to “Ustadz so-and-so rient, Vol. 15, Iss. 1, 2021

95 James Bourk Hoesterey of rising Muslimcelebrities and themarketization ofreligious authority. Indonesian civil societywasbeingsomewhat elidedbythephenomenon the notionof NUasanecessary, enduring,and indispensablepillarof Such humor resonates, in part, because of the increasing anxiety that NU GARISLUCU2015b). ethos is readily apparent inthisNUFunnyBrigade tweet below (Figure 4; certain canbe. Any otheropinioniswrong,fullstop.” A similarsatirical arrogance ofthesocialmedia-dependentpreacher:“Iamascertain intellectual humilityofthetraditionalistpreacherwithproudtheological Islam (Hoesterey2013;Menchik2019).Notealsothecontrastbetween ( with Arab culture,indicativeofbroaderanxietiesaboutthe Arabization Arabisasi) ofwhatsomefeeltobeanexceptional,andmoderate,Indonesian Because herereligiousleaderswhoareexpertsinexegesisaccused asunbelievers, celebrities arereferredtoasustadz Figure 4:caption: Top tweet:“BeinganIndonesianrequireshumor. Becausehere, whereas thosewhohavejustbegun toknowIslamhavebecomerolemodels.:)” Muslim leaders]areaccusedofbeingapostatesonlyonaccount ofdifference of opinion.” Bottomtweet:“LivinginIndonesiarequiresintelligence–cleverness. yber C yber O (NU GARISLUCU2015b) rient, Vol. [religious teachers]whereaskiai[traditionalist 15, Iss. 1, 2021

96 James Bourk Hoesterey deviant unbelievers: “Everything that smells like communism is said to be deviant unbelievers: “Everything that smells like communism is said to be that pokesfun atthechronicdeclarations ofvariousreligiousminorities as political andreligious legitimacy. Considerthistweetfrom NUFunnyBrigade the absurdhilarityofthosewho condemnothersinordertoestablishtheirown NU onlineactivistshasturned tohumormaketheircaseand to demonstrate the chorusofcallingothers unbeliever in join to or credentials their question angrily to been always not has figures Importantly, the response to the dubious religious authority of celebrity Muslim Islamic organizations suchasNUaremaking upforlosttime. entrée ontothedigitalandsocialmediascene,however, long-standing apparatus (Fealy2008;Hasan2012;Hoesterey2016). Despitetheirdelayed (Prosperous JusticeParty)wereacquiringpoliticalcapital withinthestate while atthesametimepoliticalpartieslikePartaiKeadilanSejahtera an increasingamountofthemarketsharereligiousauthority inIndonesia, To putitinmarketterms,televangelists andIslamicpopiconsweretaking (Figure 5). often displayedthroughNUFunnyBrigadeonlinememes,likes,andreplies more the beyond figures authority established religiousorganizations ledtoarenewedcallforprideinNU, religious of rise the respect, this In Figure 5:caption:“IamhappytobeamemberofNU”(NUGARISLUCU2019b). yber C yber O rient, Vol. ( ). Instead, a generation of young kafir). Instead,agenerationofyoung 15, Iss. 1, 2021

97 James Bourk Hoesterey a certain,mostpeculiarway(NUGARISLUCU2019c; Figure6). communist revoltisclearlyevident,atleastifonelooks hardenoughandin meme, butoneofmanysimilarexamples,whereevidenceanimminent not evenworthyofrationalengagement.ConsiderthisNUFunnyBrigade laughed atforhowludicrousitsoundstomanyinthe2010s,discardedas public sphereasaspaceforrationaldeliberation)muchitismocked, everywhere isnotargued with(certainlynotinanyHabermasiansenseofthe very method of suspicion. The political ploy of finding supposed communists today), the joke decenters, reorients, and discombobulates by questioning the (the targets of mass purge in the 1960s that still influence religion and politics towards religiousandpoliticalminoritieslikeShi’asuspectedcommunists hurled accusations the on focus simply than Rather language).” refined more on theIndonesianphrasesforhavinga“scent(berbau,orbernafaskanin humorous quipaboutusingoursmellforreligiousmatters. The humorplays former Indonesianpresidentfamousforhishumorandquickwit,whohada Wahid, known as GusDur, the three-term chair of NU(1984–1999)and In thisexample,NUFunnyBrigadesummonsthelegacyof Abdurrahman practice religionwiththenose?NUGarisLucu”(Wijaya 2017). be liberal,everythingthatsmellslikeIranisaccusedofbeingShi’a. Why to said is critical smells PKI [IndonesianCommunistParty],everythingthat Figure 6: The imagemocksconspiracytheorists whoseemtobeablefind communist symbols, suchasthehammer andsickle, everywhere(NU GARISLUCU 2019c). yber C yber O rient, Vol. 15, Iss. 1, 2021

98 James Bourk Hoesterey NU Funny Brigade’s retweet about alcohol andself-righteousness: “to feel injunction to enjoin thegoodandforbid whatisreprehensible.Consider as “sweeping,” partoftheirself-proclaimed efforts tocarry outtheQur’anic such asraidingbarsandbrothels, whattheIslamicDefendersFrontreferto had moreleewayforvigilante activities,oftenasRamadanapproached, With the fallofSuhartoin1998,groupssuchastheIslamic Defenders Front and politicallyduped. netizens whilealsotargeting out-groupothers perceivedastheologically thus hasmultipleaudiences;itcanbolsteranin-group feelingamongNU the replysection,indulgingsatiricalreplieswitheven morehumor. Satire Account administratorsoftenengageinongoingjokes backandforthin have arrivedattheirstop(Figure7). of theword“left”whenonecallstopublictransportdriverthatthey the ideaofcommunistsbeingonpoliticalleft,witheverydayusage comment wassimplyanothermemeevokingarelatedjokethatjuxtaposes responded, “Oh,soSproutNoodlesarepopularinRussia,huh?”One Probably theRussians,”towhichNUFunnyBrigadeadministrator In thecommentssection,someoneobservedsarcastically“SproutNoodles. yber Figure 7:caption:“Left,Sir”(Amalana2019). C yber O rient, Vol.

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99 James Bourk Hoesterey the need forMuslims toembodyan Islamthatis “friendly, notangry (ramah soldiers promulgated. With aclever playonwords, Wahid often spokeabout not needtobe defended,astheIslamic DefendersFrontleaders and foot others andwithGod.For NU leaderslikeGusDurandothers,Goddid comportment. The ethicsofhumilityandriya’relatetoone’s relationwith histories ofIslamicaphorisms, wisdomliteratures,andtheologiesofethical visual. Inthisrespect, tweetmightbestbeunderstoodwithlonger clever remarkstoplaywiththeboundariesofliterary, humorous,and What isinterestingherehowNUFunnyBrigade administratorsuse violation ofIslamicethicsevengreaterthantheact ofdrinkingitself. To feelmorallysuperiortothosewho drankbeer, theyargued, isalsoa comportment wascomplexandthatvicehaditsown formsofhierarchy. The contentionwasdecidedlynotthatalcoholpermissible,butethical itself” (NUGARISLUCU2019d;Figure8). better thansomeonewhodrinksbeerisabiggersindrinking Figure 8: The shortformof Twitter isamenabletoshort,pithyaphorismsthatfunction as theologicalandpoliticaljabsatopponents(NUGARISLUCU 2019d). yber C yber O rient, Vol. 15, Iss. 1, 2021

100 James Bourk Hoesterey frame reveals thewaterfallthatawaits (Figure 10). snidely asks Gus Durwhyheispaddling againstthecurrent. The next NU, in which a boatful of genericSalafists (denoted by their white robes) most popularandwidely-shared memesbyproponentsofGusDurand (Kumparan News2019).Consider theimagebelow, arguably one ofthe of thecommunicationdeadlock thatiscurrentlyhappeninginIndonesia” Kumparan journalist,“wewanttopresentGusDur’s humorinthemidst the durianfruit. As oneNUFunnyBrigadememberphraseditfora – theverynameahumorousplayonwordsevoking bothGusDurand as thatledbyoneofhisdaughters Alyssa Wahid, theGusduriannetwork media platformstomoregrassroots(yetstillhumor-laden) NGOssuch are carriedonbymyriadNU-relatedorganizations fromformalsocial contemporary Indonesia,GusDur’s ethicaland nationalcommitments hagiography (withoutmuchcriticalreflectiononany shortcomings).In of books,lectures,andonlinetributeshavecontributed tothispopular in socialmedia,andespeciallyafterhispassing2009acottageindustry The legacyofGusDurasbothreligiousscholar-cum-humorist loomslarge between worshippingGodversusreligion(Figure9). bukan marah).” Consider this NUOnline tweet about thesubtle difference than you,thatmeansyouarenotworshippingGod,butreligion”(NUOnline2017). Figure 9:caption:“Ifyoumakeenemiesofthosewithadifferent religion yber C yber O rient, Vol. 15, Iss. 1, 2021

101 James Bourk Hoesterey even a cartoon ofGus Durlaughing uproariously. just laughat the enemiesofIslam.”NU FunnyBrigade’s Twitter image is preacher (presumably Gus Dur) replies, “well, rather than fighting, better to “For religiouspreaching, why doyouuselaughter, Gus?”to which the Funny Brigadetweetthatjokes aboutjokes(@NUgarislucu, April 7,2016): at, notreasonedwith. To makethispointmoreclearly, considerthisNU represented herearenotjust thebuttofjoke,butaremeanttobelaughed enter the imaginative space of their adversaries’ imminent demise. Salafists the imageinvitesviewer(atleastthosesympathetic withGusDur)to but nonethelesshave“goneastray”fromIslamicteachings (sesat).Further, conservative ideasmayhavegonemainstreamincontemporary Indonesia direct accusationsofinnovationordeviance,theclear implicationisthat current). What is interesting here is that, while perhaps not resorting to headed inthewrongtheologicaldirection,goingagainst themainstream as caricatureswhoarenotjustimmoralbuttheologically hoodwinked(i.e., cynically portrayed are who reformists Salafi and traditionalists between of GusDurwhilealsodemarcatingthetheologicalandpoliticaldivides When sharedinonlinespaces,thisimageengenderssolidarityamongacolytes yber Figure 10:caption:“Gus,whyareyougoingagainstthecurrent?” C yber O (Novriantoni Kahar2017) rient, Vol. 15, Iss. 1, 2021

102 James Bourk Hoesterey contested, andreappropriated. Thus, memes’ power andprovocationare Strassler notes, originalintentionsofthe originalimagecanbecome lost, political communication.” (2009,95). Once memescirculateonline, as […] havethusbecomean integralfeatureofcontemporaryIndonesian authority, andauthorship. Unrulyprocessesofreceptionandreinvention complex traffic, taking on, at each remediation, distinctive forms of address, argued, “political communicationsthustravelfrommediumto ina the positionalityandallegiancesofbeholder. As KarenStrasslerhas and themselves images the in the circulationofmemesstirsquitedifferent responsesdependingon fixed not are course, of meanings, Such Siegel 1998;Strassler2009;2020). “authentic butfake”(seeBarker, Lindquist, etal.2009;Hoesterey2017; language ofthepopularIndonesianneologismas-pal ( (which alsomeans“fake”). When juxtaposedwiththepurportedly “original In thissociolinguisticsense,plagiatcanalsobeunderstoodtomeanpalsu example ofthebroadersocialandpoliticalclaimstoreligiousauthenticity. with its“original(asli)”otherintheimageabove,whichisyetanother use ofthewordplagiat Islamic DefendersFront’s alignedimagemarkedas“fake(plagiat).”The one withGusDurpaddlingupstreamdenotedasthe“original(asli),” NU netizensrecirculatedanimageofthetwocartoonssidebyside, the spreadofthissecondmemeportrayingShihabasrighteousone, Following unethical. find netizens NU young many that vigilantism moral and sermons fiery for penchant a with hardliner conservative socially a is antagonist oftheoriginalmemeandisactuallyatraditionalist,albeitonewho is thatthisnewmemedepictsShihab,whowasnotintendedasthemoral and aboatfuloftraditionalistsheadingforthewaterfall.Interestinghere Islamic DefendersFrontleader, HabibRizieqShihab,paddlingupstream protagonist, aninvertedmemewascirculatedwithwhatappearstobethe waterfall memecirculatedwithGusDurasthepresumptivemoral hardliner and reformists, vigilantes is not universally appreciated. Not long after the impending Salafists, of expense the at jokes NU-inspired The celebratory, self-congratulatory, andevenself-righteoustoneofsome asli)” meme,thisthirdmemewithside-by-sideimagesconjures themoral yber C yber O refers toplagiarismorpiracywhenjuxtaposed rient, Vol. 15, Iss. 1, 2021 ( asli tapipalsu)or

103 James Bourk Hoesterey 2017; Figure11). Shihab’s personal resilience in the midst of attacks on his character (Yamin followers iscelebratedinthememebelowthatapplauds,evenrevelsin, the government. This sentimentofunwaveringsupportamongShihab’s returned to Indonesia onlyto have his organization formally disbanded by embroiled in a personal scandal, spent several years in self-exile, and power brokershasremainedsteady, evenasShihabbecameincreasingly Indeed, supportforIslamicDefendersFrontamongfollowersandsome viewpoint oftheperceivedopponent,asifpartsomerationaldialogue. and forthofhumorderisionisnotnecessarilyintendedtoswaythe their and back online this part, most the effects For 18). (2013, muted” or intensified amplified and hijacked, cropped, enhanced, digitally remixed, initial provenances even as they are variously inflected, refracted, reframed, from their sites of production, mobile images may still retain traces of their Margaret Steedlyanalyzethenatureof“imagesthatmove”:“Unmoored relation orresponsetotheoriginalimage.Similarly, PatriciaSpyerandMary refracted throughthedigitalreceptionandnewpublic(s)createdin Caption: “Insulted, lovedevenmore;Madescared, evenmorebrave;Slandered, stillnot defeated; Silenced, yetstillnotquiet;Imprisoned, yetnotdeterred; Threatened, yet still Figure 11: ImageofHabibRizieq Shihab,leaderofIslamicDefendersFront(FPI). yber C yber able topounce.” (Yamin 2017) O rient, Vol. 15, Iss. 1, 2021

104 James Bourk Hoesterey among youngergenerations who view themselves ascarrying onprevious There isacertain allureaboutbeinga socialmediaproducer, especially also affectionate anddefusing. spaces, publicplaces,andintimate desires.Itcanbesharpandpiercing,but perhaps –ofIndonesia’s onlinereligiosity. Humorcanclaimtheological genre a – style certain a become has ludic the that suggest I section, final powerfully felt by online producers and their multiple audiences? In this handles andsocialmediapresence. What isitabouttheludicthatso other religiousminoritiesestablishedtheirownFunny Brigade Twitter Brigade. EvenotherreligiousgroupsincludingCatholics,Protestants, and Brigade, of NUFunnyBrigade’s satireandderision–forexample,Wahhabi Funny groups poppedupamongothergroups,eventhosewho havebeenthetargets Islam. NotlongafterNUFunnyBrigade arrived onthescene,similaronline beyond its origin inintra-NU politics andwiderdebates about authentic of NUFunnyBrigade–anditsrepertoiredigitalaestheticshasspilled and affective allegiancestoIslamandthenation.However, thesatiricalspirit NU FunnyBrigadecontinuesalong-standingtraditionofbothethical Santri Kreatif:TheSeriousHumorofOnline Activists ridiculed. gets offended is largely due to whether one identifies with the subject being one not or given.Whether never is memes satirical of efficacy disciplinary the “IslamicBrotherhoodFront( the PersaudaraanIslam).”Thus, Front ( PersatuanIslam),”onlytobechangedagainmorerecently of IslamicDefendersFront,itwasannouncedasthe“Islamic Association instead but FPI, of acronym the with still status, government official and recent disbandment,theorganization hasdecidedtosimplychangeitsname detractors fromNUorelsewhere.InresponsetoIslamicDefendersFront’s less theircharismaticleader–throughthereligiopoliticalprismof one’s ownself-righteousness,amediatedrefusaltoviewtheworld–much the textthismemeconveysaformofgleefulmockery, anethicalrelishingin Not unlike various memes aimed at Shihab or Salafists, when juxtaposed with yber Hizbut Tahrir Indonesia Funny Brigade, C yber O rient, Vol. 15, Iss. 1, 2021 Muhammadiyah Funny

105 James Bourk Hoesterey prayer (NUGARISLUCU2015d;Figure13). another exampleoftheludicexperiencesreligious worship,inthiscase, boarding schools. The memebelow fromNUFunnyBrigadeoffers yet images conjuretheplayfulmemoriesofanadolescencespentinIslamic the shoulders,andbatikpecihatinlower-left corner, thesesignsand With a generic rural Islamic school background, sarong wrapped around being a“creativeMuslimstudent”(NUGARISLUCU2015c;Figure12). Consider the meme below characterizing the NU Funny Brigade’s sense of NU (andother)legacies,butinthelanguageandmediumoftheirgeneration. Figure 13: The raisedeyebrowsandpecihatflippingback offer ahumorouscontrast to Figure 12:caption:“RegardingcreativeIslamicstudents”(NUGARISLUCU2015c). the other supplicant’s pecifallingoff during prayer (NUGARISLUCU 2015d). yber C yber O rient, Vol. 15, Iss. 1, 2021

106 James Bourk Hoesterey or images, the joke is not always religious or framed as political critique. a religiousethos ofludicliving.Even if theyreferencereligious themes have verylittle todowithreligiousand politicalrivalriesyetshed lighton to seem glance first at that jokes and images, providers, content other such online worlds,Iwouldargue thatitisincumbentontheresearchertoinclude corners ofdigitalmediarealms? Intermsofthemethodologyresearching What, exactly, arewetomakeofthese zanyandoccasionallyirreverent convenience store,Indomaret ( that canalsomean“store”or“market”asinthename ofanIndonesian image playsonthemultiplemeaningsofwordfor March, Maret, aword without anyparticularreligiousmessage. The followingNUFunnyBrigade However, meaningisseldomsingular. forgiveness. Sometimesamemeisjustfunny, ofbegging forms ofritualized insincerity and superficiality on onelevel,thememecouldbeinterpretedasacritique oftheperceived “someone askedmeforforgiveness, butit’s notyetLebaran,bro!”Perhaps LUCU neighbors, andfriendsaspartoftheEid(Lebaran)celebration(NUGARIS Funny Brigadememeplaysonthetraditionofaskingforgiveness offamily, more aptlyput,thereligiouspleasuresofahumorouslife. Another NU however, embraceamoreexpansivesenseofreligioushumor, orperhaps includes directjabsatreligiousandpoliticalopponents.Manyimages, The socialmediapresenceofgroupslikeNUFunnyBrigadeoccasionally profane, perhapssuggestingthattheyarenotdistinctafterall. culture memeswork,inpart,bycreativelyjuxtaposingthesacredand music featuringthesexysinger“DonaSatelit.”Suchfilmscenesandpop girl nextdoor, andsneakingoutatnighttogolistenpopulardangdut with erections,peekingthroughaholeinthewalltogetglimpseof during predawnprayers.Otherhumorousscenesincludeboyswaking more humorous scenes includes this very gag of a student falling asleep Doa, Tiga Cinta;featuringcelebrityactorNicholasSaputra),oneofthe boys inanIslamicschoolruralJavaThree Prayers,Three Loves( experience intheIslamicschool.InIndonesianfilmaboutadolescent There isaparticularnostalgiatothishumorthatevokeschildhood yber 2020). Juxtaposedwiththeimageofapersonsmilingistext, C yber O rient, Vol. NU GARISLUCU2015e;Figure14). 15, Iss. 1, 2021 Tiga

107 James Bourk Hoesterey below (NUGARISLUCU2015f;Figure15). Consider thismorerecentCOVID-19-eramemefromNUFunnyBrigade being religiousthroughhumor. of world, the in religious being of way a reflect memes such Nonetheless, Figure 15:caption: “Onlynowisitthecasethat we can’t goonthe Figure 14:caption:“Don’t shop here.Lastmonth’s stock isstillbeingsold.Shopat to Covid.Usually, wecan’t goonumroh becausewedon’t haveanymoney” yber IndoApril instead”(NUGARISLUCU2015e). C yber O (NU GARIS LUCU2015f rient, Vol. 15, Iss. ). 1, 2021 umroh pilgrimagedue

108 James Bourk Hoesterey perspective isdisguisedinside.” or evenanadmonition:“Don’t belittleeverythingfunny, becauseacritical activists. BeneathSardono’s solemnimageisamessage,perhapsreminder, and socialmediaproducerscanoftendounderstandthemselvesas that meresoldiersandgunscannottake.Inthisrespect,comedians,humorists, sense ofbeingabovetheobviouspowerdifference. Perhapsitisaboutapower a rifles, with soldiers to next standing conviction of strength certain a exudes or demandsofthebeholderisunclear. Inthisimage,Sardonoembodiesand piercing eyesappeartosummontheviewer, thoughpreciselywhathehails amongtheactivists was he fact, who helpedtobringdownSuharto’s authoritarianregimein1998.Sardono’s In ahumorist. just than more was figure GARIS LUCU2018;Figure16). The imageisareminderthatthisfunny anniversary ofthepassingIndonesiancomedian Wahjoe Sardono(NU Consider anotherNUFunnyBrigadetributebelowtocommemoratethe originate withdeeplyfeltpoliticalconsciousnessandreligiouscommitment. focus ontheludicdoesnotdetractfromveryrealwaysthathumorcan to knowthesacredthroughitsprofane.Humor, then,isseriousbusiness.My to be human, to exist and subsist in this world with its socioeconomic divides, not aboutdisrespectorsacrilege.Rather, itisacommentaryonwhatmeans Finding humorinIslam’s mostsacredsiteandoneofitsholyritualsis Figure 16:Sardono’s shirtreads,“JoinUs. We fightfora clean government.” yber C yber O ( NU GARIS LUCU2018) rient, Vol. 15, Iss. 1, 2021

109 James Bourk Hoesterey with thememe: One oftheNUFunnyBrigadeadministratorsincludedamessagealong around whiledrinkingcoffee (Figure17). juxtaposed withacaricatureofGusDurrelaxinginwhite T-shirt, joking the humorouswithreligiousandpolitical.Considerthismessagebelow trickster elementofonlinecomediansandsatiristswhogleefullybridge This hybridnotionofan“intellaughtual”perhapsbestdescribesthe example, you]don’t wanttosmileorlaugh anymore. Knowthatbehindevery laughof Figure 17:caption: “Don’t getallseriousjust becauseyouarelearningSufism, [for yber protest Suharto,hewasatthefrontline.Alfatihahonhisbehalf. MALARI event. college studentstoprotestthegovernment’s policyconcerningthe perspectives. Today, afew decadesago,Donogatheredwithfellow comedian. Nevertheless, seldom do they know his thoughts and Wahjoe SardonowasknownbytheIndonesianpublicasa AINTELLAUGHTUAL. TRUE a wiseperson liestheessence oftruth.” (Googleimages) C yber 2 In addition,duringthe demonstrations in 1998 to O rient, Vol. 15, Iss. 1, 2021

110 James Bourk Hoesterey delegitimization, andmanipulation: exposure and political transparency are themselves subject to doubt, and offense. As KarenStrasslerincisivelyargues, thepromisesofmoral Indonesia havebecomeacacophonyofcyclical(and oftencynical)insult and religiousauthenticity, theoverlappingmediaspheresincontemporary of post-authoritarianreform (reformasi) promised political transparency the other as the real charlatan, hypocrite, even infidel. Whereas the projects into mediatedreiterationsthatattempttoinvertthecritique, therebyexposing We have seen how satirical memes can be refracted, refigured, and reformed has foundtheperfectmeansofitsexpressionintoday’s socialmedia. often associatedwithpoliticalIslam. The religiousethosofbeinghumorous rather thanthecondemnationandviolenceofhardlinervigilantesmore offers afreshstyleofcritiqueandpublicexposure,pitymockery Through cleverjuxtapositionsofethicsandaffect, NUFunnyBrigade deploy theirownregimesofsurveillance,censorship,andinterpellation. by ayoungergenerationofdigitally-savvysocialmediaproducerswho expansion ofnewmedia,thestate’s nearmonopolyonmediawaseclipsed privatization andproliferationoftelevisionmedia,aswellthesubsequent power. FollowingthefallofSuharto’s authoritarianregimein1998 andthe Islam arenevertoodistantfromideasofcitizenship,alliances,andpolitical new inIslamichistory(Berkey2001).Competingvisionsofthe“real” Clashes betweenpopularpreachersandestablishedscholarsarenothing Conclusion life –asawayofbeing,seeing,feelinginonline–offlineworlds. media producers are indeed staking claimstothehumorouslifeas a religious then insistingonthepowerofhumortoleadoneultimatetruth,thesesocial (hakikat kebenaran) and truth of essence the of concept Sufi the evoking By yber machinery ofexposure andunending searchfor thehidden secret, that, circulating inpublic,itmightthrow awrenchintransparency’s deliver onits promise,thepoliticalpotential ofludiccritiqueis If thescandalofexposure scandalisthattransparencyfailsto C yber O rient, Vol. 15, Iss. 1, 2021

111 James Bourk Hoesterey Fealy, Greg.1998.“UlamaandPoliticsinIndonesia: A HistoryofNahdlatulUlama, 1952–1967.”PhDdiss., University Press. El-Ariss, Tarek.2019. Sphere. Bloomington,IN:IndianaUniversity Press. Eickelman, DaleF., andJon W. Anderson. 2013.NewMediaintheMuslimWorld: TheEmerging Public Singapore: ISEAS. Bush, Robin.2009.NahdlatulUlamaandtheStruggleforPowerwithinIslamPoliticsinIndonesia Seattle: Universityof Washington Press. Berkey, Jonathan.2001.PopularPreaching andReligious Authority intheMedievalIslamicNearEast Barker, Joshua,JohanLindquist,et.al.2009.“FiguresofIndonesianModernity.” Indonesia87:35–72. www.facebook.com/photo. php?fbid=10212316693111366&set=p.10212316693111366&type=3 Amalana, MuhammadMuhtam Althusser, Louis.1972. LeninandPhilosophy, andOtherEssays. New York: MonthlyReviewPress. References repot! Islam. That debatecontinuestorage,andlaugh,online.Gituajakok and thereiscertainlynoconsensusonwhoarethe“real”defendersof“true” is difficult to distinguish theological humility from Gusdurian hagiography, subject to its own forms of critique, suspicion, and surveillance. At times it Indonesia’s dividedonlineworlds, evenassatiricalexposureitselfisalways ethos ofNUsocialmediaproducersseekstoresetthehostilesentimentin that enchantedformsoftheludicareabletodisorientanddisarm. The ludic It ispreciselyinthismoment of stalledreformanddemocraticbacksliding yber political imagination.(2020,130) opening aspaceforalternativeformsofpublicvisualityand Leaks, Hacks,andScandals: Arab Culture intheDigital Age. Princeton:Princeton C yber . 2019.Facebook O rient, Vol. photo,September29. Accessed [January4,2020].https:// 15, Iss. 1, 2021 . . .

112 James Bourk Hoesterey Carla Jones. American Ethnologist Celebrity, Sociality: A Forum onIslamandSocialMediainSoutheast Asia, editedbyMartinSlama and Husein, Fatimah.2017. “TheRevivalofRiya’:Displaying MuslimPietyOnlineinIndonesia.”In org/features/collections/piety-celebrity-sociality/heart-to-heart-on-social-media. and CarlaJones. Piety, Celebrity, Sociality: A Forumon IslamandSocialMediainSoutheast Asia, editedbyMartinSlama Hoesterey, JamesB.2017.“SincerityandScandal:theCulturalPoliticsof‘FakePiety’ inIndonesia.”In University Press. Hoesterey, JamesB.2016.RebrandingIslam:Piety, Prosperity, andaSelf-HelpGuru.Stanford:Stanford Review ofMiddleEastStudies Hoesterey, JamesB.2013.“IsIndonesiaaModelforthe Arab Spring?Islam,Democracy, andDiplomacy.” Hirschkind, Charles.2001.“Civic Virtue andReligiousReason.” Felix Siauw.” IndonesiaandtheMalayWorld 46(134):61–79. Hew, Wai Weng. 2018.“The Art ofDakwah:SocialMedia, Visual PersuasionandtheIslamistPropagationof Prosperous JusticeParty(PKS)inIndonesia.”JournalofIndonesianIslam6(1):17–47. Hasan, Noorhaidi.2012.“IslamistParty, ElectoralPolitics,andDa’wahMobilization Among Youth: The University Press. The RhetoricofImage Gruber, Christiane,andSuneHaugbolle.2013.“Introduction.”In [April 24,2021].https://indonesiaatmelbourne.unimelb.edu.au/trading-blows-nu-versus-pks/. Fealy, Greg.2018.“Trading Blows:NUversusPKS.”IndonesiaatMelbourne White, 15–39.Singapore:InstituteofSoutheast Asian Studies. Indonesia.” InExpressing Islam:ReligiousLifeandPolitics inIndonesia Fealy, Greg.2008.“ConsumingIslam:CommodifiedReligionand AspirationalPietisminContemporary Monash University. yber American Ethnologist , editedbyChristianeGruberandSuneHaugbolle,ix–xxvii.Indianapolis:Indiana C yber 47(2):157–165. website. Accessed [November8,2017].https://americanethnologist.org/ O website. Accessed [November8,2017].https://americanethnologist. rient, Vol. 15, Iss. Cultural Anthropology 16(1):3–34. Visual Culture intheModernMiddleEast: 1, 2021 , editedbyGregFealyandSally website,July10. Accessed Piety,

113 James Bourk Hoesterey provides a strongexplanation ini memberipenjelasan ygsangatkuat[ Novriantoni Kahar (@novri75). 2017.“ heart-to-heart-on-social-media. Accessed [November8,2017].https://americanethnologist.org/features/collections/piety-celebrity-sociality/ Social MediainSoutheast Asia , editedbyMartinSlamaandCarlaJones. Nisa, Eva.2017.“The Allure of‘OneDayOneJuz.’”InPiety, Celebrity, Sociality: A ForumonIslamand Cultural Anthropology 33(2):233–265. Moll, Yasmin. 2018.“Television isnotRadio: Theologies ofMediation intheEgyptianIslamicRevival.” Televangelism Moll, Yasmin. 2012.“Storytelling,Sincerity, andIslamic Televangelism inEgypt.”In Review Menchik, Jeremy. 2019.“ModerateMuslimsandDemocraticBreakdowninIndonesia.” Muslim World.”the Mandaville, Peter. 2007.“GlobalizationandthePoliticsofReligiousKnowledge:Pluralizing Authority in kumparannews/dakwah-garis-lucu-nu-muhammadiyah-1547175616360531881/full Funny Brigades].”Kumparanwebsite,January11. Accessed [July4,2020].https://kumparan.com/ Kumparan News.2019.“DakwahGarisLucuNU-Muhammadiyah[ThePropagationof MA: HarvardUniversityPress. Kraidy, MarwanM.2017.TheNakedBloggerofCairo: Creative Insurgency inthe Arab World. Cambridge, 2017. Izharuddin, Alicia. Syafiq Hasyim,and AlexanderR. Arifianto,New York:Routledge. the ‘Authentic’ NUOnline.”InRisingIslamicConservatisminIndonesia Iqbal, Asep M.2020.“ChallengingModerateIslaminIndonesia:NUGarisLurusanditsConstructionof features/collections/piety-celebrity-sociality/heart-to-heart-on-social-media. 43(3):415–433. yber , editedbyPradipNinanandPhilipLee,21–44.New York: Saint Martin’s Press. Theory, Culture &Society Gender andIslaminIndonesianCinema.Singapore:PalgraveMacmillan. C ]!“ Twitter yber O Kenapa almarhumGus Durduluseringmelawanarusumat? Kartun Why didthelateGus Duroftengoagainstthecurrent? This cartoon post,November 3,4:40a.m. Accessed [April14, 2018].https:// rient, Vol. 24(2):101–115. 15, Iss. 1, 2021 , editedbyLeonardC.Sebastian, American Ethnologist . Global andLocal Asian Studies website.

114 James Bourk Hoesterey photos/a.1594028390876028/2942245282720992/ Facebook our excuse.Maythis plague(Covid)endimmediatelyand mayweallbeabletogothere. Amen ].“ berlalu dandimampukankitasemuakesana. Amieen [AllpraisetoGod. At leastthis yearwecanchange NU GARISLUCU.2015f.“Alhamdulillah, setidaknyatahuninibisagantialasan.Semogawabahsegera photos/a.1583831908562343/1590457377899796/ Facebook Foundation) forNUmembers…tobeextracarefulthismonthifyoushopatIndomaret INDOMARET. SEKIAN.[Importantannouncement: An appealfrom YLKI (IndonesianConsumers warga NAHDLIYYIN...UNTUKBULANINISUPAYA BERHATI HATI JIKA BELANJA DI NU GARISLUCU.2015e.“PENGUMUMANPENTING:HIMBAUANDARI YLKI untuk com/NUgarisLUCU/photos/a.1577892315822969/1577892322489635/ NU GARISLUCU.2015d. 2020]. https://www.facebook.com/NUgarisLUCU/photos/a.1583831908562343/1592901800988687/ God willingtheyarepartofecreativegrouppeople tergolong orangyangKreatif (slightsmileemoji)[ NU GARISLUCU.2015c.“HayoSiapayangdulupernahpotongrambutmodelbegini?Insyaallohmereka 2207520000../964593370229911. Accessed [January4,2020].https://www.facebook.com/nugarislutju/photos/pb.888118014544114.- NU GARISLUCU.2015b.“HidupLucu[Livehumorously].”Facebook 2207520000../896460420376540. Accessed [February28,2020].https://www.facebook.com/nugarislutju/photos/pb.888118014544114.- NU GARISLUCU.2015a.“SilahkanShare!!![Pleaseshare!!!].” status/1080013441010565121. ferguso].” Twitter mengingatkan, ferguso [Sorry, thatphraseisfromourbio,notaquoteGusDur. Justareminder, NU GarisLucu(@NUgarislucu).2019.“Maaf,tulisanitudaribiokami,bukanquoteGusDur. Sekadar twitter.com/novri75/status/926293012069543936?lang=ca post,December31 post, April 7. Accessed [January4,2020].https://www.facebook.com/NUgarisLUCU/ yber post,January1,9:10a.m. Accessed [February29,2020].https://twitter.com/nugarislucu/ C Facebook . Accessed [December 31,2020 . Accessed yber O photo,March16. Accessed [January 4,2020].https://www.facebook. rient, Vol. . . ].” Facebook OK, whohasevercuttheirhairlikethisbefore? 15, Iss. . ]. https://www.facebook.com/NUgarisLUCU/ Facebook post, April 12. Accessed [January4, 1, 2021 . photo,September11. photo, April 20. ].” .

115 James Bourk Hoesterey Nuraniyah, Nava.2020.“Divided Muslims:militant pluralism,polarization anddemocratic backsliding.” Accessed [June4,2020]. https://twitter.com/nu_online/status/872639568855433216 religion thanyou,thatmeansyouarenot worshippingGod,butreligion].“ yang kamupertuhankanbukan Allah, tapiagama. #GusDur[Ifyoumakeenemiesofthosewithadifferent NU Online(@nu_online).2017.“Jika kamu memusuhiorangyangberbedaagamadengankamu,berarti photos/a.1583831908562343/2681373155474874/. post, March10. Accessed [January4,2021].https://www.facebook.com/NUgarisLUCU/ tempat diruangpublic[Words thatbelittlewomenhavenoplaceinthepublicsphere].”Facebook NU GARISLUCU.2020.“Ungkapanyangmerendahkanperempuan,takselayaknya mendapat photos/a.1583831908562343/2585292181749639/ Facebook dst #jumatmubarak [ NU GARISLUCU.2019d.“ facebook.com/NUgarisLUCU/photos/a.1594028390876028/2528797054065819/ menu beforeOctober1 neehhh (threes NU GARISLUCU.2019c.“ facebook.com/nugarislutju/photos/pb.888118014544114.-2207520000../2367251743297393. youth toacknowledgeyouareNU].” NU (threeheart-eyesemojis)[Don’t behesitant,don’t beembarrassed,especiallyforthoseadolescentsand NU GARISLUCU.2019b.“ com/nugarislutju/photos/pb.888118014544114.-2207520000../2371058676250033/?type=3&theater. NU GARISLUCU.2019a. photos/a.1583831908562343/2071853366426859/. …].“ Facebook Indonesian publicasacomedian.Nevertheless,seldomdotheyknowhisthoughtsandperspectives jarang yangmengetahuiperihalsikapdanpemikirannya[… NU GARISLUCU.2018.“Wahjoe SardonodikenalpublikIndonesiasebagaikomedian.Namun, photo,November29. Accessed [January4,2020].https://www.facebook.com/NUgarisLUCU/ yber miling-face-with-smiling-eyes emojis post,January15. Accessed [June22,2021].https://www.facebook.com/NUgarisLUCU/ ‘Beer drinker’ ‘gossiper’ canbereplacedwith‘sinner’, etc.#HappyJumat ].“ Facebook C Facebook Kuyyy Gaes,silahkandimakanbihunnya.Menuwajibsebelum1Oktober ‘Peminum Bir’ bisadigantidengan‘pezina’,‘pengghibah’... Jangan ragujanganmalu,terutamabagiremajadanpemudauntukmengaku yber photo,September29. Accessed [January4,2020].https://www. O Facebook photo,July2. Accessed [December17,2021].https://www.facebook. rient, Vol. photo,June30. Accessed [October19,2020].https://www. . ) [OKguys,goaheadandeatthenoodles.Obligatory 15, Iss. Wahjoe Sardonowasknownbythe 1, 2021 Twitter . post,June7,4:21a.m. . ].“

116 James Bourk Hoesterey Power.” Archiv Orientalni Slama, Martin.2020.“ImaginingIndonesianIslamasaCentre:NewMediations andOldConceptsof org/features/collections/piety-celebrity-sociality Southeast Asia.” Slama, Martin,andCarlaJones.2017.“Piety, Celebrity, Sociality: A ForumonIslamandSocialMediain Politics andPopularPiousPractices.” Slama, Martin,andBartBarendregt.2018.“OnlinePublicsinMuslimSoutheast Asia: InBetween Religious University Press. Siegel, James T. 1998.A NewCriminalType inJakarta:Counter-Revolution Today. Durham,NC:Duke Indiana UniversityPress. Schulz, Dorothea.2012. Indonesian SocialMedia.” Schmidt, Leonie.2018.“CyberwarriorsandCounterstars:ContestingReligiousRadicalism Violence on 2021] https://twitter.com/Zulkiflilubis71/status/1202272308338888705. Images that Move,editedby PatriciaSpyerand MaryMargaret Steedly, 257–293. SantaFe:Schoolfor Steedly, MaryM.2013.“Transparency and Apparition: MediaGhostsofPost-NewOrder Indonesia.”In Spyer andMaryMargaret Steedly, 3–40.SantaFe:Schoolfor Advanced ResearchPress. Spyer, Patricia,andMary Margaret Steedly. 2013.“Introduction.” In Journal ofLinguistic Anthropology 17(2):184–203. Smith-Hefner, NancyJ.2007.“Youth Language, apparently beenproventrue. What doyouthink]?” ternyata benarterbuktiBagaimanamenurutanda[SermonbythelateK.H.HazimMuzadiin2012has Pemimpin Goblok.(@Zulkiflilubis71).2019.“CeramahalmarhumKH.HazimMuzadipadatahun2012, 81–100. Singapore:ISEAS. In DemocracyinIndonesia:From StagnationtoRegression?, editedby Thomas PowerandEve Warburton, yber American Ethnologist Muslims andNewMediainWest Africa: PathwaystoGod Supplementa Asiascape: Digital Asia Asiascape: C yber O Asiascape: Digital Asia 5(1–2):3–31. Asiascape: website. Accessed [November 8,2017].https://americanethnologist. rient, Vol. XII: 273–300. . Gaul Sociability, andtheNewIndonesianMiddle Class.” Twitter 5 (1–2):32–67. 15, Iss. post,December4,11:03 a.m. Accessed [May14, Images thatMove,editedbyPatricia 1, 2021 . Bloomington,IN:

117 James Bourk Hoesterey beyond Suharto’s government. buildings, thedeaths ofelevenprotestors,theimprisonment ofothers,andacrackdownondissent insideand which referencesa student-led protestin1974againstrampant corruptionthatledtotheburning of carsand of Sciences 2 1 Notes portal-islam.id/2017/02/tips-menjerat-habib-rizieq-membubarkan.html Disbanding ofFPI].”PortalIslamwebsite,February1,2017. Accessed [February28,2018].https://www. Yamin, Kafil.2017.“MenjeratHabiebRizieqdanpembubaranFPI[TheentrapmentofHabibRiziqandthe dakwah-garis-lucu. Detik News Wijaya, Pungkit.2017. “Merawat ‘Dakwah’ GarisLucu[Taking CareoftheFunnyBrigadePropagation].” Wahid,2000. Abdurrahman. Durham, NC:DukeUniversityPress. Strassler, Karen.2020. Demanding Images:Democracy, Mediation,andtheImage-EventinIndonesia Cultural Anthropology 24(1):68–103. Strassler, Karen.2009.“The FaceofMoney:Currency, Crisis,andRemediation inPost-SuhartoIndonesia.” Advanced ResearchPress. perspectives andgrantingpermissionto usetheseimages.Ofcourse,allshortcomingsaremyown. online worldsinIndonesia.Finally, IamgratefultotheadministratorsatNUGarisLucuforsharingtheir think throughtheideaofhumorasreligiousethosandtobetterappreciate shiftinglandscapesofIslamic and well-deservedcriticismofanearlydraft.ConversationswithSavic Ali andHamzahSahalhelpedmeto Sunan Kalijaga understandings, especiallythe indebted tocolleaguesandaudiencesatseveralinstitutionswhereIbeganwork outmyinterpretationsand I amalsogratefultoMartinSlamawhooffered insightfulcommentsonmultipledrafts.Iamespecially MALARIisanIndonesianacronymfor The CatastropheofJanuary15( Iwouldliketothanktwoanonymousreviewersfortheirincisivecomments, critiques, andsuggestions. yber , andthe website, July21. Accessed [July28,2017].https://news.detik.com/kolom/d-3568538/merawat- , GadjahMadaUniversity, UniversityofFlorida Australian NationalUniversity C Melawan MelaluiLelucon yber State IslamicUniversity-SyarifHidayatullah O rient, Vol. . GregFealyprovidedmuch-appreciatedencouragement [To CounterthroughJokes].Jakarta: Tempo. 15, Iss. , LeidenUniversity . 1, 2021 Malapetaka LimabelasJanuari , theStateIslamicUniversity- , theIndonesianInstitute

. )

118 James Bourk Hoesterey within the contextof today’s proliferating Islamic digitalmediascapes. study groups on Islam),namely Muslim women whoareactiveatmajelistaklim (Arabicta’lim,prayerand This article focuses on the encounters between Salafi Mediascapes Digital Indonesia, Salafism, women, Muslim Keywords: forum. religious optative and pluralized more afar created have mediascapes Indonesia’s of digital Islamic context the in preachers of proliferation the that shows research my Salafis, for prey easy are women Muslim that understanding general the to Contrary teachings. Salafi same those contradict to seems occasion, majelis the of members taklim the for opportunities provide incongruencies These discourse. Salafi pure to used not are who audience the to adjust to have latter the as preachers, Salafi of parts the on especially incongruencies, created also have They negotiations. different brought have majelis these at encounters offline and online that argues article This lives. everyday their with accordance in them bring to order in teachings Salafi negotiate texts, foundational Islamic the of interpretation contextual a more demand who women, media-savvy social these how Love), of examine to Friends the Mutia majelis formed who women taklim Muslim Indonesian of groups two on It focuses spaces. offline and online of intersection the at Salafism of women’s Muslim with negotiation concerned is article This Abstract: Universitas Islam Negeri Kalijaga Sunan Fatimah Husein Mediascapes their Preachers inIndonesia’s IslamicDigital Negotiating Salafism: Women Prayer Groups and

(lit. Assembly of Assembly (lit. Cinta Sahabat Majelis and Obedient) the of Assembly (lit. yber

C yber O rient, Vol. to practice a “softer version” of Salafism that, on that, version” Salafism of a“softer practice to Majelis Mutia andMajelisSahabat Cinta, Majelis Majelis Islam), on namely groups (study 15, Iss.

1, 2021 preachers andIndonesian

, pp. 119-145 1 This

119 Corresponding author: Fatimah Husein, Universitas Islam Negeri Sunan Kalijaga, Yogyakarta, Indonesia. E-mail: [email protected]

however, found “the Salafist colouration of Sufism” in the teachings of two of teachings the in Sufism” of colouration Salafist “the found however, 1030), (2010, Howell Sufism. to opposed diametrically as Salafism placed often has infidels as consider they whom those repudiating of attitude This bara’ bearsthemeaningofloveand hateforsakeof Allah” (Wahid 2014,30). of concept “the context, this In Muslims. non-Salafi towards Meijer (2014, 10) further underlined that thedisavowal should be directed all thosewhoarenon-Muslimsorprofessacorrupted varietyofIslam. bara’, meaningloyaltytothosewhoareproperMuslimsand repudiationof The of Salafism. doctrine the is Salafism of characteristic prevalent understanding second in element important an constitutes manhaj 2014, 20).Inlinewiththis,Heykel(2014,47)stated thattheconceptof they still may go astray due to a false understanding of these sources” (Wahid and Hadith]aloneisnotawarrantythattheywillembrace trueIslambecause Qur’an [the sources two first the to “Muslims’ return Hence, scholar. Salafi reading explicitlybasedonthe scholarship andamanhajof a recognized agree thataproperliteralismispossibleonlywithmethodologyofscriptural generally Salafis disavowal). and (loyalty doctrine ofal-wala’ waal-bara’ of Salafism, that is the acceptance of the Salafi Pall andPereiro2020,237).Itratheremphasizestwoadditionalcharacteristics maintain thepurityofIslam(BymanandGold2012,28;Moosa2017,570; Islamic lawestablishedamillenniumagowithinSunniIslam)inorderto Muslims) aswellrejectstaqlid(uncriticalacceptanceofthefourschools (Prophet Muhammad’s wordsor acts thatareconsideredauthoritativeby asan meaning itsgeneric andthe Hadith ideology thatpreservesaliteralistreadingoftheQur’an beyond understood is Salafism article, this In Salafi teachings. of women’s negotiations Muslim the influences this how and ambivalences, media ofinteractions,arepartlycharacterizedbyincongruenciesand further their everydaylivesthatareinformedbyparticularprioritiesandinterests.It with accordance in them bring to order in teachings Salafi negotiate also but have apersonalhistoryofsustainedstudyintheIslamicsciences,adhereto article alsoaddressesthequestionofhowthesewomen,mostwhomdonot yber examines how the online and offline spaces, which have become their

C yber O rient, Vol. 15, Iss. manhaj (path,method)andthe 1, 2021 al-wala’ waal- al-wala’ waal-

120 Fatimah Husein edicts) by theMajelis UlamaIndonesia (Indonesian Council ofIslamic controversial of issuance the by “conservative evidenced chiefly a as turn” taking was Islam Indonesian 2005 in starting that argued in hismappingofIslamicradicalism inpost-SuhartoIndonesia(after1998),

which is blended with local traditions. because it is often seenas contradicting the character of Indonesian Islam 2002; Krismono2017;Sunarwoto 2016; Wahid 2014; Wildan 2013),notleast (Hasan attention scholarly considerable received has Salafism Indonesia, of transnational character, aswellitsappeal among youth. Within thecontext its violence, and politics to relationship its and Salafism discuss to attempt Religious MovementeditedbyRoelMeijer(2014)isamongthoseworksthat Heykel 2014; Pall 2018; Wiktorowicz 2001). after the9/11 terroristattacksintheUnitedStatesof America (amongothers, Academic studies on the development of Salafism demands andexpectations” between’different ‘in live to able are people “how explain to negotiation of the incompleteandinconsistent”(2015b,91),whichleadsustoconcept of primacy the and perfection of impossibility “the underlined thus Schielke Salafism. by offered doctrine strict the with frustrated feeling when Sufism, piety, religious of chiefly forms other difficulty, to of shifted times they their different phases of their lives. While they subscribed to the Salafi teachings in understand theeverydayreligiouscommitmentsofhisinterlocutorsat are alsodiscussedbySchielke(2015a)forEgypt,whereheattemptedto Sufism and Salafism between intersections Possible 45). 2014, (Mandaville practice” and thought Sufi by influenced “heavily been also have Muslimin, movements, suchasthatofHassanal-Banna(d.1949)theIkhwanul of textualsources.”Hefurtherargued thatsomemajormodernIslamist categories,” “hard-and-fast tend to be emphasize “much more who eclectic in their Salafis reading and the understanding unlike who, Islam transnational of thoughtwhenidentifyingdifferent groupswithincontemporary variants” inSalafist (Howell 2010,1049).Mandaville(2005,315–316)hasoutlinedasimilarline reworked is“being it Islam,” Salafi to “antithetical is Arifin M. and Ilham (d. 2019). She further argued that contrary to the argument that Sufism 1981) (d. HAMKA namely preachers, Muslim Indonesian yber C yber O

(Schielke 2015a,37). rient, Vol. 3 Furthermore, van Bruinessen (2013), 15, Iss. Global Salafism: Islam’s New Salafism: Global 2 have particularly blossomed haveparticularlyblossomed 1, 2021

fatwa (religious

121 Fatimah Husein the religiouspedagogieswithin whichtheyencounterSalafiteachings. assemble actively women where spaces, offline and online of intersection the offersand studies earlier differenta within Salafism negotiating on perspective Wieringa 2009). My research on Indonesian Muslim women builds on these to beasunna(recommended)act wajib (obligatory), whereas for many Muslims the practice is only case thelatterdisapproveofniqab Salafism by, for example, theireveryday and UK the negotiations. She concluded that some Salafi women have to compromise their in women Salafi of lives the into delved (2016) party. ruling the supporting by contexts” local specific their to responding Inge in flexibility and “pragmatism their show to have they protection, political win to Salafis the for order in that argued 265) (2020, Pereiro and Pall Cambodia, the Indonesian elections. Within the context of Muslim communities in neither expressingpubliclytheirdiscontentwithdemocracynorparticipatingin system. They, therefore,attempt toconstantlynegotiatethisambiguityby core Salafi the hold doctrine of to “obedience to endeavour the ruler” they within the as context of Indonesia’s ambiguity democratic in caught are they that Rabi’ al-Madkhali(b.1931),forexample,Sunarwoto(2020,228)maintained from teachings their draw who Salafis, discussing theIndonesianMadkhaliyya parthow Salafi members negotiate the teachings, which can take multiple forms. In ofSalafi not are who women communities. ofMuslim practices pious to Salafism relate to first Moreover,the landscape. is urban study Javanese this the beyond Nisa 2013),whichcontributestotheunderstandingofcontemporaryIslamwell 2019; Iqbal (see Indonesia in behaviour online Salafi examine that accounts few the among are and Salafism of differentaspect a on focus studies case My teachings inthoseboardingschools. schools) seems to support this thesis when he found the internalization of Salafi teachings. Wahid’s study (2014, 191–234) of Salafi Scholars) statingthatsecularism,pluralism,andliberalismareagainstIslamic social media isused to expressone’s religiosity(Hew2018; Hoesterey2016; Scholars have studied online and offline Islamic practices, including the ways

yber However, thereareseveralstudiesdedicatedtotheexplorationof C yber prioritizing the advice of their parents or husbands in prioritizing theadviceoftheirparentsorhusbandsin O rient, Vol. (Inge 2016, 160; see also Uthman 2006; (Inge 2016,160;seealsoUthman2006; , which is perceived as (full-face veil),whichisperceivedas 15, Iss.

pesantren (Islamicboarding 1, 2021 considered considered

122 Fatimah Husein to incongruenciesandambivalences. one another, but is also involving negotiations of the Salafi teachings that point offline and online the caseofMajelisMutiaandSahabatCinta,relationshipbetween taklim in Yogyakarta, ItakeHew’s argument astepfurtherbyarguing that,in both of events offline in participation and research, online (2014–20), of key organizers and preachers at Majelis Mutia and Majelis Sahabat Cinta strengthening Islamicfaith(pembinaan)”(Hew2018,68).Basedoninterviews “online is important for spreading Islamic messages (syiar), onlineiscrucialfor social media platforms and offline events in urban and rural places arguing that and textualda’wa,butthattheyrathercomplementeachother. Siauwcombined offline his replace not (2018, 68)isthatSiauw’sdoes onlineandvisualda’wa be traced backto2010 toamiddle-class woman inherthirties bythename of

as The historyof MajelisMutia(lit. Mutia Majelis apparent indifferences betweenonlineandofflinepractices. ambivalences thatarepartoftheseprocessesandhave becomeparticularly lifestyles. The lastpartofthearticleconsidersincongruencies and their with accordance in teachings Salafi negotiate members ofthemajelis This backgroundinformationpavesthewayforan analysisofhowthe female sing.)andtheirpositioninginIndonesia’s Islamicdigitalmediascape. Sahabat Cinta,theirchoiceofpreachers(ustadz,malesing.and ustadzah, This articlestartsbydiscussingtheformationofMajelis MutiaandMajelis preacher, events offline within thepreachingofFelixSiauw, apopularIndonesian Hizbut Tahrir (HTI) and activities online between intersection the of examination readingpractice(Nisa2018).Hew’sDay OneJuz(ODOJ)Qur’anic (2018) offline, collective formsofpiety, of includingmajelistaklim(Slama2017c)andtheOne spread and emergence the with coincided has this and popularity communication technology, “smart” online Islamic practiceshaveincreasedin of growth the to Thanks 2017c). Slama 2018; Nisa 2018; Lengauer

Majelis Dhuha MutiaSholehah(lit. Assembly ofthe PiousObedient), yber 4 providesabackgroundforthispresentarticle.

is not only “complementing” and “co-constituting” “co-constituting” and “complementing” only not is da’wa C yber O rient, Vol. Assembly ofthe Obedient),formerlyknown 15, Iss.

1, 2021 5 Hew’s mainargument

majelis majelis 6 can

123 Fatimah Husein

way (seealsoMillie2017,20). speaking skills,theirattractiveness,andabilityto preachinahumorous contacted through existing social media platforms (Slama 2017a), their public selecting thepreacherswerelaterincluded,suchastheir willingnesstobe Ninih Muthmainnah (known as including supporters, andtheyalsoinvitedothercelebritypreachersofthattime select agoodustadz did nothavemuchknowledgeaboutIslamandthusknowhowto At the beginning of its establishment, most of the Majelis Mutia organizers be easilyfacilitatedatthemajelis,”asnotedbyRullySurbakti. women. “When a problem arises, people tend to be close to God and this can friends establishedMajelisDhuhaMutiaSholehah,apengajianforMuslim social servicesaimedathelpinglocalcommunities.In2012,sheandher developed from discussions of religious issues to practical applications of around twentypeopleatherhouse. This initialreligiousactivitylater unproductive, sheinitiatedasmall-scalepengajian(religiousgathering)with as habit this perceiving and 498) 2019, (Hefner distraction” “moral of places waiting fortheirchildrentoreturnfromschool. Acknowledging themalls as Muslim mothers,includingherself,spenttheirtimeatshoppingmallswhile Rully Surbakti.Surbaktirecalledthat,atthattime,manymiddle-class,young family, they turned to Salafi many membersstrugglewith questionsandissuestheyarefacingintheir of MajelisMutiastartedto invite thosewhowereactiveonline. And because Islamic preachers(Hew2018;Hoesterey2016;Slama 2017a),themembers With thedevelopmentofsocial mediaandtheincreaseofmedia-savvy ecig ae oe prpit t ctr o hi mdr cnet “ think “I context: modern their to cater to appropriate more are teachings the interpretations of Islam, which at first glance might contradict the lifestyle of Salafism that clear is it answers.While firm providing with theirmaritalproblems(seealso Abaza 2004,183). increasing theirknowledgeaboutIslambutalsoforseekingsupportindealing to notethatsomeorganizers ofthemajelisjoinedgroupnotonlyfor

members, some of them, on the contrary, claim that the Salafi the that claim contrary, the on them, of some members, majelis yber Ustadz Ahmad Hadi Wibawa (knownasAaHadi)andUstadzah C yber and ustadzah. O rient, Vol. preachers,

Teh Ustadz Wijayanto wasoneofitsearly Ninih). Some important criteria for 8 whocouldbeperceivedas capable of 15, Iss. 1, 2021 has prescribedtextual

7 Itisinteresting

124 Fatimah Husein instructions onhowtoliveanIslamiclife. studied hardsciencesastheyareexpectedtoprovideclearanswersand Ibn Taimiyyah Engineering in2010. continued hisMaster’s degreeatKingSaudUniversity, Riyadh,inPolymer under theIslamicCenterBinBazinsamecity(Tuasikal 2020). Yogyakarta, whileatthesametimestudyinganIslamicboardingschool undergraduate studyinChemicalEngineeringatGadjahMadaUniversity 62). 2018, (Hew visibilities” “public his Instagram, YouTube, and Twitter topropagateSalafiideologyandincrease

that women shouldonly participate inoutsideactivities inurgency andonly pada Suami(Wife’s DevotiontoHer Husband)atthe majelis, underlining On anotheroccasion Ustadz women) duetothefearoflosingmembers. al-mar’ah discussing sensitivetopicssuchasfiqh During theearlyphaseofestablishment,organizers triedtoavoid website in2013. preacher atthemajelis. He is a prolific writer and started his These criteriaarefoundinUstadz Abduh Tuasikal, whohasbecomea regular have justpassedaway),”asstatedbyRullySurbakti. simpler, is suitable, andthereisnopracticeoftahlilan(communalprayerforthosewho It time. this at living for choice appropriate more a is Salafism preachers online,including thecelebritypreacherUstadzAdiHidayat. Salafi other by addressed been has what with compatible are prescriptions

including coveringfromhead totoeexceptforthefaceandhands. Commission of Abduh Tuasikalquoted well- find to need members’ founded answersfortheirdailyissues. At onesession,forexample,Ustadz the to responding in issues such welcomed esetvs” hy ae oe eevtos gis toe h ae “more are who “inflexible.” and “strict,” extreme,” those against reservations some have they perspectives,” Salafi certain choosing yber 14 forsixyears. 12 fatwa, listing 12 requirements for proper female dress, Healsousessocialmediacreatively, includingFacebook, C yber In addition,Ustadz Abduh Tuasikal studiedtheworksof preachers who they deem “smart” and “have broader “have and “smart” deem they who preachers Syech al-Fauzan, a member of the Saudi Arabia O rient, Vol. Abduh Tuasikal discussed thetopicofBaktiIstri

10 Inaddition,theypreferpreacherswho Ustadz Abduh Tuasikal completed his 15, Iss. 11

15 However, theygradually 1, 2021

(Islamic jurisprudencefor 9 through his da’wa throughhis However, while 16

17 These 13

He He

125 Fatimah Husein Mustakim whohadjustreturned from Al-Ahgaff University, Yemen. purpose, agroupoffourwomenstartedtolearnfrom Ustadz Andi Ardiyan lacked understandingofthehistoryProphet Muhammad. Forthat werenotcorrectandthatthey realized thattheirwaysofreadingtheQur’an community followingtheShafi’i madzhab. Majelis SahabatCintawas laterestablishedin2014asafemalelearning

One DayJuz(ODOJ) Majelis Mutia. readinggroup,knownas At thetimewhenaspecialQur’anic the leaderofMajelisSahabatCinta,wasoneformer coordinatorsof Majelis MutiainDecember2012(Zaen2018).RimaNanda, whoiscurrently Majelis SahabatCinta(lit. Assembly oftheFriendsLove)owesitsbirthto Majelis Cinta Sahabat in strictervarietiesofSalafism. This choice of non-Salafi preachers also evades the loyalty and disavowal ethos variety ofpreacherstomaintainitsmembers’ interestinjoiningthemajelis. to adhering by Salafism conventional majelis departfrommorefamiliarpatternsofauthorityandcompliancein converted toIslamsuchasDewiSandra. Thus, whiletheorganizers ofthis traditionalist background,suchasUstadzNovel Alaydrus, andcelebritieswho various include to continues Mutia Majelis however, preachers, Salafi to addition In be burdenedbymalesexualadvances. they havetochoosejobsthatwillplacethemamongwomensonot after completingtheirhouseholdchores.Inaddition,whentheyhavetowork, Sahabat Cintafocuses moreonthe tahsin(thecorrect wayof readingthe ustadzah onarrangedtopics marksitsdifference fromMajelisMutia. Majelis Majelis Sahabat Cinta’s focus on learning from permanent and kepthimonthepreacherlistofmajelis. and conservative” yet “interactive yet dogmatic” (Hew 2018, 76) has won the hearts of the mothers “colourful is which Tuasikal’s styleofda’wa, to discussamongyoungmotherswhoaresociallyactive. Yet UstadzAbduh yber in its programs, including preachers with a ustadz andustadzahinitsprograms,includingpreacherswitha C yber

O 19 wasintroducedtoMajelisMutia,somemembers rient, Vol.

18 preachers, they also welcome a Salafi preachers,theyalsowelcomea This topicwasindeedverysensitive 15, Iss. 21

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ustadz and 20 The

126 Fatimah Husein preachers, includingUstadz Salim A. Fillah (2017).However, inclined themajelishas conservatively of postings shared find can one 2017–18, during page It was therefore not surprising that on the Majelis Sahabat Cinta’s Facebook and preachers Salafi the of credibility the contentoftheirpreaching beforegivingtheirpermission. the check digitally would who ustadz, however, has to be in consultation with their permanent teachers, Salafi accept they teachers, main three their of guidance the under and Sufism, Shafi’i madzhab, on learning their establish arguingthey while that Hence, gurus understanding therootsofthesedissimilaritiesunderguidancetheir that differences ininterpretingIslamicteachingscouldbesolvedby come fromvariousIslamicbackgrounds,MajelisSahabatCintadoeshope from morepermanentustadzandustadzah.Realizingthattheirmembers academic backgroundsinhardsciences,becauseofitsemphasisonlearning ustadz andustadzah of choice their base primarily not does it WhatsApp, and Facebook chiefly Even thoughMajelisSahabatCintausedvarioussocialmediaaccounts, whereas MajelisMutiawasclosertoMuhammadiyahandSalafism. Sahabat CintawasclosertoNahdlatulUlamainitsideologyandpractices, of learning(ta’lim)werenotedbyRullySurbaktiwhoexplainedthatMajelis added Qur’an),

they completely avoid Salafi ustadzandustadzah,asnarratedbyRimaNanda: Alhafiz, and Alhafiz, (teachers), namely:Ustadz (Islamic mysticism). These differences in methods and topics tasawwuf ustadz yber other issues. We givethemsupervisionofwhattheypreach. we invite them, we give them a specific topic so that they do not touch dress). When asked themtospeakaboutbusanaMuslimah(Muslim way ofcallingMuslimwomentowearproperIslamic dress.Sowe Salafi are there think I example, For them. Salafi ustadz. We invite takeonlywhatispositivefrom did Yes,we (Qur’anic exegesis),fiqh(Islamicjurisprudence),andlater tafsir (Qur’anic Ustadz h cud et hi ciei. h coc o te Salafi the of choice The criteria. their meet could who C yber Syatori Abdurrouf. This, however, doesnotmeanthat on theirengagementswithsocialmedia,nor O rient, Vol. Andi Ardiyan Mustakim, Andi Ardiyan 15, Iss. 1, 2021 preachers who have a good preachers whohaveagood Ustadz Sholihuddin 23 23

127 Fatimah Husein

ustadzah da’wa), and#transferrasa(empathytransfer)byinviting ustadz and its hashtag #dakwahsantun (polite da’wa), #dakwahmenyejukkan (refreshing members throughvariousactivitiesandevents. The majelisisconsistentwith Muhammad bin ‘Ali ‘Alawi (d. 1255; Alatas 2011;, tothemajelis’ Knysh2001) knowledge andpracticesoftheThariqah‘Alawiyyah, as holdingreligiousauthority. because themajelishasfirmlyoptedtolearnfromShafi’ipreachers. friends onsocialmedia,orwhentheyappearherFacebooktimeline his YouTube channelexceptwhenexcerptsofhisvideosareshared byher conversation withher, however, sherevealedthatnolongerfollows conducted of MajelisSahabat Cinta.Inaddition,forthe pastfouryears,theyhave regularly importance of the memberstocleansetheir hearts,isevidentinmany activities the founder of the female-only Daruz Zahro. The emphasis on Sufism, such as the b. Hafidz (b. 1963) from the Darul Mustofa boarding school in Tarim, who is also books, suchasKhuluquna(ourmorality)writtenby Habib ‘Umar b. Muhammad concerns. To caterto thispurpose,theybasetheirlearningoncertainIslamic Issues relatedtomodernMuslimwomenhavebecomeone ofthemajelis’ primary Muhammad). preachers ‘Alawi from developed overthepastthreeorfouryears,bymajelis The reasonforthischangeseemstobecloselyrelatedanewtendency, in Bogor, eventhoughIdonotgothereregularly.” then and Jakarta, in preaching his attended first I YouTubechannel. his on follow “I followNanda: Rima to Salafi by stated as online, continue preachers some members though even preachers, Shafi’i the over preference their to due then since Salafis the from learning ceased

the DaruzZahroboardingschoolin Tarim, Yemen, BSA, andUstadzahMuna Al-Munawwar, allofwhomaregraduatesfrom Halimah Alaydrus, this article,namely:Ustadzah majelis, threefemalepreachersareworthyofdiscussioninthecontext of Hadhrami descent, especially the Indonesian Ba ustadz andustadzahofHadhramidescent,especiallytheIndonesianBa yber who theyclaimcan“softenandcalmtheirhearts.” dauroh ( 26

Among the Ba ‘Alawi teachers who are often invited to the the to invited often are who teachers ‘Alawi Ba the Among who arethesada a short-term, in-depth training, C yber O rient, Vol. These teachers and preachers often share their These teachersandpreachersoftensharetheir (sing. 15, Iss. sayyid, ) with various topics, workshop) withvarious topics, 1, 2021 descendants of the Prophet descendants oftheProphet 27 a Sufi path established by Aisyah Farid Farid Ustadzah Aisyah and are thus perceived and arethusperceived 24 Adi Hidayat Ustadz Adi Inamorerecent 28 to invite and learn to inviteandlearn

128 Fatimah Husein

Muslim Women Negotiating Salafism Salafi scholarwhocommands apropermanhaj. allows themtoevadethe requirement forsubmittingtotheauthorityofa Salafi preachers with non-Salafi 2014), andSchielke(2015a). At thesametime,theirabilitytolater replace between thetwoideologiesasoutlinedbyHowell(2010), Mandaville(2005; crossover the on discussion above the confirms hand, other the on preachers, Salafi from learning in interest initial their and hand, one the on Sufism, on It isthereforeclearfromtheabovethatMajelisSahabat Cinta’s emphasis exchange informationrelatedtoonlineta’limwithfemalepreachers. addition, awomen-only WhatsApp grouphasbeencreated toparticularly Facebook pagecalledAmanahSahabat,whichisnotanopenaccount.In Love) onlyforwomen,basedonZoomandcustomizedlivestreaming platform called as voice part ofaurat.Forthispurpose,MajelisSahabatCintahascreatedaclosed their consider who preachers ‘Alawi Ba female some concerned the onlineengagementdoesnotalwaysprovidethiswarranty. This has offline the While Another importantphenomenonduringtheonlineta’limisworthdiscussing. 2020). 2019; (Majelissahabatcintaofficial accounts media social their on posted as well as meetings their in offline discussed are example, for alms-giving), on gigi saat berpuasa (rules on brushing teeth during fasting) or to IslamiclawthatarealsofoundinMajelisMutia.Issuesrelatedhukumsikat emphasis onmorality, however, doesnoteliminatepracticaldiscussionsrelated Sundays), all of which underline the importance of drawing closer to Allah. This Muhammad), andJiHad majelisshalawat(gatheringtoinvoketheblessingofProphet of theQur’an), have theirroutinemeetingsonkhataman including as not being “extreme,” “strict,” or “inflexible,” has opened the possibility the opened has “inflexible,” or “strict,” “extreme,” such being not preachers, as Salafi for Mutia Majelis of criteria above-mentioned The yber (provisions for Muslim women). They also Bekal untukMuslimah(provisionsforMuslimwomen). They also Amanah Sahabat Cinta (lit. Commitment of C ta’lim providesanassuredwomen-onlygathering, yber , religious gatherings on (an abbreviationofNgaji Ahad, religiousgatheringson O rient, Vol. ustadzah, notably female Ba ‘Alawi preachers, 15, Iss. (prayer upon completing the reading (prayer uponcompletingthereading

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(rules hukum zakat (rules the Friends of

129 Fatimah Husein prohibition on free-mixing is often difficult to practice in Indonesia. Itis inIndonesia. alright togooutside,buttryyourbestdistanceyourself frommen.” practice to difficult often is free-mixing on prohibition that realize I and theories some delivered have I “Yes, answered: Tuasikal is impossibletobepracticedhere.So,whatshouldwe do?”UstadzAbduh “Ustadz,youstatedthat, him: when weareoutsideofourhouse,needtobeamong women,butthis asked member one occasion, another On new expecting thattheustadzwouldcompromiseandlegitimizeherchoice. “a exercising also was she form ofconsumerpower”(Hoesterey2016,19)throughnegotiation, but circumstances, current her of light the take himtothemosquewhenheisaround.”Herquestionindicatesthat The member asked: example from theleaderofMajelisMutia indicates: Salafi the by women Muslim pious as outlined of MajelisMutiafoundways tonegotiatetheboundariesofwhathadbeen several rules, listed including coveringawoman’s bodyfromheadtotoe.However, members hadclearly invited they whom preachers Salafi some discussing is often preachers Salafi the from negotiated andadjustedaccordingtothemembers’ owninterpretations. When learn members the What place. takes Such negotiationdoesnotstopatthediscourselevelwhen themajelistaklim Enter Paradise)wasdiscussed. Mudah Wanita MasukSurga (Advicefor Wives: Easy Ways for Women to attended asessiononJuly30,2018,topicNasihat untuk Para Istri: Cara for itsmemberstonegotiatetheteachingsoffered bythepreachers. When I

majelis membernotonlyinterpretedtheteachingofustadzin nwrd “e, n ht ae i i argt bt e hs father his let but alright, is it case, that in “Yes, answered: ustadz yber him toprayatthemosque. What wouldyousayaboutthis? whereas myhusbandworksinanothercity. Ihavebeenaccompanying mosque. Ihaveasonandwanttoaccustomhimprayinthemosque, should performtheirdailyprayersathome,andnotgoouttothe Ustadz, youexplainedthatifawomanwantedtoenterParadisethey Muslimah yangsholehah(piousMuslimwomen),for example, C yber O rient, Vol. 29 Duringthequestionandanswersession,one 15, Iss. preachers, as the following 1, 2021 30

130 Fatimah Husein of Nahdlatul Ulama background, which contradicts Salafi contradicts which background, Ulama Nahdlatul of negotiation. this exemplifies led by Qur’an) litanies arechantedtomark thecompletionofreadingwhole A Sufism. with associated activities on rests Salafism with its more recent selection of preachers and in their choice in conducting Mutia Majelis of negotiation interesting Another did notobject.” (slander). Infact,weoftensharedthemonsocialmedia, andthepreachers selfies, took but theywarnedusnottosharethemonsocialmediaforfearoffitnah we whom with and invited we whom preachers some indeed andmorality A memberofthemajelis confirmed this statement when saying: “There were of religiosity understanding Salafi is notnecessarilythesamethingasbecomingacommittedSalafi.” a “embracing that themwithout attitude isresonantwithwhatSchielke(2015a,70)argues, namely for andlogical is comfortable necessarily losingtheopportunitytobeapiousMuslimwoman. This what find to negotiate can woman doesnotmeanfollowingtheirpreacher’s wordforword. They It is notable that for members of Majelis Mutia becoming a good Muslim more pick-and-chooseapproachtotheirengagementwith Salafism. ofthe members the scholar, Salafi a to a of acceptance the on premised is form core its in Salafism while that see we as thiswasperceivedsomethingnaturalintheera of socialmedia.Here Salafi their to according

manhaj, andthisacceptanceimpliesfulluncompromising submission yber modern life,Salafismiseasiertoapply. this in but Salafi a not am I said, I as Therefore, right? thigh, my off is my choice. This is better than wearing a long dress but showing a longdressasIoftensitcasually. SoIwearwidetrousers,andthis women istheonethatwideandnottootight,butIcouldn’t wear teachings thataresimple…Ourustadz Salafi prefer I me, for As 32 Habib Mustafa Sayyidi Baraqbah (Majelismutia 2019) Similarly, whileuploadingaself-portraitisprohibited C yber ustadz, membersofthemajeliscontinuedtodoso, O rient, Vol. Khataman istraditionally practicedbyMuslims khataman (aritualprayerwhere dzikr ecig… ol cos te Salafi the choose only I teachings… 15, Iss. find their ways to adopt a toadopt ways their find majelis 31 stated that a good outfit for outfit good a that stated 1, 2021 teachings. Inthis

131 Fatimah Husein to Sufi teachings. While in its earlier phase the phase earlier its in While teachings. Sufi to conditioned its members todealmorewith issues of the heart,which iscloser term (3) The negotiation, therefore, has resulted in a rejection of Salafism on the group level. provide assuredanswersrelated toIslamiclawaswell(Alatas2018),andthis can preachers ‘Alawi Ba female and male these that statement implicit an Rima Nanda. Through their online and offline activities, the who hasdevelopedaclosefriendshipwiththeleading woman ofthemajelis, role ofUstadzahHalimah Alaydrus, whoisveryactiveonsocialmediaand ‘Alawi Ba Sufi-oriented they nowaltertheirpreferenceofpreachersbyposting similarcontentsfrom issues preachers, Salafi from sharing accounts media were social their on they law Islamic to stage related earlier an at While descent. ‘Alawi Ba of permanent (2) Along withitsdevelopment,MajelisSahabatCintaismoreattachedto Salafi preachers’ space in spreading their ideology to thedisciple relationship. This schemehasproventobeeffective members inlimitingthe of the preacher– the in negotiation Salafi female conscious a signifies thus and preachers, of control in is women of collective a constructed: hierarchically is give themsupervisionofwhattheypreach”alsoindicateshowtherelationship limiting whattheycouldpreach. The abovestatementofthemajelis that “We issues. This showsthepowerofnotonlychoosingpreachersbutalso were givenandthepreacherswouldthereforenotbeabletotouchonother suitable andwhocouldoffer useful teachings. Onlycertaintopics,however, considered they whom preachers, Salafi certain invited occasionally majelis members negotiate Salafi teachings. At the earlier stage of its establishment, the on MajelisSahabatCinta’s criteria forpreachersoffers insightintohowits its teachersnordirectlynegotiatetheirteachings.(1) The abovediscussion as form a different compared tothatofMajelisMutia. The formerdoesnotnormallyconfront takes Salafism of negotiation Cinta’s Sahabat Majelis 2010; Mandaville2005;2014;Schielke2015a),retainsitssignificance. (Howell above discussed as crossover, Sufi-Salafi on discourse the context,

yber guru (teachers) who adhere to the Shafi’i cinta (love)inthe nameofMajelisSahabat Cintaitselfhas C yber W se ee h significant the here see We ustadz andustadzah. O rient, Vol. 15, Iss. majelis 1, 2021 madzhab and to preachers occasionally turned majelis hasmade majelis.

132 Fatimah Husein interactions andthat communication shouldonly takeplace between awife hastoask she house, ofher out permission from herhusband.Menand womenshouldalsoavoid close goes woman a when that argued firmly On Salafism. of character important the issueofrelationsbetween Muslimmenandwomen,forexample,he an as above discussed disavowal), dresscodes and dating for Muslimwomentothe conceptofal-wala’ from wa al-bara’(loyaltyand ranging sermons find we example, for TV), incongruency. Inhisonlinepreaching offline and online The change theirtoneofda’wabetweenonlineandofflineappearances. to have they because preachers Salafi the of part the on ambivalence extent, enlarge their audience. This, in turn, has created incongruencies and, to some Salafi the of part the on preachers that forces them demand to compromise the Salafi new a exemplify above, mentioned as Salafi firm a with women among found characteristics andexpectationstowardsthepreachersthatwouldnotbe mostly youngMuslimwomenwhoaremedia-savvyandcarryseveral backgrounds. InthecaseofMajelisMutia,forexample,itsmembersare their own beliefs inside their closed community to face Muslims of various The Salafi The widening of the network of Salafi preachers is not without consequences. Incongruencies between Online and Offline Da’wa Offline and Online between Incongruencies the negotiationofSalafismtakesplaceinamoreprivatespace. and offline, some membershavecontinuedtolearnfromthemvirtually. Inthiscontext, both online 2018, since preachers Salafi from learning ceased sada of theProphetMuhammad;alineagethatcannotbefoundamongothernon- gain both knowledge and blessing because these preachersare descendants they preachers ‘Alawi Ba the with learning their establishing by that The argues Salafis. the of that than way different a in albeit 1033), 2010, (Howell Islam” authentic of core “the offer also can who Sufi- teachers some oriented and Sufism to on hold now they preachers, Salafi particular to

preachers. Interestingly, eventhoughthemajelisasanassemblyhad yber ustadz andustadzahhavetoleavetheircomfortzoneofpreaching C yber da’wa ofUstadz Abduh Tuasikal illustratesthis O rient, Vol. on his YouTube channel(Rumaysho 15, Iss. akrud Rqet fr selfies, for Requests background. 1, 2021 teachings iftheywantto

majelis

133 Fatimah Husein

This method of preaching, as exemplified by exemplified as has createdincongruenciesbetweenonlineandoffline da’wa. preaching, of method This that he was “ready” if other (Salafi) preachers were angry at him due to the to due him at angry were preachers (Salafi) other if “ready” was he that the Salafi audiences during thepreachingbecomes public knowledge,including thatof to some extent part of his online appearance, and what was negotiated by the uploaded on his YouTube channel. Hence, what occurs offline becomes at least Tuasikal delivershispreachingatthemajelis,itisusuallyrecordedand later When its incongruencies. and preaching offline and online The abovecaseleadsustoafurtherdiscussiononthe relationshipbetween would haveresultedinconveyingstricterregulations tothemembers. discussion ofthelawanddidnotgiveatoodetailed explanation,which could beacceptedbythemembersbecauseheshared amoregeneral to womenatMajelisMutia,forexample,onlyUstadz Abduh’steaching related law Islamic discussing In preachers. Salafi other from different him Ustadz Abduh Tuasikal’s decisiontocompromisewith hisaudiencesmakes interpretations, asexplainedbytheleaderofmajelis: and theirdemandsbecausethesenewaudiencesrequestedmorecontextual often quite members, Mutia Majelis the with engagements offline his However,in 2016). (Tuasikal husband.” my contact “Please, saying, by respond should instance, thewomanshouldnotreplytoit.Or, ifshechoosestoreply and ahusband. When amansends WhatsApp messagetoawoman,for Ustadz Abduh Tuasikal has to find a compromise between Salafi doctrine yber his audiences. impossible [to be too strict]. I believe the when if wecoulddothat,butarenowlivinginadifferent era.Ithink are forbiddentomarryeachother). What hesaidwasthatitisgood that wehavetogowithourmalemahram(familymemberswho we havetoaskpermissionfromourhusband.But,heneverstated Ustadz Abduh hasstatedthatwhenwomen gooutoftheirhouses, community at large. Ustadz C yber 33 Abduh istalkingtomembersofMajelisMutiait O rient, Vol. Ustadz Abduh Tuasikal realized thisandstated 15, Iss. ustadz, too,hastoconsider 1, 2021 Abduh Tuasikal, Ustadz Abduh Ustadz Abduh

134 Fatimah Husein YouTubeZaidul Akbar, channel of Ustadz For example, Rima Nanda, the leader of the activities, whiletheyprivatelyfollowsomeSalafipreachers’ onlineda’wa. offline and online their both regarding preachers Salafi abandoned has group

granted. of studyingIslam,whichdoesnotforcethemtotake their interpretationfor was thatthepreachersinmajelisoffer alogicalandmoreinclusiveway they foundamorepeacefulenvironmentwithinthemajelis . The reasongiven that emphasizing while Salafis, the including online, backgrounds various of the of members However, offline. and online both preachers, Salafi from learning ceased had assembly an as members ratherthanitspreachers.Since2018,asstatedabove,themajelis its on more centers it because encounters offline and online of incongruency The caseofMajelisSahabatCintaoffers adifferent analysisinexplainingthe incongruencies ofhisda’wa. and Salafi preachers, however, is not contradictive to her, as she explained: she as her, to contradictive not is however, preachers, Salafi and online and offline between moving in choice is that the recipes are easy to find and to practice. Her seemingly inconsistent andtheSunna.RimaNanda’sof theQur’an reasonforfollowingthischannel actively promotesherbalrecipes forahealthylifestylebasedontheteachings YouTube channeland2.6millionfollowers onhisInstagramaccount,he very activeonsocialmedia. With around 205thousandsubscribersforhis that ambivalentstatementshavetobemadesatisfydifferent target audiences. in respondingtothelocalcontext” (Pall and Pereiro 2020) has to be taken and the Salafi teachings, even though, in reality, certain “pragmatism and flexibility to his Salafi community that he has tried his best to be consistent in delivering implement his teachings. On the part of the majelis members,thesetypesofanswershavegiventhemoptionsonhowto the parties, both for space” “safe have toexplainyou,butitisupyouimplementit,”hasopeneda I what is this “yes, or Indonesia,” in practice to difficult often are they that realize I and theories some proposed have I “yes, like Answers ambivalent. problem yber 36 for him,because if lookeduponcarefully, some of hisanswers remain These learningpracticespointtoanincongruencyaswell, sincethe C yber O rient, Vol. 35 Hence, such divides do not present a significant majelis membersandthepreacher. Forthe majelis continuetolearnfrompreachers 15, Iss. ustadz, this has helped him to show 37 a Salafi medical doctor who is who doctor medical Salafi a majelis, continues to follow the and between Ba ‘Alawi Ba between and ta’lim 1, 2021

135 Fatimah Husein by the teachings, these women are able to select “their” Salafi preachers. Salafi “their” select to able are women these teachings, the by teachings. Salafi the negotiate that In thecaseof MajelisMutia,themainchallenges comefromthemembers closed community, evenwhilethisalsocanpresentchallengesforthem. their beyond preach to preachers Salafi the of part the on demand a created as providingconcreteanswers tothemembers’ dailyissues. This has perceived were which teachings, Salafi the to attracted were they later Only them cametothemajelis with their life problems of and hoped to find solutions. Many teachings. Salafi the to attracted initially not were majelis taklim preachers and to initiallylearn about their teachings. Muslim women of both mediascapes are used to represent themselves online as well as to find suitable While the offline andonlinelifeinwaysthatseemtocontradict those teachings. negotiate between following the Salafi teachings and participating socially in further even to and Salafism of version” “softer a practice to of themajelis the members. These incongruenciesprovideopportunitiesforthemembers ambivalences thatinformthereligiousactivitiesofbothpreachersand their preachers. A closerlookatthesedynamicsrevealedincongruenciesand and offline community.Salafi the of part not online between dynamics the investigated I differently byfocusingonthereligiouspracticesofMuslimwomenwhoare (Inge teachings Salafi 2016; PallandPereiro2020;Sunarwoto2020),Ihaveapproachedthesubject of negotiation the of accounts earlier to Compared an importantpartofthereligiousnegotiationsthattakeplaceindigitalrealms. Salafi to relationship their are that intricacies online–offline the as well as teachings their and preachers Cinta, Sahabat Majelis and Mutia Majelis by This articlehasdiscussedMuslim Conclusion social mediaareadditionalinnature.” on theologyandIslamiclaw, whereasinformationthatwemightaccessfrom “Weteachings their with especially preachers, permanent our with happy are

yber majelis da’wa, bothfromtheperspectivesofassemblies’ membersand

communities conduct their studies offline, Islamic digital Islamic offline, studies their conduct communities C yber O rient, Vol. While it is true that they are influenced are they that true is it While 38 women inIndonesia,asrepresented 15, Iss. 1, 2021

136 Fatimah Husein

preachers with a strong Sufi background in their in background Sufi group of strong a a with preachers by involving teachings Salafi the negotiate they addition, In teachers, whichstrengthenstheirpositionvis-à-vistheSalafipreachers. female organizers, whoaremiddle-classwomen,andtheirmalepermanent permission. This process has shown a sharing of authority between the the credibilityofpreachersandtheirpreachingbeforegiving of consult withtheirmalepermanentteacherswhowoulddigitallycheck the process During preachers. Salafi inviting thesepreacherstothemajelis,femaleorganizers haveto of themes the control to need As comparedtoMajelisMutia,SahabatCintaemphasizesthe interpret Islamicteachingsaccordingtotheirpersonallifesituation. incongruencies and ambivalencehavefurthercreatedopportunitiesforthemembersto These spaces. offline and online between moved they as offline their to adjust preaching strategy, preachers which often created incongruencies and ambivalence Salafi urged have negotiations these All Salafism. Salafi to approach identity prefer an decenters Salafis,” they not are they though teachings, “even that statement clear Their or rejected. modified even are teachings their of some invited are who those among and the from Inflexibility and leave what they regard as exorbitant from the Salafi preachers, Salafi the from exorbitant as regard emphasizing their sovereignpositionwith regardtoSalafiteachings. they what leave and beneficial is what take they that claim Cinta The Sahabat privately. Majelis of members preachers Salafi follow still might group the of members resulted inrejectionatthe grouplevel,whereasontheindividual has Salafism of negotiation The anymore. accounts media social majelis’ their to preachers Salafi invite not does Cinta Sahabat Majelis the result, a As the influenced greatly have preachers ‘Alawi Ba female these importantly, More 2019). isnecessarily inIslam male andthatwomen’s rolesareprimarilydomesticandnotpublic(Kloos authority that Salafis, the of that includes which inviting female Ba ‘Alawi preachers speaks against the common perception,

any longer and they also do not post Salafi preachers on the on preachers Salafi post not do also they and longer any majelis yber with regard to their offline and online activities. online and offline their to regard with majelis C yber ustadz andustadzahisunwelcomedbythemajelis, O rient, Vol. 15, Iss. 1, 2021 majelis. This choiceof

137 Fatimah Husein Majelis SahabatCinta’s Facebook Fillah, Salim A. 2017.“KurangPiknikdan‘Aku Tak Tahu’ [Travel Lessand‘IDon’t Know’].” 27–37. Byman, Daniel,andZackGold.2012. “TheSalafi Awakening.” TheNationalInterest 120: 1–20. Singapore:InstituteofSoutheast Asian Studies. in IndonesianIslam:Explainingthe and the‘Conservative Turn’ oftheEarly Twenty-first Century.” InContemporaryDevelopments Bruinessen, Martinvan.2013.“Introduction:ContemporaryDevelopments inIndonesianIslam Amsterdam UniversityPress. 2010. Bayat, Asef. Fleet etal.,56–59.LeidenandBoston:Brill. Alatas, IsmailFajrie.2018.“Habaib.”In 51 (1):45–74. Alatas, Ismail Fajrie. 2011. “The Ba ‘Alawi in the Interstices of the Nation.” 67: 173–202. Abaza, Mona.2004.“MarketsofFaith:JakartanDa’waandIslamicGentrification.” References those whoarenon-Salafisoftenleadingtosocialsegregation. of disavowal and scholar, Salafi recognized a of scholarship andamanhaj Salafism: of features pervasive most the subscription toamethodologyofscripturalreadingbasedonthe of two as what regarded tocircumvent widely them is has allowed it and teachings, Salafi negotiate religious landscape. This hasgreatlyenhancedthewomen’s abilityto Islamic digitalmediascapeshavecreatedafarmorepluralizedandoptative suit theirprioritiesandlifestyles. The proliferationofpreachersand found apragmaticapproachtoeverydayIslamicteachingsinwaysthat findings these womenhaveactivelyassembledtheirownpiousinspirationsand My 2018). (Hew demonstrate that in their online and offline “co-constitution” encounters with Salafi teachings, and “complementation” of MajelisMutiaandSahabatCintaextendbeyondamere offline and online between relationships The yber Life asPolitics:HowOrdinary PeopleChangetheMiddleEast C yber O repost,May11. Accessed [November 2020].https://mbasic. rient, Vol. “Conservative Turn,” editedbyMartinvanBruinessen, The EncyclopediaofIslam 15, Iss. da’wa withinthecontext 1, 2021 , Part Three, editedbyKate Die Welt desIslams . Amsterdam:

Archipel

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140 Fatimah Husein YouTube video, 12:36,September 2. Accessed [July26, 2020].https://www.youtube.com/ Jenis [IslamicJurisprudence for Women (04):RulesinLookingat OppositeGender].” Tuasikal, Abduh (Rumaysho TV). 2016. “Fikih Wanita (04): HukumMemandangLawan Welt DesIslam60:205–223. Sunarwoto. 2020.“NegotiatingSalafi IslamandtheState: TheMadkhaliyya 203–230. Sunarwoto. 2016.“SalafiDakwahRadio: A ContestforReligious Authority.” Archipel Tapsell, 146–162.Singapore:ISEAS– Yusof IshakInstitute. Pious.” InDigitalIndonesia:ConnectivityandDivergence Slama, Martin.2017c.“SocialMediaandIslamicPractice:Indonesian media. americanethnologist.org/features/collections/piety-celebrity-sociality/heart-to-heart-on-social- Practice.” Slama, Martin.2017b.“HearttoHeartonSocialMedia: Affective Aspects ofIslamic Indonesia’s IslamicPreacherEconomy.” Economic Anthropology Slama, Martin.2017a.“A SubtleEconomyof Time: SocialMediaandthe Transformation of Charismatic Appeal inSouthernMali.” Schulz, Dorothea.2015.“Mediating Authority: Media Technologies andtheGenerationof HAU: JournalofEthnographicTheory Schielke, Samuli. 2015b. “Living with Unresolved Differences: A Reply to Fadil and Fernando.” 2011and After . Bloomington:IndianaUniversityPress. Schielke, Samuli.2015a. Cambridge UniversityPress. Pall, Zoltan.2018. Des Islam60:235–266. Transnational NetworksandPatternsofCompetitioninaMuslim-MinorityContext.” Pall, Zoltan,and Alberto PerezPereiro.2020.“SalafiIslamin Cambodia:InstitutionBuilding, Day OneJuz)inContemporaryIndonesia.” Nisa, EvaF. 2018.“SocialMedia andtheBirthofanIslamicSocialMovement:ODOJ(One Journal ofCulturalStudies Nisa, EvaF. 2013.“TheInternet SubcultureofIndonesianFace-Veiled Women.” in Indonesia.” Muslim, Acep. 2017.“DigitalReligionandReligiousLifeinSoutheast Asia: ODOJCommunity yber American Ethnologist Asiascape: Digital Asia 4(1–2):33–51. Salafism inLebanon:Localand Transnational Movements C Egypt intheFuture Tense: Hope.Frustration,and Ambivalence Before yber 16(3):241–255. website,November8. Accessed [July23,2020].https:// O rient, Vol. 5(2):89–92. Journal ofCulture andReligion Indonesia andtheMalayWorld 46(134):24–43. 15, Iss. , editedbyEdwinJurriensandRoss 1, 2021 4 (1):94–106. Ways ofBeingDigitally 16(2):125–145. inIndonesia.” . Cambridge: International Die Welt 91: Die

141 Fatimah Husein 1 Notes Yogyakarta].” Masterthesis,StateIslamicUniversitySunanKalija Cinta Yogyakarta [IslamicSocialityintheCities: A CaseStudy ofMajelisSahabatCinta Zaen, Tahta Alfina. 2018.“SosialitasIslamdiPerkotaan:StudiKasusMajelisSahabat Studies. Southeast Asian the “ConservativeTurn,” editedbyMartinvanBruinessen,190–223.Singapore:Instituteof Islam inSolo,CentralJava.”In Wildan, Muhammad.2013.“MappingRadicalIslam: A StudyoftheProliferationRadical East Policy Wiktorowicz, Quintan.2001.“TheNewGlobal Threat: Transnational SalafisandJihad.” Asian JournalofWomen’s Studies15(4):30–56.doi: 10.1080/12259276.2009.11666077. Wieringa, SaskiaE.2009.“Women resistingcreepingIslamicfundamentalisminIndonesia.” Indonesia.” PhDdiss.,UniversityofUtrecht. Wahid, Din.2014.“Nurturing theSalafi Gender Equality.” Women’s StudiesInternationalForum Extremism: anoverviewofSoutheast Asian Muslim Women’s StruggleforHumanRightsand Uthman, Noraini.2006.“Muslim Women andthe ChallengeofIslamicFundamentalism/ rumaysho.com/about-me. Tuasikal, Abduh. 2020.“AboutMe.”Rumaysho.comwebsite. Accessed [July21,2020].https:// July 30. Women: Easy Ways for Women toEnterParadise].”LivesermonatMajelis Mutia, Yogyakarta, Tuasikal, Abduh. 2018b. “Nasihat untuk Para Istri: Cara Mudah Wanita Masuk Surga [Advice for Live Husband].” Her to Devotion [Wife’ssermon atMajelisMutia, Yogyakarta, Suami January23. pada Istri “Bakti 2018a. Abduh. Tuasikal, Mutia, Majelis at sermon Yogyakarta,8. August Live Dress].” [Muslim Muslimah “Busana 2017. Abduh. Tuasikal, watch?v=onRpAcFz5C0. to allmy interlocutorsfrom I alsothanktwoanonymous reviewersfortheirfeedback onmydraftandextendgratitude I wishtothankMartin SlamaandJamesBourkeHoesterey fortheirhelpful comments. yber 8(4):18–38. C yber Majelis Mutia Contemporary DevelopmentsinIndonesianIslam:Explaining O rient, Vol. Manhaj: A StudyofSalafiPesantrensinContemporary andMajelisSahabat Cinta 15, Iss. 29(4):339–353. 1, 2021

thatmade thisresearch

Middle

142 Fatimah Husein end. The term end. The from thefirstthreegenerations.See Wahid (2014,17–18). “pious ancestors”orpredecessors,”pointingtothefollowersofProphetMuhammad time whenthe

Middle East,especially Saudi Arabia. 13 12 11 10 9 8 7 6 5 4 3 2 Indonesia (FWFP26645-G22),directedbyMartinSlamabetween2014–18. Fund project possible. The researchaboutthetopicofthisarticlehasstartedduring Austrian Science 14 have challengedthisideaofmoderationasthekeyfeatureIndonesianexceptionalism.

Surbakti, interviewwithauthor, July10,2017. Dammaj, Yemen, whichisaSalafiboardingschoolchairedby and Ustadz Wira MandiriBachrun. The lasttwopreachersweregraduates of mediascapes. See,forexample,Bayat(2010),MollandSchulz(2015). women, reflectsaglobaltrendthatisrelatedtotheemergence ofelectronicanddigitalIslamic caliphate. HTIwasbannedinIndonesiaJuly2017. founded inPalestine1953by Taqiyuddin Al-Nabhani withtheaimtoestablish aglobal Although, severalscholars,mostrecentlyMenchik(2016)andMietzner Muhtadi(2020), The name Rully Surbakti,interviewwithauthor, July10,2017. Included inthelistsare Rully Surbakti,interviewwithauthor, October16,2014. Felix Siauwandotherpreachersofhistype,whocanwintheheartsmiddle-class Muslim Hizbut Tahrir Indonesia(HTI)ispartofinternational The term Rully Surbakti,interviewwithauthor, July10,2017. Ustadz Abduh Tuasikal, interviewwithauthor, May 23,2016.Ibn Taymiyyah (d.1328)isone Ustadz Abduh Tuasikal, interviewwithauthor, August 8,2017. Sita Nurhidayah(pseudonym),interviewwithauthor, February19,2016. The centerisa yber Salafi isderivedfromthe Arabic salafa,whichmeanstoprecede ortocomean Dhuha herereferstoaspecificprayertimearound8:00 11:00 a.m.,suggestingthe Islamic (Inter)FacesoftheInternet:Emerging SocialitiesandFormsofPietyin Salaf meansancestorsorpredecessors.Hence, pengajian Salafi educationalinstitutionwithclose links toIslamicorganizations inthe C takesplace. They now refertothemselvesas Ustadz RansiMardi Ummu Yasir,Al Indragiri,UstadzahAzizzah yber O rient, Vol. 15, Iss. Hizbut Tahrir movement thatwas al-Salaf al-Salih 1, 2021 Sheikh Yahia al-Hajouri.Rully Majelis Mutia

Darul Hadith, referstothe

143 Fatimah Husein

Indonesia. and NahdlatulUlama,foundedin1926,arethetwobiggestmassMuslimorganizations in

Husband). 30 29 Slama (2017b). 28 27 26 25 24 23 22 21 20 19 Husband). 18 17 16 15 circles. of thenotableMuslimtheologiansclassicalperiod.HisthinkingisoftenquotedinSalafi 31 Masuk Surga (Advicefor Women: Easy Ways for Women toEnterParadise). teachings of Abu Abdullah MuhammadibnIdris Al-Shafi’i (d.820). example, Muslim(2017),Nisa(2018),andSlama(2017c). everyday,section) oftheQur’an whichisorganized onlineusuallythrough WhatsApp. See, for Nuruzzahro inSemarang. Ustadzah Muna Al-Munawwar iscurrentlytheviceprincipleofMa’hadDaarulHasanat Ustadzah Aisyah FaridBSA istheheadofMajelisNisaBanatUmmulBatulinJakarta.

RullySurbakti,interview withauthor, July10,2017. Ustadz Abduh Tuasikal (2018b),preachingonNasihatuntukParaIstri:CaraMudah Wanita Fortheimportanceof Halimah Alaydrus Ustadzah RimaNanda,interviewwithauthor, July26,2017. RimaNanda,interviewwithauthor, July26,2017. Shafi’imadzhabisoneofthefourSunnischoolsIslamiclaws,whichbasedon UstadzAndi Ardiyan Mustakim,interviewwithauthor, March2,2017. OneDayJuzisanactivitywheresomeonecommittingthemselvestoread Ustadz Abduh Tuasikal (2018a),preachingon RullySurbakti,interviewwithauthor, July10,2017. See his YouTube channel(Hidayat2018a;2018b). Ustadz Abduh Tuasikal (2017),preachingon For anaccountofIndonesianfemaleBa‘Alawipreachers,seeHusein (20 Rima Nanda,interviewwithauthor, September7,2020. Rully Surbakti,interviewwithauthor, July10,2017.Muhammadiyah,foundedin1912, Ustadz Abduh Tuasikal (2018a),preachingon

yber

yber hati (heart)inonline–offlinepreacher–followerrelationships,see runs herownmajelistaklim, O rient, Vol. Busana Muslimah(MuslimDress). Bakti IstripadaSuami Bakti IstripadaSuami 15, Iss.

Muslimah Al-Ikhwan, inJakarta. 1, 2021 (Wife’s DevotiontoHer (Wife’s DevotiontoHer

21). juz (one

144 Fatimah Husein

38 37 36 35 34 33 32

RimaNanda,interviewwithauthor, September7,2020. RimaNanda,interviewwithauthor, September7,2020. RimaNanda,interviewwithauthor, September7,2020. Ustadz Abduh Tuasikal andRullySurbakti,interviewwithauthor, August 8,2017. Ustadz Abduh Tuasikal andRullySurbakti,interviewwithauthor, August 8,2017. RullySurbakti,interviewwithauthor, July10,2017. SitaNurhidayah,interviewwithauthor, February19,2016. yber C yber O rient, Vol. 15, Iss.

1, 2021

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sequestered techno-utopia unlike anywhereelse (Lagesen2008; seealso stood outas ananomalyinthisbody ofliteratureasbelonging toa scholarly corpus ongenderandtechnology. ButMalaysian womenhave engineering, andgaming, is typicallytakenastheprincipalagendain cultures (Light1999; Abbate 2012),primarilyincomputing, software Critique oftheinvisibility andunder-representation ofwomenindigital Introduction labour digital religion, vernacular affect, self-publishing, romance gender, Keywords: offline. relations religious and gendered compliant sharia- rewrite and replicate that domains are they as much as spaces affective are spaces digital that It shows knowledge. religious of agents as and labourers digital as occupy women that spaces alternative the mirrors that engagement religious vernacular for affect of archive an as Wattpad frames article This cultivate. they publics reading the and readership, their and authors language Malay for provides Wattpad affordances of kinds the masculinity, Islamic romantic and marriage forced about stories Wattpad much-read the to attention its turns article this However, romance. and love of themes with preoccupied and readers women at aimed are stories Most each. reads of millions up clocking stories with Malaysia in authors and readers Malay among popular is Wattpad alike. authors emerging and known well- by self-publishing Yuen facilitate to Ivan and Lau Allen by 2006 in founded was Wattpad media, social other with interfaced and Interactive Wattpad. platform self-publishing online the on formation social of practices the considers article This Abstract: Izharuddin Alicia Reading theDigitalMuslimRomance yber

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146 Corresponding author: Alicia Izharuddin, University of Malaya, Jalan Universiti 50603, Kuala Lumpur. E-mail: [email protected] to propagate Islamic messagesand teachingsonline (Lengauer 2018;Nisa illustrations in Indonesiashow, younger womenhavetakenup themantle influential agents ofdakwahinMalaysia (Kloos2019)andassimilar have foundwaystoappropriate accesstothemassmediaandemerge as rewritten invernaculardigital discoursesdeliveredasdakwah.Women This articleconsidershow Muslimgenderrelationsarereinforcedand the namely spaces, offline in work” reproduction ofimmateriallabour(Jarrett2014). “women’s of hallmarks the and converge with against up run cultures digital interactive in influence and their creativeand“aspirationallabour”(Duffy 2016),women’s participation builders ofcontentwhooftenareeitherunpaidorunder-compensated for digital culturesthatbeliesthecyberfeministutopia thatneverwas. As social media platforms. However, we find a continuing trend in more“democratic” contemporary capacities, representedbyinteractivefeaturesfostered inbloggingand seemingly Web 2.0’s of generally more reflection a of digitalintimatepublics(Kanai2018;BaulchandPramiyanti2018).Itis formation the in actors influential and productive as emerged have women the cyberworldofcomputers.Inyearsafteradvent Web 2.0 is no escaping theintractablequandaryofgenderedlabourthatpervadesevenin there show, findings Lagesen’s As 18). 2008, (Lagesen secretarial interiors replicateaspectsofa“feminine”domain–secure,sedentary, and nature of working-class men.Forthesewomen,computerscienceanditsoccupational more “masculine” the to “outdoor” worksuchasengineeringonconstructionsitesalongside opposed as office the in computer workplace. There isapreferenceamongwomenforpaidworkinfrontof turned outtoreinforcethegendereddivisionoflabourinwhite-collar work withintheinformationandcommunicationtechnologyindustries presumably withtongueincheek,isanythingbutone.Perceptionstowards however, the“cyberfeministutopia”that Vivian Lagesen(2008)alludes to, men inuniversityenrollmentandgraduationrates.Uponcloserinspection, of fields the in information andcommunicationtechnology, enroll inadvertentlyoutnumbering to encouraged were they where education higher of thedigitaleconomy, statepoliciesfacilitatedyoungwomen’s accessinto Mellström 2009).Drivenbydevelopmentalistgoalsandavisionarypromise

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147 Alicia Izharuddin official institutions. Following thisline ofthinking, withinaninstitution situated within amatrixofpowerrather thanoutsideandseparate from binary ofofficial andeveryday religion,thevernacularshould beseenas that existsinconjunction with“official” religion. Without reifying the religious beliefandpractice thatassumesanauthentic,culturalindigeneity and offline. The meaningofvernacularalsoexpandsbeyondthat “folk” reassessment ofknowledge productionanddissemination,bothonline the digitalatpointof“vernacular”isanopportunity foracritical digital media,religion,andgender. The synergy ofreligion, gender, and perform different kindsofworktoaddresstheirmodality intherealmsof 2008). “Vernacular” anditsmeaningsarecalleduponinthisarticleto “mundane,” “uncool” (Edensor et al. 2010), and even “pastiche” (Howard “common” people,the“everyday”(Primiano1995) alongwiththe created andread. The vernacularhasassociationswiththelocal, the consider theconditionsunderwhichIslamiclovestories on Wattpad are Here, themultifacetedmeaningsof“vernacular” areoffered to represented socialgroups. a spaceforvernacularreligiouspedagogyandstorytellingbyunder- 2015), Wattpad hasnotonlygrownfromstrengthtobutserves as work. With anestimated40millionuserseverymonth(AFP RelaxNews risen asaspaceforemerging andestablishedwriterstoself-publishtheir 2006 by Canadians Allen Lauand Ivan Yuen, Wattpad’s popularityhas thousand and700timesbyonlinereaders.Sinceitsfoundingin and repeatreaders.Infact,thehighest-ratedstoriesarereadbetween100 on Wattpad fetchnomorethanamilliononlinereadsor“hits”byunique the wider repertoire of the romance industry, digital Islamic love stories networked media practiceofIslamic Wattpad love stories. Belongingto demonstrating theaffective foundationsandlabourthatunderpinthe article engageswiththeforegoingfeministcritiqueofdigitallabourby postindustrial society and its economic logic (Terranova 2000, 33). This through andthrough…”firmlyembeddedinthedevelopmentofa the factthat“internetisanimatedbyculturalandtechnicallabour and labourinthenetworkedpracticesofreligiousdigitalmediaconsidering 2018). However, insufficient attentionispaidtotheintersectionofgender yber C yber O rient, Vol.

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148 Alicia Izharuddin reconstituting of gender relations are contingent upon the act of platform. Iargue thataffordances thatallowforthecreative andinteractive love stories made possiblebytheaffordances (Gibson1979) ofthe reading, commenting,moderating, “liking,”voting,andratingIslamic compliant genderedrelations. This includes,butisnotlimitedto, writing, by womenandreinforces thenecessityforemotionworkinsharia- vernacular religion is aplace for different types ofdigitallabourperformed followers). This articleproposes thatthesocial-textualcontextof 2015 foraffective exchangesbetweencelebrity preachersandtheirfemale managing [women’s] emotionallives”(Slama2017;seealsoHoesterey with otherexampleswhereby“Islamis[seen]asa valuable resourcefor spaces thatwomenoccupyasagentsofreligiousknowledge. Itisconsistent archive ofaffect forreligiousengagement thatmirrorsthealternative relations. Inthesecondlineofanalysis,thisarticle frames Wattpad asan distinctions betweenonlineandoffline narratives ofMuslimgender foregrounding theircontinuity. Relatedtothis,itservesfurtherblur “new” and “old” media andbetween“official” and “everyday” religionby attention tohowgenderandaffective labourblurthedistinctionbetween “old” media,thisarticlebuildsontwolinesofanalysis:bydrawing In adirectionthatdepartsfromreinforcingthedichotomyof“new”and ephemeral andprecariousways. ethnic identitybutcanstillderivethelegitimacyofinstitutionsin “everyday” andpositionsofmarginality relativetoone’s gender, class,or the hybridofinstitutional,vernacularmightoccupyspaces characteristically a“hybridoftheinstitutional”(Howard2008,491). As institutional yet operate within the assemblage of the institutionalare institutional codesandhaveaccesstosomethingbeyondthecontrolof everyday religion (Purewal and Kalra 2010). Practices that both reify their socialsignificancedisruptstheartificialbinaryofinstitutionaland knowledge maybedismissedandoverlookedbyreligiousauthorities,but women’s ritualpracticesrelatedtothelifecourseandsharingofreligious institutions, thevernacularpermeatesthroughthem.Forinstance, inside out. Thus, ratherthanoperatingoutside“official” and“elite” are modalitiesofthevernacularthatconstituteinstitutionfrom

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149 Alicia Izharuddin leisure, andreligiousknowledge-sharing. different typesofonlinelabourinturnfurnishpractices ofself-expression, commenting, up-voting,andratingIslamiclovestories on Wattpad. These coalesces witharangeoffreeonlinelaboursuch aswriting,reading, intimacy. As Iwillshowinthisarticle,workingthroughthepersonal content andinterpersonalrelations,struggleswithin thedomainsof romance readers(Radway1983),forworkingthrough, bothinmedia strong preference, oftentothepointof compulsiveness common amongst managing highcostsofliving.” These highlyemotivethemessuggesta “a strongandindependentfemalecharacter,” and“thechallengesof about “early marriage,” “marital conflict,” “hatelater turning intolove,” responses filledinasindividualrepliesincludedapreferenceforstories marriage), animplicitreferencetoforcedorarrangedmarriage.Other depicting most oftherespondents(78.9percent)expressedinterestinnarratives

on social media,and theunwaged domesticlabour performed typicallyby labour ofonline contentproduction,whether itisbloggingorcommenting digital labour haveestablishedthecontinuity betweenthevoluntary rate or “vote” the content as a signal of their approval. Research on free and educationalcontentfor readerswhonotonlyreadbutcommentand economy” (Vadde 2017), userson Wattpad canself-publishIslamic stories rewarded byaratingsystem. Similar toplatforms that supportthe “sharing Authors publishtheirstorieson Wattpad throughtheirfreelabourandare In anonlinesurvey Working throughit:Emotionallydrivenfreeonlinelabour through emotionsandarangeofunpaidonlinelabour as and adiscussionon the morphology of a typicaldigitallovestorydelivered affordances andsocialitiesthat Wattpad providesasanarchiveofaffect fiction writingandreading. This isfollowedbyanelaborationonthe literary interpretationsofloveandemotionscreateconditionsforromantic I demonstratethewaysinwhichorthodox,bureaucratic,andsocial- dakwah. yber cinta lepasnikah(formationoflovethatoccursonlyafter

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150 Alicia Izharuddin temptation andsupernatural influence (Ong1987), placing theburdenon of emotion,women areregardedasspiritually weakerandvulnerable to lies intheirgreater capacitytoreason than women. As embodiedvessels gender ideology, men’s entitlementtoroles of leadershipandguardianship represent thebasis for women’s share ofemotionwork. According to this by thebinarylogicofakal domains ofintimacy. GenderrelationsinMalaysociety, asitisgoverned change indegreethequalityofemotionorfeeling” (1979, 561)insocial in herearlylandmarkstudy, emotionworkistheeffort involved“to ethnicity, gender, andsexualityinMalaysia.Coinedby Arlie Hochschild Emotion workisnecessarytomaintaintheasymmetrical architectureof work thatstructuresMuslimgenderrelationsinMalaysia. intimacy of Wattpad wouldnotbe possiblewithouttheexertionofemotion emotional andsocial”(HjorthLim2012,478). Butthemobile overlaid withanelectronicpositionandrelational presence,whichis of mobileintimacy, whereby“thegeographicandphysicalspaceis of stories on one’s mobile device, Wattpad is best suited for the practices mobile, sotospeak. As aplatformthatfacilitates thereadingandwriting online andoffline, privateandpublic(Gregg2011) –anintimacythatis of intimacythatcrossesandblursthelinesbetweenmultiplespaces, rewarding? To answertheforegoingquestionrequiresaconceptualisation conditions thatmakeunpaiddigitallabourpossible,necessary, andeven hierarchy ofvalueandexchangeinthedigitaleconomy, whatarethe 2016). Whereas the performance of free online labour perpetuates the rebrand theirunder-compensated efforts as“aspirationallabour”(Duffy upon themselvestoappropriatethegrammarofdigitalinteractivityand neoliberalised landscapeofthedigitaleconomy, womenusershavetaken hardware orerasedaltogetherfromitshistory, isnothingnew. Butinthe digital economy, whetherbeingexploited inthemanufacturingofits 2011). That womenperformlessglamorous,marginalised aspectsofthe efforts canbecalleduponallaroundtheclock(Hochschild1997;Gregg has originsinwomenrepresentingthereservearmyoflabourandwhose culture ofmobiletechnologyalsosignalsthefeminisationworkthat women (Terranova 2000;Jarrett2014;Duffy 2016). The always“on” yber C yber O rient, Vol. (reason) andnafsu(passion;Peletz1996), 15, Iss. 1, 2021

151 Alicia Izharuddin everyday anxietiesand prioritiessurrounding practices ofintimacy outside with romance amongMalaywomen. Vernacular lovestories depicting orthodox Islamic discoursestandsinstark contrasttothepreoccupation fulfills aconjugalrole(Ali 2010). The absenceof love inmarriage maintenance (food,lodging, domesticexpenditure)forhiswifewho as husbandandwife(Mohamad 2020). A husbandisobligatedtoprovide the termsofmarriagecontract andresponsibilitiesrelativetotheirrole love, Muslimspousesareremindedthatstayingtogether involvesmeeting couples inMalaysia.Insteadofsustainingthemarital bondwithromantic Islamic discourseofmarriagepreparationcoursescompulsory forMuslim Love doesnotoccupyaplaceofgreatimportance inthebureaucratic 1983). of conjugalloveinmarriageIslamicscripture(Musallam andMusallam love being“everywhere,”thereisalackofemphasis onthesignificance everyday. ButwhilethesemultipletermsexistintheMalaylexiconand practices surrounding“love”belongtoavernaculardiscourseofthe television andfilmdramas,itwouldseemthatthemeaning-making With lovebeingtheperennialpreoccupationinlocalpopsongs,poetry, meanings denotingdegreesofexpressionthatarecontingentoncontext. in theMalaylanguage:cinta, the livesofMuslimcouples. There areseveralwordsthatreferto“love” ambivalences, discontent,anddividesabouttheplaceofromanticlovein does notcomeeasy. Infact,these aretheconditionsthatgenerate Islam. Undertheseconditions,oneimaginesthatlove,althoughubiquitous, conjugal relationsistantamounttonusyuz(disobedience),agravesinin demands. Objectingtoahusband’s marital“right”topolygamyand emotional restraint)shouldtheirspousedesireanotherwife,amongother reforms havecreatedfurtherpressureonwomentobesabar(showgreat matrimonial assetstosupportanotherwife(Mohamad2011). These polygamous marriage, initiate divorce from their wives, and claim shared Malaysia sincethe1980shavefacilitatedmen’s accesstocontract expectation thatwomenregulatetheiremotions.Shariareformsin privilege Muslimmen’s sexuality havecreatedfrictionwiththecultural women toregulatetheirnafsuandthoseofmen.Legalprovisionsthat

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about Wattpad’s fundamentalnewnessas amediaformquiteapartfrom approaches to theserialisedworksofCharles Dickens,settlethe debate chapter inthe future,recallingthe19th centurycommercialpublishing that end with a tantalising cliffhanger only to be followed by a subsequent establishes itscontinuity with printtraditionsofabygoneera.Chapters standalone shortstoryorserialised inmultiplechapters.Itsserialityfirmly fiction inprintmedia.Every Wattpad storyis publishedeitherasa Wattpad’s affordances asmobileintimacy thataredistinctfromromantic members. Siti’s preferredmodeofreadingromanticfictiondemonstrates romantic fictionwasanillicitpleasurebestkept secretfromfamily behaviour wasnotunusual.Ininterviewresponses withotherreaders, presence of her husband was hard to surmise at the time. But Siti’s reticence about sharing details of her media practices was related to the discreetness andprivacywhenreadingromantic fiction. Whether her her mobilephonealsoprovidedwithaffective affordances suchas published storiesonmobiletechnologyanytime,anywhere. Readingon transform readingpractices(Bold2018)byfacilitatingaccesstoself- mobile phoneisconsistentwiththefoundingimpetusof Wattpad –to through Wattpad onhermobilephone.Herpreferencefor readingonher novels, ofwhichshereadveryfew, herreading practicewasmediated about theformatofherreadingpatterns.Insteadphysicalcopies romantic love stories appealed to her. She was, however, more forthcoming responses toquestionsaboutherreadingpracticesandwhyIslamic habits. Butthroughout the discussion,sheremainedguardedinher discussion alongwithherhusbandwhoseemedawareofreading stood out for not being a great reader of print novels. She had attended the in KualaLumpurorganised oneweekendin2018,participant,Siti, In afocusgroupdiscussionwithreadersofromanticnovelsatbookshop An archiveofaffect: Wattpad affordances andsocialities and readers. Arabic loanwords,andpointsofaffective engagementbetweenauthors gendered relations are rewrittenusingcross-cultural popular material, “official” discoursefillthisvoid. Through them,sharia-compliant yber

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153 Alicia Izharuddin publishing. Authors typicallystartout asardentreadersandgiven the between romance writingon Wattpad andits counterpart inprint connective bonds. Despitethesespatial differences, thereare parallels achieve “feelingsofcommunity” (Dean2010,22)ratherthanfirm counter-publics, digital spaceslike Wattpad have insteadthepotentialto facilitate andconsolidate theformationofcrowds,gatherings,and Unlike thematerialspaces ofromancebookshopsandbookfairsthat may bemoreinterestedinconsolidatingexisting terms ofbelonging. operate with an agenda of openness and converting others to the cause but with amissionofsocialconsciousnessandchange donotnecessarily wider (digital)world.Clark-Parsons’s findingsdemonstratethatgroups reach: inwardsinto established communities rather than outwards into the vulnerable to. Their disengagement from the internet is a different kind of and limittheexposuretoharassmentabusethat feministcontentis only toindividualswithauthenticinterestandcommitment tofeminism boundary space(throughdisengagement)torestrict accesstotheirwork share theirwork(Clark-Parsons2018,569).Zine-makersappropriatethe “boundary space”forsomezine-makerswhorefusetousetheinternet of distributioningreaternumbersanddistances,itis,however, alsoa online. Although theinternetistypicallyregardedasfacilitatingreach years of Web 2.0whenzine-makerspublicisedanddistributedtheirwork 562). Predatingtheinternet,zinesexperiencedarevivalduringearly print romanceasa“digitallynetworkedpractice”(Clark-Parsons2017, zines, Wattpad storytellingexistsinconjunctionandsymbioticallywith as barriersto“offline” mediaspaces.Similartothesubcultureoffeminist Online mediaareknowntoenhanceaccessbuttheysometimesfunction reader engagement. structures of “likes,” votes, ratings,andrankings that influence author– the interactivityofsocialmedia, Wattpad isanimatedbytheaffective digital practicethatcombinestheself-publishingcapacityofbloggingand ephemerality thatrendersitnovelandunprecedented. As anetworked moments thatcapturenewmedia’s intimacy, spontaneity, openness,and other ways.Itsmodeofengagementbelongstoaconstellationmedia “old” mediaonceandforall(Bold2018). Wattpad is,however, novelin

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154 Alicia Izharuddin or rate astory, andchatwithauthors inprivatemessagingstreams. The Readers canleave commentsandfeedback nexttothebodyoftext, “vote” affordance isinteractivityandits solicitationofdirectengagement. kahwinpaksa (forcedmarriage),and cinta (love). Another important cintalepasnikah (loveaftermarriage), ustaz list ofstorieson Wattpad organised bydescriptivetagssuchas bookfairs andbookshops on what to read, readers may browse from the number ofreaders. Without access toconsultationwithbooksellersat relations that determine which stories are rated highly and have the highest building ofauser-generated archiveispowered by thedynamicaffective the practices that surround their productionandreception”(2003, 7). The which areencodednotonlyinthecontentoftexts themselves,butin to “anexplorationofculturaltextsasrepositoriesfeelings andemotions, consistent with Ann Cvetkovich’s “archiveoffeelings”thatgrantsaccess retrieval, and customised collection of Islamic love stories. Its function is choice. As apersonalarchiveofaffect, Wattpad facilitatestheaccumulation, making Wattpad just one more option out of the sheer confluence of media they engagewith.Readerswillflitfromonemediaformtoanother, consumption ofromanticfictionisonemanyformsmediaformats they belongtomultiplesocialformationsorsocialitiesinwhichdigital Wattpad usersdonotbelongtoafixed,predeterminedcommunity. Rather, stories (Izharuddin2021). fiction aboutsexualviolence and forced marriage recast as romantic love 2000s withtheproliferationofsmallpublishinghousesandcontroversial early postcolonialperiod(Izharuddin 2019), experienced a revival inthe Malay fictionwrittenfromawoman’s perspective,whilefewduringthe access toeducationwithsocialprogress(BahjatandMuhammad2010). with intellectualaspirations,itisaliterarylandmarkthatequateswomen’s al-Hadi. A story about forbidden love between a young man and a woman published in1925bythemale writer andMuslimreformist Syed Syeikh language novel,HikayatFaridahHanum(TheStoryofHanum) fiction thatdatesbacktothepublicationoffirstmodernMalay low bar. Wattpad love stories share a long history with romantic print casual, nonliteraryregisterofthestories,entryintopublishingissettoa yber C yber O rient, Vol.

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languages. them vulnerable toplagiarismandunauthorised translationinto other protect thestatusofself-published worksasintellectualproperty, making intrinsic infrastructure.Nurul Raihanahcomplainsthat Wattpad doesnot borders andcultures. The onlyimpedimenttohermission liesin Wattpad’s readers andenhancethe disseminationofIslamicknowledgeacross Wattpad’s affordances facilitatedirectconnection andinteractivitywith who haspublishedapopularnovelwithover 600 thousandreads, as possible. According to one author whom I interviewed, Nurul Raihanah, lofty moralambitionsoftransformingasmanyreaders intogoodMuslims clarity (Rudnyckyj2009). Those whowriteIslamic Wattpad storieshave technology, suchasPowerPoint,todeliverIslamicteachingswithgreater dakwah, whichechoestheperceivedcapacityofother formatsof obfuscate thismessagebutoperateinsteadasatransparent mediumfor Islam. The romanticidiom anddramaoftheirdigitalstoriesdonot enlightened “friends,”remindtheirpeerstostayonthe“right”pathof Wattpad castthemselvesasmediatorsofreligiousconsciousnesswho, made forIslamiclovestorieson Wattpad. Writers ofIslamicstorieson religion andmediaare practices co-constitutiveofeach other, can be understood “asmediation”(Engelke2010;emphasisinoriginal),that An argument consistentwiththekeypremisethatreligionshouldbe Writing fordakwah,withatwist Arabic. Beloved), towhichtheauthorreplied,“Iloveyoubecauseof Allah” in Fi Hifzillah Wahai Yang Dirindui to askthemeaningofuhibbukumfillahinHauraMawar’s Wattpad novel pedagogical ordakwahmoments.Forexample,onereaderleftaquestion about Arabic phrasesor aspects of Islamic practice become spontaneous comments. Their responsesconcerningspecificqueriesfromreaders relations withreadersauthorspromptlyrespondtothesequestionsand clarification fromtheauthortoaneditinginquiry. To maintainconvivial comments rangefromemotionalreactionstoquestionsforfurther

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156 Alicia Izharuddin are not merefiction norfantasy butareread asakindof instructional “religious.” For instance,storiesabout polygamyandforcedmarriage of categorical, generic,andconceptual boundariesofwhatcounts as improvement, andsemi-autobiography, exemplifyingthelimitations that crossesthegenresof fiction,popularreligion,fanself- Authors andreadersalike engagewithIslamiclovestoriesasmaterial visibility withinthesepublicsisbothwelcomedand contested. mediatisation ofreligiouspublics.Butbeingwomen, theirheightened points tothe“mediaturn”ofpractitionerspopular religionandthemass profile, expertise,andtalentforconnectingwith“ordinary” Malaywomen that concernintimacyandeverydayIslam.Massmediation oftheirpublic as healthorlegalprofessionals,totheiroratorialpresentations onissues speak primarilytoanall-femaleaudienceandlend their expertise,either female preachersinMalaysiabyKloos2019).Popular womenpreachers by men(seetheroleofprofessionalcredentialsin theriseofpopular as theygainaudiencesalongwithlegitimacyandcelebrityhithertoenjoyed preachers have benefited from this shifting landscape of religiousauthority to lesstraditionalformsofreligiouspreachinggaincredibility. Women Asia issubjecttoreconstitutionandcontestation,givinganopportunity occurs inacontextwherethestructureofIslamicauthoritySoutheast counterpart). The productivetrifectaofgender, Islam,andthemedia recitationgroupsinIndonesia;andFrisk2009–theirMalaysian Qur’anic Islamic messaging(see Van Doorn-Harder2006forinformalprayerand that deploy a more accessible, everyday delivery of storytelling and male-dominated spacesofworshipandseekinformalreligiosity are welcomedbyMuslimwomenwhomayfeelexcludedfrominstitutional, and romanticidealsfromanIslamicperspective. These WhatsApp groups groups on WhatsApp withreaderswheretheysharereligiousknowledge by directlyrespondingtocommentsfromreadersandformingfriendship religious consciousness unlocks access to multiple domains of intimacy, credentials ofIslamicauthority, but theirvernacularmodeofraising – andtheirneeds.Manymaywritefordakwahwithoutconventional competency relevanttoaspecificaudience–young,Muslim,andfemale Romance beingtheirchosengenreforthismissionindicatesakeen yber C yber O rient, Vol. 15, Iss. 1, 2021

157 Alicia Izharuddin and stand-in for their fictional Wattpad characters to create a bricolage of romantic fantasy(Figure 1). a bricolage to create characters Wattpad fictional their for stand-in and South Korean pop music, television drama and films as a visual representation cut, copyandpastevisualstills andpromotionalphotographsofcelebrities that authorsofprintpublishing typicallydonotdo.Inthesestories,authors to stitchtogetherwithintheir textvisualimagesofcross-culturalintimacy Wattpad stories. Authors takeadvantageof Wattpad’s multimedia affordances representations ofKoreanpopstarsincollagesandas charactersinIslamic South KoreanpopularcultureamongstyoungMuslim women in Asia arefan 2009). Instartlingexamplesthatunderlinethecross-cultural embraceof 2003) and countercultural copy–pasting media practices like zines (Zobl of bricolageandpastichereminiscent“poaching”in fanculture(Consalvo potential. Nonetheless,withintheconstraintsof Wattpad aremicro-moments to Wattpad. Forthatreason,asamediaformat,itislimitedinitssubversive generated fromadvertisingadjacenttofreecontentbyauthors isaccruedonly cannot be regarded as an heir to the subcultures of zines and chapbooks. Profit profit-making networks of social media platforms, self-publishing on Wattpad self-published authorstothestatusofmicro-celebrity. Integratedwithinthe elevating television, and film to adapted been have Wattpadstories popular contract andatelevisionadaptationdealiscommonstrategy. InIndonesia, Establishing areputationwithreadersthehopeoflandingpublishing and plantseedsforopportunitiespotentialsuccessacrossothermedia. “real.” Emerging authorspublishon Wattpad tolaunchawritingcareer and bookfairs), exists digitally does not make it a trivial media form or less bookshops, books, (physical fiction print romantic of materialities multiple cultural competenciesandcosmopolitanaspirations. That Wattpad, unlikethe but pepperedwithEnglish, Arabic, andevenKorean,signallingtheircross- Their storiesswitchbetweenmultiplelanguages–predominantlyMalay digital spacesassitesofculturalproductionandcontemporarygirlculture. along withthebedroom(Kearney2007),shouldbeseenasanextensionto cases, theauthorsthemselvesarestillstudyinginIslamicschoolswhich, narratives aboutlifeinanIslamicschoolanduniversity. Insomeofthese education writeauthoritativelyfromexperiencesemi-autobiographical Islamic traditional in background a with authors Some narratives. fiction in characters the to similar situations in themselves find readers should manual yber C yber O rient, Vol. 15, Iss. 1, 2021

158 Alicia Izharuddin a cross-cultural embrace thatstops atIslamic identityand itspractices. 2014 forthe phenomenon ofKoreanpop fandominIndonesia). But itis globality across theMuslimworldin Asia (seefor exampleNugroho South Koreantelevision dramas showtheextentofHallyuwave’s South Koreanpopstars,sing andrecitelinesfromsongsscenes Muslim women in hijab who speak with a romantic appreciation for male In storiessetinSouthKorea, representationsofdeeplypiousyoung of visuallydepictingMuslimcouplesinphysicalproximity andintimacy. South Koreanpopularculturearerepurposedtocircumvent theproblem fans will“getit.”Furthermore,thesedigitalappropriations ofimagesfrom affective engagementwithIslamic Wattpad stories. To putitsimply, only 2018, 61),helpfullydescribestheskillsandtechniques thatstructurethe [specific cultural discourses] andaffects ofyouthfulfemininity” (Kanai context, girlfriendship” (Kanai2018).Eventhoughitspeaks for aspecific Western establishment ofgenderedreadingcompetencies or“spectatorial Enthusiastic responsestothesereconstructedimagessuggestan yber Figure 1: A bricolageofcross-culturalromanticfantasy(Haura2020). spectatorial girlfriendship,definedasthe“sharedfamiliaritywith C yber O rient, Vol. 15, Iss. 1, 2021

159 Alicia Izharuddin and abuse aredramatic tropes that serve as overt warnings to female Islamic Wattpad storiesaremoraltales forwomen.Coercion,harassment, My LovelyUstazKampung [MyLovely Village Ustaz]). Korean Ustaz];UstazBaruTu SuamiKu[ThatNewUstazisMyHusband]; Hacker isanUstazfromEgypt]; SuamikuUstazKorea [MyHusbandisa Ustaz Pelik[AnUstaz’s StrangeLove];HackerKuUstazdariEgypt [My Sweet [MyHusband is a Sweet Ustaz]; CEO; Wattpad stories: (Suamiku Ustaz [My Husband is an Ustaz]; contested. The centralityoftheustazissuggestedintitlesIslamic illicit physicalproximityandforcedmarriageare contendedwithand teacher, is the main dramatis persona around whom the social drama of in their children’s marriage. Of the three, the young the waywardyoungwoman,andtheirrespectiveparents whoareinvested by thetriangulateddramatispersonaecomprisingdeeply religiousustaz, As amediumfor The romanticustaz:thevernacularityofIslamicintimacy of loveandwomen’s emotions should be worked through the Islamic way. component oftheIslamiclovestorydemonstrateshowturbulentnature western romance.Inthenextsection,characterofustazasakey extent, thedepartureofIslamiclovestoriesfromfamiliartropes other andtothewhole”(Propp1998,72). They alsodemonstrate,tosome to itscomponentpartsandthe relationship ofthesecomponentstoeach recognisable byits“morphology”or“adescriptionofthetaleaccording tool inclassicalapproachestofolklore,theIslamic Wattpad lovestoryis and circulated through a range of affordances. To borrow a conceptual reconstituted, in theeveryday vernacular mode of the romanticstory find thatdakwahandlovearerenderedvisible,albeitconjoined If mediationisaboutmakingtheinvisiblevisible(Engelke2010),we convert tothereligionwhentheyencounterpiousMalaysianMuslims. representations ofpopstars(!),findIslamprofoundlycompellingand South Koreanwomenandmenin Wattpad lovestories,includingfan Ustazku ROMANTIK![MyUstazisRomantic!];SuamikuSi yber dakwah, mostIslamic Wattpad lovestoriesarestructured C yber O rient, Vol. Dia Ustazku [He is MyUstaz]; 15, Iss. 1, 2021 ustaz, a male Islamic Mr. Ustaz, Miss Cinta

160 Alicia Izharuddin struggle betweenheteronormative loveanda forGod. A goodMuslim “Love” inthe Islamic Wattpada in storyoccupiesaturbulent place,torn enjoyment andpleasureare morerestrictedthanmen. spectatorship underconditions wherewomen’s opportunities forpublic pedagogical events(Millie 2011), which highlights theintensity offemale enthusiastically totheoratorical performancesofamaleIslamicpreacherat (Barendregt andHudson2016).Itisnotunknownfor womentorespond and adoration,particularlyfromwomenwhoregardhim asanidealhusband who risetofamefromtheworldofreality TV, theustaz sophistication withIslam.Followingthefootstepsof21st centurycelebrities theological challengesinamassmediatisedarena thatblendsmodern On as anewkindofmanthatembodiesmodernityandreligion (Stanton2018). television show, ImamMuda(Young Imam)in2010,theustazhasemerged with a significant impression. Since the launch of the widely reported reality street burger vendors,andfarmersasromanticleadingmenthatleftthem preachers (44 percent). But in the respondents’ other answers were fishermen, interests whowereuniversitystudents(52percent)andtheustazIslamic by readersofMalayromancenovels(70–81percent),followedlove and medicaldoctorsrepresentedthemajorityofmalecharactersenjoyed range ofmasculinitiesbasedontheiroccupation.Businessowners,lawyers, on readerpreferencesfortypesofromanticleadingmensuggestinterestina Izharuddin 2017;Eliyanah2019).Responsestotheonlinesurveyquestion young andmodernMuslim man (BarendregtandHudson2016; Nilan 2009; socio-mediated andglobalisedunderstandingsofwhatitmeanstobea of Muslimmasculinityremovedfromcontextbutembeddedincompeting in Islamicmediashouldnotbeseenasanexpressionofapuredistillation The 2018). (Izharuddin trends cultural multiple of confluence a in expression finds that desire of assertion an piety,but of performativity romantic hero is not only a sign of intensified Islamic aspirations and public to hiscontrolofthefemaleprotagonist. The ustaz’s characterisationasa relation totheustazwhoseprofessionalcapacitylendsmoralrectitude who mustconfrontheremotionsandworkthroughthem,takesplacein sexuality anddesiresthatgounchecked. The tamingoftheMalaywoman, Imam Muda,youngmencompeteinarangeofmoral,technical, and yber C yber O rient, Vol. 15, Iss. 1, 2021 has earnedglamour ustaz ashero

161 Alicia Izharuddin stray from themoral path. out howtomorally conductthemselves whenfacedwiththetemptation to scenes function to“test”thefaithof charactersandforreaders towork guidance oftheustazandleadhertoeventually fall inlovewithhim. These require thefemaleprotagonist toworkthroughheremotionsunderthe with diligence. What follows from this scenario are events that the Qur’an ustaz sheisharassedandcoerced intowearingthehijab,pray, and recite objects butproceedswithitanywaytopleaseherparents. As awifeofan towards romancearechallengedandreinedinbya marriage shestrongly marriage isasmallpricetopay. Herbrashnessandfree-spiritedattitude to awoman’s eternalsalvation,theheroine’s parentsareconvincedaforced them withnochoicebuttomarry. With abeliefthattheustazisgatekeeper into an intimate situationandfalsely accuse them of illicit proximity leaves consequential event,anelaborateplottoentrapthe ustaz andtheheroine emotionally turbulentmomentthatcaninciteforbidden desire.Inamore character accidentallytrippingandfallingintothearms ofanustazis heterosexual coupleinto“accidental”intimacyandmarriage. The female to anustaz.Pivotalscenespunctuatingthenarrativepushromantic dramatic turn when she is facedwiththe prospect of a forced marriage follow a particularnarrative arc: a young wayward woman’s life takes a dakwah lovestoryhingeonthesekindsoftermsandpractices. The stories men whoareeligiblecandidatesformarriage.Pedagogicalmomentsofthe for futurehusbandandwiferespectively, andajnabitoreferwomen idealised modelofIslamicintimacy. These termsincludezaujandzaujah that time, first refer tosubjecthoodrelatedmaritalstatusandpracticesthatadherean the for some origins, Arabic with words other encounter behaviour, placingthemoralresponsibilityonindividualsinsitu.Readers unmarried Muslimsareintangibleandmustbereinforcedthroughsocial to theanxietythatpublicspacescangeneratewhereboundariesbetween from freeandcasualinteraction.Referencestomaintainingikhtilat gendered segregation and the boundary between unrelated women and men ikhtilat. An important socialprinciple,ikhtilatisan Arabic-derived termfor Thus, “love”isfundamentallydangerous,requiringtheconstantrestraintof that comesfreightedwithemotionsanderoticdesire(van Wichelen 2009). must constantlywrestlewiththeoverwhelmingpowerofromantic love yber C yber O rient, Vol. 15, Iss. 1, 2021 point

162 Alicia Izharuddin carry onasa single workingmother. her ownforced marriage,claimingthat thestoriesgiveherstrength to for Murni,areaderIinterviewed, tocometermswiththeaftermathof example, connectingwith stories aboutforcedmarriagehadbeenameans workthroughsimilaremotions,too. For characters the with identify who (stoic resignation).Itwould notbeastretchtopresumethatreaders must beresolvednotjustwithlovebutalsosabar through arangeofemotions–anger, fear, andanxiety, feelings that is alsoasituationinwhichcharacters,especially women,mustwork not recognisedasacrimeinMalaysia(Steiner2019). Forcedmarriage intimacy andsexualviolencearenotobjectionable asmaritalrapeis under in anIslamiclove story allows authors to portray scenes of intimacy western romancewherepremaritalintimacyisexpected, forcedmarriage distaste whengiventheopportunitytoengageon Wattpad. Unlikethe a dramaticnarrativedevicetowardswhichreadersshownoobjectionor badly-behaved youngimamsoutthere.”Bycontrast,forcedmarriageis comment: “Attheendofday, we’reallhumans.Justlookatthe face withsteamfromnose]” Another reader agreeswiththeforegoing speak withkindnessandnotaggressiontowardshiswife.[emoji: he’s reallyanustazhewouldnotbehavethisway. A realustazwould controls hiswife’s whereaboutsoutsidethehome:“Ughthisustaz.If alarm anddisdaintowardsthebehaviourofanustazwhodemeans tagged tothetext.ReadersofDiaUstazku[He’s MyUstaz]reactedwith readers respondwithobjectionstohisbehaviourintheircomments his wifemustwalkoneggshellstoavoidwrath.Inthesepassages, abusive towardsher. Hisviolent moodswingsarehardtopredictand ustaz whoisforcedtomarryawomanhedoesnotloveemotionally found amongMalaymen“inreallife.”Butheisnotwithoutflaws. An sensitivity, qualities publishers of romantic fiction argue are seldom his emotionalhinterlandisportrayedasoverlaidwithtendernessand to suppresswithoutreason,morality, andpiety. Inhappiermoments, bulwark againsttheoverpoweringnatureofnafsu Informed byculturalframeworksofemotions,theustazembodies halal (permitted)conditions.Moreover, scenes ofnonconsensual yber C yber O rient, Vol. 15, Iss. 1, 2021 (desire) thatisdifficult (patience) andpasrah

163 Alicia Izharuddin the two anonymous reviewersfor theirinvaluable constructive feedback. article when it waswritteninthesummer of2020.Iwishtoalso thank and JamesBourk Hoesterey, fortheirveryencouraging commentsonthis My heartfelt thanks go to the co-editors of this Special Issue, Martin Slama Acknowledgements necessarily social,emotive,andintimate. where thecurrencyofnewformsIslamicauthority andknowledgeare conditions andremediatedcontentinthisnetworked digitallandscape moments. Ambivalences anddiscontentaboutromanticloveareboth that buildthedigitalarchiveofaffect made upofuser-generated media always “on.” These areneverthelessmobilisedinthedynamicrelations these spaces replicate aspects of feminised labour – free, undervalued, and However, theconditionsandworkofpopular religiousengagementin rewarding affective engagementinacontext ofemotionalasymmetry. platforms provideopportunitiesforreligiouspedagogicalmomentsand case ofIslamiclovestorieson Wattpad, theaffordances ofnewmedia for “thesocial”thatliesbehindtheonlinemediationofreligion.In contexts ofdigitallabourwillenrichourunderstandingandappreciation reproduction ofdigitallabouranditsgenderedconsequences. The offline in thedigitalrealmsof“new”mediaandacriticalconsiderationfor case forthedefinitionalexpansionofvernacularreligionthatplaysout institutional frameworksofemotionsandintimacy. This articleoffers a to readerswhoperhapsfeelshort-changedbyculturalandbureaucratic vernacular religiousideasaboutloveandromanticIslamicmasculinity digital platformslike Wattpad rewrite andreinforce,distributeamplify the labourinequalitythatunderpinsdigitaleconomy. Inthemeantime, affect towardspersonalends.Butitisavisionofutopiathathasyettosolve forms ofmobileintimacyandadeptatappropriatingdigitalarchives created, andassistedbytheglobaleconomynoless,asocietyrelianton track thecountryintoafuturisticknowledgeeconomyhasinadvertently A nationalagendathatpursuesthepromiseofatechno-utopiawillfast- Conclusion yber C yber

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164 Alicia Izharuddin Consalvo, Mia.2003.“Cyber-slaying Media Fans: Code,Digital Poaching,and Corporate Networked Practice.” Clark-Parsons, Rosemary. 2017.“FeministEphemerainaDigital World: Theorizing Zinesas Technologies Influence on Wattpad.” Bold, MelanieRamdarshan.2018.“TheReturnoftheSocial Author: Negotiating Authority and and Identity the IslamicPublicSphereinMalaysia.”In Barendregt, Bart,andChrisHudson.2016.“Islam’s Got Talent: Television, Performance,and to ConstructtheIdealMuslim Woman.” SocialMedia+Society Baulch, Emma,and Alila Pramiyanti.2018.“HijabersonInstagram:Using Visual SocialMedia Malay NovelHikayatFaridahHanum.” Bahjat, Mujahid,andBasilQ.Muhammad.2010.“TheSignificanceofthe Press. Ali, Kecia.2010. reading-writing-platform-singled-success-125952184.html. Success.” Yahoo! News. Accessed [July1,2020].https://news.yahoo.com/wattpads-social- AFP RelaxNews.2015.“Wattpad’s SocialReadingand Writing PlatformSingledOutForits Cambridge, MA:MIT Press. Abbate, Janet. 2012. Recoding Gender: Women’s ChangingParticipation . in Computing References Harvard DivinitySchool. and unflaggingsupportoftheWomen’s StudiesinReligionProgram atthe Finally, thisarticlewouldnothavebeenpossibleifforthefriendship yber , editedbyFranMartinand Tania Lewis,176–190.London:Routledge. 24(2):117–136. Marriage andSlaveryinEarlyIslam

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165 Alicia Izharuddin Media.” Hjorth, Larissa,and SunLim.2012.“MobileIntimacy inan Age of Affective Mobile hifzillah-wahai-yang-dirindu-%E2%88%9A-bab-18. Beloved].” Haura, Mawar. 2020.“FiHifzillah Wahai Yang Dirindu[MayGodProtect You, MyDear Gregg, Melissa.2011. Work’s Intimacy.Cambridge:PolityPress. Gibson, James.1979.TheEcological Approach toVisual Perception NIAS Press. Frisk, Sylvia.2009.SubmittingtoGod:Women andIslaminUrbanMalaysia . Copenhagen: Ethnologist Engelke, Matthew. 2010.“ReligionandtheMedia Turn: A ReviewEssay.” American Situations Eliyanah, Evi.2019.“TheMuslim‘NewMan’ andGenderPoliticsinIndonesian Cinema.” Millington, andNormaRantisi,1–16.Oxford:Routledge. Creativity: RethinkingtheCulturalEconomy Rethinking Creativity:CritiquingtheCreativeClass Thesis.” InSpacesofVernacular Edensor, Tim, DeborahLeslie,Steve Millington,andNormaRantisi.2010.“Introduction: Digital CultureIndustries.” Duffy, BrookeErin.2016.“TheRomanceof Work: Genderand Aspirational Labourinthe Dean, Jodi.2010.“Affective Networks.” Cultures. Durham,NC:DukeUniversityPress. 2003. Cvetkovich. Ann. Control oftheInternet.” Feminist MediaStudies yber 12(2):71–96. 37(2):371–379. tr. cesd Jl 2 22] https://www.wattpad.com/398279324-fi- 2020]. 2, [July Accessed story. Wattpad C An Archive ofFeelings:Trauma, Sexuality, andLesbianPublic Journal ofCommunicationInquiry yber International JournalofCulturalStudies 12(4):477–484. O rient, Vol. Media Tropes eJournal2(2):19–44. , editedby Tim Edensor, DeborahLeslie,Steve 15, Iss. 27(1):67–86. 1, 2021 . Hillsboro,NJ:Erlbaum. 19(4):441–457.

166 Alicia Izharuddin Production.” Kearney, MaryCeleste.2007.“ProductiveSpaces:Girls’ BedroomsasSitesofCultural Value. Cham:PalgraveMacmillan. 2018. Kanai, Akane. Labor inDigitalMedia.” Jarrett, Kylie.2014.“TheRelevanceof‘Women’s Work:’ SocialReproductionandImmaterial Performance ofProfessionalism inMalaysia.” Kloos, David.2019. “ExpertsBeyondDiscourse: Women, Islamic Authority, andthe in MalayForcedMarriageNarratives.” Izharuddin, Alicia. 2021.“‘Redha Tu Ikhlas:’ The Social-Textual SignificanceofIslamic Virtue Feeling.” Izharuddin, Alicia. 2019.“TheNewMalay Woman’s JiwaasaPostcolonialStructureof Signs: JournalofWomen inCulture andSociety Izharuddin, Alicia. 2018.“‘FreeHair:’ NarrativesofUnveilingandtheReconstructionSelf.” Macmillan. 2017. Izharuddin, Alicia. Media Communication Howard, RobertGlenn.2008.“The Vernacular Web ofParticipatoryMedia.” Stanford CA:UniversityPress. Hoesterey, JamesBourk.2015.RebrandingIslam:Piety, Prosperity, andaSelf-HelpGuru. New York: HenryHoltandCompany. 1997. Hochschild, Arlie. Journal ofSociology Hochschild, Arlie. 1979.“Emotion Work, FeelingRules,andSocialStructure.” yber Journal ofIntercultural Studies Journal ofChildren andMedia 85(3):551–575. Gender andRelatabilityinDigitalCulture: Managing Affect, Intimacyand 25(5):490–513. C The Time Bind:WhenWork BecomesHomeandWork. Television andNewMedia Gender andIslaminIndonesianCinema.Singapore:Palgrave yber O rient, Vol. Religions 40 (4):491–503. 1(2):126–141. American Ethnologist 44(1):155–176. 12 (5):310. 15, Iss. 15(1):14–29. 1, 2021 46(2):162–175. Critical Studiesin American

167 Alicia Izharuddin Mohamad, Maznah.2020. 46–70. Character ofIslamicMarriage.” Mohamad, Maznah.2011. “MalaysianShariahReformsinFlux: The ChangeableNational of AnthropologyJournal 22:151–169. Millie, Julian.2011. “IslamicPreachingand Women’s Spectatorshipin West Java.” 885–907. Culture: HallyuUnbound, editedby Valentina Marinescu,19–32. Lanham:LexingtonBooks. Nugroho, Suray Agung. 2014.“HallyuinIndonesia.”In TheGlobalImpact ofSouthKorean Popular Female Muslim Youth inIndonesia.” Nisa, Eva.2018.“CreativeandLucrative Daʿwa: The Visual CultureofInstagramamongst the MalayWorld 37(109):327–344. Nilan, Pam.2009.“ContemporaryMasculinitiesand Young MeninIndonesia.” the NineteenthCentury Musallam, BasimF., andBasimMusallam.1983. of Bureaucratic IslaminMalaysia is ComputerScienceinMalaysiaDominatedby Women?” Mellström, Ulf.2009.“TheIntersectionofGender, Race,andCulturalBoundaries,or Why 483. Light, Jennifer. 1999.“When Women Were Computers.” Socialities inBandung.” Lengauer, Dayana.2018.“SharingSemangat Taqwa: SocialMediaandDigitalIslamic Technology andHumanValues 33(1):5–27. Science amongMalaysian Women Computer ScienceStudentsandFaculty.” Science, Lagesen, Vivian A. 2008.“A CyberfeministUtopia?PerceptionsofGenderandComputer yber . Cambridge:CambridgeUniversityPress. C Indonesia andtheMalayWorld 46(143):5–23. yber The DivineBureaucracy andDisenchantmentofSocialLife: A Study International JournalofLaw, Policy, andtheFamily O . Singapore:PalgraveMacmillan. rient, Vol. Asiascape: Digital Asia 5(1–2):68–99. Asiascape: Sex andSocietyinIslam:BirthControl Before 15, Iss. Technology andCulture 40(3):455– Social StudiesofScience 1, 2021 Indonesia and Australian 39(6): 25(1):

168 Alicia Izharuddin International Human RightsofWomen, editedbyNiamh Reilly, 381–401.Singapore: Springer. Steiner, Kerstin.2019.“Islam, Law, andHumanRightsof Women inMalaysia.”In by MaraEinstein,KatherineMadden, andDiane Winston. Oxford:Routledge. Civilizational IslaminMalaysia.” In Stanton, Andrea. 2018.“‘TheSearch fora Young ImamBeginsNow’:Mudaand heart-on-social-media. 2020]. http://americanethnologist.org/features/collections/piety-celebrity-sociality/heart-to- Martin SlamaandCarlaJones. In Piety, Celebrity, Sociality: A ForumonIslamandSocialMediainSoutheast Asia, editedby Slama, Martin.2017“HearttoHeartonSocialMedia: Affective Aspects ofIslamicPractice.” Francis KhekGeeLim,91–112. Leiden: Brill. Indonesia.” InMediatingPiety:Technology andReligion inContemporary Asia, editedby Rudnyckyj, Daromir. 2009.“PowerPointingIslam:FormandSpiritualReformin Feminist Studies Radway, Janice.1983.“Women ReadtheRomance: The Interactionof Text andContext.” Religion inIndianandPakistaniPunjab.” Purewal, Najtev, and Virinder Kalra2010.“Women’s ‘Popular’ PracticesasCritique: Vernacular edited byJulieRivkinandMichaelRyan, 72–75.Oxford:BlackwellPublishing. Propp, Vladimir. 1998.“Morphology oftheFolk Tale.” In Folklife.” Primiano, LeonardN.1995.“Vernacular ReligionandtheSearchforMethodinReligious Berkeley: UniversityofCaliforniaPress. Peletz, MichaelG.1996. Albany: StateUniversityofNew York. 1987. Ong, Aihwa. yber Western Folklore 54(1):37–56. 9(1):53–78. Spirits ofResistanceandCapitalistDiscipline:FactoryWomen inMalaysia C Reason andPassion:Representations ofGenderinaMalaySociety yber American Ethnologist O rient, Vol. Religion andRealityTV: FaithinLateCapitalism Women’s StudiesInternationalForum 15, Iss. website,November8. Accessed [July5, Literary Theory: AnAnthology Literary 1, 2021 33:383–389. Reformasi , edited , . .

169 Alicia Izharuddin participants havebeenchangedto protect theirprivacy. while asmaller media, online number engagealmost exclusively with Wattpad as authorsandreaders. The namesofresearch and print in writing and reading fiction, romantic to approach WhatsApp, andprivate messaging on Wattpad. Many ofthe participants have a heterogeneous audio-recorded and handwritteninterviewswereconductedface-to-face, others wereviaemail, survey, focusgroupdiscussions,andstructured andsemi-structuredin-depthinterviews. These industry aswriters,readers,booksellersandpublishers. They participated in apreliminary online I collected more than a hundred responses from women who were part of the Malay romance the Malay-languageromanceindustryinKualaLumpurandSelangor. Between2016and2019, 2 1 Notes Feminist Zines.” Zobl, Elke.2009.“CulturalProduction, Transnational Networks,andCriticalReflectionin 173–188. Masculinity inaNewMuslimIndonesia.” Van Wichelen, Sonja.2009.“Polygamy Talk andthePoliticsofFeminism:Contestationsover Bloomington: UniversityofIllinoisPress. Van Doorn-Harder, Pieternella. 2006. Scene.” Vadde, Aarthi. 2017.“AmateurCreativity:ContemporaryLiteratureandtheDigitalPublishing 18 (2):33–58. Terranova, Tiziana. 2000.“FreeLabor:ProducingCulturefortheDigitalEconomy.” SocialText identify themes that readers seek inromance novels andincluded questions aboutrecurring plot on average more thaneight romance novels amonth. The preliminary survey wascarried out to education (65.5 percent). Most (32.2 percent) counted themselves as dedicated readers who finish were betweenages21and25years old(44.5percent), and aboutathirdwerestill in tertiary The findings of this article are derived from a larger project on the social and material cultures of In asmallpreliminary online survey conducted with 87respondentsinearly2016,nearly half New LiteraryHistory48(1):27–51. yber Signs: JournalofWomen inCulture andSociety C yber O rient, Vol. Women inIndonesia. ShapingIslam:ReadingtheQur’an Journal ofInternationalWomen’s Studies11 (1): 15, Iss. 1, 2021 35(1):1–12.

170 Alicia Izharuddin the Malaypopularromance. reinvented and revived sacrifice, female and violence sexual about story a Longing), (Wavesof publication andcontroversial2011 adaptationofFauziahfilm Ashari’s novel OmbakRindu 2002 were subjects that appealed to them and are notable in their popularity after the bestselling [Contractual marriage],” “kahwin paksa[forcedmarriage],” and “sharia-compliant romance” devices and the typology of protagonists in Malay language romantic novels. “Kahwin kontrak yber C yber O rient, Vol. 15, Iss. 1, 2021

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friend added, “she suffered somuch, andtooksuch risksto be agood she continued, “sheis so beautiful.” And then, aftera moment, another admiration for theKoreanInstagramcelebrity Ayana JihyeMoonin2019, “She issohumble,”myIndonesian friendDinnysaid.Speakingofher Korea hijrah, foreign, fashion, Indonesia, conversion, Keywords: authority. of conceptions Indonesian in foreign the of role the extension, by and culture Islamic Indonesian contemporary in circuits alternate Islam” to suggests journey “ Her base. fan Indonesian asubstantial created has Islam to conversion whose woman aKorean Moon, Jihye Ayana of example the on particularly Ifocus domestication. total its preclude that foreign the of allure the accessing of process unique a facilitate fashion of affordances the how Iask piety, Muslim of adoption their of because audiences media social Indonesian large have who Islam to converts foreign and settings, foreign in themselves situating through appeal their amplify who celebrities pious Indonesian genres, two Analyzing audiences. Indonesian passionate and large have who celebrities fashion pious from examples through this Ianalyze cosmopolitanism. and conversion through foreignness domesticating and accessing of that allure, different aslightly relays community religious shared this of feature another that I suggest article, In this prestige. aesthetic indirect and influence clerical direct as prominent, been has inspiration Arab Unsurprisingly, character. transnational its noted have decades two past the in Indonesia in movements piety Islamic of forms public of rise visible the of Scholars Abstract: Boulder Colorado of University Carla Jones Indonesian PiousSociality Mualaf Chic:ConversionandMediationin yber

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172 Corresponding author: Carla Jones, University of Colorado Boulder, UCB 233, Boulder, CO 80309-0233, USA. E-mail: [email protected] Muslim countries,a newstrategic terraindubbed “moderate Islam”has majority some Saudi For to Arabia. limited not is approach This influence. foreign policy soastomitigatecompeting politicalthreatsvia cultural into fields intellectual and commercial, aesthetic, integrates sense, this in power, Soft wealth. oil and authority religious through influence its export and the kingdom of Saudi Arabia as part of the kingdom’s global strategy to formal educational,philanthropic, andclericalexchangesbetweenIndonesia prestige. aesthetic indirect and influence Unsurprisingly, Arab inspirationhasbeenprominent,asdirectclerical Indonesia inthepasttwodecadeshavenoteditstransnational character. Scholars ofthevisiblerisepublicformsIslamic pietymovementsin Situating theforeign mualaf, orchicconvert. chic the figure: familiar a on celebrity,twist new a of Ayanaexample an is Considered inthecontextofglobalfeaturesIndonesianpious amplifying theotherinwaysthatplaywithalterityanddomestication. selectively mined. They emerge asthrillingaffective partners,each that cosmopolitanism andconversiontreattheforeignasasubstancetobe Isuggest follows, Inwhat fabulous. and difficult simultaneously be aspiration blendshardshipandglamourtoremindfollowersthatpietycan transnational the its understandable focus on Arab influence. broadens Ayana’s stardom highlights how field feminine inspiration thatsaturatesIndonesianexperiencesofMuslimpietybeyond and frivolous, fantastical, lifestyle thatsocialmediacelebrityaffords. Includinganotherwise Muslim pietyisparticularlywellsuitedtothecelebrationofcosmopolitan this article,IsuggestthatthehistoricallytranslocalcharacterofIndonesian distinctively Indonesian,itstransnationalcharactermaybelessapparent.In become has scene, social elite and vibrant a itself field, this capitalism. As that intensify in the primarily social media channels that fuse and wealthinthepubliclypiousenvironmentofurbanIndonesia,qualities industries incontemporaryIndonesia.Beautyandmodestyproduceprestige and stylethatareattheheartofboomingpiousfashionlifestyle Muslimah.” Commentslikethesehighlightapotentintersectionofpiety

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173 Carla Jones residence may have predated European rule but whose classification as classification whose but rule European predated have may residence against the Indies ascategories ofracialcontrol,marking residentsof Arab descent in colonists Dutch by used later were affiliations These 305). (2006, distant links to the prophet (sayyid ) as simultaneously cosmopolitan otherwise facilitated and affiliation relationships, markingdescendants ofHadhramitravelerswithgenealogical dress, food, in influences landscape oftheIndianOceanasoneinwhichtranslocal exchangeof religious revolution. Engseng Ho describesthe imperial andmystical adoption of previously foreign dress and diet were more reliable signs of a the “conversion oradhesion”(Reid1988,140),notingthat simplerecitationof the arrivalof Arab merchantsinthe13thcenturywasaprocessof Historical analysesofIslamizationinSoutheast Asia haveaskedwhether how politically and semioticallydense Arab connections have become. these factshavecontributedtocomplexculturaltransformations thatreveal in Arabic andthattheProphetMuhammadwas an Arab man,inIndonesia, While Muslims around region. the world the honor in the fact influences that translocal the Qu’ran many was of revealed one been has style religious, Arab presenceinSoutheast Asia haslongbeencontested. Arab, qua both women, consistent withreligiousaspiration. Indonesian pious For celebrities andnot,performingbeautyacrossnationalbordersisentirely cosmopolitanism. to aspirations ways theyanimateeliteanxietiesaboutnationalautonomyandpersonal with their intermittentappearanceinforeignpolicy, tandem allowsustoseethecomplex in frames, analytical our of center the to closer fields these Placing influence. global about debates transnational beauty,in as or fashion such fields, social peripheral apparently highlight can seriously these models oftoleranceorsophistication. Taking softpowerstrategiessuchas and religious ascultural threats, andframethemselvesaslegitimatehistoricallyauthentic initiatives power soft Arabia’s Saudi figuring from benefit each Indonesia and Morocco, Jordan, Turkey, Egypt, argue, movements suchasISIS. As PeterMandavilleandShadiHamid(2018) become a field in which to claim a future global role in the face of extremist

was not a definitive indication of conversion. Rather, the Rather, of conversion. indication definitive a not was syahadat yber pribumi andother“foreign Orientals”(vreemde oosterlingen ) whose C yber O rient, Vol. 15, Iss.

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174 Carla Jones also illuminate how conceptionsof foreignness andpotency intersect. As resonates with asimilarlogicatthecore ofsociallymediatedfame, itmay rather thanterritories (Heine-Geldern1942; Tambiah 2013). Although this of being produced and conserved through claiming people, or audiences, Steedly 1999).Southeast Asian patron–clientrelations have alonghistory to harness and deploy, even in the service of generating new centers (cf. foreignness isnotsimplya threatthatmustbedomesticated,butapotency phenomena such as social media and religious celebrity. Seen in this light, invites ustoconsidertheaestheticheartbeatingat coreofcontemporary political powerishelpfulhere.Itnotonlydecenters an Arab focus but An expansiveperspectiveontheroleofforeignness andreligious of theirethnicandgeographicdistance(Lücking Eliyanah 2017). and allowingperipheralMuslimstoclaimamoremoderate stancebyvirtue thereby assigningextremistandmasculinistvalences toan Arab essence perception oftheMuslimworldassingularlycentered inthe Arab sphere, Muslims tobeconsideredessentiallymoderate. This narrativereliesona has beencentraltonationalaspirationsamongsomeSoutheast Asian fueled recent also has it resentments. As SumitMandal(2011) argues, therediscoveryof Arabness capital, cultural substantial signified expertise travel totheMiddleEastandfacilitywith Arabic languageandreligious and democraticreformasi movements. Although formanyyoung activists, connections andstylehavebeencentralfeaturesofthereligiousreformist global andlocalsourcesinapost-authoritarianera.Inthislandscape, Arab home hasnowbecomeacomplex,sensory, andcommerciallandscapeof religious interpretationabroadasawayofcritiquingauthoritarianruleat two decades. What beganasstudentinterestinthe1980sdiscovering remained relevant in the recent period of religious purification over the past religious foundation for resistance to colonial rule. These connotations have informed itsown“ummabelowthewinds”(Laffan 2003),facilitatinga By theearly20thcentury, theintersection of Arabness andIslamic critique against whichtoposeapparentlymoremoderatelocalMuslims. segregated, Arabness itselfframed Arab culturallifeasa“fanatic”foil foreign foreclosedfullmembershipinnativelife(Mandal2018,74). Thus

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“become Indonesian” and occupy a range of high-profile and respected families have been situated in the archipelago for generations may have prophet inthe Indonesianpresent.Hadhrami descendantswhoselives and part becauseoftheirfiguration asadiffracted yetlivingpresenceof the is belovedinpartbecause oftheircapacitytodrawanaudience,andin example, asayyidwhohas alarge following(habib,literally“beloved”) “broker.”For cross-cultural a as described (1960) Geertz Clifford which here ofstranger-kings andtoalesserextentthe kyai,orlocalpreacher, personal power. Returningtothe complex figureofthe sayyid isillustrative Each channelandtranslatepowerexternaltotheself ortotheregioninto also add, religious social mediastars, are arguably figures in this sense. individuals. Preachers,kings,descendantsoftheprophet, andwemight powerful becausetheymayalsouncannilycorrespond todistinct any particularperson,yettheycirculateandresonate inwaysthatare may precedeandexceedanyindividualtherefore correspondlessto types sociality, of types new of idea (1998) Siegel’s James on Building individual andafamiliarsymbol,emblematicofaneraormoment. Barker, ErikHarms,andJohanLindquistargue (2014),isbothaunique teasing outhowtothinkabouttheroleofforeign. A figure,asJoshua Thinking of these dynamics through the concept of figures is helpful for their example, For figures. male authentication tolocalaudiencesinpartreliedonmarryingwomen. to limited largely was which one but legitimate. Foreignness was therefore an attractive mix of foreign and local, only lastaslongtheywererecognizedsimultaneouslyforeignand of a center. Rather, they configured it through themselves in ways that could himself as and installs ruler” (Slama 2020, 291). These figures society did not reject aparticular the concept enters who figure potent “supernaturally power was whose anchored in their capacityto appear from outside, to arrive as a 2015) (Braginsky “stranger-kings” or figures foreign kingdoms, somepredatingthearrivalofIslam,restedonmythsabout recruiting theforeignforlocalpowerithelpstorecallthatSoutheast Asian foreignness asalong-standinglocalpractice.Inanalyzingtheseformsof Indonesia haveinvokedhistoricalpatternsofselectivedeployment Martin Slama(2020)hasargued, recentreligiousandpoliticalinitiativesin yber C yber O rient, Vol. 15, Iss. 1, 2021

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available powerfultools suchas batik andsacred heirlooms. This created accessories, and etiquetteequallyalongside theirbroaderrepertoire of foreign domination thatwasDutchrule, bypositioningDutch clothing, became atechniquebywhich royalfamiliesincolonialJavafacedthe argued (1994),the socialzoneknownascara enhance theself. Again, thishashistoricalorigins. As JohnPembertonhas medium throughwhichto access theexternalpowerthatmightprotectand reflect or signify some deeper or truer process of translation but are the very Like theradiantbeautyofpageantqueen,appearances donotsimply Considering theseexamplestogetheraccentuatesthesalience ofappearance. holds ifthatpowerremainsundomesticated. other, sometimes at the personal risk of losing the self, but its efficacy only the of power protective the with dance fleetingly to is alterity embracing figures, these For standards. beauty perfectly,emulating American not but trappings, bywrappingamalebodyinglamourousfemininity, andalmost, transvestite beautyqueens(bakla)intimatelyaccessalteritythroughits possesses anunusualabilitytoattractagalaxyofpowerfulothers,male passion playholdamongBicolanosinthePhilippines. As apersonwho beauty pageantqueens,spiritmediums,andperformersintheChristian that appeal the as described has (1999) Cannell Fenella what of versions might recognize these religious celebrities as wealthierand more public embodied experienceoftheworldoutsideIndonesiatoIndonesians. We or peoplesimplyknownforfrequentlytravelingabroad. They relay are converts,minorities,mixedchildrenofIndonesiansandnon-Indonesians, them of Many difference. with relationships attractive active, with figures religious andproductiveconceptthatinvitesanalysisoftheprevalence foreign. Eachofthesegenresplaysontherelationshipinspirationasa mediated pietywhichreanimatessomeoftheseoriginsinthepower selebriti and Instagram) traffic in a newly precarious but profitable arena of media celebritiesinIndonesiaknownasselebgrams(aportmanteauof social significantly, and, preachers, entrepreneurs, Muslim Contemporary partially foreign(Alatas2011). because of their status as part still alluringly, in arguably is this yet positions, yber C yber O rient, Vol. 1

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177 Carla Jones two effects: ithighlights thetransformative potential ofIslam(even inthe as conversion narratives.Repeatedlyretelling theirconversionshas atleast Jefri al-Bukhari and Yusuf Mansurhave presentedtheirpersonal biographies even preachers who were raised Muslim, such as Gymnastiar, Arifin Ilham, in particular stands out as a Chinese Indonesian convert (Hew 2012), yet movements outofsinfulpasts andintomorevigilant,piousfutures.Siauw personal oridiosyncraticlife changesinagenealogyofrecognizablyepic others’ for and his conduits followers fled Mecca for Medina, these celebrities narrate otherwise as capacity unique transformative their therefore and journeys Many of these figures emphasize their conversion status as evidence of their 61). using visual persuasion in the service of Islamist proselytizing (Hew 2018, and Indonesian, slang evocative imagestocraftareputationas“casualbut dogmatic”preacher hadith, and Qur’an to references textual phrases, Arabic uses Siauw Felix Similarly, 2006. in marriage second his of wake self-help figures (Hoesterey 2016) until his followers abandoned him in the with declarationsofaffection forhiswivesandquotationsfrom American andbeauty to love references Sufi mixed Gymnastiar Abdullah preacher into income (Kloos 2019; Millie 2017; Slama 2017). For example, celebrity status, endearthemselvestofollowers,andpotentiallyconvertthatvisibility deploy amixofglobalandpersonalsemioticreferencescanenhancetheir celebrity universeoftheselebgram.Celebritypreacherswhocandeftly appearances. Maleandfemalepreachersalikecanselectivelyaccessthe community withthrillingnewcodesofbelongingwhichalsoemphasize new alloysofnationalandtransnationalreferencestocreateforms intimate contextofcontemporarysocialmedia,skilledpractitionerscraft admiration. Inthehighlycapitalized,digitized,transnationalyetaffectively attention totheforeignthatseeksabalancebetweendomesticationand Although historicallyandsociallyvaried,theseexamplesemphasize nonsensical toDutchcolonialofficials(1994,67). making itbothmorespirituallypotentinaJavanesesenseand the twinnedeffect ofsimultaneouslyelevatingandreducingDutchstyleby

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178 Carla Jones alo htl n Jrslm Plsie i Dcme 21 (iue 1). (Figure 2019 December in Palestine” “Jerusalem, in hotel Carlton watched herhome pregnancytestturnpositive inahotelroomat theRitz previously unseen photosandvideoof themomentsheandher husband conversation withaparallel cosmopolitanism.InJuly2020,Dianshared to private aspects of an influencer’s life into public affection, it is equally in brands, herfamily, and her global travels. If that intimacy converts access channels, promotingher clothing andheadscarflines,hersponsoring followers. Dianselectivelysharesglimpsesintoherlife viahersocialmedia million five over boasts account Instagram whose Pelangi, Dian Consider cosmopolitan (cf. Abidin 2016). photographic contentthatconveysavisionofthem asbothpiousand beauty industries,thesewomenrelyheavilyon theabilitytopost intersection withtheappearance-focusedorientation ofthefashionand part becauseoftheirrelianceonInstagram,butalso becauseoftheir as theirglobalaudiencesconsiderthemmoreMuslimah thanIndonesian.In Some of the world’s best-known Muslimah influencers are Indonesian, even sense ofintimacyandageneral“feeling”closetotheirfollowers. Annisa R.Beta(2020)describesasauniqueformofdakwah,emphasizes they sell,however, isbothmaterialandimmaterial. This combination,what affect theirfollowersalgorithmically informing theircompensation. What their influencers, employment andreputationsareintimatelyenmeshed,theircapacityto As measure. equal in beauty and piety for enthusiasm genre maynotbereligiousexpertsperse,butpiouslifestylestars,modeling this in figures public Feminine discipleship. religious of those to common mix imageandaffect tosummonandcultivateaudiencesthatsharefeatures Female their appeal.Itmaintainsinsiderstatusasoutsiders. pre-conversion lifemayseemcounterintuitive,butitisarguably essentialto preacher’s celebrity a of alike fans and disciples Reminding it. preceded reanimating conversionaspositivelifechangewhilerecallingthethat past,that underscore stories hijrah past, sinful a erasing than Rather 2008). holding thepastinpermanentreliefwithpresent(Burhani2020;Howell absence oftraditionalreligioustraining)andemphasizesoutsiderstatusby

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179 Carla Jones qualities that are highly valued in a crowded and commodified visual commodified and crowded a economy, inturncreatingeconomicvalue. in valued highly are that qualities settings, heraccompanyingtextsandstylestelegraphhumilitysincerity, (personal communication,March6,2014).Intandemwiththeseglamourous producing imagessetinglobalcapitalshasbeenforherIndonesianaudience Although sheisagloballyrecognizedcelebrity, herprimarymotivationin and importantly, hertravelsto Australia, Egypt,andaroundIndonesia. her owndesignandsetinavarietyoflocationssuchashome,school, global brandssuchasZaraorH&Mincombinationwithanaccentpieceof of composed blog, her to outfits-of-the-day posting teenager, a as began cannot personallyvisit(Lücking2019).Indeed,herdecade-pluscelebrity Indonesians mayimagineaspartoftheirreligiousuniverse,evenifthey news was public while situating her in a circuit of travel that many Images such as these share the joy she and her husband felt long before their in theRitz CarltonHotel, Jerusalem,Palestine withherInstagram audience (Pelangi2020). Figure 1:DianPelangi sharingherpositivepregnancy testfromDecember2019, yber C yber O rient, Vol. 15, Iss. 1, 2021

180 Carla Jones Egypt (Hoesterey2018). been publicizedbyIndonesian foreigndiplomaticefforts intheUSand strategic indomesticefforts toquellradicalizationinIndonesiaandhave Nusantara’sgentility,Islam resilience, beenon have focus compassion and archipelagic, connective,and“in-between”geographic andculturalroots. friendly, anddiverseorientationtotheologycommunitybecauseofits asserted thatIndonesiaisthelegitimateinheritorof auniquelytolerant, 2015). Framed in the language that of soft qualities and Aziz power,(Sahal region the Indonesian in Islam’sNahdlatul presence enhance now and Ulama preceded specifically representatives and inclusivity of values Muslim organized aroundthethemeofuniquecorrespondence betweenbroad was which congress, annual organization’s2015 the to up leading months actively promoting“IslamNusantara,”aconceptwhichemerged inthe “moderate Islam.”NahdlatulUlamaespeciallytookupthischallengeby Ulama andMuhammadiyah,topositionIndonesiaasagloballeaderin

of Foreign Affairs, and Indonesia’s largest Islamic organizations, been formalandinformalstrategiesbytheMinistryofReligion, achieve thesedreams. Among themostprominentinpastdecadehave involves exactlythat,imagination,harnessedtoinitiativesdesigned Indonesia anewcenterontheworldstage.ImagininganIndonesian institutions inIndonesiathatareinvestedthepossibilityofmaking national sourcesofpowerinvitesustoconsidertherolearange Situating fashion and celebrityin these broader questions of foreign and Imagining anIndonesiancenter exist beyondthevernacularorforeign,translationitself. of transcendence”thatimagesevoke(Morris2009,6),thedreamthey and audiences.Emphasizingthisdynamicrequiresustoengagethe“fantasy Karen Strassler(2020)hasargued, acircuitofdemandsbetweenimages in conditionsofintenselymediatedcontemporarylifethusinitiate,as The “releaseofaffects” (SpyerandSteedly2013,26)imagescangenerate women’s bodies and appearance have been a deliberate, although marginalized, apparentlyperipheral tothisagenda,acloseranalysis suggeststhat Although yber C yber O rient, Vol.

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181 Carla Jones but has nowbeenintegrated into itsbroaderfashion agenda emphasizing the modestfashion worldpredatestheformation ofBadanEkonomi Kreatif staffed world of fashion design. The rhetoric of Indonesia as the kiblat of textile industriesisthusharnessed tothefeminized,andoftenfemale and garment mass the in Women’slabor 2018). (Usher industry garment attempt toleadthefastest growingsector($300billion)oftheglobal an in campaigns, these in profile high particularly been has fashion Modest muscular industrieslikeoilormining. and nowseenasapotentialdriverofnationaldevelopment, alongsidemore new initiativeisfashion,representing56percentof the creativeeconomy the particular context of religiously spectacular Indonesia. in At the center of this 2017) (Schwab revolution” industrial “4th the and 2002) (Florida of Tourism, itsituatedthepost-developmenthyperbole of“creativeclasses” economic formsintoglobalassemblages.Nowasubsection oftheMinistry technical, soastofacilitatetheinsertionofotherwise messyculturaland cultivation ofcreativitythatrequiresrenderingthenon-technicalinto strategies aroundsoftskillsinIndonesia. This initiativecelebratesanational Ekonomi Kreatif representsthemostformalexpressionofnewdevelopment The creationofanewgovernmentbureauinIndonesia2015,theBadan dismissed, asthecontextdemands. how appearancesarealternatelysaturatedwithintensemoralvalencesor to Islamic geography (Tempo 2016; Republika 2019). It also underscored value designrolesassociatedwith Western fashioncentersviaclearreference kiblat, orcenterofthemodestfashionindustry, hopedtoreorientthehigher foreign diplomacyandeconomicdevelopment.PositioningIndonesiaasthe expressed throughcompetingministries,aroundglobalIslamicleadership: and lessmoderate. This approachbringstogethertwokeystategoals,often femininity, particularlyGulf-styleabayas,thatarepresumablylessfriendly in Indonesian textilesandtasteimpliesanantidotetoothergenresofpious garbed beauty Feminine as moderation. serve religious Indonesia’s to of summoned evidence are appearances women’s how illustrates elegant Muslim country, yetonewheremodestly attiredwomenremainanggunor majority worlds’largest the as Indonesia Presenting mission. this of feature

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182 Carla Jones access tostatefunding. at home.Beingeitherunableorunwillingtosuitthose rulesmaylimittheir attracting Indonesianconsumers,whowanttoseeglobal aestheticsavailable While totranscend. aim asked to perform indigeneity abroad, they may find initiatives that it is less effective these in influence transnational of sort barriers, someofwhichcanproducenationalboundaries thatpreventthe and opportunities created has landscape this Indonesia, in influencers and in Indonesia are halal given the Muslim majority market) and “for Indonesian company that isbrandedashalal(althoughalmost allpersonalcareproducts Cosmetics and theIndonesiangovernment. Wardah, anIndonesian skincare grown, hertravelshavebecome amixofpersonalandsponsored,by Wardah has reputation Pelangi’sglobal Dian home. As at foreign the to access and navigated thisdemandfor presenting versionsofIndonesianbeautyabroad Let us return to examples of how individual designers and influencers have Minh-Ha Phamargues restson“racialplagiarism,” (2017). capitals areundifferentiated rawculturalmaterialsfeedingasystemwhich expression inspiredbyglobaltravels,whiletheperipheriesoutsideofthose Designers inglobalcapitalsarerecognizedasautonomousauthorsofartistic reproduces amapofcentersandperipheries(LeshkowichJones2003). eccentric individualsasuniquespecimensofgenius,yetnonetheless fashion production. The system may celebratecreativity and even elevate source offashiondesignandremainsassociatedwithlow-wagedfast garment industries,Indonesiahasstruggledtoachievecredibilityasa global fashionsystem.Likemanycountrieswithlarge export-oriented they facewell-knownbarrierstoentryfornon-Western creativesinthe optimism aboutthepotentialforfashiontoachievemultiplenationalgoals, Although Indonesiandiplomaticandeconomicinitiativesdovetailintheir over thepastdecade. have regularlyhostedfashionshowsfeaturingmodestdesigners US, andembassiesin Amman, Moscow, New York City, Paris, and Seoul Indonesian embassies. Consular offices in Los Angeles and Houston, in the become featuresoftheforeigndiplomaticandculturalbudgetsfor have shows fashion Further, Indonesian. uniquely as beauty and diversity

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183 Carla Jones noein rdto (iue ) Smlr xmls nld modest include examples Similar fashion designers Anandia Putri ofIKYK(anabbreviation for“IKnow 2). (Figure tradition Indonesian and logoedsashes combinedtoevoke anedgystreetstyle,rather than to herweeklongvisitNew York City. Heruseofblack, baseballcaps, Drake song“Nicefor What” whichshe felthadbeenthesonicbackdrop and thereforetechnically batik,theoverallstylewasinspiredby textiles sheshowedinJakarta werecreatedthroughwax-resistdying, the Week.Although YorkFashion New to designer sponsored Wardah her September2018visittoNew York asaBadanEkonomi Kreatifand by inspired was collection 2018 October her example, For Indonesia. These trips have provided inspiration for Dian’s domestic collections in Agency forCreativeEconomy(BEKRAF)2019). Indonesia asasiteofethnicdiversityandhandmade clothing(Indonesian addition, showsthatarehostedinformalshowcalendars typicallyemphasize of Indonesiayetrarelyexpandingtheaudiencebeyond thenational.In attended by the Indonesian diasporic community, offering them a reflection Yet andtolerance. fashion showsforconsulatesandembassiesareprimarilymarketedto ofdiversity narrative aesthetic ecumenical officially local textiletraditionssuchasbatik collections outsideofIndonesia,Dianhasoptedforlooksthatemphasize both to aspirations customers’ upward mobility and increased piety (cf. Fealy 2008, 29). her When presenting and inspiration, divine inspiration, industry’sfashion broader the from borrow selectively aestheticof rhetoric reveals howcosmopolitanismandinspirationintersectinwaysthat A briefreadingofthestylestheseambassadorsdisplayinforeignsettings friendly, global,beautiful,and,importantly, Indonesian. the companyinserviceofpromotingagenremodestbeautythatis of language foreign diplomacy, the theseambassadors fusetheirownfaceswiththefaceof from Borrowing channels. media social celebrities’ the extensive photoshoots to produce content for the brand’s advertising and for designers, singers,orothercelebritieswhom Wardah sendsabroadfor of themostprominent. These ambassadorsareIndonesianactresses, women,” investsheavilyinkey“brandambassadors,”ofwhichDianisone

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184 Carla Jones foreignness, rather than exporting Indonesian aestheticmoderation. in thenarrative ofIslamNusantarabecause theyappeartobeimporting modesty. Inshort,what theyareexportingisnotas easilyrecognizable valuable ambassadorsfor auniquelyIndonesianversionofIslamic use ofimportedtextilesand apparentlyforeignshapesmakethemless because theirlooksareinsufficiently recognizableasIndonesian. Their as muchfundingorrecognition fromtheIndonesianstate,inpart Muslim customerbasesthere(Jones2018). Yet neitherhavereceived shoots inKoreaandJapanwithlocalmodels havedevoted,non- from associationswithblackabayas.Bothsetmany oftheirfashion neutral tones in their collections, yet distinguish their color choices are infactmorefeministthanIndonesianstyles. Bothuseblackand what mightseem like either androgynousor even masculinestyles versions ofmodestwearprominentinIndonesia. Bothargue that than eitherthesheerandform-fittingIndonesian kebaya orthetrendy Korean claim thatthemonochromatic,athletic,andpyramidalformsof designers Both 3). (Figure Islam with relationships historical limited have whom of openly embraced urban styles from Japan and Korea, countries with both (@ranihattaofficial), @ “Friends;” Hatta show Rani TV and US ikyk2011) the from dialogue of bit a Know,” You Figure 2:DianPelangi’s Fall2018runwayshow, October 2018,Jakarta, yber inspired byhertriptoNew York Cityamonthearlier(Salsabila2018). hanbok andJapanesekimono C yber O rient, Vol. 15, Iss. are inherentlymoremodest 1, 2021

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Bahasa Indonesia,English, Arabic, andKorean acrosshersocialmediasites. three millionfollowersand a YouTube channel.Shepostsvariously in an Instagram account (@xolovelyayana, “Proud Korean and Muallaf”) with resident ofbothSeoulandJakarta, andteenageconverttoIslam.Shemanages Indonesian. Twenty-four-year-old Ayana JihyeMoonisaKoreancitizen, not is ambassador brand talked-about most perhaps and Wardah’snewest The pleasuresofdifference (Rutherford 2003,23)oftheforeignwithoutdomesticating it? How mightstyleitselfbetheborderthatmediates the “aliencharacter” kinds of affordances that make fantasy and worship partners in mediation? we consideramorecomplexinterpretation.Howmight fashiongeneratethe simple evidenceofthesuccessthosestrategies.Inwhatfollows,Isuggest investment inexportingpopularculture,theseexamplesmightseemlike fact thatIndonesiarepresentsoneofthelargest marketsofKoreanstate examples asafawningaffection forthenon-Indonesian.Considering One couldeasilyinterprettheallureofforeigninmanythese us sekr n eert tl crut lk HjaFs.A se el her tells she As HijrahFest. like circuits talk celebrity on frequent speaker a guest is and companies Indonesian major four by sponsored is She yber Figure 3:IKYK2017Fallcollection,inspiredbytheKoreanhanbok C yber (Jakarta Fashion Week 2018). O rient, Vol.

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186 Carla Jones particular hascreated agenreoffandom inIndonesia thatfeeds asense as BartBarendregt andLusvitaNuzuliyanti haveargued (2018),KPopin populated by female stars, androgynous male stars, and female fans. Yet, dramas andmusicoffer Indonesiansaworldthatispredominantlyfeminine, Korean relations. fan facilitating to dedicated 2018 in Jakarta in office an studio creditedwithpromoting Korean TV andmusicalcontent,opened export strategyhassucceeded. SMEntertainmentGroup,thepowerhouse cultural Korea’s where country a of example an be to appears Indonesia Ministry ofReligious Affairs, eventhoughsheisnotacitizen(Figure4). first her unique,hybridambassadorialrole.Inversely, Ayana completedher the KoreanembassyinJakartabyambassador, recognizing Korean diplomacy. On January 27, 2020, she wasformally hosted at she hasbecomeamorevisiblerepresentativefor both Indonesianand grown, Ayana’sAs 2008). has Iwabuchi fame and (Huat accomplishments has thereforebeennolesscentraltoKoreanmodernitythanitsindustrial Korean music,fashion,beautyproducts,andgeneralyouthculturalstyle as a“wave”(hallyu)bytheMinistryofCultureand Tourism in1997, culture appearstohaveachievedanelusivedevelopmentalgoal.Launched Korean andyetlackingobviouslytraditionalreferences,popular country inspiteoflimitednaturalresources.Simultaneouslyrecognizably independent admirable, an as Korea establish to designed project complex positioning Koreanpopularcultureasthesoftpowercomponentofa development whichsupportsawidearrayofindustries,fromcarstomusic, viewed fromafar, Koreaappearsasanexampleofcentrallyguidednational precarity and pressure among Korean youth (Jung 2017;Rea 2018), when Korea asamodelofmodernityin Asia. Although thisperiodhasproduced plans targeted technologicalprowessandpopularculture,presenting following the Asian Financial Crisis of the prestige late global 1990s. to National rise development Korea’s from benefit to children their expect could consistent with a period in Korean history during which wealthy families who wascommittedtoeducatingherwell(Moon2020c). Their planswere she grewupinSouthKoreaasadaughterofanuppermiddle-classfamily hijrah in her 2020 biography, written in Indonesian and published in Jakarta,

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187 Carla Jones can earnsubstantialhonorariameetingwithIndonesian expatriates. produced a large secondary market for Indonesian Muslim preachers who destinations. Conversely, thegrowingIndonesiandiasporainKoreahas Middle Eastand Turkey, addingKoreatoaglobalcircuitofsacredleisure tourism companiesincreasinglyoffer tourstoKorea,inadditionthe secular performanceasconsistentwiththeirownpiety. Indonesianreligious achievement (usingthetermshajjandziarah),viewtheiraffection for to visitingKoreaaspilgrimages,borrowingtheterminologyofreligious stars andeachother. Co-optingthe languageofreligionitself,fansrefer of femininecommunity, withfans reinforcingtheirdevotionto yber Figure 5:Oneof Ayana’s first photographic introductions Figure 4:“Marriagebooklet…No! Vaccination booklet.” Ayana’s preparation for umroh in2019(Moon2019a). C yber as a“Korean Muslim,”(Moon 2017). O rient, Vol. 15, Iss. 1, 2021

188 Carla Jones In 2018 shereplaced InnekeKoesherawati asa Wardah brandambassador, and videos of her in Malaysia wearing hanbok and hijab together (Figure 5). talent Indonesian toIslam. scouts invited hertovisitIndonesiain2017, followingthereleaseof photos attraction her as field same the in Indonesia She continuestostudy Arabic andIndonesian,placingherfascination with story, butrather atransformationentailingreligiousandculturaltraining. Ayana’sconversionsimple a than more much involved therefore has hijrah The affordances of beautyandfashion (Hijrahfest Official2019). her personality from fragile and “sensitive” to now confident and “positive” transforming with Islam credits She country. Muslim majority a in living began she after only was that and hijab, a wearing begin to able was she which sheprivatelyconverted,saysdidnotfully feelMuslimuntil in an attempt to force her to rethink her conversion. In spite of the ease with financially,her support to refused parents her though even abroad study to plans her with through follow to determined was she school, high in hijab a wear to Unable religion. only and first her Islam making widespread, is and study. ShedescribesKoreaasan “atheist”societywhereIslamophobia in hersecretconversiontoIslamat16,followingnineyearsofcuriosity parents shewouldbemovingthere. Their dismaywasfounded,shesays, scholarship forstudyatUniversity Teknologi Malaysia,sheinformed her selebgram universe. After secretlyapplyingforandwinningauniversity icons of piousbeauty. These womenlater facilitated her introduction to the Indonesian pious celebrities, such as Dian Pelangi and Ria Miranda, as in interested became She 2018). OFFICIAL (TRANS7 elsewhere or Iran was moreenthusiasticabouttheIndonesianstylesthanthoseshesawin and hijab in women of photos to drawn the herself found quickly she Internet, Using culture. competitive Korea’s and education of stress the from difficult to access resources from Seoul. She found Islam a soothing release it finding East, Middle the and Islam about could she as much as read she much ofwhatKoreanmodernityoffers. Shedescribeshow, asateenager, rejected ostensibly she that idea the in lies actor.appeal Rather,an her nor Yet Ayana’s popularity complicates that interpretation. She is neither a singer yber C yber O rient, Vol. 15, Iss. 1, 2021

189 Carla Jones ern hno ad ia (iue ) Da Plni per taking appears Pelangi Dian 7). (Figure a bowattheendofherNew York hijab Fashion Week showin2019. and hanbok wearing laboratories. Jakarta Wardah’s in scientists Ayana appearsstrolling throughatraditionalKoreanneighborhood as perform and world the (WardahBeauty World” the Face to 2020). Init,theambassadorsappearastouristsinIndonesia andaround Ready is Beauty “Your theme the anniversary emphasizeditshybridglobalandIndonesian orientationwith 25thcompany’s the commemorating video brand lush Wardah’s2020 late (Figure 6). domestic tripsandcelebratinglebaran with Dian Pelangi’s extended family social mediacircuitinaseriesofcoordinated,friendlyevents,including mother. The other Wardah sisters(kakak/adik)welcomedherintotheir a celebrityknownforhaving“converted”fromyoungsexyactresstocovered Figure 6: Ayana celebratingeidIndonesianstylein2018,atDianPelangi’s yber C yber O family home(Moon2018a). rient, Vol. 15, Iss. 1, 2021

190 Carla Jones wearing a jilbab and covered clothing (Figure 8). This is in spite of the fact lenses for “work,” and that her skin seemed tobelighteningasa result of reminded fans thathernatural eye color is brown,thatsheonlywears tinted rather thancosmeticintervention. InoneInstagrampostfrom2018,she regularly explainthatherappearance istheresultofspiritualcommitment illustrates. HerInstagram posts signal her awareness of this fascination and material andimmaterialqualities oflongingfortransformationthat Ayana with beautyproducts.Embodiedandintimate, underscoresthe how softpowerinitiativeshaveexportedKoreanbodily aestheticsalong affective the as describes transformation thatbeautyindustriespromiseapplieswell here,highlighting (2017) Jarrin Alvaro What beautiful!” so are Many of the comments on Ayana’s social media posts simply exclaim “You “It’s like she has the best of both! She has struggled, but popular positionthatIndonesianwomenenhancetheir beautybycovering. she appears flawless.” the reinforcing added, she hijab,” with prettier only is it but love, women instantly popularbecauseshehastheKoreanstyleofbeauty thatIndonesian Dinny friend my journey, Ayana’s particularly admired with Ayana’s humility fascination about her beauty, “Her face her is already describing In Figure 7: Ayana appearing asa2020 Wardah ambassadorinKorea. “Helloworld,what’s yber C yber new withyou?”(WardahBeauty 2020) O rient, Vol. 15, Iss. 1, 2021

191 Carla Jones religious festivals alongside preachers such as Felix Siauw. In the Wardahthe Siauw.In Felix as such preachers alongside festivals religious dark colorsand boldbodilyperformances. Sandrafrequentlyspeaks at mother. Sandra’s pre-hijrah image as a her hip hop and for R&B singer who favored and entertainment of cosmopolitan upbringingas thedaughterofaBritishfatherandIndonesian world the from hijrah her for known also was interviewedbyDewi Sandra,afellow Wardah brandambassador apparent inaseriesofinterviews Wardah produced in2019.Inthem, Ayana especially is softness pastel with hijrah linking progression narrative The religious of story a projecting moderation (wasatiyah)throughluminous,flawlessfemininity. industry, beauty Korean the in features almost monochromaticfacesinthepromotionalaestheticechoessimilar communication, July31,2017). The softnessofthehighlypolishedand former head of PR, their most popular color scheme (Oktavia, personal darker colors in their broader palette but is also, according to the company’s the formofpaleskinandpinklipcolors.Itcontrastswithsome to pastel-coloredclothingandmakeupcolorsthatemphasizeperfectionin calls, inEnglish,softandflawless. In Wardah’s brand palette, softness refers branding company’s the which line makeup the is Ayanafor look chosen Wardah’sthat consider to helpful is femininity,it of uses strategic involve that one of Wardah’s primary lines is called White Secret. If soft power can Figure 8:Muslimdressenhancingsoft,pale,flawlessbeauty(Mo on 2018b). yber C yber O rient, Vol.

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192 Carla Jones appeals as an inversion. Attempting to acquire fluency in a new national new a in fluency acquire to Attempting inversion. an as appeals account assimply anexampleofsyncretic hybridity. Her conversionstory “converting to modernity”itself,wemight rethinktheurge toreadher argued, conversions arenotsimplyaboutchangingreligionsbut from herfansbothadmiration andsympathy. If,as Talal Asad (1996)has can be.Herconversionistherefore amixofglamourandsuffering, eliciting but ratheranexampleofhow hardyetrewardingreligioustransformation achieve, to others for goal a simply Ayana’sthan more however,is charm, adores Indonesia(Figure9). who figure a into culture Korean with fascination Indonesian converting and enthusiasmformodestfashion,sheappearsasabeautifulcuriosity, professing atasteforIndonesianfood,gratitudeher Wardah sisters, parallel, Sandra announcesthat Ayana hasbecome a “real Indonesian.” By while tastingIndonesiansweets. As Ayana compares each dish to its Korean her hijrah story and her dreams about a possible future Indonesian husband in amixofIndonesianandEnglish,whileSandrainvites Ayana toshare meet inapastel-huedcafé(WardahBeauty 2019). The conversationunfolds interviews, both Sandra and Ayana wear Wardah’s distinctive pale blues and Figure 9:DewiSandrainterviews Ayana aboutherhijrahandtastefor yber C yber Indonesian food(Moon2019b). O rient, Vol. 15, Iss. 1, 2021

193 Carla Jones Ayana’s conversion highlights how they work together. Her story is equal is story Her together. work they how Ayana’shighlights conversion coexist, can dakwah and commodification not or whether ask than Rather generate particular affordances inthebroaderpersuasion ofdakwah. These examplespromptus torevisithowtheworldsofbeautyandfashion “I certainly conditions, difficult should beabletodoit,too. We should trytosupportherfromafar.” such under fast can Ayana if explained, This, in turn, can motivate even more religious commitment. As Dinny foreignness, downplayingherKorean-nessinfavor ofherMuslim-ness. inconvenience the displaying Further, of livingapiouslifeinnon-Islamicenvironment doublymediatesher lax. as authorities religious Arab authorities inpiouspractice,adelight,giventheir frequent dismissalby These exampleselicitapleasurablereversalby making Indonesians foodand halal of finding of remaining healthy, outside whichfollowersrepeatedlydescribeas“inspiring.” difficulty Ramadan the described first she her 2020, in Celebrating Indonesia Seoul. in mosques more and She isalsoactiveinlobbyingformorehalalbusiness,prayerrooms, mastering asetofskillsandrulesthatarefamiliartothembutnother. laundry, andcooking,allowingher followers towitnessthepleasureof daily lifeinSeoulasaMuslimah.Shesharesvideosofhershopping,doing competency. religious to journey a Her vlogson YouTube on conveythesmalldelightsandchallengesofnavigating travelers fellow of community her interviewers orfansrespondinkind,situatingthemacallandresponse which to Allah!” “Masya of exclamation impulsive her is Indonesia of the consistent crowd-pleasers in her frequent television interviews in new habitusandtastes,themselvessensoryactsoftranslation.One through conversion(Keane2006,114) alsoentailstrainingoneselfintoa co-religionists” of community “translocal a joining of fantasy The change. with suchacuteKoreanaccent.”Conversionhereentailsmorethanreligious speaks and Indonesian learn to struggling still is She her. rejected parents in Indonesia. To quoteDinnyagain,“Shehassuffered suchhardship.Her income islargely basedoncommercialrelationshipsandconsumerdevotion although sheisbeginningtodevelopbusinessrelationshipsinKorea,her hierarchy ofKoreaasamoreadvancedsocietythanIndonesia.Indeed, setting, evenwhileremaininga“proudKorean,”reorientstheapparent

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194 Carla Jones Ayana’s enthusiasm for Islam and Indonesia, via her enjoyment of modest of enjoyment her via Indonesia, and Ayana’sIslam for enthusiasm others because ofitspotentialforostentatious display(riya’;Husein2017). semiotically ambiguous, appealingtosome yetthreateningoreven sinfulto their sincerityinbeingvisibly pious(Jones2010). Visible pietyremains vibrant contextofIndonesian medialife,theyalsofaceskepticismabout religious practice. They mayfeel thisisafact,butinthedenseand that appearancesareafundamental andlegitimatecomponentoftheir celebrities pious of fans Indonesian to illustrates Ayana’stherefore, story, through creativityisaformofworship(dzikir)itself. divine inspirationarenotcontradictoryprocesses,andthatself-cultivation prominent amongIndonesianmodestfashiondesignersthatcreativeand remade self.Similarly, herpoints ofinspirationreinforceanarrative self-expression makesitespeciallyamenabletothepromiseofaradically of fantasies of circulation and production the in foundation Fashion’sown cosmopolitanism emerge as partners in the fantasy of aworld of followers. social mediacelebritieswhosecompanyshenowkeeps.Conversionand the beautyandeleganceofmodestfashiondisplayedonglamorous parts discoveryofanewlifephilosophythroughIslamandattractionto Figure 10:Bigsister Ayana welcomingheryoungerbrotherintoIndonesianIslam, yber C signaling anewcoronation(Moon2020a). yber O rient, Vol.

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195 Carla Jones marriage proposalson socialmedia inviting hertosettle downwith Ayana herself blushinglyadmitsin interviews,shereceives frequent creating new resemblancesmayalso requirenewdomestications. As on femininity. While foreignnessinthisarenacanbemined, theactof counts ascentersandperipheries, inpartbyfocusingouranalyticalgaze Celebrity accesstotheforeign thuscomplicateswhoandwhatnow term suffering toadmirationforhernewwealth,beauty, andfame. short- her for pity linking like compelling, figure uniquely becomes Ayana to thosesamedebates. This contexthas producedtheconditionsinwhicha sincerity inIndonesia,butitisalsounsurprisinglyharnessed asanantidote transnational the convert. Digitalmediationmayhavefacilitatedthedebates aboutpietyand of figure the in coalesce arenas affective and aesthetic experience ofdiscovery, proselytizationandthepleasureofcreatingnew subject new requires formation. Indisplayingthatprocesspublicly, literallysharingthe that conversion of aspect complex more much the 10). These appear as tools akin to her own modest dress in assisting in a including flavor, aesthetic changesthatsuggesthisversionofIslamwillbeIndonesianin in manyofherInstagramphotos.Likeher, hehasbeguntoadoptsmall Islam inMarch2019.HefastedwithherduringRamadan2020andappears more than the fact that her high-school-aged brother Aydin dakwah converted to to commitment her of Ayana’s fans persuades detail no Perhaps logics undergirding advertisingandproselytizationcanbeharmonious. her celebritycharm,remindingfollowersthattheparallelpromotional humility. Her convert’s enthusiasm for perfecting her comportment informs that modestyisbothtechnical,asincovered,andcharacterological, about herbeautyreinforcesapreferenceamongfansofmodestfashion presumed to be superficial. Further, her apparent lack of self-consciousness of dakwahthanthecurrentgenerationwhosefashionablemotivationsare face ofparentaldisapproval(Brenner1996)weremoresincerepractitioners courageously “converted”toareligioninwhichtheyhadbeenraisedthe public culturewhichclaimsthatearliergenerationsofreformistyouthwho fashion, isthereforein dialogue withanostalgicstrainofIndonesian

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may bejustaspleasurable. They maynotbeonsocialmediaandtheyspectacular, butthey demands display? Whose versionsofmodestyrefusetobemadevisible? of visual dakwah? Whose fantasies no longer fit in an affective universe that become untranslatable? Whose expressionsdonotmakesenseinalandscape questions. If piety requires access to the cosmopolitan, what aesthetic logics Considering the role of the foreign in these aesthetic projects prompts other hold a mirroruptoIndonesiaitselfmorethantheworld(Figure10). ultimately may she them, of love her enjoy Muslims Indonesian as Indonesian fans. As much as Ayana savors Indonesian Islam, and as much form demands she preserve her foreignness while smilingly facing her an outsider of “stranger-queen,” whose potencyreliesonherabilitytorefusefulldomestication. This kind new a suggest Ayana like figures far declined.Consideredinthehistoryofregionalgenrespower, an Indonesianhusbandforfuture,optionshehasso

Figure 11: Ayana’s greenroom, behindthescenesshooting Wardah videocontentand yber professing herloveofIndonesia (Moon 2020b). C yber O rient, Vol. 15, Iss. 1, 2021

197 Carla Jones Nation.” Alatas, IsmailFajrie.2011. “BecomingIndonesians: The BāʿAlawīintheIntersticesof Influencer SelfiesasSubversiveFrivolity.” Social+Society3(2):1–15. Abidin, Crystal.2016.“‘Aren’t These Just Young, Rich Women Doing Vain Things Online?’: References influence. astute feedbackoftwoanonymouspeerreviewers.Iamgratefulforallthe this issue’s of feedback editors, JamesHoestereyandMartinSlama,theequallykind andastute kind the from benefited article This Acknowledgements Veil.’” AmericanEthnologist 23(4):673–697. Brenner, Suzanne.1996.“Reconstructing SelfandSociety:Javanese Muslim Women and ‘the Imagining theOthertoEmpower the Self.LeidenandBoston:Brill. Braginsky, Vladimir.2015. Digital Asia7:20–41. Activists inIndonesia.”Asiascape: Beta, Annisa. 2020.“TheMuslimahIntimatePublic:Re-ConsideringContemporaryDa’wa Honolulu: UniversityofHawai’iPress. Modernity, editedbyJoshuaBarker,Southeast Asian ErikHarms,andJohanLindquist,1–17. Barker, Joshua,ErikHarms,andJohanLindquist.2014.“Introduction.”InFigures of May 4. and ReligiousEncounters, Workshop ofthe Austrian Academy ofSciences, Vienna, Austria, Lifestyles andOnlineMuslimFandom.”Conferencepaper, ContemporaryMediaPractices Barendregt, Bart,andLusvitaNuzuliyanti.2018.“From ShariatoSeoul:Musically-inspired van der Veer. New York: Routledge. Asad, Talal. 1996.“CommentsonConversion.”InConversiontoModernities,editedbyPeter

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198 Carla Jones www.youtube.com/watch?v=WEVVgcSx7pE&ab_channel=HijrahfestOfficial. Hijrahfest Official. 2019.“AYANA.” YouTube video,June24. Accessed [July5,2020]https:// Propagation ofFelixSiauw.” IndonesiaandtheMalayWorld 46(134):61–79. Hew, Wai Weng. 2018.“The Art ofDakwah:SocialMedia, Visual PersuasionandtheIslamist Routledge Belonging, editedbyChang-Yau HoonandSiew-MinSai,179–199.LondonNew York: of ChineseMuslimPreachers.”InIndonesiansReassessed:History, Religionand Hew, Wai Wang. 2012.“Expressing Chineseness,MarketingIslam:Hybridperformance Far EasternQuarterly2(1):15–30. Heine-Geldern, Robert.1942.“ConceptionsofStateandKingship in Southeast Asia.” The Anthropology 24(4):589–621. George, Kenneth.2009.“Ethics,Iconoclasm,andQur’anic Art inIndonesia.”Cultural Comparative StudiesinSocietyandHistory2(2):228–249. Geertz, Clifford. 1960.“The JavaneseKijaji: The ChangingRoleofaCulturalBroker.” Leisure, Community, andEverydayLife.New York: Basic Books. Florida, Richard.2002.TheRiseoftheCreative Class…andHowit’s Transforming Work, edited byGregFealyandSally White, 15–39.Singapore:ISEAS. Contemporary Indonesia.”InExpressing Islam:ReligiousLifeandPoliticsinIndonesia, Fealy, Greg.2008.“ConsumingIslam:CommodifiedReligionand AspirationalPietismin Cambridge UniversityPress. Cannell, Fenella.1999.PowerandIntimacyintheChristianPhilippines.Cambridge: and theConstructionofReligious Authority.” TheMuslimWorld 110 (2):154–177. Burhani, Ahmad Najib.2020.“Muslim Televangelists intheMaking:ConversionNarrative yber C yber

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199 Carla Jones Jones, Carla. 2010.“Materializing Piety:Gendered Anxieties aboutFaithful Consumptionin Brazil. 2017. Jarrin, Alvaro. 2021]. https://www.instagram.com/p/BmVqczTAN2a/. Jakarta Fashion Week (@jfwofficial). 2018.Instagramphoto, August 11. Accessed [April10, indonesian-identities-at-the-2019-ny-now-300897624.html. [September 21,2020].https://www.prnewswire.com/news-releases/bekraf-highlights-the- Indonesian Identitiesatthe2019NY7. Accessed Now.” website, August PRNewswire Indonesian Agency forCreativeEconomy(BEKRAF).2019.“BekrafHighlightsthe celebrity-sociality/the-revival-of-riya. Accessed [September21,2020].http://americanethnologist.org/features/collections/piety- Asia, editedbyMartinSlamaandCarlaJones.AmericanEthnologist website,November8. Indonesia.” InPiety, Celebrity, Sociality: A ForumonIslamandSocialMediainSoutheast Husein, Fatimah.2017.“TheRevivalofRiya’:DisplayingMuslimPietyOnlinein Korean Wave. HongKong:KongUniversityPress. Huat, ChuaBeng,andKoichiIwabuchi,eds.2008.East Asian PopCulture: Analysing the Indonesia, editedbyGregFealyandSally White, 40–62.Singapore:ISEAS. Promoters ofIndonesian‘Sufism.’”InExpressing Islam:ReligiousLifeandPoliticsin Howell, JuliaDay. 2008.“Modulationsof Active Piety: Professorsand Televangelists as 416. LondonandNew York: Routledge. Islam.’” InRoutledgeHandbookofContemporaryIndonesia,editedbyRobertHefner, 406– Hoesterey, James.2018.“PublicDiplomacyandtheGlobalDisseminationof‘Moderate Alto: StanfordUniversityPress. Hoesterey, James.2016.RebrandingIslam:Piety, Prosperity andaSelf-HelpGuru.Palo Berkeley andLos Angeles: UniversityofCaliforniaPress. Ho, Engseng.2006.TheGravesofTarim: GenealogyandMobility Across theIndian Ocean. Princeton: Princeton UniversityPress. yber The BiopoliticsofBeauty:Cosmetic Citizenshipand Affective Capitalin C yber O rient, Vol. 15, Iss. 1, 2021

200 Carla Jones Keane, Webb.2006. South Korea.”Positions25(4):745–767. Jung, Minwoo.2017.“PrecariousSeoul:UrbanInequalityandBelongingof Young Adults in Francisco, CA:Fine Arts MuseumsofSanFrancisco. Contemporary MuslimFashions,editedbyJillD’AlessandroandReinaLewis,70–79.San Jones, Carla.2018.“StylishEthics:IndonesianModestFashionandNationalImage.”In Contemporary UrbanIndonesia.”AmericanEthnologist37(4):617–637. Mandal, Sumit. 2018.Becoming Arab: Creole HistoriesandModernIdentityin the Malay Comparative Studies South Asia, Africa andtheMiddleEast31(2):296–311. Mandal, Sumit.2011. “TheSignificanceoftheRediscovery ArabsintheMalay World.” Jerusalem.” Lücking, Mirjam.2019.“Travelling withtheIdeaof Taking Sides:IndonesianPilgrimagesto (103): 1–20. Moralities andConstructionsof Arab OthersinContemporaryIndonesia.”SocialSciences6 Lücking, Mirjam,andEviEliyanah.2017.“Imagesof Authentic Muslim Selves:Gendered in Asia?” Chic Leshkowich, Ann Marie,andCarlaJones.2003.“WhatHappens When Asian ChicBecomes Winds. LondonandNew York: Routledge. Laffan, Michael.2003.IslamicNationhoodandColonialIndonesia:TheUmmaBelowthe Performance ofProfessionalisminMalaysia.”AmericanEthnologist46(2):162–175. Kloos, David.2019.“ExpertsBeyondDiscourse: Women, Islamic Authority, andthe ComparativeStudiesinSocietyandHistory60(4):758–785. Indonesian Qur’an.” Keane, Webb. 2018.“Divine Text, NationalLanguage,and Their Publics: Arguing an Berkeley andLos Angeles: UniversityofCaliforniaPress. yber Bijdragen totdeTaal-, Land-enVolkenkunde 175:196–224. Fashion Theory7(3–4):281–300. Christian Moderns:Freedom andFetishintheMissionEncounter. C yber O rient, Vol. 15, Iss. 1, 2021

201 Carla Jones Southeast Asia,editedbyRosalind Morris,1–28.Durham:Duke University Press. East andSoutheast Asia.” InPhotographiesEast: TheCameraandItsHistories inEastand Morris, Rosalind.2009.“Introduction: PhotographiesEast: The CameraandItsHistoriesin Moon, Ayana Jihye.2020c. Ayana: MyJourneytoIslam.Jakarta:GramediaPustakaUtama. 10, 2021].https://www.instagram.com/p/B7VvTsDFBNS/. Moon, Ayana Jihye(@xolovelyayana).2020b.Instagramphoto,January15. Accessed [May 10, 2021].https://www.instagram.com/p/B9jWl8HFJP0/. Moon, Ayana Jihye(@xolovelyayana).2020a.Instagramphoto,March10. Accessed [May 2021]. https://www.instagram.com/p/BwHJSh3Hp-u/. Moon, Ayana Jihye(@xolovelyayana).2019b.Instagramphoto, April 11. Accessed [May10, 10, 2021].https://www.instagram.com/p/B4KGRUbl97t/. Moon, Ayana Jihye(@xolovelyayana).2019a.Instagramphoto,October28. Accessed [May 2021]. https://www.instagram.com/p/BjpXueJFLY3/. Moon, Ayana Jihye(@xolovelyayana).2018b.Instagramphoto,June5. Accessed [May10, 2021]. https://www.instagram.com/p/BkKiUlTl8Gs/. Moon, Ayana Jihye(@xolovelyayana).2018a.Instagramphoto,June18. Accessed [May10, 2021]. https://www.instagram.com/p/BTvKD2qDeJ1/. Moon, Ayana Jihye(@xolovelyayana).2017.Instagramphoto,May5. Accessed [May10, Ithaca: CornellUniversityPress. Millie, Julian.2017.Hearing Allah’s Call:Preaching andPerformanceinIndonesianIslam. Religion inForeign Policy. Washington, D.C.: The BrookingsInstitution. Mandaville, Peter, andShadiHamid.2018.IslamasStatecraft:HowGovernmentsUse World. Cambridge:CambridgeUniversityPress. yber C yber O rient, Vol. 15, Iss. 1, 2021

202 Carla Jones Siegel, James. 1998.A NewCriminalType inJakarta: Counter-Revolution Today. Durham: Schwab, Klaus.2017. TheFourthIndustrial Revolution.New York: CrownBooks. University ofHawai’iPress. Saraswati, L. Ayu. 2013. Seeing Beauty, SensingRaceinTransnational Honolulu: Indonesia. Photograph, October. Jakarta: Wardah Cosmetics,usedwithpermission. Salsabila, Shabrina,photographer. 2018.“[DianPelangi’s Fall2018runwayshow.]” Mizam Pustaka. Kebangsaan Sahal, Akmad, andMunawir Aziz. 2015.IslamNusantara:DariUshûlFiqhHinggaPaham an IndonesianFrontier. Princeton:PrincetonUniversityPress. Rutherford, Danilyn.2003.RaidingtheLandofForeigners: TheLimitsoftheNationon modest-fashion. 2020]. https://republika.co.id/berita/py9jd5115932449519000/bekraf-kembangkan-ekosistem- Modest FashionEcosystem].”Republika Republika.com. 2019.“BekrafKembangkanEkosistemModesFashion[BekrafPromotesthe Haven: Yale University Press. Reid, Anthony.1988. Culture.” Rea, Stephen.2018.“CalibratingPlay:SociotemporalityinSouthKoreanDigitalGaming Worldmaking 4(3,Fall):67–80. Pham, Minh-Ha.2017.“RacialPlagiarismandFashion.”QED: A journalGLBTQ Pemberton, John.1994.OntheSubjectof“Java.”Ithaca:CornellUniversityPress. https://www.instagram.com/p/CCTOZvSFJkz/. Pelangi, Dian(@dianpelangi).2020.Instagramphoto,July6. Accessed [July6,2020]. American Anthropologist 120(3):500– yber [Islam Nusantara:FromLegalPreceptstoCommunity Awareness]. Southeast Asia inthe Age ofCommerce, 1450– C yber O rient, Vol. website, September24. Accessed [September21, 511. 15, Iss. 1, 2021 1680, Volume 2.New Bandung:

203 Carla Jones article/the-multibillion-dollar-modest-fashion-industry-thats-gone-global. British Vogue website,October 19. Accessed [September21,2020]. https://www.vogue.co.uk/ Usher, Pip.2018.“TheMultiBillion-Dollar ModestFashionIndustry That’s GoneGlobal.” com/watch?v=6yOGDL2Z9fg&ab_channel=TRANS7OFFICIAL. (15/01/18) 3-4.”YouTube video,January15. Accessed [July5, 2020].https://www.youtube. TRANS7 OFFICIAL.2018.“AYANA MOON,SELEBGRAMKOREA |HITAM PUTIH hijab-dunia-ini-sebabnya. [September 21,2020].https://bisnis.tempo.co/read/735244/bekraf-ingin-indonesia-jadi-kiblat- Indonesia toBecometheKiblatforHijabi World].” Tempo Tempo.com. 2016.“BekrafInginIndonesiaJadiKiblatHijabDunia. [Bekraf Wants Citations refertotheJournalofEthnographicTheorypublication. action: AnAnthropologicalPerspective, 3–31.Cambridge,MA:HarvardUniversityPress. Journal ofEthnographicTheory3(3):503–534.ReprintCulture, Thought,andSocial Tambiah, StanleyJeyaraja.2013[1973].“TheGalacticPolityinSoutheast Asia.” HAU: Indonesia. Durham:DukeUniversityPress. Strassler, Karen. 2020.DemandingImages:Democracy, MediationandtheImage-Eventin Asia.” Steedly, MaryMargaret. 1999.“TheStateofCulture Theory inthe Anthropology ofSoutheast Research Press. Move, editedbyPatriciaSpyerandMarySteedly, 3–40.SantaFe:Schoolfor Advanced Spyer, Patricia,and MarySteedly. 2013.“Introduction:ImagesthatMove.”InThat Concepts ofPower.” Archiv Orientální, Slama, Martin.2020.“ImaginingIndonesianIslamasaCenter:NewMediationsandOld Indonesia’s IslamicpreacherEconomy.” EconomicAnthropology 4(1,January):94–106. Slama, Martin.2017.“A SubtleEconomyof Time: SocialMediaandthe Transformation of Duke UniversityPress. Annual Reviewof Anthropology 28:431–54. yber C yber O rient, Vol.

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204 Carla Jones 4 3 2 1 Notes 2020]. https://www.youtube.com/watch?v=Cc2GuBPfzfA&ab_channel=WardahBeauty. #YourBeautyIsReadyToFaceTheWorld].” YouTube video, August 11. Accessed [September21, WardahBeauty. 2020.“Wardah #CantikmuSiapHadapiDunia.[Wardah youtube.com/watch?v=LhvxkgZD_7A&ab_channel=WardahBeauty. with Ayana JihyeMoon.“YouTube video,July15. Accessed [July5,2020].https://www. WardahBeauty. 2019.“Wardah Heart toHeartwithDewiSandra-Episode2:FunSession skin tolighter skintonesshould bereadas signifiers forcosmopolitaneity in general. categories ofbeauty haveshiftedovertimefromaclassically romanticpreferencefor yellow confused withalonging forEuro-Americanracialidentity. Rather, thefactthat Indonesian as Ayu Saraswatiargues (2013),whitenessinIndonesian conceptionsofbeautyshouldnotbe that featurewhitemodelsandgain cachetforappearingtobediverse. are theresultofprecisehistoriesoppression,suchasdreadlocksor blackface,forcollections rests onadmiration. celebrity, suggestingthattheirothernessislessavailableforakindofdomestication considered essentiallyother, suchasPapua,donotexperiencethesamedegreeofadoring have convertedtoIslam.Relatedlyandtellingly, convertsfromregionsofIndonesia thatare taking onIndonesianfamilynamesandgenerallyde-emphasizingtheirdifference, evenifthey erasure andstigmatizationofChineseIndonesianswhohavebeenrequiredtoassimilatethrough Ethnicity alsofiguresinthedismissalofotherothersIndonesia,mostevidentcomplex that heisoutoftouchwithauthenticIndonesianreligioustastes,inspitehislarge following. example, criticsofHabibRizieqShihab,leaderthehardlineIslamicDefendersFront,ar language. sacred mishandling potentially for site anxious an and for worship medium appealing an both is Indonesia in Arabic While whitenessresonatesatleast partlyherewithracialdifference, andhence foreignness, Pham describesdesignersintheUSandEuropeasco-optingdistinct minority aestheticsthat Notably, beingmarkedasforeigndoesnotalwaysconferattractiveallurein Indonesia.For As Kenneth George (2009) and Webb Keane (2018) each argue, facility with Qur’anic Qur’anic with (2018) Webb (2009) facility and Keane George argue, each Kenneth As

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205 Carla Jones Al Fatah]” displaying the words“PondokPesantren Al Fatah[IslamicBoarding School board a with building old an across field spacious a in car our Weparked

One afternoon in 2017, a friend drove me to Temboro for the first time. first the for Temboro to me drove friend a 2017, in afternoon One Introduction Tablighi Piety Media, Jama’at,Social Indonesia, Keywords: Indonesia. in player Islamic legitimate as themselves position to trying by and stereotypes negative countering by movement their rebrand to attempts with hand in hand goes piety virtual their self. In addition, pious amore to transformations personal their as well as practices pious their display to and preaching face-to-face their of TablighisIndonesian as they as these consider platforms a means to improve the efficacy among used widely are Facebook, and Instagram as such platforms, media social several highlights, article this Yet, as access. internet and use smartphone on restrictions to led has that aperspective content, non-Islamic of range awide to access provides it as faith activities. missionary Jama’at Tablighi the within usage media social characterizes that ambivalence the discusses article The discouraged. largely is use their and harmful, potentially as regarded are media social Muslims, conservative among However, Indonesians. many of lives daily the in media social of embeddedness the to contributed have internet the to access easy and technology smartphone Advanced Abstract: Zurich of University Kuncoro Wahyu Media Usesamong Tablighi Jama’atinIndonesia Ambivalence, Virtual Piety, andRebranding:Social who were standingnearby toask themabout thelocation oftheistiqbal yber 2 agn o oe f t wls I akd vr o or students four to over walked I walls. its of one on hanging

C Many Tablighis believe that social media potentially imperils their their imperils potentially media social that TablighisMany believe

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206 Corresponding author: Wahyu Kuncoro, University of Zurich, Andreasstrasse 15, 8050 Zürich, Switzerland. [email protected] shared ideas withother Islamicreformist groups thatalso emerged in the India, such as Shah as such India, Waliu’llahSayyid and Ahmad. was influenced by the traditions of the earliest Islamic reformist thinkers in Tablighiof Jama’atideology The region. the in missionaries Christian and seminary graduate,asaresponse totheemergence ofHindurevivalists Tablighi Jama’at was found in India in 1927 by Maulana Ilyas, a Deobandi between prohibitionandtakingpartindigitalpiety. in contemporary Indonesia, Tablighis negotiate the use ofsocialmedia, life in particular. Therefore, this article seeks to address the question of how, deals withtheincreasingroleofsocialmediaineveryday lifeandreligious 2015; Kahn 2016), no attention has been paid so far to how the movement Bustamam-Ahmad 2012; Noor 2002; Sikand 1993; Metcalf (e.g., Jama’at Although thereisaconsiderableamountofacademic literatureon Tablighi 2017a). Slama 2012; (Barendregt do Muslims Indonesian other many like Tablighis usesocialmediatopreach andtokeepintouchwiththeirfellows, these tours, missionary from pictures uploading to addition In Tablighis. Instagram accounts,IinstantlyfoundmanyaccountsbelongingtoIndonesian when Ityped“Jamaah Tabligh” as along with it. Some elderly or religiously more conservative even forbade it Tablighis whocriticizedtheuseofinternetandtechnologythatgoes While livinginthevillageformyethnographicresearch,Ioftenmet Indonesian Muslims. development inparticular, arepresentationthatcirculateswidelyamong as amovementrejecting Western inventionsingeneral, andtechnological Jama’at of Tablighi representation the challenged certainly encounter first rcpin. ws upie we oe f hm epne b akn in asking by responded them return, “areyoufromGrabcar? of one when surprised was I (reception). to beknownasanationalcenterof Tablighi Jama’at part ofthedailylivespeoplein Temboro, avillagethathascome communication technology–theinternethadclearlyalreadybecomea strictly regulatetheuseofmobilephonesoranyothermeansmodern my conceptof typical, traditional Islamic boarding schoolsthatsupposedly haram (forbidden) since it might imperil the Islamic faith. Nevertheless, yber C yber O rient, Vol. 3 ” This responseinstantlymademequestion in thesearchenginesofmyFacebookand 15, Iss. 1, 2021 5 Therefore, the Tablighi Therefore, 4 in Indonesia. This Indonesia. in

207 Wahyu Kuncoro that strongly criticizes otherIslamic reformistgroups foractively engaging instance, for Pakistan, in TablighiJama’at the unlike is This media. social Tablighi Jama’atinIndonesia doesnothaveaclear standpointontheuseof Medan in 1952, and the other in Jakarta in 1955 (Noor 2012). Institutionally, and Pakistani missionaries through two different routes: one which started in In Indonesia, Tablighi Jama’atwasintroducedbyasmallgroupofIndian with regard topreachingmethods(Kahn2016,97). flexible more rather yet doctrines, religious of content the on strict Tablighi Jama’atfromotherIslamic reformistgroups,whichtendtobe differentiates the This practices. Jama’at’s in missionary Tablighi reflected an unmediated,devotional,andcollectivepractice inpreachingIslam, preaching. To obtain Islamic virtue, one must follow the way of the Prophet: each ofitsstepsprecisely, withoutsubstitutingitbyanyothermeansof practice to and tour the in part take to required is TablighiEach practice. Tablighi Jama’at’s doctrines,themissionarytourrepresentsitsmost sacred tour invented by the founder are still central to the movement. According to missionary the of practice the and method the both However, 2015). Janson 2014; Pieri 2012; Noor (see contexts local by influenced are practices with and countries fifty adherents fromvarioussocioculturalbackgrounds, Tablighi Jama’at and hundred one than more throughout Spread activities. number ofdaysthattheyhadspentpreaching,torefertheirmissionary gerak (literally, moving),orkeluar(literally, goingout),followedbythe Indonesian Tablighis that I met during my fieldwork used the word term cara nabi),knownasdawat through face-to-face preaching (what in Indonesian is referred to as Islam spreading for Muhammad Prophet the of methods the 2015)developed and Pieri 2002; 1998, Sikand 2003; (Metcalf stance apolitical an took Jama’at Tablighi activism. political with engagement through shaped be Tablighi the However, Hadith. differed fromotherreformistswhobelievedthatIslamicsocietycouldonly the and Koran the on based community Muslim faithful a create to instance, for aiming, centuries, 20th and 19th missionary tour instead of face-to-face preaching, since the majority of yber C yber O rient, Vol. in India and Pakistan. In this article, I use the use I article, this In Pakistan. and India in 15, Iss. 1, 2021 khuruj dakwah 6 ,

208 Wahyu Kuncoro when a group of missionaries from India and Pakistan visited Pakistan and India from missionaries of group a when 1984 around happened Jama’at Tablighi with had village the that contact first the Presumably, 1993). (Metcalf Islam preaching in Muslims lay of teachings away from religiouseducationalinstitutions to the involvement nature ofthemovement,which aimsatmovingthedisseminationofIslamic the between proximity This village. the in education religious of institution an with apesantren, in thevillageof Temboro isunusual, asthemovementistightlyintertwined extent an such to grown has movement TablighiJama’at the that fact The “No worries,thisisbreaktimeanyway” the leaderofpesantren KrincinginCentralJava the example, – for leader ofthepesantren (Islamic boarding school) figures Al Fatah in East Java and prominent its of two of attitudes the through 2016). However,(Kahn if we consider the position of the Tablighi Jama’at Indonesia religion of name the in media social and media mass with the useofsocialmedia. ambivalence inrelationtosomepractices,andthisis particularlytruefor Jama’at inrecruitingnewmembers,butontheother hand,ithascreated Such anorganizational frameworkhas,onthe onehand,facilitated Tablighi Muhammadiyah. and Ulama Nahdlatul the like traditions Islamic different consists ofrichandpoor, layandreligiousMuslimsbutalsomembersfrom to jointhe Tablighi’s bayan Muslim whocommitstotakingpartinamissionarytourorisjustinterested has allowedthemembershipof Tablighi Jama’attobeopenanySunni the and ideological within backgrounds of its coexist members. that A loose media organizational structure social of Indonesian Tablighi Jama’atarealsorelatedtothedifferent socioeconomic use the on takes different The feeds ontheinternetcontainun-Islamiccontent. feared thatsuchtechnologiescouldpossiblyleadtomoralchaossincemany is it and students for distracting considered are devices forbidden. These is two Islamicleaders,theuseofcellularphonesandotherelectronicdevices use of the internet is not recommended. In the boarding schools led by these yber C yber pesantren andthe Tablighi Jama’atcontradictsthe O rient, Vol. (religious sermons). Thus, the group not only not group the Thus, sermons). (religious 15, Iss. 1, 2021 7 –itisapparentthatthe pesantren Al Al

209 Wahyu Kuncoro explains, the process is more efficient as the whole communication takes communication whole the as efficient more is process the explains, a lengthyprocess, involvingletterssent via postalmail,butnowadays, Isya missionary group to another country. In the past, such coordination involved process ofobtainingthepermit fromtheIndianheadquarterstosenda up theorganization ofmissionarytoursabroad,especiallyregarding the spedalso of themaktabforeign, has nowadays internet the of existence the administrator the Isya, to according addition, In ticket. flight a purchasing with theonlinesystemandtosupportpeopleneeding avisaapplicationor he and the founder of Tablighi Jama’at shared a Sufi bond that learning and 1990s early the in Delhi in headquarters the visiting after leader of u i pae I rlto t ti, the committee calledthemaktabforeign this, to relation In place. in put with theonlineapplicationsystemthatIndonesian governmentrecently engage to but choice Tablighithe no example, had for process, application passport the of terms In reasons. pragmatic also are There technology. of use the to approach flexible more a have to Indonesia in TablighiJama’at The involvementintransnationalmissionarytourscertainly hasprompted foreign missionaries arrivedinthisvillagewithinamonth. of groups different four to up that recorded I instance, for 2019, Tablighis to conduct missionary tours in Indonesia. During my fieldwork in groups internationally. The village also becomes an entrance gate for foreign Jama’at committeesin Temboro alsohavetheauthoritytosend missionary national a as addition, In tours. missionary organize national the help to is role Its Jama’at. Tablighi of was Fatah Al to belonging appointed asoneofthenationalmarkaz(centers)byIndianheadquarters mosque a 2017, In attention. international The rapiddevelopmentof Tablighi Jama’atin Temboro hasalsogained and otherSoutheast Asian countries. movement waswarmlywelcomedbytraditionalistMuslimsinIndonesia God) dimension of Tablighi Jama’at,likethevirtuesofdhikr(remembrance Fatah during their mission in East Java (Suparta 2009). Kyai and theikhlas-iniyyat (sincerity of intention), partly explains why this yber pesantren at thattime– eventually decided to join Tablighi Jama’at C yber O rient, Vol. 10 toassist Tablighis whoareilliterate markaz Temboro created a special 15, Iss. 1, 2021 markaz inJakartato , the Tablighimarkaz, 9 . In fact, the Sufi 8 Mahmud–the

210 Wahyu Kuncoro sweets from Turkey and Malaysia. He then opened his Facebook, scrolled Facebook, his opened then He Malaysia. and Turkeyfrom sweets imported traded successfully had his of friend a me told He Indonesia. in ask me aboutgoods fromSwitzerlandthat might havethepotential for trade to on went then He village. real a was it if me asked Switzerland, in PhD a pursuing was I that knowing and, Switzerland in somewhere valley break. afternoon the On hissmartphone,heshowed meapictureofvillageinmountainous during floor the on lying was I as me to over came used them during leisure time. Pak time. leisure during Tablighisthem used some that found rules, I the tour, disregarded theadviceoftheirelder, brought theirsmartphonesalongand obey our would during members However, instructed. its as that was expectation my this from village, group a with mission a joining time first very my was it Since of the including not having any contact with family, in order to keep the intention the mosque. He encouraged the group to leave any worldly matters at home, that weweretodevoteourwholetime Allah: toprayandinvitepeople for our place of mission. One of the things he emphasized in his sermon was Tablighi member, instructingusaboutthingstodobeforeleaving Temboro a smallcircletolistenthebayan the from group village, inthemorningbeforeweleft,likeothersus,gathered small a with tour missionary three-day a joined I When illustrate below. phones remainsstrictlyregulatedin Tablighi religiousprograms,asIwill Jama’at organize theirmovement,theuseoftechnologylikemobile place via email. Although the internet has helped the members of Tablighi missionary tour: yber apnn a hm, r e paig red wt nw. hs will This only leadtoawasteofourthreedays. news. with friends updating be or home, at happening be could what about anxious be times, many them check won’t we so home, at left best are these phones, mobile have we If errands. Allah aslongwekeepourconcentrationawayfromtheworldly in the next three days will be blessed and we will gain rewards from The world is only temporary; the afterlife is forever. Some practices C yber O rient, Vol. 11 hidayah (religioussermon)ofasenior Ud(inhisforties),anentrepreneur, 15, Iss. 1, 2021

211 Wahyu Kuncoro such a status sothat theywouldunderstand if he didnotrespond toany of on amissionary tourandfeltheneeded to informhisfriendsbypublishing phone mobile his brought never he that explained He days].“ three for [off about his WhatsApp statusduringoneofhis missions thatsaid“offtigahari to India and the Philippines. In one conversation, I had a chance to ask him including tours, missionary numerous joined actively had he Din, Pak than use of mobile phones was Mas the group that I knew to have a different attitude than Pak Din regarding the leave forwudhu not comment,butinstead,practicedhikr(remembranceofGod),orsimply would phone mobile his used Din ofthe Pak when uncomfortable be to appeared part is also which conflict, avoid to departed foramission,butthattheyhadchosennot tocomplaininorder was attitude Din’scontradicting theadabkhurujthathadroutinelybeenvoicedbefore we Pak that aware was group the in everyone assumed I to theother Tablighis aroundhim. the newshehadaccessedfrom WhatsApp orshowedvideosfrom YouTube of awkwardness in the presence of others. Sometimes, he shared content of signsno showed he phone, his used he errands. When personal for mosque he hadhismobilephonewithhimduringthemissionandwouldleave adherence toadab ameer, hewasarolemodelforother Tablighis inthegrouptermsofhis appointed asanameer was He Cambodia. in tour missionary 40-day a from returned recently just forties), another example, is an experienced Tablighihis who had been to (in India and had Din Pak ways. obvious very in them accessed others smartphones, but their with played quietly them of Some Ud. Pak like quite On severalmissionarytoursthatIjoined,found Tablighis usingtheirdevices like nothinghadhappened:“Noworries,thisisbreaktimeanyway.” like thisandaccessasmartphoneduringourtour?”Heansweredcasually, non-religious something about talk to us for okay it “Is him to whispered was talking about. Feeling awkward, I looked to my left and right, and then to hisfriend’s name,andshowedittomemakesurethatIknewwhathe yber (ablution) and then go inside the mosque. One TablighiOne mosque. the in inside go then and (ablution) C (moral conduct) during the missionary tour. However,tour. missionary the during conduct) (moral yber lae) o or he-a msinr tu.A an As tour. missionary three-day our for (leader) O rient, Vol. 12 Idris (in his thirties). Although younger Although thirties). his (in Idris 15, Iss. adab khuruj.Tablighiswho 1, 2021

212 Wahyu Kuncoro he wrs b i b gop o idvdas I eie t bgn ih the with begin to private FacebookgroupofJama’ahKhuruj decided I individuals. or groups by it be words, three that many accounts have been established using a combination of these the keywordsJamaahTabligh popular social media platforms in Indonesia is not a difficult task. I entered an accountthatbelongstoamemberof Tablighi Jama’atonthose twomost Finding Instagram. and Facebook platforms the to research my expanded also active social media users – and if so, how they dealwithitsuses– I In ordertoseekmoreanswersconcerningwhetherIndonesian Tablighis are Islamizing socialmedia empty, needsrecharging togetitsenergy back. metaphor ofthebatterytotalkaboutheart(orfaith),which,when the use Muslims Indonesian however, cases, both In faith.” his “charge to Idris, onthecontrary, temporarilysuspendshisaccesstosmartphone connecting withapreacherinordertoseekguidance(Slama2017b),Mas about usetheirsmartphonesto“nge-charge hati [charge theheart]”by While the female, worship. middle-class Indonesian Muslims that Martin from Slama has written him distract could they because simply moment, a To devices. him, worldlymatters,likefamilyandmobilephones,havetobeleftfor technological for used generally is that expression an using tour isanattemptto“nge-charge iman[charge one’s faith],”ironically missionary a following him, For period. that during calls or messages their (2020) Instagramaccounthas postedasmany4,444posts than 61 thousand followers. As I write this article, the article, this write I As followers. thousand 61 than my online researchwithanaccountnameddai_dakwahtabligh whichhasmore began I Instagram, on Meanwhile, general. in Islam about posts and photos, videos,KoranorHadithverses,information on Tablighi Jama’at, thousand members(inJune2020),withdailypostsfrom itsmemberssharing can onlypress “like”or“comment”under thecontentprovided. account’sthe by owner. following People page, thecontentonInstagram, althoughdesignedforthepublic,isposted Facebook groups,whichusually allowtheirmemberstopostcontentonthe yber C yber O rient, Vol. 13 andKhurujinthesearchenginesfound 15, Iss. dai_dakwahtabligh onInstagram 14 . This account has more than 27 1, 2021 dai_dakwahtabligh 15 . In contrast to

213 Wahyu Kuncoro on Facebook, theyseem tobejustifying theuse ofsocialmedia forIslamic posts their Through media. social their on Tablighis by uploaded content The tensionthat canariseovertheuse ofsocialmediaishighlighted in on themosqueporch: from afar Wawan smokinghiscigaretteandplayingwithmobilephone mobile phoneusageduringthemission,whispered to measheobserved one On it. saw never occasion, Ustad Tanwir (50yearsold), a senior Tablighithey whoisagainst like act and quiet and calm stay to try would somewhere on the porch of the mosque. Tablighis who oppose the behavior used theirphoneswouldusuallydosointhecookingareaorstandalone who Tablighis programs. religious the with engaged were they when not them of Most phones. mobile seemed tousetheirmobilephonesinsecretandonlyduringfreetime, their along brought had Tablighis some mentioned, I as Temboro, from group small the with mission our During situation. this in conflict a describe to hearts]” [breaking “pecah hati expression the use they example, For conflict. minimizing of ways various to resort they tour isatimetomenyatukanhati(unitethehearts)of Tablighis, so other.missionaryeach the understand that to agree trying They by wisdom public conflict since bothopen parties usuallyan do theirinto best toescalated display somenever sort of witnessed I tension The groups. missionary the previoussection,useofsmartphonescanleadtosilenttensionwithin in discussed As tours. missionary during home at smartphones their leave practices, eitheronInstagramorFacebook,provesthatnotall Tablighis The circulationofphotosmissionarytoursandother Tablighi Jama’at yber Look at him. He actually knows that smoking that knows actually He him. at Look us warn himrightaway, or he’ll get offended and doesn’t want to join stay calm. He’ll slowly realize to as he gets direction from best it’sAllah. We but don’t better, know we Well, it. bringing on insists mudarat bringing alongmobilephonesisforbidden,sinceit bringsmore keluar [missionarytour]again. [disadvantages] thanmanfaat C yber O rient, Vol. 15, Iss. 1, 2021 avnae] Bt e still he But [advantages]. 16 isharmfulandthat

214 Wahyu Kuncoro platforms can lead to the field of merit, the so-called the merit, of field the to lead can platforms posts, Tablighis assertthatforaMuslim,Facebook orothersocialmedia such In Facebook. on found easily are Tablighisby posts Similar heaven. useful, somethingreligious, inordertoobtainmeritthatmaylead Mualimin emphasized the use of smartphones for something good and into Indonesian: translated been has that Masyhur Ali Habib figure Islamic prominent the Tablighi alsolegitimatetheirmobilephoneusebyquotingastatement Prophet the by used were Muhammad that as a medium for preaching Islam. letters On other Facebook accounts, the like just Islam, preaching for long post wastohighlight that social media are media that can beused this of point the Thus, Muslims. literalist some by considered asbid’ah of are they past, the group in exist not did a tools these As tools. against telecommunication argues Tablighi a by post Muslims thatprohibittheuseofanytechnologicaladvancement,including long a of excerpt This such postscanbeseenontheirFacebookaccounts: both example, For usage. non-Tablighis to media social Tablighisand oppose who views their legitimating of intent the have posts Their purposes. (the field of field themes withtheslogan Pahala jariyah,atau dosajariyah? (the these with engages 1 Figure sins). of (source can becomea dosajariyah yber Mufti Tarim). – Masyhur Ali (Al-Habib afterlife the in happiness everlasting your mobile phonesforyourreligion,thesakeof yourown use So, afterlife. the in heavy become will it but world, the in carry to easy something is phone mobile that realize Do delivering itshouldnotbeabid’ah To preachreligion(berdakwah) is worship, but the means used for That iscalledmashlahatulmarsalah. itself. worship the replacing not worship: of are means(washillah) email canreplaceletters;religioussermonvideos[…] All ofthese Like theuseofamicrophonetomakevoicelouder, Facebookand C yber 19 O rient, Vol. 15, Iss. 17 18 according to religious terms. religious to according 1, 2021 pahala jariyah 20 , or

215 Wahyu Kuncoro social media is allowed as long as it is for “posting Islam.” Indeed, those Tablighis whoareactiveonlineseemtoagreethattheuseof morality. Islamic violating without media social use to how of question the Exploring Facebook accounts reveals yet another tension among Tablighis on sin, even after death. to will continue person that people, influence negatively posts someone postssomethingbadorharmfulbyIslamicstandards,andifthose ifhand, other the On death. blessings. after obtain still will they Therefore, Islam), the posts will still be leading the readersto something good, even to (according things good posted Muslim a life her or his during If away. account canstillbeaccessibletothepublic,evenaftersomeonehaspassed media social a that assumes perspective sins?). This of source the or merit, women who post selfies, even when they wear a hijab and veil, are easy to easy are veil, and hijab a wear they when even selfies, post who women upload your photos].” Social media users that voice strong disagreement with Figure 2,which states“saudarikujangan uploadfotomu[mydearsister, don’t “selfies” are more frequently found among female Tablighis – for example in arguments about different mahzaborulama, and gossip. Arguments regarding good andforbiddingtheevil],” suchasinvolvementinpoliticaldiscussions, Jama’at ethicsregarding“amrbil-ma’rufwanahi‘anil munkar[enjoiningthe eae cnenn te usin f hte dslyn sl-otat or self-portraits displaying whether people’s photosisallowed of question the concerning debates Figures 1and2:Screencaptureofa Tablighi’s postsonFacebook,June3and6,2020. yber 21

C yber 23 O , butalsoaboutotherpracticesthatviolate Tablighi rient, Vol.

15, Iss. 1, 2021 22 There areongoing

216 Wahyu Kuncoro Prophet MuhammadandIsa(Figure4). Hadith verses,narratedbyMuslimandBukhari,about thehairstyleof of a man’s hairstyle (with only eyebrows drawn in the facial part) along with picture a posted He post. media social a through Sunnah the promoted also May 2020,similartoMualimin’s Facebookaccount,another Tablighi account In long. grow beards their let but mustaches their shorten to men Muslim for he alsorecitedHadithSahihMuslim (Book 1, Hadith 69) about the command legitimacy, religious give Toorder].” Prophet’s the is beard one’s [growing combined withthecaption“memeliharajenggotadalahperintahnabi February of middle 2020, thisaccountuploadedapicture(Figure3)ofmanwithlongbeard the In Hadiths. or Koran the from verses support that page, forinstance,isdominatedbypostswithanimatedpicturesorvectors Facebook Mualimin’s audiences. Muslim wider attract to graphic intended designs, up-to-date use many Sunnah, the promoting When users. internet passive not are Tablighissome least at that indicates Muhammad), Prophet propagate IslamandtheSunnah(behavioralconcepts;wayoflife The useofsocialmediaplatformssuchasInstagramandFacebookto Virtual pietyandrebrandingthemovement particular partsofthebodyfromothers(seeJones2017). is acontradictiontotheinitialpurposeofwearinghijabitself–cover photos aresharedbythewomentomakethemselvesvisibleinpublic,which these that grounds the on self-portraits criticize them of Some online. find yber C yber O rient, Vol. 15, Iss. 1, 2021 4 andMay 28,2020. Facebook, February Tablighi’s postson Screen captureofa Figures 3and4:

217 Wahyu Kuncoro displaying the account owners giving sermons in religious congregations. religious in sermons giving owners account the displaying Also interesting frombothFacebookaccounts arethephotosand videos Bangladesh. and India as away far as places to tours missionary of middle Facebook byconsistently posting photosorshortvideosoftheminthe tours. missionary In thissense, Tablighis do like Ahmad andIbrahimgeneratevirtualpiety on to responsibility their in manifested to is of obedience which God, aform as defined is piety of concept the Tablighis, For istiqamah, bro [stayfaithful,brother].“ The posts. the majority appreciatedhiscurrentlookandleftcomments suchas“tetap under comments the all skimmed and photo, one opened profile, Facebook Ahmad’s through went I display. on still are tattoos of Both regularlyuploadphotoswearingMuslimclothes, buttheirarmsfull ways.manifest particularly in conversions their documented have Ibrahim, Tablighis withtattoos,suchason the Facebookaccountsof Ahmad and photos. conversion “after” and “before” the of use the by strengthened are worship). in themselves(expert narratives sinning) intoanahliibadah The narrative, popularlyknownashijrah Abidul, social mediaseemtoprovidetheperfectspace build aconversion sitting in a pub with bottles of vodka on the table. Hence, for Tablighis like posted photos wearing casual t-shirts, posing with women (without hijabs), complete in was opposition to the 2016 values of the Tablighi until Jama’at. In 2010 this period, Abidul from often posted content The 2016. of end the at page Facebook his flooding started Tablighifor only typical Jama’at Jama’at terms and symbols. Interestingly, the content that can be considered account belongedtoa Tablighi becauseoftheusevarious Tablighi this that evident was It 2010. since media social on posting actively been account withthename Abidul, whosephoto historyindicatesthathehas Facebook a is example One movement. religious this to lives their devoted some werealreadyusingbothsocialmediaplatformslongbeforethey The FacebookandInstagramaccountsbelongingto Tablighis revealthat (enlightenment) and finally changing from an from changing finally and (enlightenment) can easilyperusetheaccountowner’s journeyofobtaininghidayah The conversionnarrativeisstoredonFacebook’s history, and afriend yber C yber O rient, Vol. 24 amongIndonesianMuslims. 15, Iss. 1, 2021 ahli maksiat epr in (expert

218 Wahyu Kuncoro few decades(seealsoHoesterey2008;2016) last the over Indonesia in revivalism Islamic of rise broader the reflected through whichhishijrahinspiredMuslimyouthandcelebritystatus tele-da’i a as popularity his enjoy to began slowly he theology,Islamic in trained formally never was he media. Although social religious a hosted program on TV, tours, andin2015healsostartedpostingIslamicthemeson missionary join actively to began He afterlife. matters (abundant money from music) for the sake of happiness in the within Tablighi Jama’at’s morallogicbyleavingbehindalltheworldly his framed Yet,also one. he pious a become has Muslim nominal a similarities to the case of the Tablighis with tattoos that I just discussed: line with Islamic fashion. The moral logic following his appeared withanewnameandcompletelychangedappearance,morein band his quit he after months few A activities. a be famous musicianwhoquithismusiccareerlongagotofocusonreligious to used example, for Al-Jugjawy, Salman as known popularly now who is Sakti, Tablighis. become have that figures public among popular Using socialmediatodisplayone’s conversiontoapiousMuslimisalso that theyarereligiouslyknowledgeable. image from sinfulMuslimstopiousonesbutalsodisplayvirtualpietybyshowing their redefining in owners account the of narrative the strengthen Such postsarecombinedwithcitationsofHadithverses,whichnotonly a missionary somewhere on a tour (Figure 5). One of the photos focused photos the of One 5). (Figure tour a on somewhere missionary a named group Facebook a 2019, April In work. or family for reserved initially be time sacrificing only through obtained can sometimes and struggles involves experience pious a when pictures arealsointendedto convey Tablighi Jama’at morality, forinstance Some experiences. pious communal communicate implicitly destination, as thejaulah(agroup’s visittopeople’s houses) orthejourneytotheir In the case of Tablighis, the posts related tomissionarytour activities, such Indonesia.in Muslims among practices religious online new about brought point thattheadvancesofinternettechnologyin last twodecadeshave The proliferationofhijrah stories on social media confirms Slama’s (2017a) yber C yber O rient, Vol. Khuruj Indonesia postedphotos of 15, Iss. 25 . 1, 2021 Sheila on7,hesuddenly (Muslim preacher), hijrah certainly has hijrah

219 Wahyu Kuncoro Islam. The accountholderchosetoaddthefollowingcaption: tells already a story of obstacles that Tablighis must face in propagating itself photo The TablighiJama’at). of books compulsory the of (one Amal kilograms), whilehislefthandwashuggingthethickbookofFadhilah hand holding a on a Tablighi wearing abackpack,walkingacross river with hisright Figure 6: Screencapture ofa Tablighi’s post onFacebook,October4,2019. Figure 5:Screencaptureofa Tablighi’s postonFacebook, April 2,2019. yber goes homewithoutany. money,andsome with leaves He God. of way the in wealth spend religion […] A manwillusuallycollectmoney, butheprefersto the rivertirelessly, hikeupthehillsand downagaintodeliverGod’s Tablighi Jama’atisaweirdo…heunpaidbutwillingtocross

(a green gas cylinder for a stove weighing five weighing stove a for cylinder gas green (a melon gas C yber O rient, Vol. 26 15, Iss. 1, 2021

220 Wahyu Kuncoro r eey ie a rciig rie rm tes Hetry 06 180). 2016, (Hoesterey others from praise receiving at aimed merely or knows whetherhisorheronlinereligiosityisagenuinepracticeofworship themselves person the only God, to addition in Thus, God. and individual is oftenunderstoodasbeing“invisible;”itarelationshipbetweeneach In fact, the anxiety of committing of anxiety the fact, In any commentsaccusingthemofriya’. This might be the case because through the comments under various Tablighi posts, however, I did not find risk ofriya’ – an act of showing off (Husein and Slama 2018). When reading communicate theirfaith,buttheseonlinereligiouspracticesalsoholdthe It isundeniablethatsocialmediahaveprovidedaspacefor Tablighis to r h bs a smtig’ u sml a a efrmne, n t hopefully to and motivate anyone whoreadsit,tobeabetter person”(seeFigure6). self-reminder, a as simply but something,’ at best the or most the are ‘we that off show to intention an not is status good a account, of hiswhichreads:“someone’s faithisnotmeasuredfrom theirFacebook experts; we are just ‘ustat’ caption “kami bukan ustadz, kami hanya ustat [we are not teachers–religious is similartoaFacebookpostof Tablighi whoplayswithahomonymous thought This deeds. good their up keep to particular, in Tablighisother and hope that their posts on social media will influence other Muslims in general, they Additionally,self-improvement. seek to and motivated stay to order in themselves to advice give to means Tablighis,some a for is Islam, Posting happened becauseofGod’s will. “subhanallah ” or“masyaallahthatmeanallthis like expressions many Tablighis alsoavoidriya’byrespondingtocomplimentswithIslamic Meanwhile,learning].” continuously am [I deeds]” or“masihterusbelajar “ suggest theydonotdeservetogetsuchcomplimentsandwrite,forinstance, try toavoidthattheirpostsarereceivedasriya’byreplyinginways of thepotentialriya’ and anticipate it with more humble comments. They replying tocommentscontainingcompliments, Tablighis seemtobeaware considered asriya’ will nothesitatetojudgewhetheranactofworshipdisplayedinpublicis feeling thatthereareotherpeoplewhoalwaysobservingand doakan yber semoga tetapistiqomah[prayformetostaycommittedthegood C or not (Husein and Slama 2018, 90). 2018, Slama and (Husein not or yber O 27 ].” This statement is strengthened by another post rient, Vol. riya’ 15, Iss. is also developed by the conscious 1, 2021 However, when riya’

221 Wahyu Kuncoro knowledge as aresponsetotheaccusationthattheypossessonlyshallowreligious their movement in a positive light. For example, their postings can be read celebrity preacher Aa Gym, Tablighis alsousesocialmedia to portray strategies, asJamesHoesterey(2016)hasshowninhisanalysisofthe and themselvesbyusingelectronicdigitalmediaaswellmarketing Islam rebrand to efforts players’ Islamic other of Reminiscent society. to attempts with hand in hand counter negativeimagesof Tablighis thatarewidespreadinIndonesian go piety virtual of expressions These about theimportanceofrespectingdiversitymanhaj Muslim groups(suchasSalafists),orofnationalIslamicfigurestalking other to belonging preachers of videos short uploads often example, for of account stereotypes. Instagram public The current an become have media alternative tooltowardoff anysuspiciontowards Tablighis asaresultof social However, attitudes). and perspectives, movement is to avoid speaking about debates orseminars,aredifficult tofind,asoneoftheethics Muslims. yber 28 Rsoss o uh cuain, hog pbi religious public through accusations, such to Responses . Screen captureof a Tablighi’s postonInstagram, C yber O rient, Vol. September 15,2018. Figure 7: khilafiyah 15, Iss.

(differences in arguments, 1, 2021 dai_dakwahtabligh,

29 amongfellow

222 Wahyu Kuncoro criminals inprisons Tablighi membersinvolvedinreligioussermonsfrontofconvicted harmonious relationshipwiththestateisalsodisplayedinphotosshowing movement’sThe programs. TablighiJama’at in involved bureaucrats state such asphotosshowingcelebrities,retiredarmygenerals,thepolice, or other addition, In sermons. religious Tablighis Somad’s alsouploadphotosthatnarratetheirrelationshipwiththestate, Abdul Ustad or Gym’s Aa of similarities to some national Islamic figures, for instance by posting excerpts movement. Jama’at Tablighi Tablighis also respondonsocialmedia to this accusation by proclaiming the regarding transparency with Muslims have displayed obvious engagement withsocial mediaplatforms, such as Others Tablighi. Indonesian ofevery voice the reflect not does certainly lead to Muslims neglecting their religious duties. This perspective, however, having thepotentialtotrigger moralchaosandcreateanaddictionthatmay media use due to its wide range of non-Islamic content which they regard as members. amongst India ortheirIndonesianleaders hasledtoambivalenceanddisagreement absence ofaclearpolicyonsocialmediausagefrom theheadquartersin the Muslim community (Husein and Slama 2018). For Tablighi Jama’at, the of piety and–or worship can also cause ambivalence and even anxiety within kinds of Islamic content. Yet, the use of social media to perform certain reshaped byMuslims,makingthem into asocioreligiousspherewithvarious forms Over the past decade, socialmedia have been continuously shaped and Conclusion closed group). rather a as known and beards, flowing ankles, above raised legs pant their because oftheirperformativeattributes(whitelooserobecombinedwith also regularlybeensuspectedofterrorismbythebroaderpublic,mainly Apart fromtheaboveconcerns,membersof Tablighi Jama’athave is thusatleastpartlyrebrandedasanIndonesianone. been accepted by the Indonesian state. The transnational Islamic movement Jama’at andshow, withoutneedinganycaptions,that Tablighi Jama’athas deviant andterroristgroupstereotypesthathavelonghauntedthe Tablighi yber 30 Here, social media play a significant role in providing other C Those who are more conservative are restricting social restricting are conservative more are who Those 31 yber (see Figure 7). Such photos certainly contradict both contradict certainly photos Such 7). Figure (see O rient, Vol. 15, Iss. 1, 2021

223 Wahyu Kuncoro These online representations of personal transformation go hand in hand undergone have a significant who personal transformationTablighis after joining those the movement. to applies particularly This Muslims. pious as means ofcommunicationto engageinvirtualpietyanddisplaytheiridentity Individual Tablighis havealsocapitalizedonthe natureofsocialmediaas the postswouldberewarded intheafterlife. to becomea“better”Muslim,forwhichthe Tablighi whoisresponsiblefor merit) as they believe that their posts could influence someone who saw them of by those (field Tablighis thatusethemasanadditionalpahalajariyah defined foris media social words, other opportunities In deeds. good perform to individuals the widen can that expression religious of form new a khuruj (missionary practice). Preaching via social media is rather viewed as preaching Islam via social media can never replace their conventional offline promotion ofthesunnah(Prophet’s traditions). They areawarethoughthat also alwayspartoftheattempttopreachIslamother Muslimsthroughthe virtual pietyisnotsimplyadisplayoftheirownpiouslivesonlinebut nahi ‘anilmunkar [enjoining the good and forbidding the evil].” social mediatocomplywith Tablighi Jama’at’s ethicof“amrbil-ma’rufwa to use socialmediawithoutviolatingIslamicmoralitiesandhownavigate how on reflection through Tablighisthese by mitigated is ambivalence of public. broader a to Muslim pious a being to conversion own communicate theirfaith,displayIslamicpractices,andnarrate to enjoyusingInstagramandFacebookassitesofvirtualpietywherethey usage, media social over disagreements these Despite their usesofdigitalplatforms. with activities proselytization offline their reconcile to Tablighistry some remains informedbytheambivalencethatonecanobserveinways how toapproachsocialmedia,theirrelationshipwiththeonlineworldoften social media. Nevertheless, given the lack of agreement among Tablighis on Islamic purposes:everyMuslimcanpotentiallylearntobepiousthrough can find online today has reshaped social media into something suitable for refute theconservativesbyarguing thatthevariousIslamiccontentone Instagram and Facebook, by posting their Islamic practices. This group may yber C yber O rient, Vol. 15, Iss. 1, 2021 some Tablighisseem The feeling The Thus, their

224 Wahyu Kuncoro Husein, Fatimah, andMartin Slama. 2018.“Online PietyandItsDiscontent: Revisiting Islamic University Press. Hoesterey, JamesB.2016.RebrandingIslam:Piety, Prosperity, andaSelf-guru . Standford:Stanford of Southeast Asian Studies. Islam: ReligiousLifeandPoliticsinIndonesia, Hoesterey, JamesB.2008.“MarketingMorality: The Rise,FallandRebrandingof Aa Gym.”InExpressing dai_dakwahwatabligh?igshid=1jl5wakl0dkn8. dai_dakwahwatabligh. 2020. Study ofJama’atTabligh inMalaysiaandIndonesia . Newcastleupon Tyne: CambridgeScholarsPublishing. Bustamam-Ahmad, Kamaruzzaman.2015.From IslamicRevivalismtoRadicalisminSoutheast Asia, A Miller Barendregt, Bart.2012.“DiverseDigital Worlds.” InDigital Anthropology, References are Tablighis which indeed IndonesianMuslims. to extent the about anxieties national ameliorate to used be also Tablighis,among can tensions it and ambivalences, anxieties, toconnect with them. In this sense, just as social media use can cause various life everyday offline in Tablighis encounter they when movement the social media also invites other Muslimswhomightrefusetobeassociatedwith in displayed transparency The deviance. theological purported or concerning themovement’s alleged relationshiptotransnationalterrorism that are circulating in the Indonesian public sphere,such as suspicions it. about movement andprovidesinsightsforotherMuslimswhomaybeskeptical their leader’s religioussermons,canbringakindoftransparencytothe their annualpreachingtoconvictedcriminalsinprisonsorshortvideosof about Islamthatcontains Tablighi Jama’at’s practices,suchasimagesof with attempts to rebrand Tablighi Jama’at as an organization. , 203–224.London:Berg. yber Such posts can be read as a strategy to counter negative images negative counter to strategy a as read be can posts Such C Instagram account. Accessed [October11, 2020].https://instagram.com/ yber O rient, Vol. edited byG.FealyandS. White, 95–133.Singapore: Institute 15, Iss. 1, 2021 edited byH. A. HorstandD. Posting content Anxieties on

225 Wahyu Kuncoro ”.refers-to-the. and applyingknowledge…“ Islamic Terminology. 2011. “Manhaj (Arabic:minhāj)referstothemethodologyofreceiving,analyzing read/2018/02/15/22474991/mantan-santrinya-jadi-pelaku-penyerangan-gereja-ponpes-payaman-perketat. Seleksi.” Ika Fitriana.2018.“MantanSantrinyaJadiPelakuPenyeranganGereja,PonpesPayamanPerketat Indonesian SocialMedia-جاهنملاو-Pakistan.” Reetz, Dietrich.2006. “SûfîSpiritualityFiresReformistZeal: Change. New York: Palgrave Macmillan. Pieri, Zacharias.2015. University Press. Noor, Farish A. 2012.IslamontheMove,TheTablighi Jama’atinSoutheast Asia. Amsterdam: Amsterdam of PoliticalandSocialScience Metcalf, BarbaraD.2003.“Travelers’ Tales inthe Tablighi Jama’at.” 584–608. Metcalf, BarbaraD.1993.“LivingHadithinthe Tablighi Jama’at.” Pakistan.“ Kahn, Arsalan. 2016.“IslamandPiousSociality: The EthicsofHierarchyinthe Tablighi Jama’atin features/collections/piety-celebrity-sociality/circulating-modesty Jones. AmericanEthnologist Celebrity, Sociality: A ForumonIslamandSocialMediainSoutheast Asia, editedbyM.SlamaandC. Jones, Carla.2017.“CirculatingModesty: The Gendered Afterlives ofNetworked Images.”In Janson, Marloes.2014.Islam,Youth andModernityintheGambia tumblr.com/post/10942728910/manhaj-arabic Kompas.com website,February15. Accessed [October11, 2020].https://regional.kompas.com/ yber Archives DeSciences SocialesDesReligions Social Analysis 60(4):96–113. Tablighi Jama’atandthe QuestfortheLondonMegaMosque,Continuityand Indonesia andtheMalayWorld 46(134):80–93. C website,November8. Accessed [May13,2021].http://americanethnologist.org/ Tumblr post,October2. Accessed [August24,2020].https://islamic-dictionary. yber 588:136–148. O rient, Vol. 51e(135):33–51. 15, Iss. The Tablîghî Jamâ’atin Today’s Indiaand . . Cambridge:CambridgeUniversityPress. The Journalof Asian Studies The Annals of the AmericanAcademy of The Annals 1, 2021 Piety, 52(3):

226 Wahyu Kuncoro all mycolleagues inthe Zürich. Iwouldlike tothankProf.Dr. Annuska Derksforherinvaluableinput asmyPhDsupervisor, to dissertation written at theDepartmentofSocial Anthropology andCultural Studies(ISEK),Universityof 1 Notes hadith/Saliheen/In-Book/Book-1/Hadith-174/. The Hadith,n.d.Riyadas-Salihin,Book1,Hadith174. Accessed [October11, 2020].https://quranx.com/ muslim/2/69. The Hadith,n.d.SahihMuslim259c,Book2,Hadith69. Accessed [October11, 2020].https://sunnah.com/ Religious booksonlinesources Masyarakat. Jakarta: Asta BuanaSejahtera. Suparta, Mundzier. 2009.PerubahanOrientasiPondokPesantren Salafiyahterhadap PerilakuKeagamaan features/collections/piety-celebrity-sociality/heart-to-heart-on-social-media. American Ethnologist Celebrity, Sociality: A ForumonIslamandSocialMediainSoutheast Asia, edited by M. Slama and C. Jones. Slama, Martin.2017b.“HearttoHeartonSocialMedia: Affective Aspects ofIslamicPractice.”In Yusof IshakInstitute. Digital Indonesia:ConnectivityandDivergence, Slama, Martin.2017a.“SocialMediaandIslamicPractice:Indonesian Dunia.” Harmoni15(2):138–151. Sila, Muhammad A. 2016.“KebonJeruk:MenjadiMarkazdanPenjaminJama’ah Tabligh dariSeluruh Comparative Study. Hyderabad:OrientLongman. Sikand, Yoginder. 2002.TheOriginsandDevelopmentoftheTablighi Jama’at(1920–2000): A Muslim Relations Sikand, Yoginder. 1998.“TheOriginsandGrowthofthe Tablighi Jama’atinBritain.” Thedatapresentedinthisarticlewillalso partiallybeusedinachapteroftheauthor yber 9(2):171–192. website,November8. Accessed [October11, 2020].https://americanethnologist.org/ Social Transformation Processes groupfortheircomments onanearlierdraft,andto C yber O rient, Vol.

edited byE.JurriensandR. Tapsell, 146–162.ISEAS– 15, Iss. Ways ofBeingDigitallyPious.”In 1, 2021 ’s forthcomingPhD Islam –Christian Piety,

227 Wahyu Kuncoro of “local”groupsortothewelcoming foreignmissionarygroups. Broadly speaking,the 10 9 8 7 6 5 4 3 2 Martin SlamaandDr. JamesHostereyatvariousstagesofthewritingprocess. two anonymousreviewers. This articlehasbenefitedfromthegenerouscommentsand criticalinsightsofDr. 11 Islam]). 2016). InIndonesia,peopleoftencallthemovement as amemberofthe every threedays. days, fourmonths,oroneyear. Duringthekhuruj, Tablighis arerequiredtostayinmosquesandmoveon Jama’at torefertheirmissionarytours,visitingMuslimcommunitiesforperiodslikethreedays,forty flexible tothethreeotherIslamicjurisprudences(seeMetcalf2003;Reetz2006;Pieri2015). Naqasabandiyah-Khalidiyah Ulama inIndonesia. community. IslamicteacherorscholarwhooftenbecomesaspiritualguidemodelMuslim forhisstudentsand Khurujisderivedfrom Arabic andmeans“goingout.” The term The ideology, however, toleratesSufipracticeslikeDhikrandfollowstheHanafischooloflaw, yet is Insomeliterature,thismovementiscalled GrabcarisatransportationserviceplatformsimilartoUber. All translationsarebytheauthorunlessstatedotherwise. Throughout hislife,KyaiMahmudwasa Bothpondokpesantren areactuallyrootedinatraditionalistIslamiccurrentrepresentedbyNahdlatul Pak, literally“father,” isarespectfulformofaddress inIndonesia. Maktab isan Arabic termforoffice, whiletheword yber

syuro (consultativecommittee)ofIndonesian Tablighi Jama’at.

maktab foreign isresponsibleforinternationalrelations, eitherrelatingtothedeparture C . This titlewasinheritedbyhisson,thelateKyaiUdzaironwhoalsoknown yber O rient, Vol. mursyid tarika(guideorteacherofaSufiorder) Tablighi Jamaat Jamaah Tabligh (literally:groupofconveyors[of foreign isusedtorefertheinternationalsetting. 15, Iss.

–withoutapostropheintheword khuruj isspecificallyusedby Tablighi

1, 2021

Jamaat (Kahn

228 Wahyu Kuncoro human body, somethingofGod’s creation;thus,ifweharmothersorourselves,areharmingGod. the kyai combination ofhisownphotosandrepostingother Tablighis’ posts. the searchengine,manyIndonesianaccountsappeared. receiving rewardsaslongthemosqueisstillusedforpraying. have arighteouschildwhopraysforthem;orifpersondonatedbuilding amosque,theycancontinue In Islam,whensomeonedies,theirgooddeedscometoanend,yettheycould stillgaindivinerewardifthey line withIslamiclaw. Abidin, 2019,Facebook the privacyofaccounts’ owners. while Imadeitanonymousforallpersonalaccounts–bothwithprivateandpublicaccess,inordertokeep 21 20 19 18 17 16 15 14 13 12 22 diminished inanyrespect,” whichisreinterpretedinthecurrent contexttoaddresstheusesofsocial media. error, thesin,willbeequivalenttothatofpeoplewhofollow him(insinfulness)withouttheirsinsbeing righteousness) withouttheirrewardbeing diminishedinanyrespect,andifanyoneinvitesotherstofollow anyone callsotherstofollowrightguidance, hisrewardwillbeequivalenttothosewhofollowhim(in This refers tomaslahahmursalah,whichmeanssomethingthatbringsgoodnessoradvantagesandisin IusetheactualnameofFacebookgrouporInstagramaccountsthatareopenforpublicinthisarticle, Smoking prohibition,observedbymostofthe Tablighis in Temboro, isinlinewiththeperspectivesof Although noteveryday, theaccount’s ownerregularlypostscontentonInstagram. The contentisa As mentionedearlier, JamaahTabligh isanIndonesianemictermforthismovement.Byusingin Mas, literally“elderbrother,” isarespectfulformofaddressinIndonesia,especiallyJava. Martin Slama (2017a)coined theexpression This understandingoftheafterlifeisbased on The term Mualimin, 2020, A religiousinnovationthatisnotrootedintheIslamiccanonicaltextsandthusconsideredasinfulact. s in Al Fatahboardingschool. They considerit yber pahala literallymeansdivinerewardormerit,while Facebook C post,March25,accessed[June7,2020]. yber O rient, Vol. post,November14,accessed[June4,2020]. posting Islam torefer digitalpiety, that is,postingtextualor Hadith Riyadal-Salihin haram (forbiddenorunlawful)becauseitharmsthe

15, Iss. jariyah literallymeansflowingorrunning.

1, 2021 (Book1,Hadith174):“If

229 Wahyu Kuncoro

(having acoffee), whichisanacronymfor metal band. After quitting,hebecameevenmorefamousasa TV hostofanIslamicprogramcalledNGOPI former santri(student)inoneoftheboardingschoolsaffiliatedwith Tablighi Jama’at(IkaFitriana2018). 2011). hijab butthendecidedtodoso,sheandherfriendswouldconsiderthisperformativeshiftasa to referalayMuslimwhohasbecomefaithful.Forexample,iffemaleformerlydidnotwear order toescapepersecution.InIndonesia Muhammad’s migration(C.E.622),fromMeccato Yathrib (Medina),togetherwithhis faithfulMuslims,in creators ordistributorsofsuchcontentwillbetormentedintheafterlife. animals (oranythingwithasoul)bynarratingotherHadithsofal-BukhariandMuslim,suggestingthat affiliated withthestate. East Java, Tablighi Jama’atalsoregularlysendstheirpreacherstogivereligious sermonsatsomeinstitutions 31 30 29 28 27 26 25 24 23 visual materialwithareligiousthemeonsocialmedia. (experts onbid’ah)ortheologicallydeviant. Othercommonstereotypesof Tablighi Jama’atvoicedbyopponentgroupsisthattheyare Ustatreferstousahauntuktaat Hijrahliterallymeansmigrationoremigration. This termreferstoaspecificeventoftheprophet Therearealsosome Tablighis whoforbidpostingphotosthat containimagesofthemselves,peopleor Sending Tablighi topreachinjailssomeregionsisaregular agendaof Tablighi Jama’atinIndonesia.In This hijrahstoryissimilartothatofDerrySulaiman,whousedbeaguitaristinanIndonesianheavy However, seealsothenewsononlinemediaaboutaconvictedchurchbomberin Yogyakarta whowasa Manhaj referstothemethodologyofreceiving,analyzing,andapplyingknowledge(Islamic Terminology Khuruj Indonesia,2019,Facebook yber C yber , orthoseattemptingtobefaithfulandobeythereligiousrules. post, April 2,accessed[September16,2020]. O rient, Vol. , hijrahinthepasttwodecadeshasbeenpopularlyusedasaterm Ngobrol PerkaraIman (talkingaboutfaith).

15, Iss. 1, 2021

ahlibid’ah hijrah.

230 Wahyu Kuncoro women. Muslim of agency and freedom the understanding in nuances greater invites halal Online contestable. however, is, matchmaking transactional

business have a flourishing market. The border between between border The market. flourishing a have business halal the Therefore, Muslims. of chastity the guard to marriage of importance the denoting religion, of half as marriage emphasised Muhammad Prophet the that stipulates doctrine theological Islamic matchmaking. Sharia-compliant in media social and internet the of role the on focus will article This publics. Muslim contemporary of growth the of manifestation the and advanced communication technology signifies both the strengthening of conservativism using businesses matchmaking Sharia-compliant of presence thriving The life. public in role agreater playing Islam with coincided platforms media social and internet the Tanpa Pacaran 2014 in founded Indonesia was Other) and Each Know to Get to (MyQuran’s House and Conference Marriage of Seekers Soul the In Malaysia, Malaysia. neighbouring and Indonesia in 2000s the since mushroomed have businesses and Halal Abstract: University National Australian Eva F. Nisa Matchmaking amongMalaysianandIndonesianMuslims Online Halal Introduction Indonesia Malaysia, women, gender, dating, halal Online, Keywords: and Indonesia since the late1970s andearly1980s canbeseen fromvaried The Islamicresurgence andupsurge inreligiousobservance inMalaysia Halal Speed (permissible according to Islamic law) matchmaking and anti-dating campaigns campaigns anti-dating and law) matchmaking Islamic to according (permissible yber (Indonesia Without Dating) in 2015. In both countries, the presence of of presence the 2015. in Dating) countries, In both Without (Indonesia

Rumah Taaruf 2014. in Rumah launched In Indonesia, was Dating

Dating,Ta’aruf, andtheShariatisationof C yber O rient, Vol. matchmaking and ta’aruf matchmaking

15, Iss. 1, 2021 (getting to know each other) other) each know to (getting halal was established in 2008 2008 in established was and non- and

matchmaking also matchmaking , pp. 231-258 halal

MyQuran online

231 Corresponding author: Eva F. Nisa, Australian National University, Coombs Building, ACT 0200, Australia. E-mail: [email protected] religious activities. but alsoascultural productsthatmediate social,political,economic, and anthropologically, notonlyasinstitutions,andcommunicativepractices, Speed DatingandSoulSeekers . This articleapproachessocialmedia Observations weremadeduring eventsorganised bytheplatformsHalal sources werecollectedthrough participantobservationsandinterviews. Putrajaya andJakartabetween20152019. The primarydata digital ethnography, thefieldworkwasconductedinKualaLumpur, a marriagepartneramongMuslimsinIndonesiaand Malaysia.Besides matchmaking initiatives,thisarticlelooksatcurrent trendsinchoosing Drawing onethnographicfieldworkamongorganisers ofonlinehalal What aboutthemostcurrentphenomenoninfinding Muslimspouses? of freedominchoosingamarriagepartner. Milner (2008,190)argues thatoneofthemain reasonsfordivorcewasalack significant contribution to the high number of divorce rates (Jones 1981, 263). Jones 2004, 516). It is noteworthy that parent-arranged marriages were a and lovemarriageswithmodernitynationalism(Boellstorff 2004,377; areas. Arranged marriagesandearly marriageswereassociatedwithtradition Peninsular Malaysia it wasthenorm,especiallyfor women livinginrural 69; Nisa2011, 808).Jones(1981,261)alsoargued thatlongbefore1950,in was tiedwiththeoccurrencesofchildmarriages(Jones2010,3;Nilan2008, eventually which countries, both in spouse a finding for practices prevalent twenty-one (1981, 259, 265). Historically, arrangedmarriage was one of the around seventeen,whileinthe1970s,averageagewastwentyor Malaysia fromaround1950onwardstheaverageageofmarriageforgirlswas changes whichoccurredfrom1950to1981.HerecordsthatinPeninsular studies onpatternsofMuslimmarriageanddivorceinMalaysia,portraysthe witnessed transformations in Muslim marriage patterns. Jones (1981), in his These two majority MuslimcountriesinSoutheast Asia have constantly presence ofonlinehalal establish ahalal Contemporary Muslimconcernforpietyhasincreasinglyledtoefforts to expressions andhabitsofpiety(Peletz2013;seealsoSloane-White2017). yber (permissible accordingtoIslamiclaw)lifestyle,includingthe C yber dating and online-cum-offline and dating O rient, Vol. 15, Iss. 1, 2021 halal matchmaking.

232 Eva F. Nisa Corriero 2020,150–151). Ali Salaam Swipe in2015(Canada),Minder andin2015(United States;see (United States), (United Kingdom),LoveHabibi in2009(European Arabs),Ishqr in2013 dating applicationsarealso thriving,suchasSinglemuslimcreatedin2000 JDate, matchmaking appshasbeengrowing,suchasCollide , various religious traditions. In recent years, the number of religious-based the growth of anti-Tinder-like platforms offered to cater to believers from and Rumah Taaruf MyQuran(MyQuran’s HousetoGetKnowEachOther), The casespresentedinthisarticle,HalalSpeedDating , in general. participants, theirfamilies,andtheIndonesianMalaysian Muslimpublics matchmaking process can be considered as “doing” online–offline that notonlytheinformationsharedonlineishalal applications. They strivetofacilitatehalal their cautionincopyingnon-halal in thisstudy, especiallytheconceptsofhalal selection ofamarriagepartner. Theological referencesusedbytheplatforms analyses the complexity of “doing” online–offline mix online/offline an of relationships facilitated isbynew media […]” (2018, 19). This study also that interfaces, of constellation novel “a is, there Barendregt argue thatwithinthecontextofMuslimpietyinSoutheast Asia and Slama exists. hardly users many for offline and online between divide “doing” religiononlinecantakevariedforms.Moreimportantly, today’s and Barendregt2018). The dichotomyisuntenable,especiallybecause that theseparationhasbecomeblurred(Helland2007;Nisa2019;Slama typology, hereformulatesonlinereligion andreligion online,emphasising religious communities.Further, whilerespondingtocriticismagainsthis practising ofreligiononline,suchasonlinereligiousritualsand mediums toprovideinformation,and“onlinereligion”referringthe In 2000,Hellandintroduces“religiononline”referringtousingonline et al. 2019, 11; Bunt 2009, 105; De Rooij 2020, 6; Rochadiat, Tong and Indonesia Tanpa Pacaran yber CROSSPATHS, andJfiix . Muslimweb-baseddating sitesandmobile Muzmatch in 2014 (United Kingdom and Bangladesh), C yber O rient, Vol. (Indonesia Without Dating), remind us of web-based datingsitesandmobile 15, Iss. online matchmakingbyensuring and Shariacompliance,signify halal 1, 2021 but alsothattheentire matchmaking and the ChristianMingle, Soul Seekers, halal byits

233 Eva F. Nisa understanding agency inthecapacity toactand makedecisions. Mahmood (2001), McNay (2018),and Werbner (2018) –forexample,have focusedon in abroader discussion ofreligionand gender. Scholars–likeMahmood are nuances,however, inunderstandingfemalesubmissionandagency in the West as oppressed and backward (see Abu-Lughod 2006). There personal agency, especiallyforMuslimwomenwhoareoftenrepresented dating applications,often emphasise howtheseplatformsenablegreater Studies onmatchmakingplatforms,includingweb-based datingandmobile in thiscontext. spheres whichencompassvariedinitiativesandthatnew mediaisimportant argue thattheMuslimpublicsarebornfrom articulations onIslaminpublic Eisenstadt’s “multiplemodernities,”SalvatoreandEickelman(2004,xi) believe isal-maslaha al-ʿāmma clearly denoteafragmentationofreligiousauthorityin achievingwhatthey hijrah getting toknoweachother) including thereplacementofdatingwithta’aruf emphasise a return to what they perceive to be an Islamic lifestyle, have aspecialconnectionwithvariousIslamicandIslamistmovements, type ofpublicIslaminIndonesia. The hijrah better Muslims) The current emergence ofhijrah Peletz 2013,607). significant appeal with young, educated Malaysians (1995, 147–148; see also dakwah and hasboostedanti-Tinder initiatives. Ongmentionsthatinthe1970s increasing numberofyoungMuslimswantingtoaccentuatetheirreligiosity Muslim publics, in both countries since the late 1970s is evident from the welcoming Tinder (Valentina 2019). The growthofnewpublics,especially dating, someyoungpeopleinthesecountrieshavealsobeenhesitant Given IndonesiaandMalaysiaareconsideredtobe“conservative”about of themostpopularmobiledatingapplicationsglobally(seeDuguay2017). The application Tinder, whichlaunchedinSeptember2012,hasbeenone movements, whocampaignforta’aruf yber (daʿwa, in Arabic, orproselytising)movementinMalaysiagained movements in Indonesia is a manifestation of a specific a of manifestation a is Indonesia in movements C yber O rient, Vol. before marriage. Young Muslimsinitiatingthe (common good)forpublicIslam.Following (religious transformationtobecome 15, Iss. and 1, 2021 movements, whichoften halal ( , in Arabic, taʿāruf, matchmaking, also or or

234 Eva F. Nisa of (seeFigure 1). during thiseventcalledHalalSpeedDating , aneventwhichIhadnever heard (Nisa andSaenong2018,49). What struckmethemostwas aprogramme which wasfoundedintheUnited Kingdomin2007andMalaysia2011 organised bytransnational non-governmentalorganisation Mercy Mission, On December26and27,2015inMalaysia,Iattended a fancydakwah Online–Offline HalalMatchmakingPlatforms study arealsoprominent. liberating andempoweringaspectsofhalal reputation andhonourofthehousehold”(2012, 425). The perceived flow of ‘inside’ information to the outside world […] may threaten the monitored bythehusbandandfamily. This distrustarisesbecauseofthe how “themobilephoneisviewedasanobjectofdistrust,unlessit 419). Doron, in his study of mobile phone use in North India, explicates as “disruptive,”especiallywithinpatriarchalcommunities(Doron2012, liberating andempoweringaspectsofthesetechnologieshavebeenseen as phonesandmobilephones,haveraisedthisissue(seeDoron2012). The relations (Nisa2019).Scholarswhoseworkfocusesontechnology, such platforms hasthepotentialtochallengeauthorityandhegemonicgender The presenceofcommunicationtechnologies,theinternetandsocialmedia themselves online. Mahmood’s phrase(2001),beganthemomenttheydecidedtoregister online–offline participating intheseplatformscanbeseenthroughouttheprocessof of Islampertainingtomarriagewithoutdating. The agencyofwomen the platformsinthisstudyaremostlymenwhoholdstrictunderstandings subjects oftheirreligiouscultures(Abu-Lughod2013). The brainsbehind 2001, (Mahmood 203). Othershavecriticisedthosewhooftenseewomenasoppressed andcreate” enable of subordination relations specific argues thatagencyshouldbeseen“asacapacityforactionhistorically yber halal C yber matchmaking. Their “capacity for action,” to borrow O rient, Vol. 15, Iss. matchmaking platformsinmy 1, 2021 1 event

235 Eva F. Nisa has become moreaccepting interms ofdating, intermsof cohabiting, but time. Today […]itbecomes commonespeciallyamong Muslimswherelife Maestro.” Hussain contendsthat“thevalue ofmarriagehasbeeneroded over Hussain wasbornandraised intheUKandisalsoknownas“Marriage Soul Seekers. marriage-related services, including ahalal by At thesameevent,Idiscoveredabazaarboothcalled Marriage During thatevent,Ilearnthalal means: oneoftheearliestonlineandchattingplatforms, mIRC. Another founder, Norhayati,alsometherhusband throughunconventional a at meeting first their after months four merely Speed Dating–onanotherhalal In 2012,hemethiswife,Munirah Tunai –whoalsobecameinvolvedinHalal matchmaking program.Zuhrihadinsiderexperienceof halal only helping Azmi but also other Malay Muslims to find spousesteased throughAzmi who wasstillsingle. This ledthemtocomeupwithanideaofnot a Yuhyi, NorhayatiIsmail,andSyed Azmi. ItbeganwhenZuhriandNorhayati The HalalSpeedDatingwasinitiatedin2014byanetworkoffriendsZuhri author). Figure 1:Segregatedentrance for male and female Marriage Conference (seeFigure2),whichisanother platformthatoffers 2 yber Marriage Conference wasfoundedin2008bySajid Hussain. C yber O rient, Vol. matchmaking platform. The couplemarried matchmaking wasanewtrendinMalaysia. 15, Iss. Halal SpeedDatingparticipants (photo: matchmaking servicecalled 1, 2021 halal matchmaking event. matchmaking. QA, owned halal

236 Eva F. Nisa Pakistan, Australia, and South Africa. and Pakistan, Australia, Conference hasorganised eventsinvariouscountries,including Turkey, the leadingIslamicmarriageserviceprovider. BasedinMalaysia,Marriage adds thatsinceitsestablishmentin2008,MarriageConference hasbeen

signify anincreasing presenceofthehalal isation oftheMuslim lifestyle. trend, and similar to Malaysia’s and Although theseinitiativesare notrelatedstructurally, RumahTaaruf Tanpa Pacaran,werefoundedin2014and2015 respectively(seeFigure3). two otherplatformsinthis study, RumahTaaruf MyQuran andIndonesia the example, For partners. marriage find Muslims help to initiatives thriving Partai PonselandAishaWedding areplatformsthatwereinspiredbythe which offered polygamy, secretmarriage,andchildmarriageservices. were offended bythepresenceofshort-lived platformAishaWedding marriage servicesunderitsprogrammenikahsirri.com . In2021,Indonesians (Cellphone Party) offering “halal” virginity auctions and “halal” In 2017,Indonesiawasrockedbythescandalouspresence ofPartaiPonsel Figure 2:MarriageConference Booth not marriage.” which hebelieves“cansavetheumma Indonesia Tanpa Pacaran arepartofabroadermovementta’aruf ofthe yber 3 This phenomenonledhimtocreateMarriageConference , C yber O rient, Vol. Halal Speed Dating and 5

[Muslim communityglobally].” 15, Iss. 1, 2021 Soul Seekers, they MyQuran secret 4 He

237 Eva F. Nisa Speed Dating Halalisation ofMatchmaking inMalaysia:SoulSeekersandHalal Figure 3:IndonesiaTanpa Pacaran ’s offlineevent of Islam”(2017,3). transformed bythembuthowcapitalisminthissettingempowersthespread how thespreadofglobalcapitalismtransformslivesMuslimsandis capitalist experience,alsoremindsustotryunderstand“[…]notonly 2012, 39;Sloane-White2017).Sloane-White,inherstudyontheMuslim “religious ethics”and“economicpractices”(2009,106;seealsoHoesterey Rudnyckyj calls“Islamicspiritualeconomy”referringtoamerging of and business matchmaking conventional, non-halal online–offline their between difference main business emphasisedtheconceptofhalal applications, tocatertheneedsofcontemporaryMuslims.Peoplein and initiatives,suchasweb-basedmatchmakingsitesmobiledating of conservativestrains,toadopt,adjust,andappropriateglobalproducts how globalcapitalismhasattractedcreativeMuslims,includingthose online–offline these of presence The singlehood. Yet, beingsingleand unmarriedhasbeenconsidered ananomaly Malaysia has witnessed arisingnumberof delayedmarriagesandresultantly yber

C yber O platforms. This phenomenonalignswithwhat rient, Vol. halal 15, Iss. matchmaking platforms reflects platforms matchmaking and non-halal 1, 2021 (haram) asthe

238 Eva F. Nisa messages indeedforpeoplewhothink!” He engendersloveandtendernessbetweenyou:inthis,behold,thereare you matesoutofyourownkind,sothatmightinclinetowardsthem,and (30:21), for example, states, “and among His wonders is this: He creates for a potential spouse.Many ofthemwere alsoworried aboutthepressure ofbeing Most women who I interviewed complained about having limited time to find their websites. these religiousinjunctions during interviews,inpublicstatementsandon Rumah Taaruf MyQuran , andIndonesiaTanpa Pacaranalsooftenreferto class Muslims,thefounders andstaff oftheSoulSeeker, Evidently understandingthenatureoftheirmarket, mainly urbanmiddle- including theirfamilieswhosupporttheminthismarital pathwayinitiative. Syahidah’s concernwasalsosharedbyalloftheparticipantsinthisstudy, Muslims to neglect this practice. The Qur’an insūrah Muslims toneglectthispractice. The Qur’an importance ofnikāh they donotmarry. Verses andanumberof ḥadīth mentionthe intheQur’an sexual urges and are afraid of committing zina gain rewards.Itcanchangeintowājib meaning those who abandon it are not sinful, yet those who conduct it will a mother(Razif2021,9–10). The basicrulingofmarriageinIslamissunnah second, third,orfourthwivesduetothepressurebemarriedandbecome human beings). Somewell-educatedmaturewomenareevenwilling to be interaction betweenGodandthebeliever) a religiousactinIslam,combinationbetweenʿibādah 80). Therefore, the pressure to marry is high, given that marriage is deemed in Malaysia,particularlyamongMalayMuslimwomen(SailiandSaili2018, these about marriage. Syahidah (pseudonym), a 36-year-old participant of one of the otherhalf.” This verseandḥadīthprovideatheologicalbasisforanxiety gets married,hehasperfectedhalfofthereligion;and he shouldfear Allah in person a “when said: had he states Muḥammad, Prophet of companions the sunnah says, “marriageismysunnah[pathortradition],whoeverdisregards Islam marriageissunnah, halal yber is notfromme[mynation].” Another ḥadīthnarratedby Anas, oneof matchmaking platforms,forexample,says,“weallknow thatin C yber (marriage), O right? Iamalready36,sothepressureishigh.” rient, Vol. which have made it difficult for unmarried for difficult it made have which (obligatory) forthosewhohavestrong 15, Iss. 6 Inaddition,awell-knownḥadīth and muʿāmalah (adultery and fornication) if 1, 2021 Halal SpeedDating, (act ofdevotion,the (chapter) (dealings among Ar-Rūm 7

239 Eva F. Nisa the in MalaysiahasitsownversionofSyariahCriminalOffences whichcovers 20th century(Mohamad2020,171;seealsoIsmail2016, 908).Everystate precautionary measures,ithasbeendeemedillegalsince thebeginningof Khalwat to sexualproprietyappliedonlyMuslimsunderSyariahcriminallaws. (illicit closeproximitybetweengenders)whichispartofaregulationrelating Malaysia, dating is subject to punishment. This pertains to the law of The statealsoplaysanimportantroleinrulingpublicmorality. ForMuslimsin Hefner 2019,99). jual mahal(playing difficult; Saili and Saili 2018, 80; in Indonesia see Smith- old virgins andoldmaidenseitherbecausetheyaretaklaku(notsellable)or or oldmaiden). The commonassumptionisthatunmarriedwomenbecome anak daratua(andartu,oroldvirgin) andanakdaralanjutusia(andalusia, in twoinfamoustermsusedtodesignateunmarriedwomenthecountry, 169), forexample,stipulatesinsection27“Khalwat”: which isoftenregardedasthemodelbyfederalgovernment (Hui2017, able to find a husband then?” husband a find to able to doanythingelse.Myfamilyareworriedseeingmesingle,buthowamI 39 years old,says,“Iamverybusyeveryday. (pseudonym), After working,Idonothavetime Noraida piety. filial or parents) to respect and (kindness stillcrucial is it to receiveparents’ restu online, a spouse find to them enabling effect liberating a single whichusuallycamefromtheirfamilies. Although socialmediahashad khalwat yber his wifeormahram (a) manwhoisfoundtogether withoneormorewomen,notbeing Any- in any secluded place orinahouse orroom under circumstances her husbandor mahram, (b) womanwhoisfoundtogether withoneormoremen,notbeing is prohibitedduetotheassumptionthatitwillleadzina,thus,for ruling. C Syariah Criminal Offences (Federal Territories) Act 1997, yber (approval), O rient, Vol. 9 ; or 8 The strong stigma of being single is reflected is single being of stigma strong The birr al-wālidayn inherent intheideaofbirr 15, Iss. 1, 2021 khalwat

240 Eva F. Nisa income andcareer plan; andspouse preferences, suchas maritalstatus such asgender anddateofbirth;career information,suchasoccupation, information, personal requesting form profile a complete Users registration. processes ofbothHalalSpeedDating andSoulSeekersbeginfromonline The same as other web-based dating sites and mobile dating applications, the to maintaintheirhalalness. because participantsdonothaveaccesstothedetailsof others. They dothis main offline events. The process of selecting a spouse does not happen online to profiles their showcase to doors participant’s the as serve mostly platforms online carefully. The processes offline and online the balance to try Seekers Soul Seekersparticipantsbetween20and35 of age(Rochadiat, Tong andCorriero 2020,144),andHalalSpeedDating overlaps, mobiledatingapplicationusersareusuallybetween 16and34years “Halal, Muslims, alsooftenreferstotheconceptofhalal noteworthy thatMuzmatch,oneofthepopularmobiledatingapplicationsfor Muslim web-baseddatingsitesandmobileapplications.Itis They accentuatetheirhalal highlight thattheyoffer aSharia-compliantorhalalplatformforMuslims. that theyarenotadatingservice.BothHalal Speed DatingandSoulSeekers by This statementcanbefoundonSoulSeekers’ websiteandisoftenmentioned We are notadatingservice! law principles. country, opposesconventionaldating asitisdeemedtobeviolatingIslamic This kindofruling,inadditiontothebroaderspiritShariatisation Halal SpeedDatingandSoulSeekers,whichthenallowsinvitationstothe Soul Seekersfounderandstaff. Similarly, HalalSpeedDatingemphasises yber a termnotexceedingtwoyearsortoboth. to a fine not exceeding three thousand ringgit or to imprisonment for acts shallbeguiltyofanoffence andshallonconvictiontobeliable which maygiverisetosuspicionthattheywereengagedinimmoral is itmeyou’relookingfor?” The agerangeofparticipants also C yber O rient, Vol. approaches astheirmaindifference fromother 15, Iss. 11 . Halal SpeedDatingandSoul 1, 2021 10 in itsjargon, forexample,

241 Eva F. Nisa big meetingroom(seeFigure4). Soul Seekersgatherselectedparticipantsfromtheironlineplatformsintoone matchmaking programme. During the offline events, Halal SpeedDatingandSoulSeekers, where offline events are the core of the matchmaking event. Hereliesthemaindifference betweenmobiledatingapplicationsand offline the to invite will they participants many how decide to profiles all reviews team I preferMonogamy.” The HalalSpeedDating for asecondwifeetc.;IDON’T mindbeinginaPolygamousmarriage;[…] wife. Lookingforanotherwifemyhusband;IamaMarriedman. to have a polygamous marriage, there is a set of polygamy questions: “I am a wear aHijab;I TRY towearHijab.” To catertotheneedsofthosewhowant Sunnah [recommended]prayeraswell;”forhijab to chooseamong“Ipray5timesaday;tryIdothe pertaining toprayersanddonningofthehijab questions also are there and spouseagepreference.InHalalSpeedDating the team collectsthe formsandcontact thecandidates whomatch. event, the of end the candidates. At selected their of ballot a cast to required provided with a select amount of time to speak to each other and are then and theycannotexchangecontact detailsduringoraftertheevents. They are main events, the all participantsarenumbered. Thus, theydonotknoweach other’s name During matchmaking. offline the before meeting no and participants and their contact numbers. Thus, there is no communication Both platformsdonotprovideparticipantsaccess to picturesofother 4: The Figure yber Halal SpeedDating C yber O rient, Vol. participantscometotheface-to-facemainevent. 15, Iss. (veil) askingtheparticipants 1, 2021 “I wearaHijab;IDON’T Halal SpeedDatingand

242 Eva F. Nisa to dating.” arguing thattheirplatformisdifferent, “weoffer apathwaytomarriagenot in “dating” term the question especially They practices. true teachingofIslambymixingpermissibleandimpermissiblematchmaking “halal porkor Soul SeekershascriticisedHalalSpeedDating’s practice,analogisingitas to preventfitna(temptationleadingunlawfulbehaviour). participant tobechaperonedbyaparent,relative,orfriend. This isinorder Sharia-compliant platformisthattheymakeitcompulsoryforeveryfemale the to key the addition, In details. contact exchanging or touching, flirting, haram aspects that make them compliant ofteninterchangeably. According toHalalSpeedDating , the and soundslike.Bothplatformsusetheconceptsofhalal there areinternalcontestationson what halalonlinematchmaking looks Although I likethis kindofformat becausethere isnokhalwat about (pseudonym), a64-year-old manwho accompaniedhisson,shared hisfeelings Rizwan process. the of phases following the in involvement family require Shariatisation andhalalisation, to usetheplatformandsubmit theirapplications.Undertheumbrellaof decide they when process selection the of phase first the in clearly seen be The agenticcapacityoftheparticipants,includingfemale participants,can processes ofIslamisationinMalaysiathatisnotmonolithic (2013,625). not monolithic. This alignswithPeletz’s argument onthecomplexity ofthe the pay 99 MYR, are obliged to attend a conference delivered by preachers from Muslims inbuildingahappyfamily, SoulSeekersparticipants,whohaveto discussion (seeFigure4).Second,aspartofitswider projectoneducating from grouped into five men and women and supervised by the facilitators. Different by emphasising that: First, during circle. The contestation also signifies that signifies also contestation The circle. Soul Seekers Halal SpeedDating,theyarenotallowedtohaveaone-on-onedirect Halal SpeedDating : “Ididnotknow aboutthisearlier. Mysontold me. yber (impermissible) elementsduringtheface-to-faceevent,suchas 13 Halal SpeedDatingandSoulSeekerssharemanysimilarities,

Soul Seekersdifferentiates themselvesfromHalalSpeedDating C alcohol” yber halal O rient, Vol. 12 or Sharia-compliant are that they do not allow signifyingthattheplatformdoesnotoffer the Soul SeekersandHalalSpeedDating Soul Seekers’ event,the participants are 15, Iss. 1, 2021 (close proximity). Iwill Halal SpeedDating halalisation is and Sharia-

243 Eva F. Nisa latter phaseofthematchmakingselectionprocess. the in selection spouse of trend deindividualized the reflects matchmaking the participants’ parents.Indeed,theShariatisationorhalalisationofonline or generation older the by positively to responded been has spouse a finding of practice changing the how signifies chaperones of presence The public. and ShariahavebeensuccessfulingainingsupportfromthewiderMalaysian between thetwoplatforms,waytheyhave“monopolised”termshalal they believe is the true path of Islam. Although there is internal contestation is Sharia-compliant. This referstothezealoftheseMuslimsreturnwhat that encourageseveryaspectofMuslimlifetoalignwithwhattheybelieve Speed DatingandSoulSeekerscanberegardedaspartoftheShariacraze in anElectrical Engineering Programme. Herecounts, “Ialso knowmywife he studiedat Institut Teknologi Bandung(Bandung Instituteof Technology) connection with thedakwahmovement. Tri began tounderstandta’aruf (the Welfare Justice Party).Indeed,thefoundersofRTM andITP haveastrong Egypt whichlatergavebirth totheIslamistpartyPartaiKeadilanSejahtera al-Muslimīn (theMuslimBrotherhood) in movement inspiredbyal-Ikhwān country (Nisa2011, 808). An exampleisthe Tarbiyah movement,adakwah the their focusonta’aruf ranging between25and35yearsofage. Their oppositiontowardsdatingand Indonesia Tanpa Pacaran(ITP)createdbyLaOdeMunafarwithparticipants offline (RTM) foundedby Tri Wahyu Nugrohowhichaimstoprovideanonline– The twoplatformsstudiedinIndonesiaare:(1)RumahTaaruf Grounding time.” recommend thistomyfriends,especiallyifsonisberjaya diligently. Idonotwanttohaveason-in-lawwhodoespray.” day a times five prays who Insya someone meet will she willing] [God Allah daughter. Iamnervousnow. Ididnothavethisbefore.But,nowisdifferent. Noorayna (pseudonym).Shesharedherfeelings:“Iamaccompanyingmy I metRaihana(pseudonym),a66-year-old lady accompanying herdaughter ta’aruf 14 halal yber Outside the venue of initiatives zealouslysupportedbyconservativemovements inthe platform forMuslimswhowanttogetmarriedwithoutdating; (2) Ta’aruf inIndonesia C yber before marriagecanberegardedasacontinuationof O rient, Vol. Halal Speed Dating, while waiting for the event, 15, Iss. 1, 2021 [successful] this MyQuran 15

Halal when

244 Eva F. Nisa of thismovement. murabbiyah matchmaking hasusuallybeenfacilitatedbymurabbi and cohesion(seealsoNisa2011, 797). followers members groups. The wayMunafar usesthese platformsresonates with Madianouand work together to spread the movement’s Sejahtera isaimedatcreatingwhattheybelieveasadakwah and Faturochman2011, 65). Education) andBKKBS(the Welfare FamilyCounsellingBureau;Savitri Sejahtera, forexample,createdaprogrammecalledTarbiyah Aliyah Movement istheircommitment.In2006,itspoliticalvehiclePartaiKeadilan (see alsoSmith-Hefner2019,37).Creatingthefamilyof Tarbiyah Within the Tarbiyah Movementdatingisforbiddenandta’aruf programmes. mentoring Islamic through especially students, secondary to influence their for highschoolstudents,inwhich Tarbiyah activistsareactiveinspreading or IslamicSpirituality).Rohisisadakwahfocusofthe Tarbiyah movement ta’aruf Tarbiyah from mymentor”throughta’aruf Fan Pagefollowedby502 thousand campaigns, includingInstagram with970thousandfollowers campus who wanttoperformhijrah orto“returnIslam,”including Rohisand ITP haspopularisedtheta’aruf men andwomeninIndonesiaaresomeofhisstimulito initiate ITP. Munafar’s number ofabortions,aswelltheforbiddenrelationships betweenmarried boyfriends. Hisconcernsaboutthedangersofpromiscuity, theincreasing admits thathismissionistohelpothersbreakupwith theirgirlfriendsor Through the influence of Rohis activities by the Tarbiyah Movement, Munafar and, sometimes,pictures. yber from high school, when he was active in Rohis (Kerohanian Islam dakwah activists.ITP uses variouschannelsforitsonlinedakwah 19 21 ta’aruf , YouTube with7.17thousand subscribers , Telegram with1.70thousand subscribers (female mentor),atleastduringtheearlyphaseofpresence inspired himtocreateRTM. LaOdeMunafarunderstood 16 C This involvesexchangingpersonaldata,curriculumvitae, yber O rient, Vol. Religious homogamywithinPartaiKeadilan before he finally married her in 2008. The 2008. in her married finally he before trend, especiallyamongyoungMuslims 18 , FacebookGroupwith861.4 thousand dakwah 15, Iss. Within the Tarbiyah Movement, and to cement groupidentity 1, 2021 20 , Twitter with 5thousand 22 , Line,and WhatsApp (male mentor)and family whocan 17 is thenorm , Facebook (Family

245 Eva F. Nisa see a strong influence from the Tarbiyah movement. Looking closelyatthematchmakingprocedureadopted byRTM wecanalso Nisa 2019,445). Seto, OkiSetianaDewi,ZaskiaSungkar, Irwansyah,and Vebby Palwinta (see better Muslims,suchas Teuku Wisnu, DewiSandra, Arie Untung, Dimas conduct who figures public of presence the by supported in particular, their face.” there isahumanistic sidethattheywant toseetheprospectivematch too, ago, Iusedto hidethepicturefrom bio.Butafterlongconsideration, a pictureinthishalal be uploadedtotheirwebsite. Tri understandsthecontroversyofproviding accounts –andtheywillselect thebiosandnumberthemsothattheycan to submit their shortbio–withoutnames,contact numbers, andsocialmedia the slowestgapbetweenpostsisonehour.” we haveatarget of1kadditionalfollowersonInstagram[…]OnInstagram, day, “every recounts, Munafar frequency. posting the scheduling prudently carefully mappingthetarget audience,mostnotablyyoungMuslims,and crafts theITP toreachitsobjectiveofcementingpublicopinion. This includes create publicopiniontocounterthemainstreamdatingculture.Hecarefully or broadcastthecontentsofITP kajian circle) on Tuesdays and Wednesdays. MunafarasksITP memberstoshare In thenameofdakwah, believe that“datingcanruinthefutureofIndonesian young generations.” to minds and hearts public influence to opinions strong create continuously way Munafarusedvariousavenuestoadjustdiversecontexts,namely, to and theirrelationships”(2013,172). This, forexample,canbeseenfromthe it ishowusersexploittheseaffordances inordertomanagetheiremotions not onlyreferstoanenvironmentofabundantmediaresourcesbut“[…] Miller’s conceptofpolymedia.MadianouandMillerargue thatpolymedia The online and offline campaigns of of those like RTM. flourish, to Indonesia in initiatives door formanyta’aruf presence ofITP throughitsvariouschannels can beregardedasanimportant books, aswellconductingralliesagainstdatingcultureinthecountry. The also organises offline activities, such as seminars, giveaway bulletins and free yber C yber matchmaking scheme,however, heargues, “longtime 26 ITP hasaroutine WhatsApp kajian(Islamicstudy O Ifthere isamatch, then theycan askeachother rient, Vol. ta’aruf 15, Iss. in theirsocialmediaaccountsto and “nodatinginIslam”arealso 24 Besidesonlineactivities,ITP 1, 2021 25

RTM asksitsparticipants hijrah to become 23

246 Eva F. Nisa analysing theposition ofwomenisespecially important. Women’s participation Looking closely atthepracticeofhalal varied ijtihad(independentreasoning)when facingnewconditions. different interpretations ofhalalness the only not reflect dating applications. These varied practicesofhalalness maintained todifferentiate betweentheirta’aruf (led in the prayer) by their husbands.” Usuallywomenwanttobediimami ability ofthemantoreadQur’an. mediator asks the man to read Trithe Qur’an. says, “the aim is to find out the mentioned thataround hub of Tarbiyah activities andcampusdakwah central a as known widely are mosques Indeed, mosques. mostly are which offline of place the from seen be can compliance Sharia of version online and early interactions between candidates also occur online. RTM’s events. RTM, ontheotherhand,facilitateschoosingofprospectivespouses matchmaking offline main their for tools as serve which mediums Speed DatingandSoulSeekerstrytolimitthemselvescreateonline and contestationregardingwhatishalalareprevalentinthiscontext.Halal initiative ishalalorSharia-compliant. The variedinterpretationsofhalalness All theplatformsinthisstudyclaimthattheyfollowShariarulings,their Halal Onlineand Women’s Agency? and parents’ rightsinIslam. later phaseofta’aruf of Tarbiyah version online-cum-offline organised more a as regarded be can practice of each other’s familyandtheirclosecircleoffriendscolleagues. This kind the presenceofamediator. Ifthey both agreetocontinue,theycanintroduce with meeting face-to-face direct a by followed email, via questions further in thista’aruf to arrangeamarriage. Tri states,“wewillnotallowsomeonetoparticipate offline the after months six of maximum a RTMallows mechanism, The halal yber aura can be seen from the procedure of offline ta’aruf. SimilartoSoulSeekersandHalalSpeedDating,RTM’s who isplanningtoarrangethemarriagenextyear.” C yber also involvesparents’ restu 70–80 percent of offline of percent 70–80 O rient, Vol. but alsosignifyhowMuslims produce 27 15, Iss. To maintain its Sharia-compliant matchmaking ontheseplatforms, platform andMuslimmobile ta’aruf 1, 2021 in ordertohonourparents activities ingeneral. Tri are held in mosques. in held are ta’aruf in whichthe 28 This is This ta’aruf ta’aruf

247 Eva F. Nisa auctions” initiatedby nikahsirri.com, andchild marriageby AishaWedding. illegal business, such as online unregistered siri (secret) marriage, “virginity varied keyplayers inonlinedatingand online marriageservicespractising violence againstwomen(Nisa 2018,301). This isduetothepresenceof progressive Muslimwomen’s activistsandIslamicfeminists whencombating by faced problems significant become have relations, gender and Islam of dating campaignsinitiated byMuslimswithconservativeunderstandings this complexity, onlinedating,marriageservices,ta’aruf, to thinkcarefullyaboutthecomplexityofnotion ofagency. Adding to and religiousgroup. A carefulanalysisofthispractice,however, invitesus matchmaking andtonavigatethestrictprotocolsupheld bytheircommunity and RTM inthestagewhenthey registertobetheparticipantsofhalal Women’s agencycanbeseenclearlyinHalalSpeedDating , platforms. over spouseselectionandinteractionsmadepossiblevia participationonthe matchmaking, thedisruptionisevidencethroughwomen’s greatercontrol especially within strong patriarchal communities. In the context of and empoweringaspectsofthetechnologiescanbeperceivedasdisruptive, strict Muslimlifestylesareunabletoexercisetheiragency. These liberating online matchmakingchallengestheassumptionthatwomenlivingwithin and “nodatingculture”amongconservativeMuslimsinIndonesia,halal mixing isstrictlyregulated,likethroughtheanti-khalwat heart talk, opening up emotionally” (2010, 323). In contexts wheregender users of online chats are “raising personal problems, having a heart-to- agency” (2020, 15).Slamausestheterm“agencyofheart”referringtoway and freedom on discourse postmodern the to related is offline, or concept ofcourting,andinturn,lovemarriage,whetherinitiatedonline 2012, 418;DeRooij2020,15;Slama2010,316).contends,“the agency, andexpressionofself(Alietal.2019,2;Bennett2005,101;Doron Muslim women,oftenmentionhowtheseactivitiessignifywomen’s freedom, on onlinedating,internetchatting,andmobileliteracy, includingthoseof participants andninehundredfemaleparticipants. At thesametime,studies both countries.InRTM, forexample,theyusuallyhavetwohundredmale in these yber halal matchmaking platforms exceeds the participation of men in C yber O rient, Vol. 15, Iss. 1, 2021 policy inMalaysia Soul Seekers, and no halal

248 Eva F. Nisa Instagram followers) @beraninikahtakutpacaran (@daretomarryfearofdating,145thousand The the mainconcernofwomen’s movementsinthecountry(Nisa2020,83). has encouragedthespreadofearlymarriagepracticeswhichbecome In addition,thegrowthofonlineta’aruf (2001, 203). whose desire, affect, andwill havebeenshapedbynonliberal traditions.” sharply limits our ability to understand and interrogate the lives of women about agencyasasynonym forresistanceaccordingtoMahmood,“[…] religious systems(Mahmood 2001;McNay2018; Werbner 2018). Thinking be expressedintheirparticipation inreligiousmovementsandpatriarchal new formsofagencyandhowwomen’s agencyoragenticcapacitycan kind ofassumptionandemphasisedhowreligiouspractices mightfacilitate mate selection,isamisunderstanding.Manyscholars havechallengedthis to patriarchalsystemsorinthecontextofthisstudy, patriarchalaspectsof religion. The assumptionthatwomenareoppressed duetotheirsubmission submission hasbecomeoneoftheconundrumsin studyofwomenand their agencyduetopatriarchalnormsguidingthispractice. This aspectof them.” signifies that “men are winning to choose, while women are winning to refuse refuse himifshefeelstheydonotmatch. Tri argues thatthisarrangement can she or email, via questions some asking by better man the know to get they willnotcontacther. The selectedwomancanaccepttheinvitationto female candidate,thenRTM willcontacttheselectedwoman,ifnotthen a likes man a If them. to it forwards first. then candidates RTM female the Tri mentioned that mostly men request the detailed personal information of an importantroleintheprocessofmatching,especiallycaseRTM. The notion of women’s agency might be questioned when the mediators play rise ofdivorces. popularity, amidstthecountry’s longbattleagainstearlymarriagesandthe thousand Instagramfollowers) (@earlymarriagemovement, 434thousandInstagramfollowers) ta’aruf 32 yber This mightseemthatwomendo nothavefullcapacitytoexercise and onlineearlymarriagecampaignslike@gerakannikahmuda C 30 yber , and@dakwahjomblo(@singleMuslim’s dakwah,613 O rient, Vol. 31 , have garnered significant online and offline and online significant garnered have , 15, Iss. campaigns, suchasMunafar’s ITP, 1, 2021 29 ,

249 Eva F. Nisa birr al-wālidayn . process through parent’s restu deindividualizing theprocess, whichisapparentinthelaterstagesof the platforms’ halal but infact,itdoesnottotally individualisetheentireprocess.Indeed, be seenasapushtocompletely individualisedmarriagepartnerselection, selection throughhalal This studydemonstratestheambivalenceofprocess ofmarriagepartner a spousebyindividualsthroughtheassistanceof advanced technology. gradual transformationfromparent-arrangedmarriage tothechoosingof the and women, for particularly partners, marriage finding in difficulties of nowadays bothcountriesfacethecomplicatedandoften contradictorytrend of marriageinMalaysiaandIndonesia,especially in theurbancontext, While earlierstudieshaveshownpositivetrendsin theincreasingage Conclusion are made. Analysing theiragencyshouldconsiderthecontextsinwhichchoices participating inthiskindofinitiativeenablesthemtoexercisetheiragency. feeling “rejected”attheearlystageofta’aruf. Many womenshareSalamah’s view. The system for them saves themfrom participant, recountsherstory: experience shamefromearlyrejection.Salamah(pseudonym),a25-year-old that thispracticeindeedcansavetheirdignitysotheydonothaveto man isalsothemanifestationofthesewomen’s agency. Manyofthem believe Therefore, followingthe“ruleofgame”inRTM bynotnominatingthe yber reject ouroffer forta’aruf. men, but then when the RTM as themediator contacts them they all continue ornot.RatherthanweinformRTM thatwelikethisand [women’s] to our want in we hand. is Whether decision the but first, I likethesysteminRTM. Ithinkitisgreattoletthemenchoose C yber or Sharia-compliantlabels signifytheimportanceof online–offline matchmaking. The platforms might platforms The matchmaking. online–offline O rient, Vol. as the manifestation of Islamic filial piety or piety filial Islamic of manifestation the as 33 15, Iss. 1, 2021 Thus, forthesewomen,

250 Eva F. Nisa reviewers for theirhelpfulcommentson anearlierversionofthis article. I amindebtedtoMartinSlama, JamesB.Hoesterey, andtwo anonymous Acknowledgements the incessantcompetitionoverlegitimateinterpretations ofIslamicteachings. time, thepresenceoftheseplatformsusingreligiouslanguage demonstrates the expansionofMuslimcapitalistexperiencesinboth countries. At thesame halal and the online world. The concerns of using the terms Sharia-compliant and about therelationshipbetweenreligion,religiouscommunities, economiclife, applications tostrengthentheirhalal matchmaking platformsandtheiremphasisonbeingdifferent tomobiledating This articlealsodemonstrateshowthepresenceofthese halal selection. women’s abilitytooutstriptheirshyness andtakecontrolofmarriagepartner virtues of shyness and feminine passivity. These platforms demonstrate total submissiveness,asmentionedbyMahmood,whichcaninvolvecultivated norms upheldbytheplatforms.Indeed,agencyofthesewomenisbeyond agency, however, canbeseenintheircapacitytoactandnavigatepatriarchal this understandingofagencyasasynonymforresistancetodomination,their a lackofagency. Aligning withtheviewsofscholarswhohavechallenged with confused be might selection, mate of process whole the in reflected is of women to patriarchal norms, which is embedded in these platforms and often complicates the understanding of the notion of agency. The submission fact thathalal of womenandyouth(seee.g., Ali etal.2019;DeRooij2020).However, the mobile datingapplicationsisconsideredbymanyasindicatingtheagency matchmaking services. The mushroomingofweb-baseddatingsitesand the growthofonlineearlymarriagecampaignsaswellhalal expression asamanifestationofgrowingMuslimpublics,hasfacilitated The resurgence of piety, evident inincreasingratesofpublic religious Choerul Rizal.Errors, ifany, aresolelymine. I wouldalso like toacknowledgetheinvaluable researchassistance ofNur signify theongoingspiritofShariatisation Muslim lifestyles and yber matchmaking isinitiatedinthenameofShariacompliance C yber O rient, Vol. position reflects long-standing debates long-standing reflects position 15, Iss. 1, 2021 online–offline

251 Eva F. Nisa Gerakan Nikah Muda(@gerakannikahmuda). 2021. App Tinder.” Information,Communication andSociety Duguay, Stefanie.2017.“Dressingup Tinderella: Interrogating Authenticity Claims ontheMobileDating of AnthropologyJournal Doron, Assa. 2012.“MobilePersons:CellPhones,GenderandtheSelfinNorthIndia.” Muslims.” JournalofReligion,MediaandDigitalCulture 9(1):1–32. De Rooij,Laurens.2020.“TheRelationshipbetweenOnlineDatingandIslamicIdentity amongBritish Press. Bunt, GaryR.2009.iMuslims:RewiringtheHouseofIslam. Citizenship inGayIndonesia.” Boellstorff, Tom. 2004.“ZinesandZonesofDesire: Mass-MediatedLove,NationalRomance,andSexual 2021]. https://www.instagram.com/beraninikahtakutpacaran/. Berani Nikah Takut Pacaran(@beraninikahtakutpacaran).2021. Practices ofClandestineCourtshipandCohabitation.” Bennett, LindaRae.2005.“PatternsofResistanceand Transgression inEasternIndonesia:Single Women’s Asad, Muhammad.1980.TheMessageoftheQuran.Gibraltar:Dar Al-Andalus. 775–792. Changing Relationship Attitudes andExperiencesamong Young BritishMuslims.” Ali, Nafhesa,RichardPhillips,ClaireChambers,KasiaNarkowicz,andPeterHopkins.2019.“HalalDating: Abu-Lughod, Lila.2013. website. Accessed[March11, 2021].https://www.eurozine.com/the-muslim-woman/. Abu-Lughod, Lila. 2006. “TheMuslim Woman: The PowerofImagesandtheDangerPity.” Eurozine References yber

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those fromtheUnitedKingdom,South Africa, andCanada. they organize. Sajidalsoadmittedthatheintentionallyinvitedmore internationalthanlocalspeakers,suchas 6 5 4 3 2 1 Notes Transformation.” Werbner, Pnina.2018.“BetweenIslamicPiety, Agency andEthical Leadership:ParadoxesofSelf- indonesia-is-tinder-the-answer.html. July 31. Accessed [March7,2021].https://www.thejakartapost.com/life/2019/07/31/finding-love-in- Valentina, Jessicha.2019.“Finding Love inIndonesia:Is Tinder the Answer?” TheJakartaPost Honolulu: UniversityofHawai’iPress. Smith-Hefner, N.J.2019.IslamizingIntimacies:Youth, Sexuality, andGenderinContemporaryIndonesia . University Press. Sloane-White, Patricia.2017. Anthropology 18(3):316–330. Slama, Martin.2010.“The Agency oftheHeart:InternetChattingas Youth CultureinIndonesia.” Between ReligiousPoliticsandPopularPiousPractices.” 7 Conference Centre, anddesignedtocatertheneedsofurbanmiddle-classupper-middle classMuslims. Syahidah,2017,interview withauthor, January5,SuriaKLCC. This istakenfromMuhammad Asad’s (1980). translationandexplanationoftheQur’an The transnationalauraof SajidHussain,2015,interviewwithauthor, December27,PutrajayaInternationalConferenceCentre. SajidHussain,2015,interviewwithauthor, December27,PutrajayaInternationalConferenceCentre. All photos inthisarticleweretakenbytheauthor. Ilabelthisfancy yber Contemporary Levant3(1):79–90. dakwah becauseitwasheldinaworld-classinternationalvenue, Marriage Conference canalsobeseenfromitsinvitedspeakersineveryevent C yber Corporate Islam:ShariaandtheModernWorkplace O rient, Vol. 15, Iss. Asiascape: Digital Asia Asiascape:

1, 2021 5: 3–31. . Cambridge:Cambridge Putrajaya International website, Social

256 Eva F. Nisa cadres. movement alsoengagein

f0a1dd6010da414b48256815001bd4fc/ec9f2cc63ff92e5fc8256826002d1760?OpenDocument. 27, Khalwat,1997.http://www2.esyariah.gov.my/esyariah/mal/portalv1/enakmen2011/Eng_act_lib.nsf/ 21 20 19 18 17 16 15 14 13 12 11 10 9 8 22 (impermissible) orastateofconsanguinityprecludingmarriage. Mahramreferstomembersofone’s closerelativeswithwhommarriagewouldbeconsidered Noraida,2015,interviewwithauthor, December28,Bangsar Village. This isper April 20,2021,9:50p.m. (seeIndonesia Tanpa Pacaran2021a). Raihana,2015,interviewwithauthor, December26,PutrajayaInternationalConferenceCentre. Rizwan,2015,interviewwithauthor, December26,PutrajayaInternationalConferenceCentre. SajidHussain,2015,interviewwithauthor, December27,PutrajayaInternationalConferenceCentre. Munirah,2015,interviewwithauthor, December27,Coffee ShopBangsar. SyariahCriminalOffences (Federal Territories) Act 559,PartIV -offences relatingtodecency, section This isper April 20,2021,9:55p.m.(seeIndonesia Tanpa Pacaran2021f). This isper April 20,2021,9:49p.m.(seeIndonesia Tanpa Pacaran2021d). This isper April 20,2021,9:58p.m. (seeIndonesia Tanpa Pacaran2021c). This isper April 20,2021,9:51p.m. (seeIndonesia Tanpa Pacaran2021b). Sajid Hussain,2015,interviewwithauthor, December27,PutrajayaInternationalConferenceCentre. This isper April 20,2021,9:59p.m.(seeIndonesia Tanpa Pacaran2021e). Nowadays, therearesomeoccurrencesinwhichthosewhoseparentsthefirst generationsofthis yber dakwah familymatchmakingbyintroducingtheirchildrentotheofother C yber O rient, Vol. 15, Iss.

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257 Eva F. Nisa of ta’aruf(seeNisa2011). conservative movements,suchas Tablighi Jama’atandvariousSalafimovements arealsostaunchsupporters 33 32 31 30 29 28 27 26 25 24 23 Salamah,2018,interviewwithauthor, June21,Jakarta. Tri Wahyu Nugroho,2016,interview, May17,Jakarta. This isper April 20,2021,10:20p.m.(InspirasiDalamBerhijrah2021). This isper April 20,2021,10:19p.m.(BeraniNikah Takut Pacaran2021). Tri Wahyu Nugroho,2016,interview, May17,Jakarta. Tri Wahyu Nugroho,2016,interview, May17,Jakarta. LaOdeMunafar, 2016,interview, August 30,Jakarta. This isper April 20,2021,10:18p.m.(GerakanNikahMuda2021). Tri Wahyu Nugroho, 2016,interview, May17,Jakarta. Although theroleof Tarbiyah Movementisimportantin popularising a(strict) La OdeMunafar, 2016,interview, August 30,Jakarta. yber C yber O rient, Vol.

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competing efforts to define what a good Muslim is – efforts that arenow that increasingly madeon socialmedia. Inadditionto thecreationand maintenance is – efforts Muslim a good what define to efforts competing The multiplicity ofactorswithinCambodia’s Muslimminorityhas ledto Introduction Islam, social divides Cambodia, media, Keywords: media. social on debates muting largely of effect the have discord, social discourages strongly state the where setting, authoritarian an in fields religious the and political the between connections close the how shows It posts. their of style and contents the formulate they which in ways the inform that politics language and factors sociopolitical the explains and groups Islamic various of pages Facebook the examines particularly article The case. the is this why of question the to answers find to attempts and societies Muslim Asian Southeast other of that to compared scene media social Islamic this in absent almost is debate theological that observation the considers It particularly activities. proselytization and representations online their shape environment offline their and institutions, and movements groups, is, that minority, Muslim Cambodian the of actors Islamic between relationship the how on It focuses minority. Muslim country’s the of setting sociopolitical the about us tell they what considers and scene media social Muslim Cambodian the of structure and characteristics the explores article This Abstract: of Singapore University National Pérez Pereiro Alberto AcademyAustrian of Sciences Pall Zoltan Muted Debates Muslim SocialMediaScene:ComplexDividesand Emerging IslamicRepresentations intheCambodian yber

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259 Corresponding author: Zoltan Pall, Austrian Academy of Sciences, Hollandstraße 11-13, 1200 Vienna, Austria. E-mail: [email protected] observe theprocessesbywhichreligiouslifefindsexpressiononline. Muslim social mediascene. Islamic landscape offline is to a much lesser extent reflected in the emerging respect. In this article, we raise the question of why the competition in the groups while theCambodianMuslim socialmediasceneisrathersilentinthis Muslim various the between (especially Weng debates 2015;Nuraniyah 2017; Schmidt2018;Slama2020), of scenes lively explore Most ofthescholarsMuslimsocialmediaactivism inSoutheast Asia studies compriselittleconsiderationofda‘wa(onlineproselytization). Blengsli 2009;Bruckmayr2017;2019;PallandPérez 2020). However, these dynamics andcompetitionofCambodianIslamicmovements (Collins1996; scrutinized theIslamicreligiouslandscape,itscleavages anddivides,the Islamic movementsinthecommunity. There areanumberofstudiesthathave Cambodia. Scholarshavefocusedonthehistory, socioreligiousdivisions,and online This articlealsoaddstotheemerging scholarly literatureonIslamin their shape environment offline their proselytization activitiesintendstocontributefillingthislacuna. and minority Cambodian Muslim the of actors Islamic between relationship complex the how focus onMainlandSoutheast Asia ismissing. Therefore, ourdiscussionon research is concerned with Indonesia and to a lesser extent Malaysia, while Slama andBarendregt2018;Husein2018). Yet, mostofthe cleavages ontheseplatforms(Nuraniyah2017;Schmidt2018;Nisa2018a; 2018b) andthemanifestationsofideologicaltheologicalarguments and media inSoutheast Asia’s preachingeconomy(Hew 2015;Slama2017;Nisa Most scholarlyattentionhasbeenpaidtotheemergence androleofsocial phenomenon inCambodia of thisonlineIslamicpublicforumbearcarefulstudy, asitisaveryrecent organization and formation The charge.* of free profile a create easily to to beheardastheypermitindividualswhoarenotparticularlytech-savvy platforms suchasFacebookwhichpermitmanymorenoninstitutionalvoices of webpagesbymanyIslamicorganizations, thereisincreaseduseof

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260 Zoltan Pall, Alberto Pérez Pereiro in order to match Islam with modernity (Bruckmayr 2019, 124–153). 124–153). 2019, (Bruckmayr modernity with Islam match to order in of scripturefree fromthebondoflegalschools andtherelatedscholarly traditions objective ofthe reformistIslamicmovement wastoenablethedirectinterpretation century. 20th early the The in Egypt of reformism Islamic the by influenced was Muslims Cambodian of segment minor relatively A86–89). 2019, (Bruckmayr Southeast Asian region and a body of Shafi‘i religious literature written in Malay Shafi‘i madhhabthatisdominantinthe the instruction, religious of language the the secondhalfof19thcentury, mostCambodianMuslimsadoptedMalayas process ofculturalchangethatBruckmayr(2019)callsJawization . Startingfrom Muslims intheMalayanPeninsulaandSumatra. This isaresultofsweeping The IslamicpracticesofmostCambodianMuslimsgreatly resemblethoseof smaller numbersofShi‘iand Ahmadi Muslimsinthecountry(Stock2020). their Chamheritage(Bruckmayr2017).Inadditionto these groups,thereare of context the in religion the of teachings the interprets that tradition Islamic tothe belong Krom ofMuslims ten percent Approximately school). legal (Shafi‘i is MuslimwiththevastmajoritybeingSunniandlargely followingthemadhhab dominant groupsouthofthecapital. The entireChampopulationofCambodia more numerousinareasnorthandeastofPhnomPenhtheChveabeing There areMuslimcommunitiesthroughoutthecountry, withtheChambeing adopted theKhmerlanguage. These are commonly called Chvea, descendants of Malaytraderswhosettled in thecountry generations ago and from thesoutherncoastsofcontemporary Vietnam. The restaremostly ethnic 400–800 thousand peopleinanationof16million.Ofthese,roughlythree-quartersare approximately representing Cambodia, in minority a are Muslims Background andhistoricaldevelopment Divides Complex Islamic Cambodian SceneMapping its and Contemporary the from theother(Collins1996). sharing areligionwiththeCham,eachethnicgroupconsidersitselfdistinct

Cham, an Austronesian speakingethnicgroupwhomigratedtoCambodia (Community of Imam San) which follows a separate Kan ImamSan(CommunityofSan)whichfollowsaseparate yber C

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People’s Party . Prime Minister Hun Sen has been in his positionsince structure of the state, whichis dominated by the ruling Islam in Cambodia isinstitutionalized andwell-integrated into the Islamic actorsinHunSen’s regime the CambodianMuslims. scene ofunprecedentedvariegationhasdevelopedinthe pastdecadesamong transnational Islamicmovements. As aresultoftheiractivities,religious their religiousinstitutions,alsocarriedoutmissionary work inconnectionto besides providinghumanitarianhelpandassistingMuslims inrebuilding charities fromMalaysiaandthemonarchiesofPersian Gulf. These NGOs, that many NGOsbecameestablishedinCambodia,including severalIslamic then was It 1993. in Authority Transitional UN the of withdrawal the defeat of theKhmerRouge by the invading Vietnamese, it accelerated after While somereconstructionalreadystartedalmostimmediately afterthe1979 communities (Osman2012). inhabitants displacedandresettledelsewhereinordertobreakuptheir Islamic schoolsweredestroyed.Manyofthevillagesrazedand were killedandmuchofthereligiousinfrastructureincludingmosques leaders religious Most (1975–79). under themurderousKhmerRougeregime The evolutionofCambodianMuslimreligiouslifewasseverelydisrupted which isalsotherestingplaceofpastCambodianmonarchs. saint withhisbirthdaycommemoratedatgraveonOudongmountain, name fromImamSan,a19th-centuryreligiousleaderwhoisveneratedas its takes community This 214–217). 2017, (Bruckmayr instruction religious and ChamintheIndicscriptarecentralfortheirritualpractice Arabic both in written manuscripts Cham 121–188). 2012, (Pérez practice rituals andtheinclusionofspiritpossessionceremoniesintheirreligious a different formofprayerperformedbythereligiouseliteonFridays,healing a synthesisofIslamicandChamtraditionspracticeswhichincludes follow to continuing and influences Eastern Middle and Malay both resisting The Krom Kan Imam San remained outside these religious trends, however,

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262 Zoltan Pall, Alberto Pérez Pereiro particularly important, asoneofthe basesofthe regime’s legitimacyisthatit activities and keepintracommunityfrictions toaminimum. This latter is the support Cambodian People’s Partyduringelections, refrainfromoppositional to on counted be can actors Muslim Cambodian exchange, In able tolaunchprojectsinthe countrywiththeapprovalofnationalauthorities. access tostateinstitutions and resourcesforeignIslamicNGOsbeing The situationforMuslimgroups inthecountryissimilartothem,getting 2002; Strangio2014,199–205;O’Lemmon2014). for exchange in party political quietismandkeepingmonkscriticaltotheregime inline(Guthrie ruling the to attached businessmen and politicians Cambodian People’s Party. Temples receivegenerousdonationsfrom the by patronized are factions main the of figures leading society,the the of well. In the case of Buddhism for example, which is followed by the majority Patronage andcooptationcharacterizetheregime’s relationshiptoreligionas the sympathyofruralpopulation(Milne2015). Working Groupwhicharethenusedtocarryoutdevelopmentprojectswin servants arerequiredtomakedonationsCambodianPeople’s Party’s Public Party.People’s Cambodian the to donations large make to expected networks. Today tycoonswhohavebeengrantedfavorablestatecontractsare People’s Partyattractedmostofthebusinesscommunitytoitspatronage and surveillance (Un 2005, 213–24). Starting from the 1990s, the Cambodian in theruralcommuneswhoplayedkeyrolescreatingasystemofhandouts Kampuchean People’s Revolutionary Party) has managed to keep its cadres Republic ofKampucheain1979,theparty(until1991undername from itsdominanceoftheruralareas.SincecreationPeople’s evolved that relationships patron–client of network a maintains regime The 89–109). 2014(Strangio scene political Cambodian the dominating been has Party was created,sincethesecondhalfof1990sCambodianPeople’s the UN Transitional Authority mandateamultipartyparliamentarysystem socialist sponsored Vietnam the of regime, thePeople’s RepublicofKampuchea leader (1979–89). Although during the became he when 1984

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Kuwaiti charity movements. The MuslimBrotherhood established its presencewhenthe for Cambodian Muslimstobecomeacquainted withtransnational Islamic Gulf monarchiesandMalaysia. These Muslim NGOsoftenserveasgateways the in based organizations Islamic are these of Several 2013). (Domashneva the countryhasoneofhighest numbersofNGOspercapitaintheworld become establishedinCambodia. Infact,witharoundthreethousandNGOs, Since the 1990s, a vast number of foreign NGOs (mostly nonreligious) have financial resourcestocarryoutvariouscharityandreligious activities. and NGOs. Through thesecontacts,he isabletoprovidehisclientswith system. The Muftialsohasstrongties toseveralMalaysianprivatedonors as religiousfunctionariesandbureaucratsinthecountry’s Islamicinstitutional large a Being resources to support and promote Muslim 189–190). leaders who fill important positions 2009, (Blengsli organization, Annikmah providestheMuftiwithapoolofsupporters andthe Malaysia of states member a schoolnetworkmaintainedbythegovernmentofKelantan,one language ofstudyandimplementthecurriculumYayasan IslamKelantan, Annikmah networkismadeupofanumbermadrasasthatuseMalayas considerably increaseshisstandingamongtheMuslimcommunity. The network andhasagoodrelationshipwithMalaysianbenefactors,which Mufti enjoystatesupport. The Muftialsooverseesthe Annikmah school the Cambodianrulingelite. The latterensuresthatprojectsinitiatedbythe state’s IslamicbureaucracyamongtheCambodianMuslimsishisaccessto The main source of the Mufti’s influence as the highest-ranking official in the the majoritySunnis. Mat Saandpossessesseparatereligiouseducationalinstitutionsfrom working relationship. The ImamSancommunityisheadedbytheOngGnur position in1996byPrimeMinisterHunSenwithwhomheenjoysagood Sunni population.OknhaKamaruddinbin Yusof wasappointedtothe There isasingleMuftiinthecountrywho,principle,representsentire 84, 98,114). is the key to stability and peaceful development in Cambodia (Strangio 2014,

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264 Zoltan Pall, Alberto Pérez Pereiro the Muslim religious landscapeof severalprovinces. Tbung Khmum province. The movement quicklygrewandtoday it dominates enabled theCambodian Tabligh toestablishamajor centerinPhum Trea in who resided in the United States (Collins 1995, 94–95). This material support efforts were financially supported by Malaysian donors, and also Cambodians movement inMalaysia the 1980sreturnedandbeganproselytizing.His Vietnamese troops, whenSulaimanIbrahim,aChamwhojoined the The Tabligh appearedinCambodia1989, afterthedepartureof practices (Noor2012). the Prophet and make more earnest efforts in the maintenance of ritual Islamize society by urging Muslims to pay more attention to the example of month onakhuruj(proselytizingtour). The movement’s goalistore- hierarchically organized, andeachmemberhasto spendthreedaysofthe India buttheyhavesincespreadworldwide. The Tabligh movementis popular IslamicmovementinCambodia.Itsoriginsgo backto1920sBritish Jama‘at al-Tabligh (orTabligh asitiscommonlycalled)perhapsthemost strong organization availablewith solid human resources. community. Involvementinpolitics willbemorefeasibleoncethereisa well-educated cadreswhointimecanbeleadingmembersoftheMuslim of number a breeding is priority movement’s the authors, the to explained stays awayfrompoliticsalmostentirely. As RahmaInternational’s director Cambodia in Brotherhood Muslim the later), (discussed Salafis the Unlike mid-2000s. their facilitationoftheproject for thanks receive to as well as approval of seal their give to appear officials charity opensaclinic,schoolorhousingareaforpoorpeopleCambodian the if example, For authorities. the with relationship good a has International clinics inruralMuslimvillages–thesearealsoopentoKhmerBuddhists. pursuing theirstudies.RahmaInternationalhasalsoestablishedseveral PhnomPenh in where 140 male twodormitories and female Muslim university students can live maintains for free while Italso students. thousand five Penh, whichsupervises25boardingschoolsthatprovideeducationtoaround

yber 3 RahmaInternationalhasamultistoryheadquartersinPhnom C yber

O rient, Vol. 5 (FreshNews2018). 15, Iss. 1, 2021 4 That said,Rahma

265 Zoltan Pall, Alberto Pérez Pereiro al-Turath al-Islami (Societyfor the RevivalofIslamicHeritage). These schools throughout thecountrymaintained bytheKuwaitiJamai‘yyatIhya’ Currently, the backbone of the Salafi movement is the network of 33 religious during elections(PallandPérez 2020,261). for their institutions, they mobilize voters for the Cambodian People’s Party participation, inCambodia, inordertosecurepoliticalfavorandautonomy of the social and political context. Although Salafis often discourage political they have demonstrated a willingness inprinciple, to be pragmatic in the face of the exigencies rigid ideologically appear may Salafism While religion. with thecustomsandritualstheyconsidertheirancestors tohaveaddedthe the in mentioned explicitly not scripture asillegitimateinnovations. They insistthatMuslimsneed tobreak are which regard practices generally religious and Salafis rituals Therefore, 2018). Pall 2012; (Gauvain tradition hadith without subordinating their judgments to any particular juridical (prophetic tradition),andtheyprivilegedirectinterpretation ofcanonical the and Qur’an the of interpretation literal a advocate Salafis 2020). up educationalandproselytizingnetworksinthecountry(PallPérez Cambodia in the early1990swhenanumberofGulf-based Islamic NGOsset Salafism isthesecondlargest Islamicmovementafter Tabligh. Itappearedin celebrating themawlid(Prophet’s birthday). certain popularreligiouspracticesamongCambodianMuslims,suchas movement’s emphasisonglobalIslamicbrotherhoodandtheacceptanceof reason for Tabligh’s appealinthiscommunitygoesbacktoboththe pool of supporters mainly come from the conservative, Shafi‘i Despite being known as a puritan and reformist movement, Tabligh Jama’at’s and Terengganu.Kelantan, travelling toSouthern Thailand andMalaysiaforreligiousstudiesin Yala, areas frequently perform Malay speakingpartsofSouth Thailand, with Tabligh membersfromthese Tabligh communitiesinCambodiaarecloselyconnectedtoMalaysiaandthe networking activitiesinthecountry. interference inCambodianpoliticsthegovernmentalsograntsfreedomforits

yber C yber khuruj in Cambodia, and many Cambodian Tabligh O rient, Vol. 6 Sincethemovementavoidsanykindof 15, Iss.

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266 Zoltan Pall, Alberto Pérez Pereiro

media platformwithamorelimitedInstagramand Twitter presence. Among Cambodiansingeneral,Facebookisbyfarthe mostpopularsocial Muslim Cambodian SocialThe Media Scene mediated bytheMufti. scholarships with Egypt in al-Azhar from or Malaysia, in degrees university are typically schools of the Annikmah network. Some latter The schools. private Islamic or colleges state books), Shafi‘i on based orlocal usually traditionalpondoks(madrasasthatonlyteachareligiouscurriculum Malaysian Shafi‘i ofeither the follow which institutions educational products are movements Salafi or Tabligh Most ofthereligiousspecialistsorustazwhodonotidentifywitheither (overwhelmingly theShafi‘i) into two major categories: traditionalists, or those who follow a Malay (PallandPérez2020,258). This essentiallydividedCambodianSunnis than rather English and Arabic learn to prefer and literature religious Salafi with itsliteralistapproachandtherejectionoffollowingamadhhab,read listening tomusic,prohibitionofsmoking),nevertheless,theysympathize might notsubscribecompletelytoalltherulings(suchasprohibitionof specialists, thereisanemerging communityofCambodianMuslims,who these school networks and the proselytization activities of the Salafi religious of graduates numerous the to Due 249–254). 2020, Pérez and (Pall quality curriculum andarepopularbecausetheinstructionisconsideredtobeofgood schools providebothreligiousinstructionandtheCambodiannational events online. primarily use Facebook to disseminate their information and organize also institutions and groups Muslim Cambodian 15–16). 2021, al. et (Jack their settlementinorderto prevent oppositionalactivitiesandsocialdiscord in theruralareasalsosurvey thesocialmediaactivitiesofinhabitants Center for Independent Media 2017, 10). Local leaders such as village chiefs Facebook postscriticalofthegovernmenthaveledto arrests(Cambodian Cambodian governmentpracticessurveillanceofsocial media.Reportedly, yber

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O rient, Vol. 7 , andthesympathizersofSalafis. 15, Iss. 1, 2021 madhhab. The formerare ustaz have received

madhhab 8 The

267 Zoltan Pall, Alberto Pérez Pereiro aspects ofthereligion, suchasconducting prayer inthewayprescribed bythe they carryout theirreligiousobligations incorrectly. This includes basic practice ofreligion. While mostinthecommunity knowhowtoprayandfast, its in deficient is Cambodia of population Muslim the Salafis, to According Salafis onsocialmedia online absenceofthe Tabligh. San Imam and Salafi Facebook sites, andthe ongoing online debates on the popular some examine will we sections, following worship such as the and debates occurrarely, andiftheydo,thepostingstouchissues ofritual is that communicationislargely unidirectional. Active Facebook discussions One obviousfeatureoftheFacebookactivitiesCambodian Muslimgroups floods. services offered inthecountrysideanddisasterreliefforvillagesstrickenby projects intheircommunity. These includeschoolsandwellsbuilt,medical announce theirsuccessesinattractingforeignaidandrealizingdevelopment most recentsociopolitical developments concerningCambodianMuslimsand belief andreligiouspractices.Rather, theyupdatethecommunitywith Facebook sites. Yet, thesesitesarerarelyconcernedwithissuesrelatedto numerous operate Mufti the of office the as such institutions, Government opponents, theSalafis. and someofthemregularlyfollowtheonlineactivitiestheirmain observe thesocialmediascene. They oftenhaveprivateFacebookaccounts updated since2017. This doesnotmeanthoughthat Tabligh membersdonot page whichwasatravelogueofproselytizingtrips,andhasnotbeen Facebook Tablighexplicitly Cambodian one related uncovered research Our a only have contrast, minimal onlinefootprint(forreasonsthatarediscussedinmoredetailbelow). by Jama’at, Tablighi The San. Imam smaller much Salafis are by far the most active on social media followed by the numerically do notmapontothedispositionofreligiouscommunitiesonground. Interestingly, the divisions of the online sphere among the Muslim minority

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268 Zoltan Pall, Alberto Pérez Pereiro Cham traditions, such as spirit possession rituals, are also a target of birthday). As themajorityofMuslimsbelongtoChamethnicgroup, graves ofsaints)andthecelebrationmawlid(ProphetMuhammad’s are identify Salafis that “deviation” of examples members. events intheonlinespherebytheirmoretech-engaged assistantsorfamily not be active users of social media, they can be expected to be kept abreast of might themselves leaders Muslim many Although Salafis. for patronage of lifestyles anddaily religious practices. These Facebook groupsareusually other towards Muslim groups theirfocusisdirectingCambodian Muslimstotransform their statements critical or political voicing explicitly of ones Instead the by replaced be attempts. should these scripture. reflect the groups in Facebook described Salafi The practices “incorrect” their and lifestyle According to him, young people should be educated on how to live an Islamic and moreeducatedgenerations whousesmartphonesandsocialmedia. better off spendingtheirenergy and resourcesbyreachingouttotheyoung aninterview, are Salafis counterproductive. is generations older in the with debating directly explained has preacher, Salafi young a Ahmad, Ustaz As heavily disapprovesofintra-Muslimconfrontations in the future. Furthermore, the ruling Cambodian People’s Party, which Understandably, mostMuslimswanttopreventconfrontationsfromerupting a longtimeandseriouseffort fromtheMuftitoreconcileparties. the imageofMuslimsinfrontKhmerBuddhistmajority, andittook each otherfromvillagesandurbandistricts. The violenceseverelytarnished expel and means violent in other each from mosques over take to attempted were they cases, many followers In areas. Tabligh majority Muslim and the in Salafis influence for competing of groups time, that At 2000s. and the 1990s early of clashes Tabligh–Salafi the like confrontations violent to abovementioned practiceswouldbecounterproductiveandonlylead Salafi several As the Salafis. correct. regard Salafis which way the not and Shafi‘i madhab,

yber

C xrse, urgt n drc ciiim f the of criticism direct and outright expressed, ustaz yber O rient, Vol. 15, Iss. 1, 2021 ziyarah (pilgrimagetothe 12 , isanimportantsource 10 11 11 Other

269 Zoltan Pall, Alberto Pérez Pereiro their offlinereligiouslessons. in Forum Educational Islamic intheMuslim of preachers the by addressed or arecurrent community that discussions and debates reflect topics The Cambodia, it is often posted on Islamic Educational Forum’s Facebook page.

As anexample,IslamicEducationalForumpublishedthehadith(Figure1): various preachingactivities. other preacherswholiveindifferent regionsofthecountryandcarryout Ministry ofIslamic Affairs fromwhichheisabletopaythesalariesofnine Islamic UniversityofMedina.HereceivesfundingdirectlyfromtheSaudi by UstazMuhammadbin Abu Bakar, basedinSiemReap,agraduateofthe established was Forum Educational Islamic here. example good a is Forum, The FacebookgrouprunbyaSaudifundedNGO,theIslamicEducational food, andsociallife. are overwhelminglyfocusingonmattersoffaith,correctreligiouspractice, run by an NGO or anindividual who can be linked toanNGO. The postings

yber Figure 1:“Satan fleesthehousewhereSuratal-Baqara isread” C yber (Islamic EducationalForum 2020a).

O rient, Vol. 14 When theygivealecturesomewherein

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270 Zoltan Pall, Alberto Pérez Pereiro Gd ls you)” bless (God fik Allah “barak to theirchildreninorderspeedrecoverywhentheyaresick. say frequently to parents urges post arguing thattheyreceivemeritfordoingthis.Citingahadith,another Muslims whatkindofdu‘a(prayer)andhadithtorecitebeforesleeping, by frequentlyrecitingversesfromSuratal-Baqara. Two otherpoststeach language. exemplary Muslims due to their dress, public behavior, and use of the Arabic Salafi discourse, visitors from Saudi Arabia and Kuwait are often presented as countries (Figure2). As PallandPérez(2020,258)show, intheCambodian as thepostsoftenincludephotosthatobviouslyhavebeentakeninGulf Khmer with quotations Muslim parentingpractices. The imagesofthispageareratherinteresting hadith posts translations. Healsopostsvideoswherehespeaksaboutissuessuchas frequently Forum, Educational Salafi by run is site The Cambodia). of north the in Another FacebookgroupisMuslimStungTreng (areferencetoaprovince in happen to houses.” things people’s “weird cause can and real indeed is Satan that aware A Khmer langue explanation is provided to the Arabic text that makes people

yber Figure 2: PrayingMuslims intheGulf(Muslim Stung Treng 2020a). 15 C Muslimscanpreventhimfromenteringtheirhomes yber O rient, Vol. 15, Iss. 1, 2021 ustaz who,likeIslamic

271 Zoltan Pall, Alberto Pérez Pereiro and inmanycasesunique,Islamicpracticesarealsolegitimate. both the Tabligh and the Salafis urge the Cham to get rid of most of their of most of rid get to Cham the urge Salafis the Tablighand the both cultural identity aswell. As we havedescribedintheprevious section, the consequences ofIslamicpreaching onnotonlytheirreligious but these younguniversitystudents andgraduatesbecameconcernedabout the ImamSan,muchasit hasinotherMuslimcommunities.Someof In thepastthreedecades, aneducatedclasshasbeguntoemerge among will resultinthedisappearanceofIslamictradition theImamSan. thought of schools and movements Islamic of expansion the that community striving forstaterecognitionisaresultofthefear themembersof Sunni Muslims. The establishment oftheinstitutionalframeworkand In fact, this community has been shaped by engagement and debates with to bemorecorrectthantheirown foreigners” other and by Arabs practiced as religion “the consider not do they language andculture. While identifyingasMuslims,theyoftenvoicethat the of members Imam Sancommunity, the argue forthe retentionandcultivationofCham primarily others, Yet teachings. Islamic “proper” with to distancethemselvesfromChamtraditionsandcustomsreplacethem Muslimswhoparticipateintransnational Islamic movementstend Many Proponents ofChamtradition embrace thescriptureinordertoachievethisideal. the idealHomoIslamicusshouldlooklikeandurge thebelieverstofully social media their in conduct what define to tradition prophetic the of excavation an employ and discourse onreligious focus mostly Salafis short, In during, andafterconsumingthemeals(MuslimStung Treng 2020b). They alsopublishnumeroushadithquotationsregardingwhattodobefore, 2020b). Forum Educational (Islamic consume to halal is what and haram is what on lectures video Trengpublish Stung Muslim and Forum Educational Islamic both example, way.For Islamic an in meal the consume to how and The Salafi sites also offer advice regarding the proper Muslim diet; what to eat

yber C yber O rient, Vol. 16 butholdthattheirownparticular, 15, Iss. 1, 2021

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some casesEnglish(whichisobligatorytolearnatschool). standardized, therefore,theyareinmostcasesliterateonlyKhmer, andin learn KhmeratschoolandnotCham,whichisyetevenproperly they tend to use the Khmer language in written communication. They and whiletheymostlyspeaktheChamlanguageamongthemselves, study Arabic orMalayinthesamewayasotherMuslimscountry, not do San Imam the because is Khmer.This the in exclusively almost of is posts text the Interestingly, manuscripts. old of meaning the explain and traditional Chamcelebrationsandrituals,alsopresentthetranslations The Facebookpageslaunchedbythismovementregularlypostimagesof 72–79). 2012, (Pérez ago decades two about Imam San youth began organizing for the protection of their identity cultural artifactsinordertojointheummaapurestate.Someofthese the commemoration ofthefounder or 3) Figure (see about rituals such as the life. Otherpostsinclude images regarding anethicalconduct of provides elaborateinstructions the ImamSantradition also San andinformthelatterthat their quest to convert the Imam women. The and basically codesofconductformen of ancientChampoemswhichare Several postspublishedrecitations

and cultural events. They soon became active on social media as well. organizing museumvisits,discussiongroups,andpromotingreligious from thesailsofSunniMuslimsin poems aimstotakeoutthewind a virtuouslife.Popularizingthese poems teachtheChamhowtolive (The Law of Men) and other similar yber Kaboun OngChen C mawlid yber O rient, Vol. phnom, mawlid

15, Iss. procession (Cham KanImamSanof 17 Figure 3:Imam San Their activitiesincluded 1, 2021 Cambodia 2020). mawlid

273 Zoltan Pall, Alberto Pérez Pereiro are related toCham grammar, culture, andfood. The Islam relatedtopics Some religious. are posts the of all Malay.Not write to used script Jawi to modified script Arabic the of accommodate theChamlanguage,very similarbutnotidentical tothe version a Jawi, in written language Cham the into texts religious and verses Qur’an of translations are posts without theinvolvement of eitherSalafisorImamSan.Manythe The pageoverwhelmingly appearstobeaforumoftraditionalistMuslims languages that“IliketospeakChamlanguage[sic]”(Figure4). to each other and above them, in speech bubbles, it is written in five different Sunni Cham living in multiple nations. Five abstract human figures stand next posting on it. The cover photo of the page suggests this attempt to include the those who live in Malaysia, North America, and western Europe are active in of thesite,butseeminglyCambodianand Vietnamese ChamSunnis,and Language andCommunication(2013). It is unclear who are the administrators communication andeducation. The mainonlineforumforthisisCham’s Cham traditions,buttheseactivitiesarestronglyconnectedtoreligious also strivetopromotetheuseofChamlanguageandsome Some oftheChamwhoarenotImamSanfollowersbutSunniMuslims their heritage.(ChamKanImamSanofCambodia2018–20). in exclusively are explanations The Khmer, andtheyalwayscallfortheImamSanfollowersnottoforget San. Imam community, their of Figure 4: The coverphotoofCham’s LanguageandCommunicationFacebookpage yber (Cham’s LanguageandCommunication2018). C yber O rient, Vol. 15, Iss. 1, 2021 18

274 Zoltan Pall, Alberto Pérez Pereiro agree ontheway celebrationsshouldbe performed(Schussman1998). mostly regard mawlidaspermissible, althoughscholarsdonot necessarily this event (Lauzière 2015, 6, 10). Unlike Salafis, apply inmattersofworship, thereforethereisnolegitimatefoundationfor not celebratehisownbirthday. Their positionisthatbid’ahasana does not today entirelyforbidthecelebration arguing thattheProphethimself did mawlid could be celebrated (Schussman 1998, 229–230). However, Salafis Islamic reformists,asoutlinedabove,recommendedrestrictions oftheway for them,mawlidrepresentedbackwardness(Schielke2007,328–339). that a modern nation needs a rationalized system of belief and worship and struggles forcreatingmodernnation-states.Intellectuals atthattimeargued became a contentious issue in the 19th century, especially in Egypt, during festivities thesuch as drinking wine or prostitution (Schielke 2007, 326). Mawlid (praiseworthy innovation)andtheyonlycriticizedcertain elementsofthe premodern era, the majority of Muslim scholars regarded it as Mawlid ishighlycontestedinthecontemporaryMuslimworld.In mostly aroundtheissueofmawlid(thebirthdayProphetMuhammad). time, to time from occur do but few relatively are media social on Debates Contentious issues lead todiscord. They mightrecognizeeachotherfromFacebookcomments,whichcould with theImamSanorSunniswhoareproponentsofChamtraditions. patronage. Salafis and Tabligh members for example often live side by side Tabligh the openly:theattempttoavoidconfrontationandlosingofstate and traditionalists the debate not do Salafis the why reason same the un-Islamic alsorarelymakeacommentvoicingtheiropinion. This has against otherIslamicgroupsandthosewho consider theChamtraditions These abovementionedFacebookpagesalsodonotcontainmuchcriticism Cambodia, Vietnam, commentariesinCham. andMalaysia,Qur’an include religiouslecturesoftraditionalistSunniChamscholarsfrom

yber C yber O rient, Vol. 15, Iss. 1, 2021 madhhab-based Muslims bid‘a hasana

275 Zoltan Pall, Alberto Pérez Pereiro of the photos, anumber ofmenare San celebrations (Figure5).Inone during interesting setofphotoswas posted on its Facebook page. An especially every yearonmawlidcelebrations

the rest(Stock2016,791;Bruckmayr2019,190–191,330). celebrates in somecasesareligiousprocession. Today, whetherornotaMuslim the Malayworld,thatis,acommunalmealaccompaniedbyprayersand 128–132). 2012, their modeofcelebrationnowmorecloselyresembleswhatistypicalin (Pérez events religious yearly The important most the of cleavages. FortheImamSancommunity, theProphet’s birthdayisone In contemporaryCambodia,mawlidisinthecenterofintra-Muslim that observemawlid. traditionalist Muslimcommunities communal mealscommonin the mosqueratherthansimple which involves a procession to held bytheImamSancommunity, Cambodian The mostspectacularamongthe their religionandidentity, evenifthey canlookoverotherissues. not raisingtheirvoicetothemawlidwouldbesomethinglikedenying Muslim public. As several reformist minded Cambodian Muslims expressed, silent onFacebook.ItisthemostvisiblereligiouseventforCambodian differ, inthecaseofmawlid,CambodianMuslimsdonotentirelykeep Unlike inthecaseofotherissueswhereopinionsIslamicgroups of Muslimsinthecountry, social andculturaldevelopments focusing onpublishingthecurrent Muslim MediaCenter,anNGO

mawlid remainsimportanttotraditionalistSunniMuslimsalthough yber mawlid in 2015 onthe Imam is a common litmus test for distinguishing Salafis from Salafis distinguishing for test litmus common a is mawlid mawlid celebrationsis C The Cambodian yber O rient, Vol. 20 posts 15, Iss. during a 2015 Imam San mawlid celebration during a2015Imam Sanmawlidcelebration (Cambodian MuslimMedia Center2015). Figure 5: Carrying traditional Cham cake Figure 5:Carrying traditionalChamcake 1, 2021 19

276 Zoltan Pall, Alberto Pérez Pereiro

having fun a sacrifice to you?” (Cambodian Muslim Media Center 2015) Center Media Muslim (Cambodian you?” to sacrifice a fun having and cakes sharing “Is asked: and sacrifice not is picture the in happening permissible only in Islamduring‘aidal-adha.Someonerepliedthatfactwhatis is which sacrifice, a making is picture the in doing are celebrations. Another commenterwrotethatwhattheImamSanfollowers that resembles theway theProphet’s birthiscommemorated inMalaysia. (Muslim village chiefinCambodia)introduced astyleofmawlidcelebration Shafi‘i village in Kampong Cham province, young educated Malaysian Cambodian MuslimMedia Centerin2020.InRaka,anoverwhelmingly A similar debate happened on another “religious as scripts, Cham going onthere.”(Cambodian MuslimMediaCenter2015). study to woman matters areelaboratedinChammanuscripts.No blindfollowingis the urged follower San following blindlywhatevertraditiontheyinherited. An apparentImam A ChamMuslimwomanaccusedtheImamSanthattheyarejust San Imam the with wrong nothing is there their therefore, have culture,” also but scripture the “follow world the around Muslims that the called others the while preserved” well celebration deviantorentirelynotpartofIslam. While someargued that traditions “ancient as such Interestingly, severalapparentlySunniMuslimsleftencouragingcomments Media Center2015) celebrating themawlid,andthosewhoareagainstit.(CambodianMuslim the photosparkedadebateespeciallybetweenSunniswhoareproponentsof are actuallyreluctanttogiveuptheirtraditions.Nevertheless,thepostingof schools of thought intend to get ridofChamtraditions,manySunni other ritualsisnotnecessarilyunique. While themainSunnimovementsand The appearanceofaSunniMusliminphotoanImamSanmawlidor in Malaysia or the Middle East and not what Imam San women usually wear. Sunni Muslimwomaniswalkingwithaheadscarfresemblingtheonesused carrying thetraditionalChammawlidcakes.Besidethem,anapparently s o mnind n h Qra ad un, tes answered others Sunna, and Qur’an the in mentioned not is mawlid yber C yber O rient, Vol. 15, Iss. mawlid post published by the 1, 2021

mawlid hakim

277 Zoltan Pall, Alberto Pérez Pereiro

) or form of dawat is and hisCompanions. Inotherwords,the method (tariqa)orformofdawat is must beconductedinprecisely theformthatitwasconductedbyProphet however, dawat efficacious, be to order “in it, puts 57) (2018, Khan Arsalan sharing theirdailylivesprovides theraisond’êtreofmovement. As physical presenceintheMuslim communitieswheretheyarepreachingand For Tabligh, face-to-face preachingisofcentralimportance.Infact,havinga explained bythecharacteristicsoftheirprioritiesandpreocc upations. take advantage of onlineplatforms to promote their message. This can be movement intheCambodiancountryside,theyhave made fewattemptsto Islamic influential most the are Tabligh the Although latter. the in Tabligh the onlineworldonother, quicklyreveals theglaringnear-absence ofthe organizations inCambodiaontheonehand, andtheirlevelsofactivityin A cursorycomparisonofthepresenceIslamicinstitutionsand Staying offline:the Tabligh something likethisfromMalaysia. there areindigenousChamwaystocelebrateandisnoneedimport the kind ofcelebrationresponded.Others,however, whiletheysawcelebrating the against argumentspresented Salafi of consisted ofaphotoreportontheRakamawlidevent. There wereanumber Over twohundredcommentsappearedinjustafewhoursunderthepostthat mosque andtheninthehouseofeachotherforconsumptionfood. is rathermodestwiththemembersofcommunitycomingtogetherin from theusualonesinChamSunnivillagesandurbandistrictssincelatter Muslim MediaCenter2020). This styleofmawlidcelebrationisverydifferent meals followsinoneofthecommunityspacesvillage(Cambodian prayer andaceramah(sermon)inthemosque,consumptionoflavish Cham dressandgoaroundthevillagechantingplayingmusic. After During the event, a procession occurs where the believers dress in traditional itself sacred.”

mawlid acceptable,criticizedthewayitwascelebrated. They argued that yber

C yber O rient, Vol. 15, Iss. mawlid, andthosewhodefendthis 1, 2021 21 21

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the Office of the Mufti, are more likely to present recent challenges and recent challenges present to achievements ineconomic andsocial development inMuslim communities. more likely are Mufti, the of Office the like thosepages associatedwithnational-level Muslimintuitions, suchas on oneencounters the Facebookpagesoftraditionalist Muslims. Traditionalist Facebookpages what with sharply contrasts Salafis the by practice and The useofsocialmediato disseminateinformationaboutreligiousbelief andpracticed believed ofIslam) generations Islam. To dothisanyvehicle isacceptableincludingonlinetools. three first the ancestors, transmittinguncorruptedknowledge;thewaysalaf(pious Salafis chiefly For 2014). (Iqbal groups Muslim larger even other, In worldwide. fact, theywerethepioneersofcarryingoutda‘waonlinewellahead online active exceptionally are Salafis Tabligh, the Unlike Discussion Conclusion: and Absence Debates their and significant a have role inthecomplexpoliticsofCambodia’s Muslimsocialmediascene. not does Tabligh this, of Because 2021). issue; special article ofKuncoroaboutthesocialmediausesIndonesian Tabligh inthis the movement,evenasmanyofthemmaintainpersonalpages(seealso Cambodian Tablighis haveascarceFacebookpresenceasparticipantsof why explain might this and activities, media social with replaceable hardly them, theProphetdid(Khan2018,57). This typeofproselytizationis visiting locals, with homes, andcounsellingpeopleonworldlymatters,justas,accordingto food preparing – life local of aspects mundane more religious obligations,the Tabligh preachersimmersethemselvesinthe Besides providingreligiousinstructionandreminderstoobserveone’s and Battambang. to Thailand orgo northwardstoKampongCham, Tbung Khmum,Pursat, take thesouthwestroutetowardsKep,Kampot,andKohKongbeforecrossing either then and Phenh Phnom into Usually,fly communities. they Muslim in Malaysia, Thailand, Indonesia,Bangladesh,andPakistantocarryoutkhuruj In Cambodia,participantsof Tabligh arrivefromarangeofcountries,suchas markaz (center)oramosquewhilethewomenstayinsomeone’s house.

yber 22 Wherever they stop, the men collectively stay in the local C yber O rient, Vol. 15, Iss. 1, 2021 da‘wa means

279 Zoltan Pall, Alberto Pérez Pereiro back to the interpenetration of Cambodia’s religious field by the state the by field religious Cambodia’s and theruling partyandthelatter’s treatmentofaminority religion. of a interpenetration of the existence to the back despite case the be should diverse andfragmentedIslamic sceneinthecountry. The answer goes this why consider to us from its lies inthefactthattheological debatesarealmostmissing. This invites dynamics different shows counterparts inIndonesia andMalaysia. The moststrikingdifference phenomenon, significant a become Cambodia’s Islamicsocialmediascene,whichhasonlyrecently phases ofbuildinguptheirnetworkinthecountry. presence asamovement in Cambodiasincetheyarestilltheearly development- Muslims. The reasonisthattheBrotherhoodhasnotannouncedits of kinds the – food focused presentation of the organization common among traditionalist of distribution school, a opening country. These usuallyincludephotosandshortcommentariesabout sporadic postsaboutnewsrelatedtotheirhumanitarianactivitiesinthe oriented websites.OnlyRahmaInternationalhasasitethatconsistsof The MuslimBrotherhoodalsohasnotsetupanyCambodianda‘wa as Salafis, the (perhaps community Muslim the MuftihimselfisShafi‘iandknowntobeclose the Tabligh). of to segments counterproductive some it make oftheestablishment may This publish theologicalpositionsonsocialmediathatmightalienate 2014). theumbrella Sonyka and under (Mohan Tabligh the and Salafis the unites theCambodianMuslimcommunityandhasmadeefforts tobring Furthermore, theMuftihasalsopositionedhimselfasapersonwho which enableshimtoimplementdevelopmentandeducationalprojects. prime ministerofCambodiaandhisdensesocialnetworksinMalaysia This isnowondersincetheMufti’s powerliesinhisconnectionstothe

organizational structurehasbeenestablished (al-Anani2016,99–117). puts among thelarger populationonlystartswhen a solidnucleusofthis movement the explain, elsewhere its mainemphasisonhavingarobustorganization. Proselytization Brotherhood Muslim the of yber C yber O rient, Vol. 15, Iss. 1, 2021 23 As observers

280 Zoltan Pall, Alberto Pérez Pereiro

war ofwordsandthusseemtobetoleratedbytheregime. kind. These debates neither resulted in offline clashes nor prolonged online sympathizers postcriticalcommentsandtraditionalist Muslimrespondin which does inspire serious and at times heated debate with Salafis and their the implementation ofhumanitarianprojects ratherthanonlineda‘wa . sees itsactivities inCambodiaasbeing in abuildingphasewith focus on of interactionimpracticalor impossible. As fortheMuslimBrotherhood, it type this make restrictions travel COVID-19 as however change may This their expanding in interest little shown have reason this for the face-to-facemethodof proselytization asconductedbytheProphet,and Not all Islamic groups have a significant online presence. The Tabligh privilege of exception notable the with another by group one of criticism language written in Arabic characters. All of this occurs without the direct on social media, while some Cham Sunnisstrive to preserve the Cham should The ImamSanfocusonpreservingandrevivingtheirreligioustraditions howMuslims with themselves conduct theirlivesinaccordancewithunderstandingofthescripture. concern Salafis disagree. they without referencetotheotherIslamicgroupsincountrywithwhich Those whoproselytizeonlinetendtolimitthemselvesgeneralissues efforts tomaintainthestatenarrativeoforderandsocialharmony. media postsbythestateandreligiousauthoritiesaspartofthesebroader made manifestintheonlinerealmbecauseofsurveillancesocial is complexity This Party. People’s Cambodian the of graces good the in actors inordertoavoidcomingundersuspicionorinvestigation,andstay weaken thisnarrative,keepingsocialharmonyintheinterestofallIslamic would clashes or dissent Intra-Muslim violence. extreme of history recent its rulebytheclaimthatitassuressocialharmonyinacountrywith connected; closely groups depend on the patronage of the ruling elite. The latter legitimizes are fields Islamic the Islam isinstitutionalized,andtheIslamicestablishmentdifferent and political The affected. setting inacountrywithviolenthistorywhereMuslimswereparticularly The Muslim minority in Cambodia has to deal with an authoritarian

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281 Zoltan Pall, Alberto Pérez Pereiro al-Albani, MuhammadNasiral-Din.2004. References fields decreasestheexpressionofdiverseopinionsonsocialmedia. for themomentcloseconnectionbetweenpoliticalandreligious do in other Southeast Asian countries with a sizable Muslim population, but potentially could become reflected in the online sphere clearly do exist, as they communication. Nevertheless,thetheologicaldividesincommunitythat remain largely mutedandaresupersededbyunidirectionalformsof We canconcludethatfornow, debatesonCambodia’s socialmediascene al-Anani, Khalil.2016. Riyadh: MaktabatMa‘arifal-Riyad. Prophet Muhammad (PBH) on23December 2015].” [Cham BaniCommunity inCambodiacelebratingthe MaulutNabiinthememorialof the 23 khaethnūchnāṃ 2015msilmiñneḥknungkol paṃṇangraṃlẏkṭal’ cāp’ phṭoemprārabvbidhīpuṇym”āvlotṇābī pracāṃchnāṃ2015hoeykālbīthngaibudhdī Cambodian MuslimMediaCenter. 2015.“sahagaman˚cāmp”ānīknungpradeskambujā bān Challenges-for-Independent-Media-2017-English.pdf. Accessed [September10,2020]. Cambodian CenterforIndependentMedia.2017. Script, andIslamicFactionalismfrom the19thCenturytoPresent . Leiden:Brill. Bruckmayr, Philipp.2019.Cambodia’s MuslimsandtheMalayWorld: MalayLanguage,Jawi New IslamicCongregationinCambodia.” Bruckmayr, Philipp.2017.“TheBirthoftheKanImamSan:OnRecentEstablishmenta edited byRobert W. Hefner, 172–204.Honolulu,HI:UniversityofHawaiiPress. Cambodia.” In Blengsli, Bjørn Atle. 2009.“MuslimMetamorphosis:IslamicEducation andPoliticsinModern York: OxfordUniversityPress. yber Making ModernMuslims:ThePoliticsofIslamicEducationinSoutheast Inside theMuslimBrotherhood: Religion,Identity, andPolitics C yber https://www.ccimcambodia.org/wp-content/uploads/2018/02/ O rient, Vol. Journal ofGlobalSouthStudies Siffat Salatal-Nabi Challenges forIndependentMedia 15, Iss. Facebook 1, 2021 [Details oftheProphet’s Prayer]. photo,December 24. Accessed byākārīmūhaṃmāt’’ 34(2):197–224. . Report. . New Asia,

282 Zoltan Pall, Alberto Pérez Pereiro Monarchies. New York: OxfordUniversityPress. Freer, Courtney. 2018.RentierIslamism: TheInfluenceoftheMuslimBrotherhood inGulf complicated/. December 3. Accessed [June7, 2017]. https://thediplomat.com/2013/12/ngos-in-cambodia-its- Domashneva, Helena.2013.“NGOs inCambodia:It’s Complicated.” Collins, William.1996. 27 (4):378–397. and ImpactofOnlinePoliticalBehavioursinan Authoritarian State.” Chunly, Sereyvichet.2019.“Facebookand political participationinCambodia:Determinants https://www.facebook.com/photo/?fbid=1728879587173842&set=p.1728879587173842. Communication Facebookpage. Cham’s LanguageandCommunication.2018. The coverphotoofCham’s Languageand https://www.facebook.com/groups/552602971455960. Cham’s LanguageandCommunication posts/798390757393689. Accessed [November8,2020].https://www.facebook.com/ChamKanImamSanInCambodia/ Kampong Tralach district,KampongChhnangProvince].” ‘ūrṝassī srukkaṃbang’ traḷāckhettkaṃbang’ chnaṃng[ImamSan Cham KanImamSanofCambodia.2020.“m”ālutcāmkrumkanīmaṃsān’ 11, 2020].https://www.facebook.com/ChamKanImamSanInCambodia. Cham KanImamSanofCambodia.2018–20. cammcenter/photos/a.843670425657280/3937453496278942. Facebook Cambodian MuslimMediaCenter. 2020.UnconventionalmawlidcelebrationinRaka. [November 9,2020].https://www.facebook.com/cammcenter/posts/1134451606579159. yber photo,October29. Accessed [November3,2020].https://www.facebook.com/ C The ChamsofCambodia.PhnomPenh:Centerfor Advanced Studies. yber O Facebook rient, Vol. . 2013–20.Facebook photo,March10. Accessed [November9,2020]. Facebook 15, Iss. communitypage. Accessed [October Facebook group. Accessed [October1,2020]. 1, 2021 mawlid procession, photo, November8. South East Asia Research The Diplomatwebsite, naubhūm

283 Zoltan Pall, Alberto Pérez Pereiro Officials.” Proceedings of the Authoritarianism attheEdge: The DigitalandPolitical Transitions ofCambodian Village Jack, Margaret C.,SopheakChann,Steven J. Jackson,andNicolaDell.2021. “Networked Indonesia.” Iqbal, Asep M.2014.“Internet,Identity andIslamicMovements: The CaseofSalafismin www.facebook.com/permalink.php?story_fbid=916653488844909&id=246422312534700. Prohibited FoodinIslam].” Islamic EducationalForum.2020b.“Prabhedāhārhāraṃnauknong sāsanāislām[T posts/650694348969929. photo, October7. Accessed [October9,2020].https://www.facebook.com/ief.cambodia.3/ fihi suratal-baqara[SatanfleesthehousewhereSuratal-Baqarais read].” Islamic EducationalForum.2020a.“Inna-l-shaytanyanfiruminal-bayti alladhituqra’ Anxieties onIndonesianSocialMedia.” Husein, Fatimah,andMartinSlama.2018.“OnlinePietyitsDiscontent:RevisitingIslamic and CarolaRichter, 198–221.Baden-Baden:Nomos Verlagsgesellschaft. and Socio-Cultural Activism amongChineseMuslimsinMalaysiaandIndonesia.”In Hew, Wai Weng. 2015.“Dakwah2.0:DigitalDakwah,StreetDakwahandCyber-Urban National ElectionsofCambodia Guthrie, Elizabeth.2002.“Buddhist Temples andCambodianPolitics.”In Gauvain, Richard.2012. oJJYE. html?fbclid=IwAR2Y5eGu_7OHAQqMw6VWNIiL_h_WwNe20K41xLSgdYjbTdW_KY 17, 2020].http://www.freshnewsasia.com/index.php/en/91602-2018-07-02-08-52-04. poor familiesinKandalprovince].” jūn gruasārkrīkranaukhettkaṇṭāl [Mr.HunManethands100modelvillagesoverfor Fresh News.2018.“Lokh’unm”anaetañjoeñsambotbhaṃgaṃrūcaṃnuan100khnang yber Islamika Indonesiana1(1):81–105. Dynamicsin Asia andthe Arab World , editedbyNadja-ChristinaSchneider C Salafi RitualPurity:InthePresence ofGod yber Facebook ACM on Human-Computer Interaction , editedbyJohnL. Vijghen, 59–74.PhnomPenh: ECR. O rient, Vol. Fresh Newswebsite,July2. Accessed [October post, September14. Accessed [October11, 2020].https:// IndonesiaandtheMalayWorld 46(134):80–93. 15, Iss. 1, 2021 New MediaConfigurations . New York: Routledge. 50 (1):1–25. Facebook People andthe1998 ypes of

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284 Zoltan Pall, Alberto Pérez Pereiro Piety MovementinPakistan.” Khan, Arsalan. 2018.“PiousMasculinity, EthicalReflexivity, andMoralOrderinanIslamic were%209.70%20million%20social,at%2058%25%20in%20January%202020. e5giegydh9cYatVT9LlbJPgoOvCKuiMNzTROYQPbk1ZVrbMADC-LY#:~:text=There%20 [October 5,2020].https://datareportal.com/reports/digital-2020-cambodia?fbclid=IwAR1ryb Kemp, Simon.2020.“Digital2020:Cambodia.” to beGodafterEating].” Muslim Stung Treng. 2020b.“51-karsarsoerarguṇ álḷoaḥpandápbīparibhoḡhār[51-Praised facebook.com/MuslimStungTreng/posts/2831019597134780. pleased withhim].” Muslim Stung Treng. 2020a.“‘anab-l-darda’ radiyaallah‘anhu[from Abu Darda’,Godbe com/53362/cambodias-grand-mufti-no-radical-deviationists-here/. Khmer Times website,December22. Accessed [October17,2020].https://www.khmertimeskh. Mohan, T., and Va Sonyka.2014.“Cambodia’s GrandMufti:NoRadical ‘Deviationists’ here.” Shadow of Transnational GovernanceandInvestment.” Milne, Sarah.2015.“Cambodia’s UnofficialRegimeofExtraction:IllicitLogginginthe York: ColumbiaUniversityPress. Lauzière, Henri.2015. among Tablighi Jama’atinIndonesia.” Kuncoro, Wahyu. 2021.“Ambivalence, Virtual PietyandRebranding:SocialMediaUses Female Muslim Youth inIndonesia.” Nisa, EvaF. 2018b. “CreativeandLucrativeDa’wa: The Visual Culture ofInstagramamongst Day OneJuz)inContemporaryIndonesia.” Nisa, EvaF. 2018a.“SocialMediaandtheBirthofanIslamicSocial Movement:ODOJ(One www.facebook.com/MuslimStungTreng/posts/2821872444716162. yber Facebook The MakingofSalafism:IslamicReforminthe Twentieth Century C Facebook yber photo,October8. Accessed [October9,2020].https://www. Anthropological Quarterly O rient, Vol. post, September28. Accessed [September30,2020].https:// Asiascape: Digital Asia (5):68–99. CyberOrient 15(1). Indonesia andtheMalayWorld 46(34):24–43. Datareportal website,February17. Accessed 15, Iss. Critical Asian Studies 47(2):200–228. Critical Asian 91 (1):53–78. 1, 2021 . New

285 Zoltan Pall, Alberto Pérez Pereiro in Global Modernity:Islamic Traditions andtheConstructionof ModernMuslimIdentities Sedgwick, Mark. 2020.“TheModernityofNeo-Traditionalist Islam.” In Islamic LawandSociety Schussman, Aviva. 1998.“TheLegitimacyandNatureofMawid al-Nabī: Analysisā.” ofaFatw Violence onIndonesianSocialMedia.” Schmidt, Leonie.2018.“CyberwarriorsandCounterstars:Contesting ReligiousRadicalismand (3–4): 319–355. Formation ofModernIslaminLate19thandearly20th-centuryEgypt.” Schielke, Samuli.2007.“HegemonicEncounters:CriticismofSaints-day Festivalsandthe the ChamMuslimsofCambodia.”PhDdiss., Arizona StateUniversity. Pérez Pereiro, Alberto. 2012.“HistoricalImagination,DiasporicIdentity andIslamicityamong Islams 60(2):235–266. Transnational NetworksandPatternsofCompetitioninaMuslim-MinorityContext.” Pall, Zoltan,and Alberto PérezPereiro.2020.“SalafīIslamin Cambodia:InstitutionBuilding, Cambridge UniversityPress. Pall, Zoltan.2018. Regime 2002. Osman, Ysa. in SouthwesternCambodia.” O’Lemmon, Matthew. 2014.“Merit-Making Activities andtheLatentIdealofBuddhist Wat 163–185. Singapore:InstituteofSoutheast Asian Studies. In DigitalIndonesia:ConnectivityandDivergence , editedbyRoss Tapsell andEdwinJurriens, Nuraniyah, Nava.2017.“OnlineExtremism: The Advent ofEncryptedPrivateChatGroups.” Amsterdam UniversityPress. Noor, Farish A. 2012.IslamontheMove:TheTablighi Jama’atinSoutheast Asia. Amsterdam: . PhnomPenh:DocumentationCenterofCambodia. yber Salafism inLebanon:Localand Transnational Resources. Cambridge: Oukubah: justicefortheChamMuslimunderDemocraticKampuchea C 5(2):214–234. yber Journal ofCurrent Southeast Asian Affairs 33(2):27–57. O rient, Vol. Asia Scape:Digital Asia 5:32–67. 15, Iss. 1, 2021 Die Welt desIslams47 Muslim Subjectivities Welt des ,

286 Zoltan Pall, Alberto Pérez Pereiro may bemadeofthe informationitcontains. article reflectsonly theauthor’s viewandthe Agencyis not responsibleforanyusethat This 838474. No agreement grant Sklodowska-Curie and Marie the research under 2020 programme Horizon innovation Union’s European the from funding received has project This * Notes South East Asia Research 26(3):219–234. Vong, Mun,andKimheanHok.2018.“Facebooking: Youth’s EverydaypoliticsinCambodia.” 1993–2003.” AsianPerspective Un, Kheang.2005.“PatronagePoliticsandHybridDemocracy:Political ChangeinCambodia Strangio, Sebastian.2014. Edinburgh: Edinburgh UniversityPress. Transnationalism andMultilocality from CambodiatoIran.”In Stock, Emiko.2020.“For‘AliIsOur ChamSayyids’Ancestor’: Shi’a Trajectories that’s howwesaythatChamsandKhmersareonethesame.’” Stock, Emiko.2016.“Two Rituals,aBitofDualismandPossiblySomeInseparability:‘Andso 3–31. Asia: InBetweenReligiousPoliticsandPopularPiousPractices.” Slama, Martin,andBartBarendregt.2018.“Introduction:OnlinePublicsinMuslimSoutheast Concepts ofPower.” Archiv Orientalni Slama, Martin.2020.“ImaginingIndonesianIslamasaCenter:NewMediationsandOld of Indonesia’s IslamicPreacherEconomy.” Economic Anthropology 4(1):94–106. Slama, Martin.2017.“A SubtleEconomyof Time: SocialMediaandthe Transformation edited byDietrichJungandKirstineSinclair, 121–146,Leiden:Brill. yber C yber Hun Sen’s Cambodia.NewHaven: Yale UniversityPress. Shi’a MinoritiesintheContemporaryWorld: Migration, 29(2):203–230. O rient, Vol. , editedbyOliverScharbodtand Yafa Shanneik,227–256. Supplementa 15, Iss. XII: 273–300. 1, 2021 Asiascape: Digital Asia 5: Sojourn 31(3):786–825.

287 Zoltan Pall, Alberto Pérez Pereiro 11 11 10 9 8 7 6 5 4 3 2 1 12 (2004). (Sedgewick 2020,121). Instagram and271thousand Twitter accounts(Kemp2020). Brotherhood, whichiscenteredaroundthe 2018; Chunly2019). expansion ofmobiledatanetworksthisnumberincreasedseventimesby2018(V Facebook accountsexistedandmostofthemwereownedbyurbanusers. Series ofinterviewsandobservationswithauthors,2010–18,Kuwait. International whosemembersandemployeesarealsoaffiliatedtoIslamicReformSociety to IslamicReformSociety. Forexample,thelatter’s headquartershosttheofficesofRahma The authorsconductedseveralinterviewswhichprovedRahmaInternational’ In2020,therewere9.2millionFacebookaccountsinCambodiacompared to600thousand We usetheterm Seriesofinterviewswithauthors,MayandJuly2017,Kampot,Phnom Penh,andBattambang. Interviewwithauthors,May5,2017,PhnomPenh. Interviewwithauthors,May5,2017,PhnomPenh. RahmaInternationalcarriesouttheoverseascharityactivitiesofKuwaitiMuslim ItderivesfromtheMalayterm Forexample,Cambodia’s Facebookusageexplodedonlyrecently. In2013,onlyonemillion Group of Tabligh members,2019,interviewwithauthors,December3,Kampong Chhnang. The mostreferredsourceinthisrespectbytheSalafisisMuhammad Nasiral-Dinal-Albani Series ofinterviews withauthors,May2017–November 2019,Cambodia. One ofthe sourcesofCambodian People’s Party’s legitimacyto ruleiskeeping thepeaceand yber traditionalist C yber followingtheself-definitionof jawi whichmeansMalay. O rient, Vol. Islamic ReformSociety 15, Iss. 1, 2021 madhhab-based Muslims (Freer2018,7–9,46,52–53).

With therecent s affiliation ong andHok .

288 Zoltan Pall, Alberto Pérez Pereiro extensively interviewedbetween2017and2019. October 24. This isalsocommonknowledgeamongSalafisinCambodiawhomtheauthors January 15, Kuwait. 22 21 Phnom Penh. ideological background)ashismainmission.SlesNazy, 2017,interviewwithauthors,May 4, Cambodia andconnectingCambodianMuslimstooverseascharityorganizations (regardlessof Its director, SlesNazy, isanintegrativefigurewhoregards providingnewsonIslamin of thought. We encounteredSalafis, Tabligh members,andtraditionalistsamongitsemployees. 20 19 18 17 16 15 14 13 social harmonyinCambodiaafteraviolent20thcentury. 23 often unintelligibletranslationsfromFacebook. interview withauthors,November23. metaphorical, especiallyamongtheKromKanImamSan.Sanfollower, 2020,online October 15 and November17. 15 October Seriesofobservationsandinterviews withauthors,2017–19,Cambodia. This isthetermusedinPakistanfor TheCambodianMuslimMediaCenter Seriesofinterviewswithauthors,November–December, 2020. The EnglishtextsontheCham KanImamSanofCambodia’s Facebookpageareautomatic, This mightbeareflection tothetraditionalChamconceptofSatan,whichisfrequently Onlineinterviewwithauthors,October25,2020. Oneoftheleadingfiguresmovement,2020,onlineinterviewswithauthors, Former studentofUstazMuhammadbin Abubakar, 2020,onlineinterview withauthors, Officials ofIslamic ReformSocietyandRahmaInternational, 2018,interv Group ofImamSanfollowers,2019,interviewwithauthors,December3, yber C yber O rient, Vol. da‘wa. isanNGOwhichdoesnotrepresentaspecificschool 15, Iss. 1, 2021 OuRuessei. iew withauthors,

289 Zoltan Pall, Alberto Pérez Pereiro

Muslims. limitations onusesofsocial mediaandtheinternetamongIndonesian This articlestartsitsanalysis withobservationsofunequalaccesstoand Ambivalence Divide, Digital Islam, Indonesia, Keywords: ambivalences. their and distinctions class offline of reminiscent partly are that ways in articulated being Indonesia in affair amiddle-class largely is platforms media social on presence astrong demands that religiosity mediated that concludes article the them, through apparent become that ambivalences the and examples two the of discussion the From realms. online Islamic in reintroduced and renegotiated are boundaries class how and media new of introduction the of context the in fore the to coming are ambivalences these how class term the of meaning the as well as media new of uses the belonging, social inequality, economic concerning Indonesia in present are that ambivalences the to point examples Both economy. preacher Islamic this of part frequently are that groups Qur’an online reading and groups; study Islamic in organized often are who followers their with relationship affective-cum-economic their and preachers Islamic phenomena: two on concentrates article The sociality. and practice Islamic their to regard with Muslims Indonesian among media social of uses on limitations and to access unequal of consequences the about asks It perspective. areligious from divide digital the of questions examines article The Abstract: AcademyAustrian of Sciences Slama Martin Ambivalences ofMediaandClass Tracing DigitalDividesinIndonesianIslam: how Islam ispracticed andorganized in Indonesiatoday. Despitecontinuing divide andallows forlookingattheconsequences thatthisdivide hasfor yber 1 This phenomenon has generally been identified as the digital the as identified been generally has phenomenon This

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290 Corresponding author: Martin Slama, Institute for Social Anthropology, AAS, Hollandstrasse 11-13, Vienna, Austria. E: [email protected] that Indonesian Muslims occupyin society. media facilitate religiouspracticesandhow thisrelatestothedifferent positions religiously offline. The article thus asks how particular features and uses of social Indonesian Muslimsarefrequently online,whileothersstaypartlyorentirely uses ofsocialmediainIslamic contextsinIndonesialightofthefactthatsome this intersectionproduces. To answerthesequestions,Iwillconsiderthe religious characterize Indonesiansociety, andwhatnewformsofcommunity orexclusion Islamic digitaldivideintersectswiththebroadersocioeconomic divisionsthat the riseofinternetandsocialmedia–raises questionofhowan yes, thismustbesomethingthathasonlyrecentlycome into being–alongwith of IndonesianMuslims.Canwespeakadigitaldivide in IndonesianIslam?If which thedigitalisdividingsocietyandwhateffects thishasonthereligiouslife Considering theseconditions,oneistemptedtoaskabout theconcretewaysin questions ofaccessalone(Servon2002;Ragnedda and Gladkova2020). called thedigitaldividehasmultipledimensionsandis certainly notlimitedto how they have evolved in the last decades in Indonesia since what scholars have social mediathroughalensthatissensitivetosocioeconomicinequalitiesand urges ustoinvestigateIslamicpracticesastheyoccuronorarefacilitatedby Tracing digitaldividesinIndonesian Islam,asthisarticleattemptstodo,thus differences, makingthemalsozonesofsocialdistinctionandhierarchy. them isthereforealsoaquestionofcapitalownershipandthusclass Islamic figures and ordinary Muslims alike (Slama 2017a), being able to use become thepreferredtoolforcommunicatingreligiousmessagesamong credit. Inlightofthe huge popularityofsocial media in Indonesiathathave online fordaysorweeksbecauseonesimplylacksthemoneytobuynew the unfortunatesituationinwhichonecannotandmaynotbeabletogo [my phone credit has run out]” has become a familiar expression. It describes “pulsanyahabis phrase the data, of amount finite a of purchase prepaid a digital appsbecomeincreasinglydata-intensive,andbecausephonesrequire who almostexclusivelyrelyontheirmobilephonestousetheinternet. As hardship inparticularislimitingaccessamonglower-class Indonesians, geographical locationoreconomicconstraintsboth(Lim2018).Economic Indonesians that are online, access remains unequal – mainly because of investment incommunicationsinfrastructureandagrowingnumberof

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291 Martin Slama understand howtoday newforms of Islamicpractice didnot neutralize class between Islamic practicesandassertions ofclasspositionshelp usto consumption and thedisplayofurbanlifestyles. These earlierentanglements rise exhibitsacombination offormsIslamicpietywithpatterns middle-class hasattractedthe attentionofagreatnumberscholars. Since the1980s,whenits continuingrisestarted,Indonesia’s Muslim Divides, media,andambivalence offline developmentsinIslamandbeyond. dimensions pointing to the digital divide’s interconnections with Indonesian these dynamicsofambivalenceintheirhistorical andcontemporary how todealwiththissocialdivide. The following sectionattemptstotrace to poorerMuslims,whichinturncangenerateparallel ambivalencesabout character lower-class reinscribing in especially reaffirmed, are boundaries can quicklyevolveinitsdissolutionbeingsuperseded byclaritywhenclass same time,astheexamplesdiscussedinthisarticlealsosuggest,ambivalence class andmediausagethuscanbeinterconnectedfueleachother. At the amplify acertainmurkinessaroundsocialdistinctions. Ambivalences of ambivalence abouttheeffects ofonlinepietycancorrelatewithoreven informs thereligiouspracticesofIndonesianMuslims.Forexample, themselves canbecomearenaswhereambivalenceisrearticulatedor the contextofpeople’s engagementwithsocialmediaplatformsthat hierarchy areofparticularrelevanceforthisanalysisbecausetheyappearin digital realms. Such notions of ambivalence about class and socioreligious encounters between Muslims with different class backgrounds take place in that MuslimscanfeelwhenaddressingIslamicauthoritiesonlineor to identifyanddenotesocialinequality. Italsocomprisestheuneasiness where to locate oneself and others in Indonesia’s societal structure and how difference. Ambivalence refersheretowidespreaduncertaintiesabout of ambivalencewithregardtobothmediausesandthequestionclass socioeconomic andpoliticalhistorythatischaracterizedbytheproduction attempts tounearthareembeddedinarticulationsofclasstiedIndonesia’s Yet thesemorerecentmanifestationsofsocialinequalitythatthisarticle

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292 Martin Slama converted intoreligious capitalby Indonesian Muslimsand viceversa, as another type to theequation.Economic capital,forexample,thus canbe of typescapital (economic, social, cultural) and religion can be added as as class –followingPierreBourdieu (1986;1991)–isalwaysacombination 2008), (Fealy Islam” “consume to able being and status middle-class of distinctionoccurwith ever moreIndonesianMuslimshavingreached practices inSoutheast Asia. What isnewthescaleonwhich currentforms phenomena since social hierarchies have for long been reflected in religious (Heryanto 1999). These inequalitiesareofcoursenotcompletely new specialized travel agencies that provide a range of services and extra comfort class, sincemiddle-andupper-class Indonesians canbooktourswith Indonesia, notablythehajjandumroh, arealsoincreasinglydividedby place (Hasbullah2000; Abaza 2004).Pilgrimagesinsideand outside take (Islamic studygatherings)andpengajian(recitationsoftheQur’an) as welleliteandmiddle-classhomessites where majelistaklim additionally mentiontheusesofhotelsandresortsfor religiousgatherings With regardtotheevolutionofformsclass-basedreligiosity, onemight marginalized, thoughnotcompletelyexcluded.” be may […] Muslims poor which in inequality of forms exacerbate “may that process” “gentrification a of speaks 209) (2018a, Hew prayer. Friday the for as such gate,” the “open to when and if is, that community, gated their lower-class neighborsabout who is allowed to use the mosque of the inhabitants oftheMuslimgatedcommunitiesaswellbetweenthemand kampung about theextenttowhichareashouldbesecludedfromneighboring personnel, theexistenceofmosquesinsidethemcangenerateambivalence exclusive areassurroundedbyfencesandwallsguardedsecurity a varietyofreligiousactivities. While gatedcommunitiesareessentially equipped withsparetimefacilitiesbutalsomosquesthatareusedfor gated communities,asHew Wai Weng (2018a)hasobserved,arenotonly middle-class Muslims,whocanafford tobuyahousethere. These Muslim or Particularly instructiveinthisregardistheemergence ofgatedcommunities differences inIndonesiabutmanycasesratherreinforcedthem.

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293 Martin Slama dangdut (a kind of Indonesian folk music of mixed origin), and the latter to class neighborhoods) andthemusicgenres thatarepopularthere, suchas kampungan and gedongan, theformerterm referringtokampung (lower- for heranalysisisthedistinction thatthesemagazinesmakebetween construction ofamiddle-class readershipbypopmusicmagazines.Crucial the of beginnings the locates she where 1970s the to time in back further the presstomakingof middle-classness.”Baulch(2020)alsogoes music andthebroaderconsumercultureitinhabitedwere ascrucialwas arrangements of the domestic realm, for Emma Baulch (2020, 49) “popular gendered spheresofconsumptionandthepublic gazeonmaterial Whereas Jones’ analysis ofIndonesianmiddle-classnessconcentrateson 193). someone’s middle-classlifestyle is based on illicit activities or not(2018, the categoryofmiddleclasssoambivalentisthatit isnotclearwhether has acquired his or her wealth by legal means. In other words, what makes of capitalwithdubiousoriginsthatmakespeopleunsurewhethersomeone refers to widespread practices of corruption in Indonesia and the circulation it isbasedonwealththatoftenalsoofanambivalentnature.Jones(2018) combined withthedisplayofpiety, evenassinful(HuseinandSlama2018), with consumption that can beconceived as excessive and, whenitis constituted throughthesecategories.” While middle-classnessisassociated to “discourses of distinction” and “that social differences are conceived and 153) pointsoutthatconsumptionalongwithfamilyandgenderarecentral class uncomfortablewithfullyidentifyingthecategory. Jones(2012, Indonesians that,fromamaterialpointofview, wouldqualifyasmiddle- conspicuous consumption, which is partly still the case and makes of publicdiscourse,ithasoftenbeenassociatedwithgenderedforms 1980s and1990s,whenthetermkelasmenengahincreasinglybecamepart term formiddleclass,kelasmenengah,isimbuedwithambivalence.Inthe At thesametime,asCarlaJones(2012,148)hasargued, theIndonesian Indonesians. is continuouslygrowingcateringtotheneedsofmiddle-andupper-class Islamic preachersalsoillustrate. As aresult,themarketforreligiousservices

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294 Martin Slama and user ofnewcommunication technologies. These imaginaries were as anagentof economic advancementand laterasabearerofdemocratization 1980s onwards, when the kelas menengah (the middle class) was discovered public discourse. As outlinedabove,itactually reappearedfromthelate Nevertheless, thewordclass assuchhasnotcompletely vanishedfrom economic distinctionseither unspeakableoratleastseemambiguous. 2012, 148). Technocratic languageavoidstermslikesocialclass,making “gaps” onvarious introduced bydevelopmentagenciessuchasthe World discourse Bank(seealsoJones the reflecting gap), social (literally, sosial and Fealy2010).Forexample,apparentinequalitiesare calledkesenjangan pointing to the persistent ideological legacy of the Suharto era (Aspinall highly technocraticlanguage–andcontinuetobeperceived sountiltoday, 2005; McGregor2016),socialinequalitieshaveoften beenaddressedina seeing thesocialworldduringSuharto’s NewOrderregime(1966–98;Farid political leftinthemid-1960sandbanonanyMarxist-inspired waysof history, including its ideological contestations. After the destruction of the would beincomplete,however, withoutconsideringthecountry’s political Our discussionoftheambivalencesconceptclassinIndonesia class backgrounds. ambivalence andevenanxietyduetotheirusesbypeoplewithdifferent certain mediacannotonlyhaveaclearclassimagebutcangenerate on theirsmartphonestoday. As wewillseelaterinthisarticle,however, WhatsApp, Telegram, LINE, et cetera, that people usually have downloaded as a technology that has long been surpassed by messaging apps, such as phones, isafrequenttopicindangdutsongsindicatingitslower-class image short the message servicethatbecamepopularwiththeintroductionofmobile SMS, that example, for observed, 167) (2020, Baulch society. that canquicklyacquireanimageofbelongingtodifferent segmentsof music inIndonesia. This holdsalsotruefornewtechnologiesandtheiruses unambiguously andsmoothlywithreferencetoculturalproductssuchas middle-classness andsocialdistinctionassuchseemtobeconstructedmore that –incontrasttothetopicofwealthanditsoriginsexaminedbyJones work thatlistento Western andIndonesianpopmusic. This exampleshows gedong

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n amn i a oenzn Idnsa nomd n Ilmc techno 2009; 2012). “Islamic an (Barendregt society” information informed “Islamic an of visions Indonesia and nationalism” modernizing a in harmony in abbreviated technology, abbreviatediptek)andimamdantaqwa(faithdevotion, “ science andtechnologywithIslamicpietyexpressedinthetwinconcepts closely linkedwithvisionsofIndonesiansocietythatisabletoreconcile Indonesia, especially amongurban middle-class Muslims,and therise of examples are the spreadofmajelistaklim (Islamicstudy gatherings)across the growing popularity of online communication (Slama 2017a). Instructive being integrated into religious environments that were already there before Social media are usedbyIndonesianMuslims in a variety of ways, often The Islamicpreachereconomy anditsdigitaldivides Indonesia’s fieldofIslam. digital realmsbringsusbacktothedivideand itsmanifestationsin an Islamic organization’s response tothe problem of unequal access to because ofthelackinternetaccess(see Asyathri 2020). This exampleof points forschoolchildrenwhocouldnotjoindistance learningfromhome Ulama’sPemuda Ansor,startedtooffer youthwingGerakan public Wi-Fi CoV-2), forexample,whenIslamicorganizations, suchasNahdlatul This 2017). became particularlyapparentduringthecoronavirus pandemic(SARS- (Gibson middle-class considered is that society of segment income disparityandconcentrationofwealth,despitethegrowth global trend,Indonesiahasnotbecomemoreequalpointingtogrowing 2005). However, twentyyearslater, followingandpartlyexceedingthe 2000s, whenpoliticalandtechnologicalchangecoincided(HillSen such hopeswereparticularlypopularinthepost-Suhartoperiodearly Indonesia, In well. as disappear ultimately will inequalities offline world, that, ifdigitaldividescanbebridgedandeverybodyhasaccesstotheonline a catalystforsocialequalityandinclusionthatwerebasedontheassumption These conceptsresonatewithearlyoptimisticimaginariesoftheinternetas n “imtaq,”standingforilmudanteknologi(scienceand and iptek” yber imtaq; Amir 2009,85). The ideathatiptekandimtaqshouldbe

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the followingway: people fromallwalksoflife, UstadzHasandistinguisheshisfollowersin by lower-class MuslimsinmosquesSouthJakarta. Preachingamong At thesametime,hecontinuestopreachatmajelistaklim thatareattended I methim,heproudlytoldmethathisiPadwasgivento himbyhisfollowers. teaches adultsprivatelessons,someofwhomareJakartan celebrities. When receiving amodestsalary. Additionally, herunsseveralmajelistaklim and who isateacherofIslamicreligioninhighschool inSouthJakarta ustadz withsuchadevice.UstadzHasanisgoodexample inthisregard such acase,itcanhappenthatmiddle-andupper-class Muslimsprovidethe an olderageinitiallymightnothaveownedasmartphone oratablet.In In thisregard,itisinterestingtonotethatpreachersofamodestoriginor teenager child,etcetera. charged problems,suchashavinganunfaithfulhusband,arebelling not onlytheologicalquestionsbutalsoprivateissuesandemotionally “their” preachers to be available online and to give them advice concerning economy. Especiallymiddle-andupper-class Indonesiansexpectfrom social mediahasbecomepartandparcelofIndonesia’s Islamicpreacher using 2017b), (Slama detail more in elsewhere argued have I As 2021). following insometimescreativeways(Hew2018b;Nisa2018a;Husein YouTube, WhatsApp, LINE, Telegram, etcetera,tryingtoincrease their both celebrityandthemorelocaltype,areonFacebook,Instagram, more locally operating preachers (Hoesterey 2016). Today, the preachers, production ofcelebrityustadzthatfunctionasrolemodelsforthemany taklim. At thesame timetelevisionwas–andstilliscentralforthe portion oftheirincomefrompreachingatmiddle-andupper-class majelis are closelylinkedsinceIslamicpreachersoftenreceiveaconsiderable examples These 2017). Millie Winn2012; 2004; (Abaza decades last the the ustadz (theIslamicpreacher)asacentral figure ofIslamicauthorityin yber those who haveeducation. Lower-class people acceptwhat yousay. lower-class peopleseldomusemedia. Butthosewhoarecritical are people talkdirectly, face-to-face [Englishinoriginal]. Middle-to Middle- to upper-class people use media. Middle- to lower-class C yber O rient, Vol.

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297 Martin Slama pay perceive Islamic authority, especiallytothequestion ofhowoneshould class Indonesians, especiallythosewith a traditionalistIslamicbackground, rapidly declininginIndonesia. Another reasonisconnected tohowlower- this article,andsocialmedia illiteracy, althoughthelatterphenomenon is are economicconstraints,to whichIhavealludedtointheintroductionof when itcomes to the communication withpreachers. The mostobviousones offline stay largely Indonesians lower-class why reasons several are There them fortheirwell-to-dofollowers. preachers’ onlineaccessibility andtheabilitytoengageinadialoguewith here isadivideinIndonesia’s Islamicpreachereconomythatreserves and their media practices. In other words, what Ustadz Hasan is describing division Ustadz Hasan’s accountmakes with regardtogroupsofMuslims is withinthereachofeveryonestandsinstarkcontrast totheveryclear euphemistic languagethatleavestheimpression that middle-classness this Interestingly, above. to referred briefly have I that divisions class of under the developmentalist Suharto regime and its simultaneous denial hierarchies thatstandsinthetraditionofdiscoverymiddleclass of classdivisionsinIndonesia–amildlyputreferencetosocioeconomic expressions whichindicatetheambivalencethatinformsrepresentation Ustadz Hasandidnotinventtheseterms,ofcourse;hejustusedpopular above thismiddleclass. middle-class peopleandsomeotherswhoarelocatedabitbelowor do. They suggestapictureofanIndonesiaasifitisinhabitedmainlyby actually expressions these what highlights which upwards,” class “middle and downwards” class “middle namely translation, literal more a for opts however, tendstomissacrucialpointthatperhapsbecomesclearerifone translation, This class.” upper to “middle and class” lower to “middle as menengah kebawahandkelasatas,whichIhavetranslated This quoteinvitesamoredetailedanalysis,especiallytheexpressions:kelas hormat yber middle- toupper-class peoplecommunicationisusuallytwoways. They arenotinteractive.Communicationisoneway, whereaswith (respect) totheseauthorities, involving awhole setofnot C yber O rient, Vol. 15, Iss. 1, 2021 4

298 Martin Slama performed inoffline life. only linguistic butalsobodilyexpressionsthatcanonlybeadequately to prevent boringtheir followers withdrymonologues and toprovide mediatized Islamic proselytizationinIndonesia utilizedimagesand sound economy with theintroductionofsocial media. Although earlierformsof also exemplifieswhathas changedinIndonesia’s Islamicpreacher and how much time they have to spend online. Ustadz Hasan’s account – givesusanideaofwhat itmeanstoengageintwo-waycommunication of humor. At the sametime,theiraccounts–liketheoneofUstadz Hasan they tendtoovercometheirfollowers’ onlinemisbehaviorwithagoodsense Although preachers like to complainabout their middle-classfollowers, quick andcomprehensiveresponsefromthem(seeSlama 2017b). asking themdirectquestionsonsocialmedia,especially iftheydemanda approached online. They oftenfindtheirfollowers beingimpolitewhen time. The preachers, in turn, are not always happy about how they are instances, theyexpectpreacherstopayattention themalmostinreal preachers onthesamedayor the nextday at thelatest. In some much asconsumers,bydemandingresponsesifnotanswersfromtheir Muslim women,theytreattheirrelationshipswithreligiousauthorities more quickly. As hasbecomeclearfrommyinterviewswithmiddle-class middle-class followersthatarealsothemainsourceofhisincomemuch the same preachermight answer messagessent via social media byhis the preacher until he is at home and has time to receive them, whereas to thepreacherandmighthavecomeseveraltimeshouseof Indonesians oftenhavetowaitlonguntiltheycanconveytheirproblems resource thantheironlinepresencewhichmeansthatlower-class At the sametime, offline availability of preachersisanevenscarcer hierarchies. to thepreachers in an appropriate way without potentially undermining offline wayofmeetingIslamicauthoritieswheretheycanpayrespect message on WhatsApp, forexample. They insteadprefertochoosethe confident enoughtobreakwithoffline etiquettebysimplysendinga and culturalcapitalthatmiddle-classIndonesianspossess, might notbe yber C yber 5 O Lower-class Indonesians,lackingtheeconomic rient, Vol. 15, Iss. 1, 2021

299 Martin Slama following account of an online Qur’an readinggroupindicates. following account ofanonlineQur’an the onlyexamples fortracesofadigital divideinIndonesianIslam, asthe patterns ofexclusioninthe Islamicpreachereconomydonotconstitute affective economyinwhich timeisaparticularlyscarceresource. Yet these preachers andthepersonal Islamicguidancethattheyprovideaspartofan As aresult,middle-andupper-class Muslimshaveprivilegedaccessto traditionalist conceptsofIslamicauthoritywithnew mediacancause. economic restraintsbutalsowiththeambivalences that theencounterof seized religiousdigitalrealmsandtheotherstruggling notonlywith their followersremaindividedwithonesidehaving self-consciously Islamic sociality of social media affords their social mobility, whereas latter inwaysthattheirmiddle-andupper-class followersappreciate. The different socialmediaplatformsandappsif they areabletousethe their preachingandproselytizationefforts tothedynamicpopularityof can riseintandemwiththemediatheyuse,that is, iftheycanadapt that demandstwo-waycommunication,ortheyarenot. The preachers presence, the followers are categorized as either belonging to the group climb thesocialladderthroughtheirpreachingactivitiesandonline preachers likeUstadzHasan,whocomesfromamodestbackground,can his followers do not seem to apply to the preachers themselves. Whereas class mobilitythatisreflectedinUstadzHasan’s accountwithregardto Interestingly, therigidityofsocioeconomicdividesandhencelack more thantheonesofotherswithalower-class position. religious practicesofonegroupMuslimswithahigher-class position but onhowparticularfeaturesandusesofsocialmediafacilitatethe sufficient toconcentrateontheissueofaccessdigitalrealmalone, Thus, whenweseektotracedigitaldividesinIndonesianIslam,itisnot are experiences that are reservedfor middle- andupper-class Muslims. exchanges withIslamicauthorities. According toUstadzHasan,these in particularenablemoreintellectuallycriticalandemotionallyintimate well. In contrast, the dialogic features of social media and messaging apps 2010), what they had to offer waslargely one-way communication as sensuous and emotional experiences (Hoesterey 2008; 2016; Rudnyckyj yber C yber O rient, Vol. 15, Iss. 1, 2021

300 Martin Slama WhatsApp and Telegram groupsforhisfollowers who practiceODOJ. applies toUstadz Husein,anotherpreacher fromJakarta,whoruns several also This 2017a). (Slama followers their among groups organize to started in Indonesiasincepreachers haveadoptedtheODOJmethodaswelland restricted totheODOJmovement, buthasbecomepopularmorewidely one chaptereverydayand being connectedthroughmessagingapps,isnot However, ingroupstheODOJway, reading theQur’an thatis,reading (PKS). movement thatledtotheestablishmentofProsperous JusticeParty to Indonesia’s versionoftheMuslimBrotherhood, theso-called Tarbiyah circles withanurbanmiddle-classbackgroundthatare ideologicallyclose 32) hasobserved,theODOJmovementitsroots instudentactivist whether they have failed (see also Slama 2017a). Moreover, as Nisa (2008b, group everyeveningwhethertheyhavemanagedto read theirchaptersor commitment, themembersofgroupsobligethemselves toreportthe everymonth.Stressingdisciplineand will completereadingtheQur’an every day and every memberof the group the thirty chapters of the Qur’an thatisassignedtothem,whichmeansthewholegroup reads the Qur’an readers ingroupsofthirtypeoplethatallcommittoreadingthechapter members (seeODOJ2021).Itusesmessagingappstoorganize Qur’an website, Facebookand Twitter accounts,andboastsmorethan100thousand practice ofreadingonejuz movement calledODOJ,whichstandsforOneDayJuz,referringtothe analyzed byEvaNisa(2018b),ithasevengivenbirthtoanIslamicsocial has takenyetanotherturnandfoundnewexpressionsinonlinefora. As With reading thegrowingpopularityofsocialmediainIndonesia,Qur’an contests thataresupportedbythestate(Gade2004;Doorn-Harder2006). reading readingcanbeacentralcomponent,topublicQur’an which Qur’an reading groups)andtheabove-mentionedmajelistaklimstudygroups,of fromlocal thatranges practice ofthis a variety finds in manifoldwaystheIslamicworld,includingIndonesiawhereone isacentralpracticeforMuslimsthathasbeenritualized Reading theQur’an readinggroupsandtheirdigitaldivides Qur’an yber C yber O (chapter) of the Qur’an everyday.(chapter) oftheQur’an ODOJrunsa rient, Vol. 15, Iss. 1, 2021 (Qur’an pengajian (Qur’an

301 Martin Slama by themselves. mobile phonecreditforgroupmembersifthelattercannot afford todoso especially thequestionofwhethercoordinatorsshould respond bypurchasing This messagewasthenhotlydiscussedinthegroup ofthecoordinators, Telegram group. occupy UstadzHusein,thecoordinatorsofgroupshaveformedtheirown Since therearesometimesissuestodiscussthatdonotnecessarilyhave and friendsofUstadzHusein,thattakecareorganizational matters. ornot. The groupsareledbycoordinators,mostlyfamilymembers Qur’an the groupsasidefromwhetheronehasreadone’s assignedchapterofthe his WhatsApp and Telegram groups thatforbid sharing any information to tothegroupmembers.UstadzHuseinhasintroducedstrictrules for Qur’an Every day he distributes lists on these apps that assign the chapters of the suggested –willtell their neighbors andfriends andthenpeople willjointhe word the used He people.” “lower-class are asserted, he credit, purchase cannot people wouldthencapitalize ontheirbenevolence. Those whosometimes the groupuptopotentialfraud ifthepracticespreadbywordofmouthand her mindbyarguing that purchasingcreditforgroupmemberswouldopen message wasinclinedtohelp out,butanothergroupcoordinatorchanged the beginningofdiscussion,groupcoordinator whoforwardedthe charitable act,asitwouldfacilitatethepietyofagroup member. Indeed,at group: communication. She proceeded by forwarding the following message to the from oneofhergroupmemberswithwhomshehadexperiencedgapsin a topic.Forexample,onedaygroupcoordinatorreceivedmessage as well. Yet sometimesissuesofsocioeconomicinequalityalsobecome and organizational issues,alotofcasualconversationandjokinggoeson orang kampung , peoplefrom lower-class neighborhoods, who–he yber is sometimesnotenoughtopurchasecredit. you understand,I’mawidow raising three children. My income guarantee thatIwillalwayshavephonecredittoreport.hope readinggroup,butIcannot I’m happythatIcanjointheQur’an 8 At first glance, doing so would be a humane and religiously 6 Inthisgroup,inadditiontodiscussionsabouttechnical C yber O rient, Vol. 15, Iss. 1, 2021 7

302 Martin Slama reading toget theirmobilephonecostspaid. orang kampung , whoaresuspected ofutilizingthenoble practiceofQur’an quickly associatedwithan anonymous massoflower-class Indonesians,the the progressthatwasachieved thankstothedonations,widowwas money andreportedinthe group – by posting pictures, for example– about person closetooneofthe group memberswhothenalsohandedoverthe conceptualized by middle-class Indonesians. Whereas the neighbor was a relationship betweendonorsandreceivershow thisrelationshipis reveals, thiswasnotaquestionofone’s abilitytohelpbutoftheclass the secondcaseitwasnotaproblematall. As contrastingtheseexamples members cametotheconclusionthattheyshouldnot donate,whereasin of case first the in that the widowlackingmoneyforpurchasingmobilephone creditthegroup given comparison, invite examples two These digitalization ofIslamiccharities(KailaniandSlama 2019). the quickandtransparentprocessingoftheircontributionsenabledby has becomepartofthelifestylemiddle-classMuslimsthatappreciate sedekah (voluntarydonation,inadditiontozakat–obligatorydonation) propagation inordertoattractmiddleandupper-class donors.Infact,giving charity landscape thatincreasinglyreliesononlineformsoforganization and Islamic inIndonesia’s changes broader reflects which donate, to while, aconsiderablesumwasraised.Insuchcases,membersareexpected group tojoinhimhelphisneighborrebuildthehouse;andafterashort group member’s neighborburntdown,thememberaskedhisfriendsin Telegram groupitselfbecomesacharity. Forexample,whenthehouseofa piety oftenentailsbeingengagedinsocialactivities.Sometimes,their not sociallycommitted.Ratherthecontraryiscase,astheirsenseof coordinators andmembersofUstadzHusein’s readinggroupsare Qur’an However, itwouldbewrongtoconcludefromthisexamplethatthe costs. agreed thattheywouldnotpayfortheirgroupmembers’ communication argument seemedtohaveconvincedmostmembersofthegroup,anditwas readinggroupsjusttogettheirmobilephonecardstoppedup. This Qur’an yber C yber O rient, Vol. 15, Iss. 1, 2021

303 Martin Slama where the person that is in need of help is clearly identified as the neighbor affair offline an all of first is This uncomplicated. relatively is disaster fire to this example, the caseof ill-fated Muslimthatwas befallen by a it isthewaysandintensity ofusagethatiscrucialinthisregard.Compared the technologyassuchisthus notenoughtomarkclassboundaries;rather but shemightnotbeable to usetheseapplicationseveryday. The useof download messagingapps andopenaccountsonsocialmediaplatforms, to it. As wehaveseen,thewidowownsasmartphoneandwasableto class Indonesiansfromthedigital,butbypartial orlimitedaccess Indonesia are in most cases not defined by the complete exclusion of lower- where classboundarieshavetoberenegotiatedsince digitaldividesin reading groupsisnotacoincidence.Itintheseonlinespaces Qur’an class Indonesiansbecomesapparentinadigitalrealm liketheseonline That thisambivalentperceptionoflower-class Indonesians heldbymiddle- on honestpietyoreconomicneedandexpectations. whether thedesireofanorangkampungtoaccesspioussocialityisbased piety restsonaccesstomaterialandspiritualresources,canneverbesure readinggroups,whoseownaccessto middle-class organizers oftheQur’an reading that one might never reallyknow.for her Qur’an In other words, the motives her and widow the by exemplified Muslims, middle-class among presence of lower-class Indonesians in particular digital spaces can arouse lies attherootsofthisdivide. What iscentralheretheambivalencethat however, Ambivalence, Islam. of field the in divide this of manifestations finds its expression in a digital divide that generates concrete, unambiguous in Indonesian onlinerealms. The exampleshowshoweconomicinequality participate fully to means financial the have who Muslims those only for reserved being as space digital their define groups these internet, the to cannot afford aperiodoftimewheretheirmobilephonesarenotconnected report everyday, whichmeansthattheyhavetobeonlineeverydayand readinggroup.Bydeterminingthatmembersofthegrouphave to Qur’an social lasting can entail consequences, such as not receiving aid in the digital space of an online and meaning fixed rather a have that kampung, differences canbeinIndonesia,therearecategories,liketheorang Whereas wehavediscussedhowambivalentnotionsofclassand yber C yber O rient, Vol. 15, Iss. 1, 2021

304 Martin Slama their Islamicmanifestations canbeconnected. the twoexamples toelucidateouthow social divides,digital and Islamic digitalrealms.Considering this,inthisconcludingsection,Irevisit ambivalence inuniqueways inIndonesiawhichcontinuestoreverberate social inequalitybasedon unevendistributionofwealthisimbuedwith as thearticlealsoreveals, thisisnotastraightforwardprocess,since piety itself,thatthenmanifestinIslamicpracticeand sociality. However, divides canexpandintootherkindsofdivides,including unequalaccessto Indonesian Muslims,theexamplesallowedustowork outhowdigital general observationsaboutsocialinequalityandthe digitaldivideamong conclusions thatwillhopefullyinspirefurtherinvestigation. Basedonmore first drawing for ground fruitful provide examples the Nevertheless, them. which arguably illuminatespotentialfuturequestions asmuchitanswers article isaninitialanalysisofIndonesia’s Islamicdigitaldivides,and for their(mainly)femalefollowers.Ishouldemphasize herethatthis of this Islamic preachereconomywhen preachers also run these groups readinggroupsthatarefrequently(butnotalways) part and onlineQur’an followers whoareoftenorganized inmajelistaklim(Islamicstudygroups); Islamic preachersandtheiraffective-cum-economic relationshipswiththeir widespread andinterconnectedphenomena,thatis,theproliferationof By tracingdigitaldividesinIndonesianIslam, I concentrated on two Conclusion distinct fromthereligiouslifeoflowerclasses. Islamic practice and sociality can be defined as middle-class realms deemed neighbor ofthegroupcoordinator–indicatesisthatparticularonlinefora readingwidow–contrastedwiththeone of the the caseofQur’an online charitiesinwhichmiddle-classMuslimsliketoengage. Thus, what messaging appwasusedtoraisemoneyfollowingthepatternofIslamic to bereestablishedhere. The onlineaspectofthiscaseismerelythatthe will usethedonatedmoneyforitsactualpurpose.Noclassboundarieshad in Jakarta. He is notanorangkampungandthuscan also betrusted that he of onethegroupcoordinatorswholivesinamiddle-classneighborhood yber C yber O rient, Vol. 15, Iss. 1, 2021

305 Martin Slama of awoman seeking toimproveher religious practice,leading thegroup a resultofher identityasanorangkampung , ratherthanthe sinceredesire she mightnot beabletopayforheronline costs,wasquicklyinterpreted as social mediausersandcharity donors,whileshehadtoinformthelatterthat namely donating to people in need. Her intention to join a group of regular cannot participateinwhatmembers ofthesegroupsarealsoexpectedtodo, readinggroupandotherreligious online activities.Moreover,Qur’an she go regularly online, which means that she cannot participate in the online the widowwhocannotpayforhermobilephonecosts, andthuscannot with thedigitaldivide. The latterbecomesapparent throughthepersonof readinggroupanditsapproachtodealing second example:theonlineQur’an Being leftbehindisaformofsocialexclusion,which bringsmetothe disadvantage inthesenewformsofIslamiconlinesociality. and culturalconstraints. They are arguably leftbehindbecauseoftheir Islamic digitalrealmscanrepresentspacesofambivalence duetoeconomic well asincreasestheirdiscomfortinonlinereligiouscommunication, Their diminishedcapacitytobeonlinereducestheiraccesspreachersas simply receive religious authority, at the time and choosing of the preacher. this relationshipdoesexistforlower-class Muslims,whoareexpectedto tend totheirfollowers.Bycontrast,asUstadzHasan’s commentsuggests, their onlineavailabilityandthroughtheexpectationthatpreachersserve access, notjustinpersonatreligiousevents,buteffectively on-callthrough of presumption the enjoy preachers” their “have to claim can who Muslims “saya punyaustadz[Ihaveapreacher]”–indexesthisdynamic. – Muslims swiftly iftheywanttobesuccessful. The popularphraseamongmiddle-class class followersbybeingavailableonlineandrespondingtomessages find Indonesia contemporary themselves inasituation that requires them tomeetthe needs of their middle- in preachers Many exchanges. affective of consultation increasinglytakesplaceonlinegeneratingnewtemporalities gain accesstopreachers(andviceversa).Inthissegmentofsociety, Islamic that throughsocialmedia,middle-classMuslimshavefoundnewwaysto the account of an Islamic preacher’s view of his diverse followers indicates digital realms, the article’s first ethnographic example that is organized around While thedigitaldividewasinitiallyconceptualizedintermsofaccessto yber C yber O rient, Vol. 15, Iss. 1, 2021

306 Martin Slama and the participation inreligious practices. Interestingly,the and andnot unlikethe effects, sincetheydecideover thebelongingtoreligious communities social divides inIndonesia,suchmechanisms ofexclusionhave clear Despite theambivalences thatinformtheconstructionofclassesand participate inparticularnew onlinereligiosities. to belong. Those beingperceivedaskampunganarethusnotexpectedto the of inhabitants as or downwards” class “middle of themiddleandupperclassestowhichpeoplewho arecategorizedas realm of the digital that is in turn conceptualized as a loosely defined space Raising one’s voiceandengaginginadialogueisassociatedherewiththe partners oftwo-waycommunicationenabledbytoday’s messagingapps. communication channels, whereas middle- and upper-class Muslims are deemed equal offline mostly one-way, of end receiving the on located Islam isassociatedwithclassdistinction,lower-class Muslimsbeing of field Indonesia’s in communication of forms how into insight provides and spreadofnewonlinereligiosities.Moreover, suchanapproachalso distinctions are reconceptualizedinIndonesiatoday with the introduction divide becomesanIslamicdigitaldivide.Iturges usto investigate howclass in Indonesia’s Islamic online realms. It means looking at how the digital and how they are perceivedmeans looking at mechanisms of exclusion As these examples show, paying attention to socioeconomic inequalities Islamic digitaldivide. between privationandpiety, therefore, liesattheheartofwhatwecancallan lower-classes for engaging inIslamiconlinesociality. The tense relationship strong feelingsofambivalencehereistheapparentlackmoney we havediscussedintheintroductionfollowingJones(2012),whatarouses potentially dubiousoriginofthewealthmiddle-andupper-classes that short-term material interests. In contrast to the ambivalence concerning the Islamic practice by claiming to seek piety while actually being guided by example asthepersonwhocouldunderminenobleintentionsofenhancing become hereasourceofambivalence. The orangkampungappearsinthis about thesincerityofintentlower-class peopleandtheirmediapractices members todeclineherexpressionofneed.Dueclass-basedassumptions yber C yber O rient, Vol. 15, Iss. 1, 2021 kampung arenotmeant

307 Martin Slama ocee pcs f nie sai scaiy n patc. iia t offline to Similar practice. and sociality Islamic online of spaces concrete not surprisingly theconsequencesareless ambivalentthanexplicit inthe but paradoxically Islam, Indonesian of field the in meet class and media of wealth itself,andofclass-related suspicion.However, whenambivalences investigation alsopointsto the livedmurkinessofclass,circulation builds onandseemstoexacerbate priorsocialinequalityinIndonesia. This of religiouslifeaspart a broadertechnology-driventransformationthat of olderformsdistinction. The articlethus understandsthedigitization generating formsofexclusionthatarenovelandatthe same timereminiscent long-standing ambivalencesthatcharacterizeclassrelations inIndonesia, generated bymediapracticesandthenewIslamicdigital realmsaddtothe The examplesdiscussedinthisarticlethussuggest that theambivalences divides cancomeintobeing. take partintheseformsofonlinepiety, whichindicateshowIslamicdigital with ambivalencesisthatlower-class Muslimsdo notandareexpectedto kampung (Hew2018a).Inbothcases,however, theoutcomeofthisencounter for theFridayprayerstolower-class neighborswholiveintheadjoining the discussionsinMuslimgatedcommunitiesonwhethertoopendoors support lower-class Muslimsinordertobeonline,whichisreminiscentof financially should one whether as such spaces, digital new these in belong practices. Inthelattercase,classdistinctionsspurdebatesaboutwhoshould middle-class Muslimswhentheydiscusslower-class Muslims’ piousonline relate toIslamicauthoritiesonlineortheambivalencethatemerges among whether itisambivalencefeltbylower-class Indonesiansabouthowto in thisarticlehaveshownthatmediausesareimbuedwithambivalence, condition, becomesimportantforouranalysisagain.Infact,theexamples the notionofambivalence,understoodasbothaneconomicandaffective class boundariesstillhavetobeinscribed,anditisexactlyatthispointwhere things can be more complicated. New media generate new spaces in which is not. Yet whilethisissueseemstobesettledontheideologicallevel,inpraxi who is allegedly qualified for playing a part in Islamic digital realms and who generate ratherunambiguousresultsanditbecomesseeminglyeasytotell as analyzed by Baulch (2020), perceptions of class that rely on media uses music popular Indonesian of field the in distinction gedongan–kampungan yber C yber O rient, Vol. 15, Iss. 1, 2021

308 Martin Slama Daniel Miller, 203–224.London:Berg. Barendregt, Bart.2012. “DiverseDigital Worlds.”Digital Anthropology In , editedbyHeather A. Horst and Alampay, 73–92.Singapore: InstituteofSoutheast Asian Studies. Potential ofIslamic Techno Nationalism.” In Barendregt, Bart.2009.“MobileReligiosity inIndonesia:MobilizedIslam,IslamizedMobilityandthe mahal-ansor-gerakkan-wifi-gratis-nasional. website, August 8. Accessed [August9,2020].https://ansor.news/read/news/5f2e837bdbe57/sekolah-online- Asyathri, Hamzah.2020.“ Greg Fealy, 1–14.Canberra Australia: ANU ePress. Soeharto’s NewOrder anditsLegacy:Essays inHonourofHarold Crouch, editedbyEdward Aspinall and Aspinall, Edward,andFealy, Greg.2010.“Introduction: Soeharto’s NewOrderanditsLegacy.” In Leiden: Brill. Mediating Piety. Technology andReligioninContemporary Asia, editedbyFrancisKhekGeeLim,73–90. Amir, Sulfikar. 2009.“A Messagefrom Ashabirin:High Technology andPoliticalIslaminIndonesia.”In sociality/sufi-sociality-in-social-media. November 8. Accessed [February4,2020].http://americanethnologist.org/features/collections/piety-celebrity- and Social Media in Southeast Asia, edited by Martin Slama and Carla Jones, American Ethnologist In Media.” Social in Sociality “Sufi 2017. Fajrie. Ismail Alatas, Gentrification.” Islamic and Da’wa Jakartan Faith: of “Markets 2004. Mona. Abaza, References which tendtoheighten,ratherthanflatten,socialinequalities. endure orchangealongsidethebroadertransformationofdigitalplatforms in Indonesia,theIslamicdigitaldividesthatthisarticlehastracedmight why, inspiteofthefactthatonlineservices, cost,andaccessareimproving did nothavetowaitlonguntilbeingdiscussedandanswered. That isalso spaces ofurbanIndonesiaquestionsbelonging,hierarchy, andauthority yber

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312 Martin Slama 8 7 6 5 4 3 2 1 Notes phone numbers.Nobanktransferofmoneyisneeded. names inthissection. groups aswellthegroupofcoordinators.Sincetheseareclosedgroups, Irefrainfromusingreal Indonesia’s majortraditionalistIslamicorganization, see Alatas (2017). in thecontextofanIndonesianSuficommunitythatmainlyconsistsfollowers (2013). Forms ofPietyinIndonesia outcome ofthe Austrian ScienceFundproject more thanonce.Remainingshortcomingsareofcoursemysoleresponsibility. The articlerepresentsan extremely valuablesuggestionsofCarlaJonesandJamesBourkHoestereywhoreadthemanuscriptclosely

This istechnicallyveryeasyinIndonesiawhereonecansenddatacredittootherusers ifonehastheir Telegram group,March10,2015. IamgratefultothepreacherwhomcallUstadzHuseinherewhohasallowed metojoinoneofhisODOJ FordiscussionsabouthowanIslamicleadercanorshouldberespectfullyapproachedonsocialmedia UstadzHasan,2014,interviewwithauthor, August 10,Jakarta. Forthecolonialpredecessorsoftoday’s spatialsegregationaccordingtoclassinIndonesiaseeColombijn ForaliteratureoverviewseeJones(2018)andforbroaderSoutheast Asian perspectiveseeHefner(2010). Iwanttothanktwoanonymousreviewersfortheirhelpfulcomments.amparticularlygratefulthe yber

C (FWFP26645-G22)thatIledfrom2014to2018. yber O rient, Vol. Islamic (Inter)FacesoftheInternet:Emerging Socialitiesand 15, Iss. 1, 2021

Nahdlatul Ulama,

313 Martin Slama yber

C yberO rient Online Journal of the Virtual Middle East and Islamic World

Vol. 15, Iss. 1, 2021

Ambivalence, Discontent, and Divides in Southeast Asia’s Islamic Digital Realms

Special issue edited by Martin Slama and James Bourk Hoesterey

ISSN 1804-3194