In this article, I explore a particular form of exchange in which food-selling farmers and food-buying urban consumers interact beyond simple economic terms at a U.S. urban farmers’ market. By actively distinguishing their “alternative” exchange from the dominant capitalist exchange, participants objectify processes of production and consumption as well as their own “idealized form of being” (“liberal open-mindedness”) while undermining the dominant ideology of the neoliberal economy. By co-constructing this market as a “third place” where basic distinctions between commodity and gift are blurred and transgressed, customers and farmers produce a “conceptual shift” from Marxian alienated exchange to Maussian inalienating exchange by infusing market transactions with new meanings and new spatial fixes.
Islamic consumption promises to correct the ills of consumption yet relies on the logic of consumption for its appeal. Fashionably pious women in Indonesia have become figures of concern, suspected of being more invested in the material, and hence superficial, world than their virtuous appearances suggest. Arguing that consumption and religion are interdependent systems of faith, I show that women bear unusual semiotic burdens at the borders of materiality and piety. This approach reveals how pious Indonesian women must frame acts of pious consumption as disavowals of consumption and as expressions of beauty and modesty.