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In the two decades since the end of Suharto regime in Indonesia, two apparently distinct public industries have emerged in tandem: gendered forms of religious style, glossed as modest fashion, and legal efforts to hold citizens accountable for theft, glossed as corruption. Many of the most high-profile anti-corruption cases in the past decade have brought these two fields into semiotic interaction, as female defendants increasingly deploy forms of facial cover associated with extreme religious piety to signal humility and shame when appearing in court, in the process complicating the relationship between religious semiotics and criminality. Analyzing how and why these two genres of political communication have intersected in the past decade, and to what effects, requires situating these shifts in the context of dense aesthetic archives in which the spectacularity inherent to fashion resonates with the unique impulses of a post-authoritarian political landscape in which uncovering secrets is especially alluring. I argue that the hermeneutic impulses motivating popular fascination with criminal style, often circulated via social media, open new analyses of the ethical relationship between beauty and justice. Building on the scholarship on transparency and on the human face, I argue that putting gendered religious style at the center of the analytical frame—from religious self-fashioning to court appearances, and as forms of political protest—reveals the ethical impulses behind seeing and being seen, and the faciality of scandal.

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