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Journal articles on the topic 'Feminism in Indonesia'
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1
Nugraha, Dipa, and Suyitno Suyitno. "REPRESENTATION OF ISLAMIC FEMINISM IN ABIDAH EL KHALIEQY’S NOVELS." LITERA 18, no. 3 (November 26, 2019): 465–84. http://dx.doi.org/10.21831/ltr.v18i3.27012.
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The Indonesian literary tradition during the reform period was marked by the rise of female writers who raised the issue of feminism. Within the framework of locality and contextuality, the feminism movement echoed by female writers comes in diverse expressions. This study aims to describe the reference figures and issues of Islamic feminism that are represented in novels by Abidah El Khalieqy. This research uses a feminist literary criticism approach. The data sources of the research are three novels by Abidah El Khalieqiy, namely Perempuan Berkalung Sorban, Geni Jora, and Mataraisa. The technique used to gather feminist voices in the three novels is a close reading. The analysis was conducted using a descriptive qualitative method. The results of the study are as follows. First, Islamic feminist figures who were referred to by the feminism movement were Fatima Mernisi and Riffat Hassan. Fatima Mernisi is known as a misogonic hadith critic, while Riffat Hassan uses the hermeneutic principle in the interpretation of the Quran. Second, the issues of feminism represented are: the lives of women in the pesantren tradition, the position of women in the family, the view of normal sexual relations and relationships, and the interpretation of the hadiths and verses of the Qur'an relating to women. Islamic feminism voiced by Abidah El Khalieqy brings its own color compared to the Western feminism movement which refers to the concept of ecriture feminine. Keywords: Islamic Feminism, ecriture feminine, Indonesian literary history, politics of difference, intersectionality REPRESENTASI FEMINISME ISLAM DALAM NOVEL-NOVEL KARYA ABIDAH EL KHALIEQY AbstrakTradisi sastra Indonesia masa reformasi ditandai maraknya penulis perempuan yang mengangkat permasalahan feminisme. Dalam bingkai lokalitas dan kontekstualitas, gerakan feminisme yang digaungkan para penulis perempuan hadir dalam ekspresi yang beragam. Penelitian ini bertujuan mendeskripsikan tokoh rujukan dan persoalan feminisme Islam yang direpresentasikan dalam novel-novel karya Abidah El Khalieqy. Penelitian ini menggunakan pendekatan kritik sastra feminis. Sumber data penelitian adalah tiga novel karya Abidah El Khalieqiy, yaitu Perempuan Berkalung Sorban, Geni Jora, dan Mataraisa. Teknik yang dipakai untuk mengumpulkan suara-suara feminisme di dalam ketiga novel adalah pembacaan cermat (close reading). Analisis dilakukan dengan metode deskriptif kualitatif. Hasil penelitian sebagai berikut. Pertama, tokoh feminis Islam yang menjadi rujukan gerakan feminisme adalah Fatima Mernisi dan Riffat Hassan. Fatima Mernisi dikenal dengan kritik hadist misogonis, sedangkan Riffat Hassan dengan prinsip hermeneutika dalam tafsir Alquran. Kedua, persoalan feminisme yang direpresentasikan adalah: kehidupan perempuan dalam tradisi pesantren, kedudukan perempuan dalam keluarga, pandangan terhadap relasi dan hubungan seksual yang normal, dan tafsir terhadap hadist dan ayat Al-quran berkaitan dengan perempuan. Feminisme Islam yang disuarakan Abidah El Khalieqy membawa warna tersendiri dibandingkan dengan gerakan feminisme Barat yang merujuk pada konsep ecriture feminine. Kata kunci: feminisme Islam, ecriture feminine, sejarah sastra Indonesia, politik perbedaan, interseksionalitas.
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Nugraha, Dipa, and Suyitno Suyitno. "Pendekatan Sastra Bandingan Feminis Atas Variasi Gubah Ulang Agni Pariksha Sita dalam Tiga Sajak Indonesia." ATAVISME 23, no. 1 (June 30, 2020): 62–74. http://dx.doi.org/10.24257/atavisme.v23i1.628.62-74.
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Babak Agni Pariksha (percobaan api atas Sita) di dalam kisah Ramayana telah menginspirasi banyak sastrawan Indonesia di dalam menghasilkan karya-karya sastra. Selama ini kajian mengenai karya yang terinspirasi oleh Agni Pariksha sudah banyak dilakukan, tetapi belum ada yang menggunakan pendekatan sastra bandingan feminis. Di samping itu, masih terdapat keraguan mengenai keterlibatan laki-laki di dalam feminisme dan/atau kritik terhadap sistem patriarki. Penelitian ini menggunakan pendekatan sastra bandingan feminis terhadap tiga sajak: Asmaradana karya Subagio Sastrowardoyo, Sita Sihir karya Sapardi Djoko Damono, dan Sepucuk Surat Sita Sebelum Labuh Pati karya Soni Farid Maulana. Pembacaan cermat dan analisis isi dilakukan atas ketiga sajak untuk menyibak makna laten bernuansa feminisme sembari dibandingkan dengan kisah asli Ramayana. Penelitian ini menghasilkan temuan bahwa ketiga sajak mengkritik representasi ideal dari konstruksi relasi gender heteroseksual di dalam sistem patriarki yang terbangun dari kisah Ramayana. Temuan ini memberikan bukti bahwa laki-laki pun dapat mengajukan kritik terhadap sistem patriarki dari posisi mereka sebagai laki-laki dan sekaligus mengartikulasikan pandangan mereka yang koheren dengan gerakan feminisme[A Comparative Feminist Approach on the Variety of Re-writing Sitas Agni Pariksha in Three Indonesian Poems] Agni Pariksha (Sitas Fire Ordeal) in Ramayana has inspired many Indonesian writers. Previous studies on the writings inspired by Agni Pariksha in Indonesian literature have never used feminist comparative literature approach. Moreover, there have been doubts on the involvement of men in feminism and/or in criticizing patriarchy. This study used feminist comparative literature approach on three Indonesian poems: Asmaradana by Subagio Sastrowardoyo, Sita Sihir by Sapardi Djoko Damono, and Sepucuk Surat Sita Sebelum Labuh Pati by Soni Farid Maulana. These poems were close read and analyzed using content analysis to reveal their potential profeminism messages whilst also compared to the story of Ramayana. This study found that the three poems criticize the ideal representation of heterosexual gender relation construction in the patriarchal system based on the story of Ramayana. The findings suggest that men are able to give criticism towards the patriarchal system from their subject position as men while at the same time also articulate their pro-feminism stance.Keywords: Agni Pariksha; feminist comparative literature; existentialist feminism; subject question;subject in situation
3
Soleman, Aris, and Reza Adeputra Tohis. "Science Feminis: Sebuah Kajian Sosiologi Pengetahuan." SPECTRUM: Journal of Gender and Children Studies 1, no. 2 (March 9, 2022): 80–89. http://dx.doi.org/10.30984/spectrum.v1i2.171.
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Feminism science is a science that makes women both the subject and the object of research. This study aims to reveal the social processes of the formation of feminism science. This research uses qualitative research methods with scientific theory study techniques, and uses the sociology of knowledge as an analytical approach. The result of this research is that the social process of the formation of feminism science takes place in three momentums, namely, externalization and objectification in which feminist movements and thoughts emerge in three phases which provide the foundation for the formation of feminism science in its internalization momentum.
Abstrak
Science feminis adalah ilmu pengetahuan yang menjadikan perempuan sebagai subjek sekaligus objek penelitian. Penelitian ini bertujuan mengungkap proses-proses sosial terbentuknya science feminisme . Penelitian ini menggunakan metode penelitian kualitatif dengan teknik studi teori ilmiah, dan menggunakan sosiologi pengetahuan sebagai pendekatan analisis. Hasil dari penelitian ini adalah bahwa proses sosial terbentuknya science feminis berlangsung dalam tiga momentum yakni, eksternalisasi serta objektifikasi di mana gerakan dan pemikiran feminis muncul dalam tiga fase yang memberikan landasan bagi terbentuknya science feminis dalam moemntum internalisasinya. Penelitian ini juga menunjukan wacana sains feminis di Indonesia.
4
Rahman, Yusuf. "Feminist Kyai, K.H. Husein Muhammad: The Feminist Interpretation on Gendered Verses and the Qur’ān-Based Activism." Al-Jami'ah: Journal of Islamic Studies 55, no. 2 (December 15, 2017): 293–326. http://dx.doi.org/10.14421/ajis.2017.552.293-326.
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Husein Muhammad, a feminist ‘ālim or kyai of Dar al-Tauhid Islamic boarding school in Arjawinangun Cirebon, West Java, Indonesia, has written various articles and books on women issues and gender problem. Growing up in a conservative family, and graduating from Al-Azhar University, kyai Husein becomes one of the main proponents of Islamic feminism in Indonesia. Apart from leading a pesantren (Islamic boarding school), in 2000 kyai Husein established Fahmina Institute, an NGO which strives to promote community empowerment and gender justice based on pesantren tradition, and Fahmina Islamic Studies Institute, an Islamic higher education, which aims to build a tolerant and unprejudiced Indonesian Islam. This article discusses his approach in reinterpreting the Qur’ānic verses and Islamic traditions on women issues, and his contribution in the light of the discourse of gender and feminism in Islam as well as in mainstreaming gender in Indonesia. [KH Husein Muhammad merupakan ulama feminis, pengasuh Pondok Pesantren Dar al-Tauhid Arjawinangun Cirebon Jawa Barat, yang telah menghasilkan banyak tulisan dan buku terkait persoalan perempuan dan masalah gender. Beliau yang dibesarkan dalam keluarga tradisional dan lulusan Universitas Al-Azhar, kini telah menjadi tokoh utama feminis Islam di Indonesia. Disamping menjadi pemimpin pondok pesantren, beliau mendirikan Fahmina Institute pada tahun 2000 yang merupakan sebuah LSM pemberdayaan masyarakat dan keadilan gender berbasis pesantren tradisional. Selain itu juga mendirikan Fahmina Islamic Studies Institute, sebuah perguruan tinggi Islam yang bertujuan membangun toleransi dan mengikis prasangka Islam Indonesia. Tulisan ini membahas pendekatannya dalam menafsirkan ayat al Qur’an dan tradisi Islam mengenai persoalan perempuan serta kontribusinya dalam pencerahan wacana gender dan feminisme dalam Islam terutama pengarusutamaan gender di Indonesia.]
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Widati, Sri. "Feminisme dalam Sastra Jawa Sebuah Gambaran Dinamika Sosial." ATAVISME 12, no. 1 (June 30, 2009): 83–96. http://dx.doi.org/10.24257/atavisme.v12i1.160.83-96.
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Artikel ini bertujuan membahas feminisme dalam sastra Jawa, salah satu sastra etnis di Indonesia yang masih eksis sampai saat ini. Sebelum kemunculan pengarang perempuan, perempuan dalam sastra Jawa ditulis oleh pengarang laki-laki sehingga mereka dideskripsikan sebagai makhluk tak berdaya dan setia pada pria, bukan sebagai sosok atau figur yang kuat. Baru tahun 1917-an, dengan munculnya pengarang perempuan muda dari Yogya dan Surabaya, persepsi feminisme dalam sastra Jawa berubah. Dalam karya-karyanya, mereka mendemonstrasikan solidaritas terhadap perempuan yang menjadi korban ketidaksetaraan gender. Saat ini, sastra Jawa feminis ditulis baik oleh pengarang perempuan maupun laki-laki. Pengarang perempuan menyuguhkan sebuah konsep feminisme yang mengarah pada kesetaraan gender, sementara pengarang laki- laki berusaha untuk membela perempuan tertindas dengan cara laki-laki
Abstract:
This article is aimed to discuss feminism in Javanese literature, one of the ethnical literatures in Indonesia which still exist up till now. Prior to the emergence of female authors, women in the Javanese literature had been written by male authors so that they had been described as being submissive and loyal to men instead of an image or figure of strong ones. Not until 1917s, by the emergence of young female authors from Yogya and Surabaya, did the perception of feminism in Javanese literature change. In the works, they have demonstrated solidarity to women who became the victims of gender inequality. At the present time, feminist Javanese literatures are written by either female or male author. Female authors present a feminism concept which leads to gender equality, whereas male authors make an effort to defend oppressed women by manly methods.
Keywords: feminist, Javanese literature, gender equality, female authors
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Nurmila, Nina. "The Spread of Muslim Feminist Ideas in Indonesia: Before and After the Digital Era." Al-Jami'ah: Journal of Islamic Studies 59, no. 1 (June 11, 2021): 97–126. http://dx.doi.org/10.14421/ajis.2021.591.97-126.
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Internet has changed the way how knowledge is spread. This paper describes the spread of Muslim feminist ideas in Indonesia. It answers the questions of what constitute feminist ideas, how Muslim feminist ideas spread before and after the Digital Era and what challenges and opportunities provided by the internet that hinder and help the spread of these ideas. Muslim feminism has spread in Indonesia since the early 1990s through the translation of the works of non-Indonesian Muslim feminists such as Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer and Amina Wadud. Since 2010, the increasing use of internet among Indonesians has made the spread of Muslim feminist ideas faster. However, it is challenging that conservative groups also mobilized the internet to oppose Muslim feminist ideas. Another challenge is that not all Indonesian Muslims have easy access to the internet and therefore Indonesian Muslim feminists still have to adopt various offline media such as seminars or radio to spread their ideas. [Internet telah mengubah cara penyebaran pengetahuan. Artikel ini akan menjelaskan penyebaran ide-ide feminis Muslim di Indonesia. Artikel ini akan menjawab pertanyaan tentang apa yang dimaksud dengan ide-ide feminis Muslim, bagaimana ide-ide feminis Muslim tersebar sebelum dan sesudah Era Digital dan tantangan serta kesempatan apa yang diberikan oleh internet yang menghalangi dan membantu penyebaran ide-ide ini. Feminis Muslim telah tersebar di Indonesia sejak awal tahun 1990-an melalui penerjemahan karya-karya Muslim feminis yang bukan dari Indonesia seperti Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer dan Amina Wadud. Sejak tahun 2010, meningkatnya penggunaan internet dikalangan orang Indonesia telah membuat penyebaran ide-ide Muslim feminis lebih cepat. Akan tetapi, terdapat tantangan yaitu bahwa kelompok konservatif pun menggunakan internet untuk menentang ide-ide feminis Muslim. Tantangan lainnya adalah bahwa tidak semua Muslim Indonesia memiliki akses yang mudah terhadap internet, oleh karena itu para feminis Muslim Indonesia masih juga harus menggunakan berbagai media di luar jaringan seperti seminar atau radio untuk menyebarkan ide-ide mereka.]
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Suwarta, Nyoman, Joko Susanto, Bambang Kusbandrijo, Ahmad Nurefendi Fradana, and Andriyanto Andriyanto. "IDENTITAS FEMINISME INDONESIA DALAM BUKU SARINAH." PARAFRASE : Jurnal Kajian Kebahasaan & Kesastraan 23, no. 1 (May 30, 2023): 46–59. http://dx.doi.org/10.30996/parafrase.v23i1.8564.
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The social identity of Indonesian feminism is the result of a long process of interaction with universal feminism, but is rooted in the collective culture of the people of the archipelago, which is religious, polite and cultural. The feminist perspective in Sarinah's book is explained in three phases of human evolution, the first phase of women occupying a lower position than men, the second phase women occupy a higher position than men, the third phase women again occupy a lower position than men. The purpose of this study is to analyze the social identity of Indonesian feminism and understand the process of forming social identity of Indonesian feminism according to Sarinah's book. Qualitative methods used through literature review and interpretation of events. Based on the analysis, description and process of social identity formation, Indonesian feminism has four identities. There is a process that influences one's understanding of Indonesian Feminism Social Identity, namely self-classification and social comparison. The two processes work together to explain a particular form of behavior as a woman with a social identity of Indonesian feminism, which is qualitatively different from universal feminism, that identity is socialist religious feminism. That identity is full of love for family, patient and religious, a concept that was initially very social and then became the social identity of Indonesian feminism.
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Najib, Muhammad Ainun. "Tasawuf Dan Perempuan Pemikiran Sufi-Feminisme Kh. Husein Muhammad." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 8, no. 1 (August 25, 2020): 203–28. http://dx.doi.org/10.21274/kontem.2020.8.1.203-228.
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Abstract
Husein Muhammad is often classified as a liberal feminist because of his involvement in the thoughts and movements of feminism in Indonesia. Some researchers emphatically liberal feminism in the thinking of Kiai Husein. However, if it is read carefully, there are slips of feminist thought and movement of Kiai Husein with a Sufistic nuance even though it starts from the interpretation of gender or fiqh of the female which is indeed the core of his science. Kiai Husein's Sufistic thought traces are clearly seen in three ways. First, women are sacred and respectable creatures. This is excerpted from the speech of the Muhammad in the event of hajj WADA'. Second, loving equality is a loving God (mahabbah). For Kiai Husein, the sign of someone loving his Lord is a sincere recognition of the equality of men and women. The use of the concept of mahabbah in feminism confirms, in the thought of Kiai Husein, Sufism in feminism. Third, women are not a matter of the body, but spirit. In the midst of the ideology of capitalism which makes the female body a vessel of sensuality, Kiai Husein defended women through human essence, including men, which lies in the spirit.
Keywords: Woman, Sufism, KH. Husein Muhammad, thoughts, feminism.
Abstrak
Husein Muhammad acapkali diklasifikasikan sebagai feminis liberal lantaran keterlibatannya dalam pemikiran dan gerakan feminisme di Indonesia. Beberapa peneliti dengan tegas feminisme liberal dalam pemikiran Kiai Husein. Namun, bila dibaca dengan saksama, terselip pemikiran dan gerakan feminisme Kiai Husein yang bernuansa sufistik sekalipun hal itu berawal dari tafsir gender atau fikih perempuan yang memang menjadi core keilmuannya. Jejak pemikiran sufistik Kiai Husein terlihat dengan gamblang dalam tiga hal. Pertama, Perempuan adalah makhluk suci dan terhormat. Ini disarikan dari pidato Nabi Muhammad dalam peristiwa haji wada’. Kedua, mencintai kesetaraan adalah mencintai Tuhan (mahabbah). Bagi Kiai Husein, tanda seorang mencintai Tuhannya adalah pengakuan yang tulus terhadap kesetaraan laki-laki dan perempuan. Penggunaan konsep mahabbah dalam feminisme menegaskan, dalam pemikiran Kiai Husein, tasawuf dalam feminisme. Ketiga, perempuan bukan soal tubuh, tapir ruh. Di tengah ideologi kapitalisme yang menjadikan tubuh perempuan sebagai bejana sensualitas, Kiai Husein melakukan pembelaan terhadap perempuan melalui esensi manusia, termasuk laki-laki, yang terletak pada ruh.
Kata Kunci: Perempuan, tasawuf, KH. Husein Muhammad, pemikiran.
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Montana, Andrea Yovanny, and Ahmad Junaidi. "Pengaruh Instagram @Feminist Terhadap Perubahan Pandangan Standar Kecantikan Wanita Indonesia." Kiwari 1, no. 1 (March 1, 2022): 54. http://dx.doi.org/10.24912/ki.v1i1.15503.
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The daily life of Indonesian people have been affected a lot by social media. Communication is more often done through social media than in person, especially during the pandemic. This makes social media have a big influence on people's perceptions. Social media that has a big influence on Indonesian society because of the large number of enthusiasts is Instagram. Instagram @FEMINIST is an account that discusses feminism issues. One of the worrying issues of feminism is about women's beauty standards. The purpose of this study is to determine the effect of Instagram @FEMINIST on changes in the views of Indonesian women's beauty standards. Quantitative methods is the method this study uses. The population in this study are followers of the @FEMINIST Instagram account. The sample taken is 100 respondents. Data was obtained by distributing questionnaires using a Likert scale with the indicators of Media Exposure and Body Image theory. The results of the Hypothesis Testing obtained using IBM SPSS version 22.0 For Windows obtained a significance value of 0.000 <0.05 with a t-count of 6.461 > 1.984 so it can be concluded that the hypothesis test or t-test is acceptable. So H0 is rejected and H1 is accepted, which shows that Instagram @FEMINIST exposure has a positive effect on the view of Indonesian women's beauty standards. Kehidupan sehari-hari masyarakat Indonesia telah banyak dipengaruhi media sosial. Komunikasi lebih sering dilakukan melalui media sosial dibandingkan secara langsung, terutama saat masa pandemi. Hal ini membuat media sosial memiliki pengaruh besar terhadap persepsi masyarakat. Media sosial yang berpengaruh besar pada masyarakat Indonesia karena banyaknya peminat adalah Instagram. Instagram @FEMINIST merupakan akun yang membahas mengenai isu-isu feminisme. Salah satu isu feminisme yang mengkhawatirkan adalah tentang standar kecantikan wanita. Tujuan penelitian adalah untuk mengetahui pengaruh instagram @FEMINIST terhadap perubahan pandangan standar kecantikan wanita indonesia. Penelitian ini menggunakan metode kuantitatif. Populasi dalam penelitian ini adalah followers dari akun instagram @FEMINIST. Sampel yang diambil berjumlah 100 responden. Data diperoleh dengan menyebarkan kuesioner yang menggunakan skala likert dengan indikator teori Terpaan Media dan Body Image. Hasil Uji Hipotesis yang didapat menggunakan IBM SPSS versi 22.0 For Windows diperoleh nilai signifikansi sebesar 0,000 < 0,05 dengan t hitung 6,461 > 1,984 kesimpulannya adalah uji t uji hipotesis atau uji hipotesis dapat diterima. Hasilnya H0 ditolak dan H1 diterima, yang bermaksud Terpaan Instagram @FEMINIST berpengaruh positif terhadap pandangan standar kecantikan wanita Indonesia.
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Habudin, Ihab. "DISKURSUS FEMINISME DALAM HUKUM KELUARGA ISLAM PADA SITUSWEB ISLAM INDONESIA: RESPONS KELOMPOK ISLAM KONSERVATIF DAN ISLAM MODERAT." Al-Ahwal: Jurnal Hukum Keluarga Islam 12, no. 1 (August 29, 2020): 99. http://dx.doi.org/10.14421/ahwal.2019.12108.
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This article discusses intensively the discourse between those who support and against feminism within Indonesian Muslims. The two groups are represented by almanhaj.or.id and islami.co. The author compares three fundamental aspect of feminis legal theory: the position of men and women in Islamic family law; assumptions and relationship towards men and women; and accommodation of womaen’s experiences in law. From the three fundamental aspects, the author conclude that almanhaj.or.id is a Muslims’ website which understand women as object of law which are different with men and promote conservatism and anti-feminism, while islami.co represents Muslims’ website which understand women as subject of law which are equal with men and promote moderatism and feminism in understanding of Islamic Family Law. Artikel ini mendiskusikan secara intensif diskursus antara kelompok yang mendukung dan menetang feminisme di kalangan Muslim Indonesia. Dua kelompok tersebut direpresentasikan melalui situs almanhaj.or.id dan islami.co. Penulis membandingkan tiga aspek fundamental dalam Teori Hukum Feminis, yaitu: kedudukan laki-laki dan perempuan dalam hukum keluarga Islam; asumsi dan relasi antara laki-laki dan perempuan; dan akomodasi hukum terhadap pengalaman permpuan. Dari ketiga aspek itu, penulis menyimpulkan bahwa almanhaj.or.id merupakan sebuah website Muslim yang memahami perempuan sebagai objek hukum yang berbeda dengan laki-laki dan mempromosikan konservativisme dan anti-feminisme, sementara itu islami.co merepresentasikan website Muslim yang memahami perempuan sebagai subjek hukum yang setara dengan laki-laki dan mempromosikan moderatisme dan feminisme dalam memahami hukum keluarga Islam.
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Wiyatmi, Wiyatmi. "GIVING ROOM FOR THOSE WHO ARE FORGOTTEN: READING THE FIGURES OF QUEEN KALINYAMAT AND DEWI RENGGANIS IN INDONESIAN NOVELS." LITERA 20, no. 2 (July 27, 2021): 287–98. http://dx.doi.org/10.21831/ltr.v20i2.35894.
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The patriarchal system which is dominant in most ethnic groups in Indonesia has brought up narratives that favor men. As a result, men are the main characters and heroes in a number of Indonesian folk literature, whereas the position and role of women tend to be marginalized. This study tries to understand two female figures, Queen Kalinyamat and Dewi Rengganis, who were transformed in Indonesian novels. In folklore both tend to be marginalized because they accentuate male heroes. However, in Indonesian novels both tend to be highlighted on their position and role in society, as can be found in the novel Ratu Kalinyamat (Hadi, 2010) and Cantik Itu Luka (Kurniawan, 2004, first edition). By using a qualitative descriptive method that bases on the framework of postmodernist feminism analysis, this study tries to interpret its position and role in society. By using a qualitative descriptive method that bases on the framework of postmodernist feminism analysis, this study tries to interpret its position and role in society. The results showed that the novels Ratu Kalinyamat and Cantik Itu Luka were written to bring back female characters that had existences as subjects who not only had power over their autonomy but were also able to exercise their power. Ratu Kalinyamat (Hadi, 2010) which transformed Queen Kalinyamat and Cantik Itu Luka (2004, first edition) which transformed Dewi Rengganis, and Dayang Sumbi showed an effort to bring back female figures who historically and in myths were considered to exist in the past. This is in line with the mission of feminist literature and feminist studies aimed at identifying the elimination and elimination of information about women in general. Keywords: feminism, women, folklore, marginalization, patriarchy MEMBERI RUANG UNTUK MEREKA YANG TERLUPAKAN:MEMBACA SOSOK RATU KALINYAMAT DAN DEWI RENGGANIS DALAM NOVEL INDONESIA Abstrak Sistem patriarki yang dominan di sebagian besar suku bangsa di Indonesia telah memunculkan narasi-narasi yang berpihak pada laki-laki. Akibatnya, laki-laki menjadi tokoh utama dan pahlawan dalam sejumlah sastra rakyat Indonesia, sedangkan posisi dan peran perempuan cenderung terpinggirkan. Penelitian ini mencoba memahami dua sosok perempuan, Ratu Kalinyamat dan Dewi Rengganis, yang ditransformasikan dalam novel-novel Indonesia. Dalam cerita rakyat keduanya cenderung terpinggirkan karena menonjolkan pahlawan laki-laki. Namun, dalam novel-novel Indonesia keduanya cenderung menonjolkan kedudukan dan perannya dalam masyarakat, seperti yang terdapat dalam novel Ratu Kalinyamat (Hadi, 2010) dan Cantik Itu Luka (Kurniawan, 2004, edisi pertama). Dengan menggunakan metode deskriptif kualitatif yang berpijak pada kerangka analisis feminisme postmodernis, penelitian ini mencoba menginterpretasikan posisi dan perannya dalam masyarakat. Dengan menggunakan metode deskriptif kualitatif yang berpijak pada kerangka analisis feminisme postmodernis, penelitian ini mencoba menginterpretasikan posisi dan perannya dalam masyarakat. Hasil penelitian menunjukkan bahwa novel Ratu Kalinyamat dan Cantik Itu Luka ditulis untuk menghadirkan kembali tokoh-tokoh perempuan yang memiliki eksistensi sebagai subjek yang tidak hanya memiliki kekuasaan atas otonominya tetapi juga mampu menjalankan kekuasaannya. Ratu Kalinyamat (Hadi, 2010) yang mentransformasikan Ratu Kalinyamat dan Cantik Itu Luka (2004, edisi pertama) yang mentransformasikan Dewi Rengganis, dan Dayang Sumbi menunjukkan upaya untuk memunculkan kembali sosok-sosok perempuan yang secara historis dan mitos dianggap ada di masa lalu. Hal ini sejalan dengan misi sastra feminis dan studi feminis yang bertujuan untuk mengidentifikasi eliminasi dan eliminasi informasi tentang perempuan secara umum. Kata kunci: feminisme, perempuan, folklore, marginalisasi, patriarki
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Retnani, Siti Dana. "FEMINISME DALAM PERKEMBANGAN ALIRAN PEMIKIRAN DAN HUKUM DI INDONESIA." Jurnal Ilmu Hukum: ALETHEA 1, no. 1 (August 1, 2017): 95–109. http://dx.doi.org/10.24246/alethea.vol1.no1.p95-109.
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Feminisme merupakan aliran pemikiran yang berkembang hampir secara bersamaan diseantero dunia. Berbarengan dengan munculnya aliran kritis, feminisme menjadi salah satu genre pemikiran yang diasimilasikan dengan aliran pemikiran yang telah ada, misalnya dengan liberalisme melahirkan Feminisme Liberal, Feminisme dengan aliran pemikiran Marx, melahirkan Feminisme Marxis, Feminisme dengan aliran pemikiran pasca kolonialisme (postkolonial) melahirhan aliran pemikiran Feminime Postkolonial. Dengan demikian feminism sejatinya tidak berkembang secara linear. Di Indonesia, Feminisme berkembang bersama dengan perkembangan berbagai disiplin ilmu, misalnya ilmu sosal, sosiologi, politik, dll. Dalam bidang hukum penganut positivisme hukum melihat kepastian hukum akan tercapai bila hukum secara objektif mengidentifikasi, melegitimasi, dan mengubah hak-hak sosial dalam masyarakat menjadi hak-hak hukum. Hukum akan mewujudkan hal itu jika hukum mampu menerapkan metode terukur yang bebas dari subjektivitas. Itulah mengapa salah satu doktrin utama positivisme hukum adalah soal netralitas dan objektivitas hukum.
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Arinahaten, Meywa Ajeng. "PERTENTANGAN PEMIKIRAN ANTARA GERAKAN FEMINISME DAN ANTI-FEMINISME DI INDONESIA." Kusa Lawa 1, no. 2 (November 25, 2021): 79–90. http://dx.doi.org/10.21776/ub.kusalawa.2021.001.02.08.
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The Contradiction of Idea between Feminism and Anti-Feminism in Indonesia. The feminist movement has spread widely enough in various countries and continents to demand equality and women's rights. Also over time the flow of feminism began to vary with various kinds. However, there are groups who reject its existence because it is contrary to religious teachings, namely the anti-feminism movement which recently stood for its reaction to the presence of feminism. Their refusal is not without being based on their disapproval of the idea of feminism which is considered unconventional and violates the natural rules of men and women. On the other hand, feminism also stands up to violate religious rules and institutions, thereby increasing the tendency between the two. This study will look at how the perspectives and backgrounds of the movements differ by using Cross Cultural Comparison to compare the two movements through literature study. The aim is to examine how it happened between the two opposing camps in seeing the women's movement. Keywords: feminism; anti-feminism; religion; patriarchy
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Afandi, Iswan. "CITRA GENDER PEREMPUAN-PEREMPUAN TAHANAN POLITIK INDONESIA MASA ORDE BARU DALAM NOVEL DARI DALAM KUBUR." Widyaparwa 50, no. 1 (June 30, 2022): 178–91. http://dx.doi.org/10.26499/wdprw.v50i1.870.
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The purpose of this study is to describe the image of Indonesian women political prisoners in the novel Dari Dalam Kubur. This type of research uses qualitative research with descriptive methods. The theory used in this research is the theory of feminism. The analysis focuses on the author's thoughts, social phenomena, and traditional and modern culture about women, including marginalization, stereotypes, subordination, violence, and workload. There are different types of feminism. Therefore, the type of feminism presented in the study is adjusted to the research findings. Data was collected, through library data sources, and relevant research journal articles. The data collection technique used in this research is the reading and note-taking technique. The novel is read in its entirety and then recorded things that are by the research focus. The results showed that the type of feminism used by the author of Marching was socialist-Marxist feminism. Something is interesting in the research findings, namely the phenomenon of "intellectual genocide" through the application of the "spatial organization" method by the New Order government to kill groups of women who are considered to have "left ideology" in Indonesia. In addition, there was a colonial transformation into a neocolonial culture, in which Indonesian women were socially and politically colonized by the United States and the New Order rulers. Problems of gender inequality were found, namely the problem of violence against women, marginalization, stereotypes, subordination, and double workload.Tujuan penelitian ini adalah mendeskripsikan citra perempuan tahanan politik Indonesia dalam novel Dari Dalam Kubur. Jenis penelitian ini menggunakan penelitian kualitatif dengan metode deskriptif. Teori yang digunakan dalam penelitian, yaitu teori feminisme. Analisis difokuskan pada pemikiran pengarang, fenomena sosial, budaya tradisional dan modern tentang perempuan, meliputi marginalisasi, stereotipe, subordinasi, kekerasan, dan beban kerja. Ada berbagai jenis-jenis feminisme. Oleh karena itu, jenis feminisme yang disajikan dalam penelitian disesuaikan pada temuan penelitian. Data yang dikumpulkan, melalui sumber data perpustakaan, artikel jurnal penelitian yang relevan. Teknik pengumpulan data yang digunakan dalam penelitian ini ialah teknik baca dan catat. Novel dibaca keseluruhan kemudian dicatat hal-hal yang sesuai dengan fokus penelitian. Hasil penelitian menunjukkan jenis feminisme digunakan oleh pengarang Marching ialah feminisme sosialis-marxist. Ada yang menarik dalam temuan penelitian, yakni fenomena “genosida intelektual” melalui penerapan metode “pengorganisasian ruang” oleh pemerintah orde baru untuk membunuh kelompok perempuan yang dianggap memiliki “ideologi kiri” di Indonesia. Selain itu, terjadi transformasi kolonial ke budaya neokolonialisme, yakni perempuan Indonesia dijajah secara sosial dan politik oleh Amerika Serikat dan penguasa orde baru. Masalah ketidakadilan gender ditemukan yakni masalah kekerasan terhadap perempuan, marginalisasi, stereotipe, subordinasi, dan beban kerja ganda.
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Galuh Dwi Ajeng. "FEMINISM IN INDONESIA AND THE PERSPECTIVE OF THE MOHANTY’S “THIRD WORLD FEMINISM”." JETA (Journal of English Teaching and Applied Linguistic) 2, no. 2 (December 20, 2021): 135–42. http://dx.doi.org/10.52217/jeta.v2i2.628.
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This research article presents the study about the analysis of feminism in Indonesia associated with the perspective of the term third world feminism in Chandra Talpade Mohanty’s essay. The condition of Indonesian feminism movement is analysed by considering the book of R.A. Kartini, meanwhile the third world feminism is analysed by considering the content of Mohanty’s essay. This study employs qualitative research method. In her essay, Mohanty explores the idea of the third world feminism that has been issued by the western feminists. The terms of first world feminism, third world feminism as well as the ethnocentric have been differentiated by them. The finding of this study shows that feminism in Indonesia has a long history and has contributed to the discourse of equality as a critical project that brings social change. The feminism movements in Indonesia have already created the emancipation awareness among the people. This feminism movements have provided a proof that it needs to avoid the same generalization of the condition of feminism among the non-western countries.
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Rahmawati, Aulia. "Romance and Femininities in Indonesian Teenage Dramas: A Transnational Post-Feminist Analysis." Jurnal Perempuan 23, no. 1 (February 27, 2018): 23. http://dx.doi.org/10.34309/jp.v23i1.216.
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<p>Even after the rise of Indonesian feminist film directors by the likes of Nia Dinata, Mira Lesmana, Mouly Surya, Nan T Achnas and Lola Amaria, the Indonesian moviegoers still flocked into badly written teenage romance dramas. This paper interrogates the way romance and femininities have been shaped within the cinematic representation in London Love Story 2, Promise and Dear Nathan. It is concluded that the Indonesian romance teenage dramas are entrenched with masculine power and dominance spectacles in which the feminine heroines have been treated as passive objects of desire whose agency and subjectivities are being stripped away. Using feminist literature on post-feminist romance cinema, the heroines in these films have mostly been constructed as independent, smart and seemingly agentive at first, but nevertheless pursued romantic, traditional, heterosexual relationships saturated with masculine<br />control and dominance. This paper shows that post-feminist popular culture has transpired globally and morphed into transnational post-feminism that influenced the production and consumption of such text in Indonesia.</p>
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Hasanah, Cici Afifatul, Ayu Ferliana, and Depict Pristine Adi. "FEMINISME DAN KETAHANAN PEREMPUAN DALAM DUNIA KERJA DI INDONESIA DAN ISLANDIA." An-Nisa' : Jurnal Kajian Perempuan dan Keislaman 13, no. 1 (April 1, 2020): 1–27. http://dx.doi.org/10.35719/annisa.v13i1.22.
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The purpose of this study is describe feminism and the resilience of women in the world of work in Indonesia and Iceland. Feminism as a system of ideas, as a framework and study of social life and human experience that evolved from a women-centered perspective. In Indonesia and Iceland, this is a long history as a reflection of the responsibility regarding the reality of gender inequality. In this study researchers used a research method with the type of literature study. Data collection techniques that utilize secondary data obtained through the library and then described and analyzed to extract from the literature such as books, journals, report, documents and other materials that support this research. Based on the results and discussion that has been presented, it can be concluded that feminism is increasingly developing and being recognized by the world. Feminism and the resilience of women in these two countries have shown that women have great opportunities in the development of the world of work, politics and other fields.
Tujuan dari penelitian ini adalah mendeskripsikan feminisme dan ketahanan perempuan dalam dunia kerja di Indonesia dan Islandia. Feminisme sebagai sistem gagasan, sebagai kerangka kerja dan studi kehidupan sosial dan pengalaman manusia yang berevolusi dari perpsektif yang berpusat pada perempuan. Di Indonesia dan Islandia, hal ini adalah sejarah panjang sebagai cerminan dari tanggung jawab tentang realitas ketidaksetaraan gender. Dalam penelitian ini peneliti menggunakan metode penelitian dengan jenis kajian kepustakaan. Teknik pengumpulan data menggunakan teknik penelitian kepustakaan yang memanfaatkan data sekunder yang diperoleh melalui perpustakaan kemudian di deskripsikan dan dianalisis untuk disarikan dari literatur seperti buku, jurnal, laporan, dokumen dan bahan lain yang mendukung penelitian ini. Berdasarkan hasil dan pembahasan yang telah dipaparkan dapat disimpulkan bahwa feminisme semakin lama semakin berkembang dan diakui oleh dunia. Feminisme dan ketahanan perempuan di dua negara ini sudah menunjukkan bahwa kaum perempuan memiliki peluang besar dalam perkembangan dunia kerja, politik dan bidang lainnya.
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Parahita, Gilang Desti. "The Rise of Indonesian Feminist Activism on Social Media." Jurnal Komunikasi Ikatan Sarjana Komunikasi Indonesia 4, no. 2 (December 30, 2019): 104–15. http://dx.doi.org/10.25008/jkiski.v4i2.331.
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Some studies have discussed digital activism and politics in Indonesia. However, studies investigating the phenomenon of Indonesian feminist activism on social media have yet to be conducted. On the other hand, Facebook, YouTube, Instagram, and also other online platforms have become a fertile site for the public to aspire their views and mobilize people for some causes, including social media accounts voicing feminist perspectives in Indonesian online sphere. This study uncovers the actors behind and goals of feminism activists who create accounts on social media such as Facebook, Instagram and YouTube. The method of the study is snow-ball interviews, content analyses of Instagram posts, and close observation on public activities of the important figures within the movement on their social media account, as well as their writings. This study found that Indonesian digital feminism activists have started with the agencies of the young women of Indonesia in the circle of senior feminists in Jakarta, as well as feminist emerging from the GusDurian network. Basic literacy and digital literacy have facilitated the activists with capability to articulate and share their ideas. Eventually, the activists initiate the movement on social media which functions as a means of creating digital safe place, sharing personal stories, providing online discussion forum, promoting marches and offline discussion events, responding to criticisms and oppositional standpoints, as well as conducting and publishing research.
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Donaghey, Jim. "Punk and feminism in Indonesia." Cultural Studies 35, no. 1 (November 24, 2020): 136–61. http://dx.doi.org/10.1080/09502386.2020.1844262.
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Andrisari, Dian. "MEMBACA ULANG TEKS AL-QURAN DALAM PERSPEKTIF FEMINISME SERTA PENGARUHNYA TERHADAP AKSES KEADILAN SOSIAL DI INDONESIA." Jurisprudensi: Jurnal Ilmu Syariah, Perundang-undangan, Ekonomi Islam 11, no. 2 (November 4, 2019): 121–45. http://dx.doi.org/10.32505/jurisprudensi.v11i2.1193.
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This article examines the influence of feminist discourse through the contextual approach of the holy book (Qur'an) and its influence on access to social justice. The main argument of this article states the contextualization of feminist discourse in Islam by re-reading the verses of the Qur’an which leds misogynistic in practice experiencing complexity and difficult paths. Using a feminine perspective, this article traces the interpretation of the Qur'anic text and the hadiths are detrimental to women. Therefore, "locality" is a consideration because women cannot be seen as one or monolithic. For this reason, a "locality" methodology meeting is needed in seeing the struggle of feminism in revising the authority of interpretation in an effort to make feminist studies a policy study, especially for and for the empowerment of marginal people in various parts of the world.
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Wiyatmi, Wiyatmi. "Queens in Folklores as Representation of Indonesian Feminism." Poetika 11, no. 1 (June 27, 2023): 22. http://dx.doi.org/10.22146/poetika.v11i1.81810.
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The view that the patriarchic system has dominated human life is untrue. Evidence has been found that, in the history of human civilization, women have been raised to the royal throne and ruled a kingdom. The existence of a queen has also been found in folklore in Indonesia. Using the qualitative research design with the perspectives of feminist literary criticism, the present study analyzes four folklore titles with a queen as the main character, such as: (1) The Legend of the Hermitage of Queen Kalinyamat, (2) Queen Kencanawungu, (3) Madam Undang Beautiful Queen from Kupang Island, and (4) The Legend of Princess Rengganis. Findings show no gender bias in the transfer of the royal inheritance or in choosing the successor of the royal throne in some kingdoms of regions in Indonesia. The crowning of a new ruler is more based on kinship and leadership qualities. This research also shows that before the emergence and development of feminism in the West, it has been existed in the archipelago, which can be called Indonesian feminism, i.e, feminism that gave women rights and voices not only in the domestic sphere but also in the public sphere, as a queen whose power was recognized.
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Margret, Anna. "Two Decades of Indonesia’s Democracy and the Fading of Feminist Agenda." Jurnal Perempuan 24, no. 2 (May 31, 2019): 89. http://dx.doi.org/10.34309/jp.v24i2.321.
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<p class="p1">This article explores the complexity of the relationship between democracy and feminism in both theory and practice. For a long time, feminist theorists have put forward criticism of democratic studies, which emphasize the importance of transforming political institutions and addressing the measure of the goodness of democracy that is considered to be generally accepted. As a result, the voice and interests of women are considered merely complementary and not a priority. Feminist agendas—marked by the formulation of interests aimed at challenging patriarchy in a variety of manifestations—are increasingly scarce in the work of fighting for democracy in Indonesia, especially in the participation of women’s electoral politics. While non-electoral participation is more indicative of the presence of a feminist agenda, the challenge lies in the lack of linkages with electoral politics. The achievements of democracy over the past 20 years show the lack of contribution of democracy to the struggle that the women’s movement formulated with the breath of feminism. This article highlights the increasingly eroded feminist agenda in the consolidation of democracy in Indonesia. It is time for the consolidation of democracy to borrow the logic of feminism, which rejects the public/private; personal/political dichotomy; in the electoral/non-electoral political struggle.<span class="Apple-converted-space"> </span></p>
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Rakia, A. Sakti R. S., and Wahab Aznul Hidaya. "Aspek Feminist Legal Theory dalam Peraturan Perundang-undangan di Indonesia." Amsir Law Journal 4, no. 1 (October 29, 2022): 69–88. http://dx.doi.org/10.36746/alj.v4i1.104.
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The study of the feminist paradigm which substantially discusses equality between men and women, in law raises a school of thought in feminist legal theory. In general, the discourse on feminist legal theory focuses on the discussion that the dominance of men has resulted in the formation of legal norms with a masculine nuance so that the role of women is still subordinated to men. This study aims to explore the extent to which aspects of Feminist Legal Theory are reflected in the laws and regulations in Indonesia. This research is a normative-juridical research with a conceptual approach and a theoretical approach. The results of this study indicate that the issue of feminism is spread in a number of laws and regulations in Indonesia, but with still overlapping regulations when analyzed based on feminist legal theory.
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Rofiq, Aunur. "MENIMBANG NASIB PEREMPUAN DALAM AGAMA & FEMINISME." El-HARAKAH (TERAKREDITASI) 3, no. 1 (April 3, 2008): 67. http://dx.doi.org/10.18860/el.v3i1.4711.
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<p class="Bodytext20">The inhuman treatment of others, however, can not be tolerated. The acts of violence, sexual harassment, and injustice against women prevailing throughout the period are no longer compatible with human rights, and the demands of the development of the level of consciousness, the education that no longer recognize the gender limit, even the religion of Allah swt that is revealed for the freedom of human beings from the shackles of the fitrah. This paper deals with the treatment of violence against women by discussing it through various perspectives. Why violence against women can happen, what is the factor behind it? Many factors or motives behind the violence. Cultural, social, political, ideological, racial, ethnic, religious, and even gender biased factors can trigger violence. The efforts of women's liberation by Indonesian feminists, can be said to be very noble. Even so religious social and cultural factors need to be considered. However, the feminism of the West is a role model, not free from the content of sociological value, culture, ideology, philosophy born there. Thus it is not wise, if Indonesian feminism uses the paradigm, or ideology of Western femme in offering the best solution for women of the Eastern nations-especially Indonesia.</p><p class="Bodytext20"> </p><p class="Bodytext20">Perlakuan tidak manusiawi terhadap sesama, bagaimanapun tidak bisa dibiarkan. Tindak kekerasan, pelecehan seksual, dan ketidakadilan terhadap perempuan yang berlaku sepanjang kurun tidak lagi sesuai dengan HAM, dan tuntutan perkembangan tingkat kesadaran, pendidikan yang tidak lagi mengenal batas gender, bahkan agama Allah Swt yang diturunkan demi kebebasan manusia dari berbagai belenggu yang memasung fitrah. Tulisan ini mengangkat tentang perlakuan kekerasan pada perempuan dengan membahasnya melalui beragam perspektif. Mengapa kekerasan terhadap perempuan bisa terjadi, apa faktor di balik itu? Banyak faktor atau motif yang melatarbelakangi terjadinya kekerasan. Faktor budaya, sosial, politik, ideologi, ras, etnis, agama, bahkan pandangan bias gender bisa menjadi pemicu timbulnya kekerasan. Upaya pembebasan perempuan yang dilakukan para feminis Indonesia, bisa dikatakan sangat mulia. Sungguhpun begitu faktor sosial budaya timur yang religius perlu dipertimbangkan. Bagaimanapun lahimya feminisme Barat yang menjadi panutan, tidak bebas dari muatan nilai sosiologis, budaya, ideologi, filsafat yang lahir di sana. Dengan demikian tidaklah bijak, jika feminisme Indonesia menggunakan paradigma, atau ideologi femnisme Barat dalam menawarkan solusi terbaik untuk perempuan bangsa-bangsa Timur-khususnya Indonesia. </p>
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Abdul Aziz, Sohaimi. "Political Exiles and Women in Pulang by Leila S. Chudori: The Impact of the Post-Suharto Era." Malay Literature 29, no. 1 (June 1, 2016): 100–105. http://dx.doi.org/10.37052/ml.29(1)no5.
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The political setting that occurred during the political reformation era after 1998 in Indonesia has influenced the literary writings in Indonesia. Forbidden issues are outwardly spoken and afresh. This new situation is assimilated by Leila S. Chudori the author of the novel Pulang . This article discusses his tribulations of the political exile group that lives in exiles in Paris due to Suharto’s politic that hound the people that were connected with communism and feminism tendencies as seen in this novel. These two problems may look different, yet in reality are interlinked based on the post-Suharto’s era socio-politic setting. This article tries to find the answer to those problems through historical and feminism approach. Leila S. Chudori is an Indonesian female writer that deeply perceives the tribulations of the political exile group. They became the victim of Suharto’s government policy that hounds those suspected as the supporters of socialism or leftists group not only in the country but outside of Indonesia such as France. As an exile group the question of identity and relationship becomes significant. After 1998, during the post-Suharto era, with the more open socio-political policy, the Indonesians were given freedom to discuss the problems of the exiles and the opportunity is taken by Leila S. Chudori. The result is the novel Pulang , which talk about the tribulations of the exiles, heightened creatively and more daring compared to during the Suharto’s era, which did not give any consideration to even talk about it. Keywords: Indonesian history; political exiles; supporters of feminism Abstrak Latar politik yang berlaku pada zaman reformasi politik selepas 1998 di Indonesia telah mempengaruhi penulisan karya sastera di Indonesia. Hal-hal yang dilarang telah diperkatakan dengan lebih berani dan segar. Keadaan ini dicernakan oleh Leila S. Chudori yang menulis novelnya Pulang . Makalah ini membincangkan persoalan golongan politik terbuang (political exile) yang hidup dalam buangan di Paris akibat politik Suharto yang memburu golongan yang dikaitkan dengan komunisme dan kecenderungan feminisme yang kelihatan dalam novel ini. Dua persoalan ini kelihatan berbeza, namun sebenarnya berhubungan berdasarkan latar sosiopolitik zaman pasca Suharto. Melalui pendekatan sejarah dan feminisme, makalah ini cuba menjawab persoalan tersebut. Leila S. Chudori pengarang wanita Indonesia sangat menjiwai permasalahan golongan politik terbuang. Mereka menjadi mangsa dasar pemerintahan Suharto yang memburu mereka yang disyaki sebagai golongan yang bersimpati dengan sosialisme atau berfahaman kiri yang berada bukan sahaja di dalam dan di luar Indonesia seperti di Paris. Sebagai golongan terbuang sudah pasti persoalan identiti dan perhubungan menjadi perhatian. Selepas 1998, iaitu zaman pasca-Suharto, dengan dasar sosiopolitik yang lebih terbuka, maka rakyat Indonesia diberikan kebebasan untuk membincangkan permasalahan golongan politik terbuang dan kesempatan ini diambil oleh Leila S. Chudori. Hasilnya novel Pulang , yang membincangkan permasalahan golongan politik terbuang, diangkat secara kreatif dan berani berbanding zaman Suharto, yang tidak memberikan ruang untuk memperkatakannya. Kata kunci: sejarah Indonesia, manusia politik terbuang, kecenderungan feminisme
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Ghozali, Mahbub. "Ambiguitas tafsir feminis di Indonesia." Yinyang: Jurnal Studi Islam Gender dan Anak 15, no. 1 (May 12, 2020): 75–94. http://dx.doi.org/10.24090/yinyang.v15i1.3641.
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Interpretation is a major component in providing arguments about gender equality in Islam. Interpretation as an explanation of the Qur'an provides for everyone to form their religious behavior. For example the biased interpretation of surah al-Nisâ (4): 1 which explain about relationship between women and men. Some feminist reviewers in Indonesia respond to these interpretations which resulting in several trends. On the basis of this, this study aims to identify some of the trends generated by feminist reviewers in Indonesia by limiting a number of figures, namely M. Qurasih Shihab, Nasaruddin Umar, Husein Muhammad, Faqihuddin Abdul Kodir, Musdah Mulia, and Zaitunah Subhan by using Gadamer's hermeneutic method. This study found that there were two trends by the feminist reviewers. First, the tendency of interpretation which involves the discourse of the text to find the main idea (world view) of the text, so that the resulting interpretation has a moderate tendency. Second, the tendency of interpretation by involving the discourse of feminism to approach the text (verse), thus producing a new paradigm in the interpretation of misogynistic verses. This tendency is caused by the different set of knowledge used in interpreting the verse. projections of knowledge possessed produce tendencies in interpretation.
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Dwi Anggraini, Rinta, and Ahmad Nurcholis. "Feminisme Dakwah Perempuan Dalam Film Habibie & Ainun 3." At-Tafkir 14, no. 1 (June 20, 2021): 17–26. http://dx.doi.org/10.32505/at.v14i1.2385.
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Feminism is suspected of being a women’s rebellious movement to deny the nature of being a woman and as a driving force to obtain women rights. Feminist ideology demands gender injustice. In preaching, men dominate the spread of Islam than women. Although the implementation of da’wah is predominantly male, there are also many da'iyah in Indonesia, one of which is Ainun. Gender differences do not make Ainun despair in achieving her dream as a doctor. So that this becomes unique to examine. This research uses qualitative methods with a feminist approach. The result of this study was the determine Ainun da’wah massage in the movie Habibie & Ainun 3, as well as the problems of Ainun as a da’iyah in Indonesia. Ainun can be used as an aspiration and role model for Indonesian people in education, concern, and desire to realize their dreams.
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Nurmila, Nina. "Indonesian Muslims’ Discourse of Husband-Wife Relationship." Al-Jami'ah: Journal of Islamic Studies 51, no. 1 (June 15, 2013): 61. http://dx.doi.org/10.14421/ajis.2013.511.61-79.
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<p>Islam as the majority religion in Indonesia has important influence on its adherents, including in the matter of husband-wife relationship. This paper aims at discussing Indonesian Muslims’ discourse of husband-wife relationship. In Indonesia, Muslim women are mainly accustomed to stay at home, to respect and to obey their husbands. This construction of women’s domestication and subordination is usually based on the two most frequently quoted hadiths: (1) on the curse of angel for women who refuse to have sex with their husband; and (2) on the woman whose parent enters paradise because of the woman’s obedience to her husband. The two traditions are commonly used to justify this construction of husband-wife relationship. However, since the coming influence of global Muslim feminism in Indonesia in the early 1990s, this traditional construction of husband-wife relationship has been criticized by the emerging Indonesian Muslim feminist scholars whose works have provided new perspective on the discourse of husband-wife relationship. Different from the mainstream perspective which tends to domesticate and subordinate women, the new perspective gives position to women and should be treated as equal partner of their husband.</p> <p>[Islam sebagai agama mayoritas di Indonesia berpengaruh besar dalam keseluruhan aspek kehidupan pemeluknya, tidak terkecuali dalam aspek hubungan suami-istri. Artikel ini mendiskusikan diskursus relasi suami-istri yang dilontarkan oleh pemikir Islam di Indonesia. Di Indonesia, perempuan Muslim kerap ditempatkan dalam ranah domestik saja, dituntut untuk menghormati dan mematuhi suami mereka. Cara pandang domestifikasi dan subordinasi perempuan tersebut biasanya didasarkan pada hadis mengenai murka para malaikat kepada perempuan yang menolak ajakan berhubungan badan para suami dan hadis yang menceritakan kisah orang tua seorang istri yang tunduk terhadap perintah suaminya. Namun, sejak dekade 1990an, ketika feminisme global diperkenalkan, konstruksi tersebut dikritik oleh sebagian kalangan akademisi feminist Muslim, yang karya-karyanya mengetengahkan perspektif baru mengenai diskursus hubungan suami-istri. Berbeda dengan perspektif mainstream, perspektif baru ini menempatkan perempuan pada posisi yang sejajar dengan suami mereka.]</p>
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Bahtiar, Ahmad. "WABAH DALAM SASTRA INDONESIA MODERN." Kelasa 15, no. 2 (January 12, 2021): 150–64. http://dx.doi.org/10.26499/kelasa.v15i2.126.
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Salah satu bencana yang melanda umat manusia adalah wabah. Beberapa kali wabah juga dialami bangsa Indonesia. Penelitian kualitatif ini memberikan gambaran wabah dalam sastra Indonesia modern. Data dalam penelitian bersumber dari novel Cerita Calon Arang (Pramodya Ananta Toer, 2003) dan Cerita Nyai Pania (H. Kommer, 2003). Temuan penelitian ini menyimpulkan bahwa wabah tersebut tidak hanya menimbulkan penderitaan tetapi juga kematian banyak orang. Dengan teori feminisme sastra, dapat diungkapkan bawah wabah dalam kedua cerita tersebut merupakan alat perlawanan terhadap hegemoni kekusaaan. Tokoh-tokoh perempuan dalam dalam kedua cerita itu, Calon Arang dalam karya Pramodya Ananta Toer dan Nyi Paina dalam karya H. Kommer mengalami permasalahan yang sama yaitu perlakuan yang tidak menyenangkan akibat patriarki. Dengan wabah, Calon Arang membalas dendamnya kepada orang-orang di negara Daha sehingga mereka menderita penyakit kuning yang menyebabkan banyak penderitaan bahkan kematian. Sedangkan, Nyi Paina melalui penyanyi cacar yang sedang mewabah saat itu membalas dendamnya kepada Tuan Briot yang merupakan representasi penguasa yang sewenang-wenang. Kata Kunci : wabah, Cerita Calon Arang, Tjerita Nji Paina, feminisme Abstract One of the disasters that hit humanity is the plague. Several times the plague was also experienced by the Indonesian people. This qualitative research provides a picture of the plague in modern Indonesian literature. The data in this study were sourced from the novel Cerita Calon Arang Arang (Pramodya Ananta Toer, 2003) and Tjerita Nyi Paina (H. Kommer, 2003). The findings of this study concluded that the outbreak did not only cause suffering but also the death of many people. With the theory literature of feminism, it can be revealed that the plague in both stories is an instrument of resistance to the hegemony of power. The female characters in the two stories, Calon Arang in Pramodya's work and Nyi Paina in H. Kommer's work experienced the same problem of unpleasant treatment due to patriarchy. With the plague, Calon Arang took revenge on the people in the country of Daha so they suffered from jaundice which caused much suffering and even death. Meanwhile, Nyi Paina through the smallpox singer who was plagued at that time took revenge on Mr. Briot who was an arbitrary representation of the ruler. Keywords: plague, Cerita Calon Arang, Tjerita Nji Paina, feminism
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Mir, Shabana. "Mobilizing piety: Islam and feminism in Indonesia." Ethnic and Racial Studies 38, no. 13 (May 21, 2015): 2454–56. http://dx.doi.org/10.1080/01419870.2015.1037851.
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Salime, Zakia. "Mobilizing Piety: Islam and Feminism in Indonesia." Contemporary Sociology: A Journal of Reviews 45, no. 2 (February 24, 2016): 230–31. http://dx.doi.org/10.1177/0094306116629410zz.
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Saraswati, Vrida Bunga, Pujiyanto, and Mitra Istiar Wardhana. "Kajian Semiotika Pesan Feminisme pada Iklan Kecap ABC Edisi Suami Sejati Hargai Istri." JoLLA: Journal of Language, Literature, and Arts 1, no. 5 (May 31, 2021): 655–72. http://dx.doi.org/10.17977/um064v1i52021p655-672.
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Abstract: Kecap ABC Advertisement in edition Suami Sejati Hargai Istri is one of Kecap ABC advertisements produced from a series of campaigns called Suami Sejati Mau Masak, Terima Kasih Perasan Pertama launched by Heinz ABC Indonesia to express appreciation to the wife or mother in domestic work, one of which is cooking. This advertisement not only contains the aim of appreciating men for women in the kitchen but also conveys the message of feminism that is conveyed visually in the advertisements. The purpose of this study was to analyze the visual messages of feminism in the Kecap ABC advertisement in edition Suami Sejati Hargai Istri using the meaning of Roland Barthes' semiotic theory. This study uses a descriptive qualitative research method with Roland Barthes' semiotic approach with the stages of formulating the background, problems, objectives, formulating research methods, collecting data, analysis, discussion and conclusions. The result of this research is the analysis of selected scenes from the Kecap ABC advertisement in edition Suami Sejati Hargai Istri that most supports the visual message of feminism and then analyzed with Roland Barthes' denotative, connotative and mythical meanings of semiotics.
Keywords: semiotic, television advertisment, feminism
Abstrak: Iklan Kecap ABC edisi Suami Sejati Hargai Istri merupakan salah satu iklan Kecap ABC yang dihasilkan dari serangkaian kampanye Suami Sejati Mau Masak, Terima Kasih Perasan Pertama yang diluncurkan oleh Heinz ABC Indonesia untuk menyampaikan bentuk apresiasi pada istri atau ibu dalam pekerjaan domestik salah satunya memasak. Dalam iklan ini tidak hanya mengandung tujuan apresiasi laki-laki pada perempuan di dapur tetapi juga menyampaikan pesan feminisme yang disampaikan secara visual dalam iklan-iklannya. Tujuan dari penelitian ini adalah menganalisa pesan-pesan visual feminisme dalam iklan Kecap ABC edisi Suami Sejati Hargai Istri menggunakan pemaknaan teori semiotika Roland Barthes. Penelitian ini menggunakan metode penelitian kulitatif deskriptif pendekatan semiotika Roland Barthes dengan tahapan merumuskan latar belakang, masalah, tujuan, merumuskan metode penelitian, mengumpulkan data, analisis, pembahasan hingga kesimpulan. Hasil dari penelitian ini adalah analisis adegan-adegan terpilih dari iklan Kecap ABC edisi Suami Sejati Hargai Istri yang paling mendukung adanya pesan visual feminisme lalu dianalisis dengan pemaknaan semiotika Roland Barthes denotatif, konotatif dan mitos.
Kata kunci: semiotika, iklan televisi, feminism
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Purwasari, Fathdiah, Suntoko Suntoko, and Een Nurhasanah. "Representasi Feminisme dalam Novel Namaku Dahlia karya Syafrizaldi." Jurnal Bahasa dan Sastra 9, no. 1 (April 1, 2021): 59. http://dx.doi.org/10.24036/jbs.v9i1.111432.
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This research is based on the fact that novels are still popular in Indonesia with a background of women who are portrayed as weak creatures compared to men from all aspects. Novels with a theme like this are still very popular today, even though novels are one of the media to convey information to society so that people's perceptions of women are shaped like that. The purpose of this research is to describe the representation of feminism in the economic and social aspects of the novel Namaku Dahlia. The type of research used in this research is qualitative descriptive analytical method. The data source in this research is the novel Namaku Dahlia by Syafrizaldi. The data collection technique used is literature. The theory used in this research is feminism. The results of this study indicate that the novel Namaku Dahlia contains feminist ideas specifically in the economic and social fields. The results showed that there were four data representing feminism on the economic aspect and three data representing feminism on the social aspect.
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Mubarokah, Nida Farhani, Nisaul Hasanah, and Uswatun Mahmudah. "The Concept of Feminism in Islamic Education." Nazhruna: Jurnal Pendidikan Islam 4, no. 3 (November 2, 2021): 646–62. http://dx.doi.org/10.31538/nzh.v4i3.1634.
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The Spread of the Western feminism movement in parts of the world including Indonesia has had a fairly risky impact on Indonesian society, especially among women. The influence of western feminism is the equalization of positions between men and women in all respects so that not women in Indonesia forget their nature as women both when they become daughters, wives, and mothers so that this often leads to conflict in the family that are contrary to Islamic teachings. This article aims to find the real concept of feminism in Islam. To obtain answers to these problems, the researchers used literature studies namely reviewing various scientific articles related to Western and Islamic feminism as well as reciting verses from the Quran related to equality of men and women. The result obtained from the study stated that the concept of feminism in Islam aims to make women knowledgeable and insightful and not narrow their space of movement. But not just standing alone without needing a partner or a man. Both are creatures of Allah who need each other and were created to perfect each other. In Islam, the nature of men and women is different and there is a nature that can only be done by men or women. Therefore, feminism in Islam only demands equality of rights such as the right to study, the right to work, and the right to a career, not demanding gender equality.
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Katmo, Els Tieneke Rieke. "Postcolonial Indigenous Feminist Paradigm as a Strategy of Self-determination: A reflection on Papua Mimika Women in Matrilineal Tradition." Jurnal Perempuan 21, no. 3 (August 5, 2016): 285–93. http://dx.doi.org/10.34309/jp.v21i3.134.
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Feminism for some people in Indonesia viewed as a Western concept. They claimed that, It is a concept which is not rooted in Indonesia’s values. Even though there are several studies conducted to examine women’s issues in Indonesia, the result of those studies is insufficient to develop a body of knowledge or feminist theory of Indonesia. Historically, Indonesia in the past was a colonized nation which Dutch (Euro-Western) for some decades. This indicated that knowledge production process in Indonesia has been hegemonised by so-called Western knowledge. Decolonization and indigenization on research methodology is crucial to be able to establish an Indonesia’s feminist theory. The historical context of Indonesia as a colonized nation as well as cultural context impacted on various women’s issues in Indonesia including West Papua’s women. Therefore, providing spaces for multiple paradigm such a Postcolonial Indiegnous in a research is needed. The process of decolonization and indigenization in a research will provide a knowledge that based on indigenous perspectives on Indigenous purposes in the production of knowledge.
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Faridah, Siti, and Dian Hartati. "KOMPARASI FEMINISME PADA PUISI WENI SURYANDARI DAN RUPI KAUR." SeBaSa 5, no. 1 (May 13, 2022): 138–47. http://dx.doi.org/10.29408/sbs.v5i1.4628.
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The purpose of this study is to describe a comparison of feminist views on two poems by Indonesian poets and Indian poets. The poems compared by the researchers include the title "Perempuan Perkasa" written by Weni Suryandari and the poem entitled "Kaur a Woman of Shiki" written by the Indian poet Rupi Kaur. The approach used is comparative literature, which is an attempt to compare two or more literary works from different countries, such as two works of poetry from Indonesia and India. This research is a comparative study with the object of research in the form of feminism views contained in the two poems. The data collection method used in this research is the documentation method. The results of the research on Weni Suryandari's poetry introduce an assumption that a woman has extraordinary strength, she is able to be a man's support and even a woman can protect a man. Meanwhile, Rupi Kaur's poetry shows that women have freedom and women also have the ability to be pillars of those around them. Keywords: Literature Comparative, Feminism, Poetry
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Aliyah, Ida Hidayatul, Siti Komariah, and Endah Ratnawaty Chotim. "Feminisme Indonesia dalam Lintasan Sejarah." TEMALI : Jurnal Pembangunan Sosial 1, no. 2 (October 1, 2018): 140–53. http://dx.doi.org/10.15575/jt.v1i2.3296.
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This article studies the opinion of Muslim feminists on Islam and women empowerment. Using Indonesian history as the reference of being colonized, analytically the writer shows how these cultural and political problems placed Indonesian Muslim women into a kind of continuing struggle of independence. Having a careful consideration of Indonesian history and culture, the writer’s final idea was that Islam has a meeting point with feminism. It is suggested, then, that based on Indonesian Muslim history it should be acknowledged that Islam is compatible with the idea of progress for women.
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Ariefa, Nina Alia, and Mutiawanthi Mutiawanthi. "Perempuan Pada Cerita Rakyat Jepang dan Indonesia: Analisis Komparatif dengan Pendekatan Feminisme." JURNAL Al-AZHAR INDONESIA SERI HUMANIORA 4, no. 3 (April 30, 2018): 150. http://dx.doi.org/10.36722/sh.v4i3.273.
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<p><em>Abstrak</em> - <strong>Penelitian ini bertujuan untuk menemukan citraan perempuan yang terdapat pada cerita rakyat Indonesia dan Jepang, dengan analisis komparatif. Cerita Rakyat yang diperbandingkan terdiri dari tiga cerita rakyat asal Indonesia dan Jepang, yaitu Putri Mandalika Nyale, Putri Pandan Berduri, dan Pangeran Pande Gelang dan Putri Cadasari, serta cerita rakyat Kuro Hime to Kokuryuu, Nezumi no Yomeiri, dan Kaguya Hime. Pendekatan feminisme digunakan untuk menganalisis citraan tokoh-tokoh perempuan berdasarkan aspek fisik, psikis, dan aspek sosial pada masing-masing cerita. Hasilnya yaitu terdapat kesamaan pada citra perempuan dari aspek fisik, yaitu berupa sosok gadis muda yang cantik, pada citra perempuan dari aspek psikis yaitu sosok tokoh perempuan yang tunduk patuh, dan pasrah terhadap nasibnya, dan pada citra perempuan yang menjalani peran dan tanggung jawab dalam kedudukannya sesuai aspek sosial masing-masing tokoh.</strong></p><p><br /><em><strong>Kata Kunci</strong> - Citra perempuan, Feminisme, Cerita rakyat, Indonesia, Jepang. </em></p><p><em>Abstract</em> - <strong>This research aims to find images of women in Indonesian and Japanese folklore, through comparative analysis. The main data are six folklores consist of three folklores from Indonesia (Putri Mandalika Nyale, Putri Pandan Berduri, and Pangeran Pande Gelang dan Putri Cadasari) and three folklores from Japan (Kuro Hime to Kokuryuu, Nezumi no Yomeiri and Kaguya Hime). Feminism approach used to analysis these folklores by observing the images of female characters based on the physical, psychological, and sosial aspect of each story. The results show that there are similarities in the image of female characters from the physical aspect which are beautiful young girl figures, psycological aspect which are obedient women and resigned to their fate, and in the image of women who live their roles and responsibilities in their positions according to the social aspect of each character.</strong></p><p><em><strong>Keywords -</strong></em> <em>Woman images, Feminism, Folklore, Indonesia, Japan.</em></p>
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Noviani, Ratna. "Proliferation of Postfeminist-Postmasculine Imagery & Disarticulation of Equality Activism: A Classroom of Feminist Media Studies as Politics of Emancipation." Jurnal Perempuan 21, no. 3 (August 5, 2016): 273–84. http://dx.doi.org/10.34309/jp.v21i3.133.
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Since the end of 1990s, Indonesian media have been suddenly becoming feminists. It could be seen from the proliferation of images of what so-called “female individualism”. In this sense, women are depicted as being independent, success, beautiful and empowered. These images are followed by the rise of images of less superordinate and less powerful men than as previously required by patriarchal order. Subject-object relationship in terms of gender becomes fluid and interchangeable, as if the problem of inequality is already fixed and resolved. Such media images of postfeminism and postmasculinism are, in fact, disembedded and disconnected from the real problems of gender prevailed in the society. Those images tend to celebrate feminist success, but at the same time devaluing and negating feminist political activism. In this regard, integrating feminist perspectives into academic media studies in Indonesia becomes one of pivotal steps to challenge disarticulartion of feminism done via and by the media.
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Damayanti, Novita, and Dio Herman Saputro. "PROFESI PUBLIC RELATIONS DI INDONESIA DALAM KAJIAN GENDER." WACANA, Jurnal Ilmiah Ilmu Komunikasi 16, no. 1 (October 12, 2017): 27. http://dx.doi.org/10.32509/wacana.v16i1.13.
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Studi public relations di Indonesia dalam persepktif gender belum berkembang dibandingkan dengan negara-negara maju. Penelitian ini bertujuan untuk mencermati profesi public relations sector swasta lebih dominan maskulin atau feminism dan menggali lebih dalam mengenai indikasi feminitas dan maskulinitas pada profesi public relations sector swasta. Peneliti mengembangkan kerangka konseptual profesi public relations sebagai profesi gender dari tiga teori yakni kontruksi realitas social untuk memahami bagaiamana peran gender pada profesi public relations dikontruksi, teori social rules untuk menganalisa indikasi keseteraan gender pada profesi public relations, dan genderlect styles untuk menganalisa perbedaan persepsi PR wanita dan pria. Dua praktisi PR pria dan dua praktisi PR wanita dikaji dengan observasi partisipasi, diwawancarai, dan ditelaah dengan metode penelitian fenomenologi. Hasil penelitian menunjukkan bahwa profesi PR di perusahaan swasta cenderung lebih dominan maskulin daripada feminism namun pada industry perhotelan profesi public relations menjadi feminism-oriented profession menurut nilai hospitality. Peneliti juga menemukan adanya indikasi maskulinitas pada sektor swasta dan feminisasi pada sektor industri perhotelan karena stuktur dimensi budaya nasional Indonesia sebagai Negara maskulin, identitas perusahaan, kebutuhan perusahaan, kebijakan perusahaan, dan preferensi menejemen. Kebanyakan responden dalam penelitian ini mempersepsikan indikasi feminitas dan maskulinitas merujuk pada atribut komunal dan agentik. Pada situasi tertentu praktisi PR dalam penelitian ini memainkan peran yang berbeda bukan berdasarkan atribut komunal dan agentik.
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Ratna Setyaraharjoe, Julyanto Ekantoro, and Anindita Putri Pratiwi. "KAMPANYE KOMUNITAS INDONESIA FEMINIS DALAM MENSOSIALISASIKAN TENTANG UNDANG-UNDANG TINDAK PIDANA KEKERASAN SEKSUAL (UU TPKS) MELALUI AKUN INSTAGRAM @INDONESIAFEMINIS." Jurnal Administrasi Publuk dan Ilmu Komunikasi 10, no. 1 (August 8, 2023): 83–88. http://dx.doi.org/10.55499/intelektual.v10i1.1041.
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The phenomenon of sexual violence always haunts society, especially Indonesian women. In connection with this phenomenon, the Indonesian Feminist Community as a community or network that spreads the ideology of feminism and gender equality makes this discourse a tool in building campaigns for the Sexual Violence Act (TPKS Law) and also provides efforts to understand the public. Based on the data that has been obtained, that in addition to being a forum for campaigning for the Law on Sexual Violence (TPKS Law) and also educating the public about the many forms of sexual violence. The Indonesian Feminist Community is also very good at utilizing social media, especially the Instagram platform to network with several other communities who are also campaigning for the Sexual Violence Act (UU TPKS) to help share these posts through the Indonesian Feminist Community's Instagram platform.
Keyword: TPKS Law, Campaign, Feminist Community's, Sexual Violence
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Bado, Danti Atikasuri. "WOMEN REPRESENTATION IN INDONESIAN AND AMERICAN MARRIAGE MOVIES." Journal of Literature, Linguistics, & Cultural Studies 1, no. 1 (October 31, 2022): 286–305. http://dx.doi.org/10.18860/lilics.v1i1.2387.
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Feminism has been a big issue in society since long ago. Furthermore, it is frequently discussed in the mass media. Not only that, but the issue of feminism is also often incorporated into literary works such as novels, narratives, and films. Many movies have brought gender equality matter as an element of their story. One of the ways to know that is by analyzing their discourse and language style in representing women. Therefore, the researcher used the feminist stylistics analysis theory by Mills (2005). The research was conducted on two movies from Indonesia and America with romantic genre and marriage life. The two movies titled “Surga Yang Tak Dirindukan” and “The Other Woman”. This research using the qualitative research method and constructivism, aims to get a detailed and newest result. Based on many previous types of research, this research aims to give the latest update on women’s representation in Indonesian and American marriage movies using an analysis of the language style used in the movies. The researcher also hopes to find differences and similarities in the language style used to represent women in those two movies. Research results found that women are represented differently in Indonesian and American marriage movies.
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Hashim, Rosnani. "Indonesian Islam in a New Era." American Journal of Islam and Society 26, no. 1 (January 1, 2009): 109–11. http://dx.doi.org/10.35632/ajis.v26i1.1420.
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This work examines the negotiations that Indonesian Muslim women havemade in certain areas of life in the post-Suharto era, an era of socio-politicalreform in which “it is possible to question accepted attitudes and break newground” (p. 16), and their religious practices and identities. The editorsclaim that their work breaks new ground in that (a) it informs readers of“how the women themselves experience their religion and actively engagewith it in their lives” (p. 1); (b) it focuses on women and Islam in the post-Suharto period, in which Islam is more prominent and it is more acceptableto put forward feminist views in Indonesia and within Islam; and (c) it isthe effort of insiders – Indonesian women with western and Islamic training– who can bridge the gap between western and Indonesian scholarshipon Islam and women. The editors state up front that the book does notdeliberately engage in a critical feminist theory and that they are not feministwriters; rather, they are influenced by feminism and desire to show thatwomen are active participants and not mere “passive victims of maleoppression” (p. 2) ...
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Yolandasari, Ayu Regina. "Against the Tarbiyah’s Symbolism of Hijab: Feminism, Islamic Conservatism and Reconstruction of Hijab Symbolism in Indonesia." Journal of Asian Social Science Research 3, no. 1 (October 23, 2021): 15–38. http://dx.doi.org/10.15575/jassr.v3i1.31.
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Although Indonesia is the largest Muslim country in the world, the way of how Muslims dress had never been a major focus of Islamic practice until the 1980s. The promotion of a particular Islamic dress code, especially hijab (veil), started in the early 1980s on Indonesian campuses. Since the Reformasi in 1998, the wearing of hijab has grown significantly along with the spread of the Tarbiyah movement, a transnational Islamist movement affiliated with the Muslim Brotherhood from Egypt. The rise of Islamic conservatism has targeted women to be controlled through their dress and caused Indonesian women to lose their freedom to decide whether they want to wear hijab or not. To fully understand this controlling mechanism, this article explores how the Tarbiyah movement has constructed and utilized the symbolization of hijab, and the weakness of the movement in enforcing its conservative values to its Muslim women members. Such exploration may direct us to a counter-strategy against the values. Based on in-depth interviews with four former Tarbiyah activists who have been active in feminism, this article examines the way the Tarbiyah controls its female activists through the hijab symbolization and how feminism has helped these activists to detach themselves from the movement. Thus, this article will make an important point on how feminism contributes to the battle against Islamic conservatism in Indonesia.
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Tiwon, Sylvia. "Warsini! Are you not tired standing in the factory? A Reflection on Women’s Labour Pedagogy." Jurnal Perempuan 21, no. 3 (August 5, 2016): 295–302. http://dx.doi.org/10.34309/jp.v21i3.135.
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This article is a reflection on feminist education at the complex intersection of feminism, the workers movement and the movement towards social transformation in Indonesia. It raises questions about the effectiveness of gender training programs that have become almost a prerequisite for programs and funding among many non-government organizations, national and international. The writerargues that the institutionalization of gender training has been dissociated from the movement for transformational justice and from the concrete experience of workers.
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Ariani, Iva. "NILAI FILOSOFIS BUDAYA MATRILINEAL DI MINANGKABAU (RELEVANSINYA BAGI PENGEMBANGAN HAK-HAK PEREMPUAN DI INDONESIA)." Jurnal Filsafat 25, no. 1 (August 14, 2016): 32. http://dx.doi.org/10.22146/jf.12613.
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This research is a qualitative research to find an essence of matrilineal culture in Minangkabau tradition from the philosophical perspective of Feminism. Method of data collection is dividing research areas in West Sumatra into two big groups that are Minang Pesisir and Minang Bukit. Then, collecting data through direct interview and observation to get data about matrilineal system in West Sumatra. Data which has collected then be analyzed using interpretation and hermeneutics method and described as a concept to develop the rights of enforcer process of woman in Indonesia. This research is to develop the woman movements and law concerning femininity in Indonesia that is more suitable with the personality and cultural of Indonesia because it lifted from local and cultural wisdom in Indonesia. The expectation is that it will be able to more suitable to the agenda of offering values of feminist appropriate for public of Indonesia.
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Liang, Suwarno, and Roma Sebet Manurung. "Analisis Keefektifan Instagram Sebagai Media Kampanye Nasionalisme dan Feminisme di Kalangan Remaja." Journal on Education 5, no. 3 (February 6, 2023): 7391–99. http://dx.doi.org/10.31004/joe.v5i3.1528.
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Currently, Instagram is widely used as a media campaign for nationalism and feminism. There are several feminists and nationalist figures in Indonesia who also actively use Instagram social media, namely Retno Marsudi and Susi Pudjiastuti. The purpose of this research is to analyze the effectiveness of Instagram as a media campaign for nationalism and feminism among teenagers in Batam City. This research is an interpretative qualitative research with Roland Barthes's semiotic analysis. Primary data sources were obtained from Instagram posts in the form of image snippets and image elements, captions and netizens, and comments contained in these Instagram posts. While secondary data obtained was from books, journals (online), and articles (online). Data collection in this study was obtained by using documentation techniques. The collected data were then analyzed by interpreting the two stages of sign from Roland Barthes' semiotic theory. The results of the study show that feminism in Indonesia is considered very minimal when compared to nationalism. There is a gap between women and men. This is due to the strong culture and beliefs of the Indonesian people who think that women should not exceed men in various aspects.
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Sidik, Parid. "KETERWAKILAN PEREMPUAN DALAM POLITIK DI INDONESIA PERSPEKTIF LEGAL FEMINISM." At-Tanwir Law Review 2, no. 1 (December 8, 2022): 90. http://dx.doi.org/10.31314/atlarev.v2i1.1856.
Full textAbstract:
Affirmative action di Indonesia didukung sebagai diskriminasi positif bertujuan untuk menciptakan kesetaraan dan keadilan bagi perempuan, keterwakilan perempuan dalam kursi parlemen diharapkan memenuhi kuota 30 persen dan sebenarnya sudah diatur oleh pemerintah. Diskriminasi terhadap kaum perempuan dan dominasi laki-laki dalam politik kemudian muncul legal feminism sebagi terobosan untuk menuntuk hak kesetaraan dan keadilan terhadap perempuan. Kesetaraan dalam politik pada hakekatnya merupakan bentuk perwujudan dari sistem demokrasi di Indonesia. Penelitian ini mendorong keterlibatan perempuan dalam politik lebih diperhatikan dan pemerintah harus lebih masif dalam mengimplementasikan kebijakan yang sudah diatur dalam undang-undang.
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Karyati, Zetty. "Feminism in Education Management." Pedagonal : Jurnal Ilmiah Pendidikan 6, no. 1 (April 30, 2022): 141–49. http://dx.doi.org/10.55215/pedagonal.v6i1.4973.
Full textAbstract:
In this day and age, when life becomes increasing difficult, it is unavoidable to encourage women to participate in helping the welfare of the family. It needs positive attention and support. The role of women who have the urge to work in Indonesia as a country that is predominantly Muslim at this time can no longer be judged solely as an excuse to seek freedom, but as a noble endeavor of a servant of Allah who can raise the dignity of himself and his family. The role of women who are often demeaned is what drives the emergence of the feminism movement. Feminism is a women's movement that demands emancipation or equality and justice for equal rights with men. This study aims to obtain an overview of the progress of feminism in education management in Indonesia. This study uses a qualitative descriptive approach, with a literature study method. Qualitative descriptive research approach is research that is used for the purpose of providing a qualitative description of the phenomenon or event being studied. Research with the library method is a theoretical study, references, and other scientific literature related to the culture, values, and norms that develop in the social situation under study. From this study it was found that there are still gaps between women and men, both in terms of education and in terms of occupying job positions in education management. In other words, feminism still needs a long process to be said to be successful in achieving its goals
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Fahmi, Nuria, and Vitta Adhivina. "Do female commissioners have higher social responsibility? Research in manufacturing companies in Indonesia." Journal of Business and Information Systems (e-ISSN: 2685-2543) 1, no. 1 (June 28, 2019): 9–17. http://dx.doi.org/10.36067/jbis.v1i1.8.
Full textAbstract:
This study aims to test the slack resources and feminism of the board on the quality of corporate social responsibility disclosure. The population of this study is all companies listed on the Indonesian Stock Exchange during the 2014-2016 period. The data are collected by using the official IDX website. From this research, there were 539 companies listed in 2016, 525 companies listed in 2015 and 498 companies listed in 2014. This research consists of 75 companies that published a sustainability report. The purposive sampling technique used for selecting the sample. The results of this study found that the slack resources and the feminism of the director has no significant effect on the quality of CSR disclosure while the feminism of commissioners has a negative impact on the quality of CSR disclosure.