The importance of embodied religious practice to public Islam in Indonesia is easily underrated. This article undertakes an empirical examination of two domains of public Islam in Indonesia: women's piety and formal Islamic party politics. Based on research with women's groups in West Java, the author argues that Islamic party politics rely upon fragmentation resulting from different understandings of embodied practices, while the consensus supporting women's piety requires suppression of this fragmentation. Political actors locate themselves in a male-dominated political sphere by aligning within a matrix of different meanings of practices. Yet the national consensus that sustains support for the majelis taklim (women's study groups) encourages an undifferentiated approach to practice, in which motherhood metaphors serve as the basis for the public legitimacy of women's pious practice. However, in actual practice, many women, notably Muslim feminists, differentiate practices, thereby bringing them into the field of public contest.

中文翻译：

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男人的政治，女人的虔诚：印度尼西亚新公共伊斯兰教的性别不对称

在印度尼西亚，具体的宗教实践对公共伊斯兰教的重要性很容易被低估。本文对印度尼西亚公共伊斯兰教的两个领域进行了实证检验：妇女的虔诚和正式的伊斯兰政党政治。基于对西爪哇妇女团体的研究，作者认为伊斯兰政党政治依赖于对具体实践的不同理解所导致的分裂，而支持妇女虔诚的共识要求压制这种分裂。政治行动者通过在不同意义的实践矩阵中结盟，将自己置于男性主导的政治领域。然而，维持对majelis taklim 的支持的全国共识（妇女研究小组）鼓励采用无差别的实践方法，其中母性隐喻作为女性虔诚实践的公共合法性的基础。然而，在实际实践中，许多女性，尤其是穆斯林女权主义者，对实践进行了区分，从而将她们带入了公开竞赛的领域。