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	bibo:abstract "This dissertation examines how the piety of Tablighi Jamaat\r\nwomen in Bandung is shaped through the relationship between the body,\r\nspace, and urban moral order. Within the anthropology of Islam, Muslim\r\nwomen’s agency has often been understood through the dichotomy of\r\nobedience and resistance, whereby piety is interpreted either as the product\r\nof autonomous will or as a form of symbolic domination. This study takes\r\na critical stance toward such readings by arguing that piety does not\r\nemerge solely from individual volition but is produced through repeated\r\nethical practices embedded within particular socio-historical formations.\r\nDrawing on Saba Mahmood’s notion of self-cultivation, Talal\r\nAsad’s conception of ethical formation, and Philippa Williams’s work on\r\nurban moral geography, this dissertation demonstrates that the formation\r\nof the religious self is not constituted solely through bodily discipline but\r\nis also mediated by spaces that regulate affect, mobility, boundaries of\r\ninteraction, and ethical hierarchies. Bandung is approached as an urban\r\nmoral geography, a landscape saturated with moral evaluations concerning\r\nhow piety should be displayed, constrained, and adjusted across different\r\nsocial contexts.\r\nThe findings show that masturah and other Tablighi Jamaat\r\nactivities function as intensive ethical spaces in which women cultivate\r\npious dispositions through silence, bodily discipline, restricted social\r\ninteraction, the cultivation of adab, engagement with religious texts, and\r\nthe intensification of religious affect. Yet as women move between the\r\nmarkaz, the home, masturah, and the more plural social worlds of the city,\r\nthey encounter divergent moral expectations. In these circumstances, they\r\nneither simply maintain nor abandon the forms of piety cultivated within\r\nthe movement. Rather, they continuously assess the moral weight of\r\ndifferent spaces and recalibrate their bodily comportment, dress, voice,\r\nmobility, and social interactions without relinquishing their commitment\r\nto piety.\r\nThis argument is based on ethnographic research conducted in the\r\nTablighi Jamaat markaz in Bandung between February 2022 and May\r\n2023, supplemented by ongoing online communication until January 2026.\r\nData were collected through participant observation in a range of Tablighi Jamaat activities, in-depth interviews with female members, and the\r\nanalysis of the movement’s internal texts.\r\nThis dissertation employs ethical sensibility as an analytical lens\r\nto explain how Tablighi women perceive and respond to the differing\r\nmoral weight of the social spaces they inhabit. Ethical sensibility operates\r\nnot merely as moral awareness but as the basis for their capacity to regulate\r\nthe body, manage affect, assess situations, and adjust pious practices\r\nacross spaces governed by different moral demands. Building upon this\r\nethical sensibility, the dissertation proposes the concept of liminal agency,\r\ndefined as women’s capacity to engage in ethical navigation under\r\nconditions of in-betweenness: between the private and the public, between\r\nideal stability and social uncertainty, and between religious aspirations and\r\nthe demands of everyday life. This form of agency enables women to\r\nsustain their commitment to piety without reproducing identical forms of\r\nreligious expression across all spaces. By bringing together moral\r\ngeography, ethical sensibility, and liminal agency within a single\r\nanalytical framework, this dissertation contributes to the anthropology of\r\nIslam by expanding prevailing understandings of Muslim women’s agency\r\nbeyond the dichotomy of obedience and resistance."^^xsd:string;
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