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Muslim Women, Middle Class

Habitus, and Modernity in
Indonesia
A Journal Review
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Cultural Studies - Group 8 JUNE 15, 2021 - 15H

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 INTRODUCTION

● Title : Muslim women, middle class habitus, and

modernity in Indonesia
● Journal: Contemporary Islam
● Volume & Page: Volume 2, Pp. 23-29.
● Published: 12th February, 2008
● Author: Rachel Rinaldo
BACKGROUND

The Prosperous Justice Party seminar on pornography and the Commitment to Protecting the
Morality of the Nation discussed the need to overhaul Indonesia's law on pornography to protect
its vulnerable youth. Equally striking is the explicit link between pornography and national
morality. Although there is a negative influence on the dignity of women, it is contained in terms of
protecting the Indonesian people (especially from the West). The seminar showed that for PKS,
personal virtue and national morality are closely related. The party's conception of what it means
to be a devout Muslim connects these two areas in practice, and is a particular type of modern
Islamic habitus. Since the disposition of women's bodies was so important in the revival of Islam,
studying women in PKS can provide important clues for the production of this habitus also
understandings of piety and ideas about how modernity should be defined–issues which remain
unresolved in contemporary Indonesia.
Muslim Women, Middle Class Habitus, and Modernity In Indonesia

PURPOSE
This article is to show how the pious practices
instilled by women in the Indonesian Prosperous
Justice Party are part of the creation of a certain
middle class and to explain Lawler's formulation
which argues that gender is an important axis
through which differences are drawn and
maintained, and that habitus, as a form of
subjectivity socialized
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secular feminist
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METHOD AND APPROACH

This article using habitus concept by Pierre Bourdieu

which allows to highlight how larger social structures
such as class are embodied in individuals through
their dispositions, tastes, and values. The collection of
the data in this article is by doing fieldwork consisted
of attendance at party events, including a conference,
seminars, and demonstrations, as well as in-depth
interviews in spesific political party.
THEORETICAL REVIEW

HABITUS

The concept of habitus by Pierre Bourdieu is used in this article.

Habitus is a self which embodies history; it is socially produced,
but also generative as it interacts with the social world. The
habitus is also a fruitful way of thinking about gendered
subjectivity, as gender, like other categories of social difference,
is performed through bodily actions and dispositions.
RESULTS AND
DISCUSSIONS
Women and Indonesia’s Islamic revival
In the 1980s, the government embarked on an ambitious program to promote cultural Islam. It
encouraged Muslim content on state radio and television, banned lotteries, supported the establishment of
Islamic banks, and funded Qur’an recitation competitions (Taylor 2003). Many new ideas about Muslim
piety concern women. There are increasing calls for women to wear proper Muslim attire, especially the
niqab, and behave modestly.
However in the late 1980s and early 1990s, there were women's groups, environmental
organizations, and Muslim student groups participating in popular mobilization efforts and events seem to
have started the ideological process and developed a general discourse on human rights, democracy, and
religious pluralism
They are Muslim and secular women activists in Indonesia who are united by concerns over the
adoption of Islamic law and growing conservatism. They actively try to challenge such interpretations of
Sharia, such as laws requiring Muslim women to wear the hijab or forbid them to go out alone after dark
in some provinces, the validity of careers for women, urging women to cover their entire body, and
promoting polygamous marriages
 The Prosperous Justice Part

The Prosperous Justice Party (PKS) was founded in 1998 as the Justice Party (Partai Keadilan) by
a group of Muslim activists. PKS does not adhere to any particular school of Islamic
jurisprudence, which has until recently been a standard feature of Indonesian Islam, and party
leaders have sometimes ignored traditionalist Islam. PKS leaders base their practices and beliefs
primarily on the texts of the Qur'an and Hadith, a position that places them in modernist Islam.
They different from other political parties in Indonesia in terms of the gender division of labor in
PKS which is institutionalized in the practice of spatial segregation such as marching separately
during demonstrations.
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are
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producing a new kind of middle
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class
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and approach to
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 ISLAMIC CLOTHING

The pious practices in clothing is done by PKS women as their self-discipline which understand
that clothing as a means of cultivating piety. These women clothing sets PKS apart from the
myriad other Muslim groups and political parties in Indonesia, but at times engenders the
perception that PKS is “eksklusif,” a term that has connotations of class bias as well as ideological
exclusivity that distinguishes PKS women from women on other class.
Furthermore, these clothing practices of PKS women contributes to a modern habitus as they
represent an orientation toward something new and different. The use of jilbab often
acknowledged as permitting women to mobile outside home, but the uniform Muslim clothing of
PKS women able to agaisnt the statement and helps constitute a gendered habitus. It fixes essential
differences to a woman’s body, yet these differences are seen to be differences of cultural values
rather than sexual attributes. The display of properly gendered cultural values may authorize
women to participate more fully in the modern public sphere.
 MARRIAGE AND FAMILY LIFE

Although having career as professional politicians, women in PKS are able to divide their
task as a mother, and as a career women. Rather than embracing the view of gender equality,
they believe that both men and women have their role accordingly. Beside, they also believe
that men and women are both judged and valued equally by Allah. In conclusion, women in
PKS are comfortable with marital partner, they also emphasize that their husband helped
them a lot in doing daily chores. In fact, they never felt marginalized and harassed.

They see marriage and reproduction as women’s duty as a Muslim. They believed that family
is the foundation of building a good society, since society is comprised of families. These ideas
about marriage and family are part of the constitution of a modern habitus. They are part of
the same emphasis on companionate marriage and investment in children that characterizes
modern middle classes around the world
PLUS AND MINUS

PLUS MINUS

The article is pretty straight The methodology is not clearly

forward, the discussion part explained how the research was
immediately started without any conducted it only explain how the data
other explanation is collected

The article give an insightful The conclusion part were missing.

result. such as how islam see Instead, the author stated it at the last
marriage towards modern society part of discussion
who prefer equality
 CONCLUSION

The practice of clothing and ideas about marriage and family from PKS women are important
ways in which the PKS women’s habitus accords with certain characteristics of modernity in
Indonesia. It resonates with conventional state gender ideology, yet also with popular
interpretations of Islam. It neither expresses an egalitarianism that might pose a challenge to
male privileges, nor does it exclude women from participation in the public sphere and the
workplace. It emphasizes the kinds of practices and techniques of the self that help women to
function in contemporary urban life. It successfully differentiates PKS women from women of
other classes and approaches to Islam. And indeed, the existence of competing ways of being a
subject seems to be a hallmark of most versions of modernity
 Reference
Rinaldo, R. (2008). Muslim women, middle class habitus, and
modernity in Indonesia. Contemporary Islam, 2(1), 23–39.
doi:10.1007/s11562-007-0035-6