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Studies have highlighted the increased vulnerability of women during and after disasters. Thus, there has been a call for gender-aware disaster management—an approach which is certainly needed, especially when a patriarchal culture is embedded in a society. Unfortunately, studies on women as vulnerable agents are often not balanced against careful examinations of instances where women help women. Drawing on (digital) ethnography conducted between 2020 and 2022, this article focuses on analysing the voices and activities of gender-just ʿulamāʾ (Muslim scholars) in Indonesia during the COVID-19 pandemic. The COVID-19 pandemic, which has affected traditional religious gathering practices, has led to creative solutions to social proximity restrictions. Many ʿulamāʾ have been “forced” by the situation to adjust to digital religion. This article analyses how female religious authorities who colour the daily daʿwa (proselytization) landscape in Indonesia deal with the uncertainties brought on by the pandemic. The daʿwa scene in Indonesia has long been the site of contention among various competing ideological understandings. The pandemic and the proliferation of digital religion has led gender-just ʿulamāʾ to relegitimize their authority through an online presence so they can compete and counter the narratives of tech-savvy conservative Muslims.

The phenomenon of “secret” (siri) Muslim marriages—marriages that are conducted without state recognition—has become a hotly debated topic in Indonesia, particularly since the emergence of Muslim marriage agencies that organize unregistered online marriages. The issue is particularly contested between the state, women's activists, legal activists, and religious leaders. This article analyses the current efforts of the Indonesian state to bureaucratize Muslim marriages by insisting that unregistered marriages need to be registered with the state, and the societal responses to such regulations. Those who believe in the importance of state registration of Muslim marriage emphasize that it is an integral part of social reform. However, it has also been seen as creating problems when it only serves the interests of the majority and stands in the way of minority religious understandings, particularly by some conservative Muslims who believe that marriages within the Muslim community should be regulated by Muslim leaders (ʿulamāʾ) only, and not the state. This article argues that unregistered marriage has been the real test of the bureaucratization of religion in Indonesia. The government's effort to demonstrate its Islamic credentials by accommodating the people's majority religion has led it to assume an ambiguous position on the issue of unregistered marriages.

Muslim marriages have been the focus of considerable public debate in Europe and beyond, in Muslim-majority countries as well as in settings where Muslims are a minority. Most academic work has focused on how the majority Sunni Muslims conclude marriages. This volume, in contrast, focuses on Twelver Shi'a Muslims in Iran, Pakistan, Oman, Indonesia, Norway, and the Netherlands. The volume makes an original contribution to understanding the global dynamics of Shi'a marriage practices in a wide range of contexts--not only its geographical spread but also by providing a critical analysis of the socio-economic, religious, ethnic, and political discourses of each context. The book sheds light on new marriage forms presented through a bottom up approach focusing on the lived experiences of Shi'a Muslims negotiating a diverse range of relationships and forms of belonging.

Tablighi Jama’at is one of the most popular Islamic purist movements in the world. Although it has a growing presence in Indonesia, the world's largest Muslim country, little research has thus far been done on its activities in that country. To gain access to Indonesian society, the Tablighi Jama’at has been particularly original in choosing a uniquely Indonesian institution as its entry point: the pesantren (Islamic boarding schools). The role of pesantren for the Tablighis in Indonesia is not confined to spreading Islamic knowledge, they also serve as a hub of Tablighi activities. This paper focuses on examining the role of the Tablighi pesantren in shaping and transmitting religious knowledge to its Indonesian followers, and in particular to female followers, as there is to date no scholarship on this topic. It analyses the life experiences of female Tablighis inside and outside the pesantren and their passion to belong to a global imagined Tablighi community. Transnational travel of female Tablighis from diverse neighbouring countries is a central part of the pesantren experience. For Indonesian Tablighi women, the presence of these female guests and foreign students who are enrolled in the pesantren play a significant role in strengthening their passionate desire to be part of the global Tablighi Jama’at umma.

Based on ethnographic fieldwork and literary analysis, this article analyses the Forum Lingkar Pena (FLP), the largest transnational writers' collective for Muslim readers, writers, and publishers in Indonesia. In the light of the different FLP 'subcultures' embedded within the local framework of the respective branches, we examine moral solidarity as a unifying element of the forum's divisions. We presume that the FLP is characterized by moral solidarity, which is to be understood here to mean responding to the moral needs of other people by means of sympathetic understanding. This essay depicts the ways in which moral solidarity functions in the FLP, and how it opens up new perspectives for people who have a less privileged position in society. Moreover, it demonstrates that to better understand this writers' collective and the wider FLP family, the concept of moral solidarity needs to be complemented by a consideration of individual moral agency.

The religious transformation experienced by cadari (face-veiled women) in Indonesia belonging to two revivalist movements, Tablighi Jamă'at and Salafism, has propelled them to change their habitus. The nature of their new pious habitus has shaped the life of these women including their marital life. The embodiment of this pious habitus can be seen in practices related to marriage ranging from choice of marriage partner, interactions with marriage partner, new marriage practices (arranged marriage, early marriage and mass marriage) and termination of marriage. All of these can be regarded as their efforts to construct a pious self and an ideal Islamic family, keluarga sakinah (harmonious family). Since religious doctrines are very important in the life of the cadari, religious homogamy is a crucial aspect in their decision to get married or divorced. While there are some studies on the importance of religious homogamy in sustaining marital satisfaction and stability, the experiences of women in such marriages has often been neglected. This article focuses on the importance of religious homogamy by listening to the experiences of cadari women.

The condition of Rohingya Muslims, who for decades have faced a humanitarian crisis, especially in their homeland of Rakhine State, Myanmar, has attracted international attention and sympathy. This article focuses on Rohingya Muslims living in a transit country, Malaysia. Drawing on ethnographic fieldwork conducted in Malaysia between 2015 and 2017, this article examines the efforts of Rohingya Muslims to reestablish familial bonds with relatives with whom they had lost touch as a result of a series of crises. The article analyses the role of polymedia in the life of Rohingya Muslims, particularly the impact of polymedia among youth and activists who centre their efforts on Rohingya Muslims. The article expands on the available work regarding the use of communication technologies in times of crisis by focusing on the ways in which young Rohingya Muslims use communication technologies to amplify their voices and establish a connected presence in their distributed and disrupted family lives. By claiming their place in a polymedia-rich environment, young Rohingya Muslims have found a “virtual heaven”—albeit an imperfect one—by embracing the freedom to use their voices through a wide variety of communication technologies. Living in their country of asylum, Malaysia, they can play a significant role as bridging agents who both raise awareness of the plight of Rohingya in Myanmar and work together with those living in resettlement countries to solve the complex problems arising from persecution, displacement, and statelessness.

Based on ethnographic fieldwork and literary analysis, this article analyses the Forum Lingkar Pena (FLP), the largest transnational writers' collective for Muslim readers, writers, and publishers in Indonesia. In the light of the different FLP 'subcultures' embedded within the local framework of the respective branches, we examine moral solidarity as a unifying element of the forum's divisions. We presume that the FLP is characterized by moral solidarity, which is to be understood here to mean responding to the moral needs of other people by means of sympathetic understanding. This essay depicts the ways in which moral solidarity functions in the FLP, and how it opens up new perspectives for people who have a less privileged position in society. Moreover, it demonstrates that to better understand this writers' collective and the wider FLP family, the concept of moral solidarity needs to be complemented by a consideration of individual moral agency.

The linear ubiquitin assembly complex (LUBAC) consists of HOIP, HOIL-1 and SHARPIN and is essential for proper immune responses. Individuals with HOIP and HOIL-1 deficiencies present with severe immunodeficiency, autoinflammation and glycogen storage disease. In mice, the loss of Sharpin leads to severe dermatitis due to excessive keratinocyte cell death. Here, we report two individuals with SHARPIN deficiency who manifest autoinflammatory symptoms but unexpectedly no dermatological problems. Fibroblasts and B cells from these individuals showed attenuated canonical NF-κB responses and a propensity for cell death mediated by TNF superfamily members. Both SHARPIN-deficient and HOIP-deficient individuals showed a substantial reduction of secondary lymphoid germinal center B cell development. Treatment of one SHARPIN-deficient individual with anti-TNF therapies led to complete clinical and transcriptomic resolution of autoinflammation. These findings underscore the critical function of the LUBAC as a gatekeeper for cell death-mediated immune dysregulation in humans. Here, the authors describe biallelic loss-of-function variants in human SHARPIN in individuals with autoinflammation and immunodeficiency, termed sharpenia. They also successfully treat one of these individuals with TNF inhibitors.