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The primary objective of this study was to investigate the effect of perceived religiosity, frequency of daily prayer, and frequency of attending Majelis taklim on depression and subjective well-being in different age groups of the young, adult, and older Moslems. We analysed the data from Indonesian Family Life Survey (IFLS) Wave 5, with a total sample of 27,246 individuals. The results showed that perceived religiosity has a larger effect size on positive affect, negative affect, happiness, and life satisfaction in young than in adult and older Moslems. Meanwhile, the frequency of attending Majelis taklim influences happiness and life satisfaction more strongly in the older Moslems than in the young and adult Moslems. Perceived religiosity and frequency of attending Moslem forum only have a significant negative association with depression in all the age groups, and surprisingly frequency of attending Majelis taklim is positively associated with depression in the younger and older Moslems. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

This article identifies the institutional and social origins of a newly prominent type of vehicle for the promotion of Islamic piety. This makes rituals associated with the Sufi heritage the central foci of group gatherings and personal practice. These are the majelis salawat and majelis zikir. Two urban and one rural majelis (associations) that are highly popular and use both salawat and zikir rituals provide the case material for this investigation. Distinctive structural features of these majelis distinguish them from traditional Sufi orders and enable them to serve Indonesians responding to modern social pressures for geographic mobility and loosened ties to kin and local community. There is also distinctive conceptual framing and ritual deployment of the sawalat and zikir rituals by the habaib preachers who commonly lead the urban majelis salawat and by the kiai who leads the rural majelis, which considers the appeal of those usages of salawat and zikir for the groups' largely non-elite followings. [ABSTRACT FROM AUTHOR]