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Journal articles on the topic 'Moslem women'
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Kastury, Andi Hamniza, and Munsharif Abdul Chalim. "Distribution Of Inheritance To Non Moslems Heirs In Notary Deed From Islamic Inheritance Law Perspective." Jurnal Akta 7, no. 2 (August 17, 2020): 209. http://dx.doi.org/10.30659/akta.v7i2.7669.
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The aim of this study was to: 1) To determine the position of non-Moslem heirs to the estate heir which has Islamic religion. 2) To identify and analyze how inheritance to heirs of non-Moslems in terms of the deed of Islamic inheritance law.Based on the data analysis concluded that: 1) The position of non-Moslem heirs of inheritance toward Moslem is not called heirs because of differences in religion, but he is entitled to receive a portion of the deceased's estate by his parents was borrowed. 2) The division of inheritance to heirs of non-Moslems are equal parts by the beneficiaries (women) and the other in the act of notary deed evidence obligatory will be made, each of which must be a testament that the act in order to obtain legal certainty as authentic documents binding.Keywords: Division of Heritage; Non Moslem Heirs; Notary Deed; Islamic Inheritance Law.
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Prasetyani, Dwi, Khusnul Ashar, Susilo S, and Multifiah M. "HOW ISLAMIC VALUE IMPLIED BUSINESS ACTIVITY ON MOSLEM WOMEN ENTREPRENEURS." MIX: JURNAL ILMIAH MANAJEMEN 8, no. 3 (November 19, 2018): 678. http://dx.doi.org/10.22441/mix.2018.v8i3.014.
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This study aims to understand the implementation of Islamic values by Moslem women entrepreneurs in Surakarta that carried out in their business activities. Understanding Islamic value in their business activities showed from management, employee and financial aspects. Perception of Islamic values underlie the behavior of Moslem women entrepreneurs especially in their business activities. This study used qualitative method and phenomenology design to understand the behavior Moslem women entrepreneurs. Phenomenological approach appropriate to explore that embedded behind the human mind. This study found that Moslem women entrepreneurs have tried to apply Islamic values in the three aspects of business activities. There is a behavioral transformation caused by experience, understanding of Islamic Value, internal and external environment, belief in value. Transformation visible on intentions, motivations, and goals which is manifested in behavior. The process of this transformation there is time difference between one another which known as hidaya
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Aminah, Aminah. "GERAK MUSLIMAH DI ANTARA MARAKNYA FEMINISME DAN ISU RADIKALISME: ANALISIS PEDAGOGI." AN-NISA 11, no. 2 (July 17, 2019): 417–31. http://dx.doi.org/10.30863/annisa.v11i2.338.
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There are various styles of feminism that have been developing today. Generally, there are terms called classic feminism and contemporary feminism. Classical feminism consists of liberal, Marxist, Radical, and Socialist feminism and they tend to be atheistic. Whereas contemporary feminism that is increasingly developing in almost all parts of the world is the third world feminism, multicultural feminism, religion feminism, and ecofeminism. This contemporary feminism includes atheists and theists. This discussion of feminism are explored in this article by interpreting freedom and equality between the Indonesian and Islamic contexts. On the other hand, the issue of radicalism is an issue that is widely discussed with the existence of several events that lead to terrorism and the desire to establish a system of caliphate on the earth of the motherland. Deradicalization of radicalism is characterized by selfishness, symbolism, and closed textual corpus. They should be transformed into a more moderate understanding. Therefore, as Indonesian moslem women, these two things need to be explored further because they affect women as the first madrasa and the nation pillars. Moslem women must be equipped with several important components in positioning themselves as a’ whole person’ in this millennial century. Those components are knowing the purpose of creation, building world views, recognizing self-potential, and becoming productive individuals in the domestic and social spheres. The creation of an Indonesian Moslem woman with a firm, virtuous, productive and knowledgeable principle is a nation milestone as a daughter, mother, wife and public sector. The women who become ‘ a whole person’ will be able to contribute in overcoming religious and national polemics.Abstract There are various styles of feminism that have been developing today. Generally, there are terms called classic feminism and contemporary feminism. Classical feminism consists of liberal, Marxist, Radical, and Socialist feminism and they tend to be atheistic. Whereas contemporary feminism that is increasingly developing in almost all parts of the world is the third world feminism, multicultural feminism, religion feminism, and ecofeminism. This contemporary feminism includes atheists and theists. This discussion of feminism are explored in this article by interpreting freedom and equality between the Indonesian and Islamic contexts. On the other hand, the issue of radicalism is an issue that is widely discussed with the existence of several events that lead to terrorism and the desire to establish a system of caliphate on the earth of the motherland. Deradicalization of radicalism is characterized by selfishness, symbolism, and closed textual corpus. They should be transformed into a more moderate understanding. Therefore, as Indonesian moslem women, these two things need to be explored further because they affect women as the first madrasa and the nation pillars. Moslem women must be equipped with several important components in positioning themselves as a’ whole person’ in this millennial century. Those components are knowing the purpose of creation, building world views, recognizing self-potential, and becoming productive individuals in the domestic and social spheres. The creation of an Indonesian Moslem woman with a firm, virtuous, productive and knowledgeable principle is a nation milestone as a daughter, mother, wife and public sector. The women who become ‘ a whole person’ will be able to contribute in overcoming religious and national polemics.
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Shiratina, Aldina, Yanto Ramli, Nia Kusuma Wardhani, and Nandan Limakrisna. "MODEL OF ENTREPRENEURIAL MARKETING ON WOMENPRENEUR." Dinasti International Journal of Education Management And Social Science 1, no. 4 (April 27, 2020): 510–24. http://dx.doi.org/10.31933/dijemss.v1i4.237.
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This research revealed the model of entrepreneurial marketing, especially on Moslem fashion womenpreneurs. Recently, the opportunity for women in entrepreneurship with micro and small scale businesses (MSMEs) has increase. Womenpreneur also contributes to the field of human resource management, namely empowering women and playing a role in the nation's economy. The main reason is that they want to be independent, followed by the second rank who says that opening a business, especially the Moslem fashion business, as an effort to increase family income. Implementing the concept of entrepreneurial marketing requires supporting factors, namely market orientation, innovation, value creation, and risk-taking. The purpose of this research is to implement the model of entrepreneurial marketing on womenpreneurs. This research used a descriptive survey method through SEM (Structural Equation Models) analysis. Sample of this research is 209 Moslem fashion womenpreneurs with a small business scale in West Java from different characteristics, both shar'i Moslem fashion (veiled), semi-shari'a and trendy. This research has been reduced the dimensions of previous studies, only focus on market orientation, innovation, and value creation, without risk-taking factors because womenpreneurs have been thinking first before they start the business and they have calculated risk factors. that value creation can be formed from market orientation and innovation. As we can say, market orientation and innovation are important factors in the formation of value creation for women entrepreneurs of small scale Moslem fashion in West Java By applying these concepts, it builds an effective entrepreneurial marketing performance for womenpreneur.
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Hermanto, Agus. "Larangan Perkawinan Perspektif Fikih dan Relevansinya Dengan Hukum Perkawinan Di indonesia." Muslim Heritage 2, no. 1 (August 16, 2017): 125. http://dx.doi.org/10.21154/muslimheritage.v2i1.1049.
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Abstract: Marriage prohibitions from fiqh perspective include eternal prohibition (ta'bíd) is a women forbidden to marry men at the longest because of nasab relationship, marriage relationship and mother’s milk relationship. Temporary prohibition (gairu ta'bíd) is women or men forbidden to marry for certain time because of amount, collection , slavery, heathen, ihrám, iddah, three times divorced, and matrimony. Until now, adultery and li'an vow are still disputed. Marriage act in Indonesia is the result of normative law legislation which not arranges the prohibition of marrying slaves. The controversial section is section 40 letter c; in that section clearly established that a Moslem is prohibited to marrying a non-Moslem. In fiqh, non-Moslems involve Musyrik/Kafir who forbidden to married by Moslems and Christians/Jews (ahlul kitab) who can be married by Moslems.Abstrak: Larangan perkawinan perspektif fikih mencakup larangan abadi (ta’bíd); perempuan dilarang kawin dengan laki-laki sepanjang masa dikarenakan hubungan nasab, perkawinan dan persusuan. larangan sementara (gairu ta’bíd) adalah wanita atau laki-laki yang haram kawin untuk masa tertentu dikarenakan bilangan, mengumpulkan, kehambaan, kafir, ihrám, iddah, talak tiga dan peristrian. Yang diperselisihkan adalah zina dan sumpah li’an. Undang-Undang Perkawinan di Indonesia adalah hasil legislasi hukum normatif (fikih) dan tidak mengatur tentang larangan menikahi budak, Pasal yang kontroversial, yaitu pasal 40 huruf c, dalam pasal tersebut ditentukan dengan jelas bahwa seorang laki-laki muslim dilarang melakukan perkawinan dengan wanita yang tidak beragama Islam. Dalam fikih, non muslim dibagi dua, yaitu musyrik/kafir adalah orang yang haram untuk dikawin sedangkan Nasrani/Yahudi yang disebut dengan ahlul kitab dapat di kawin.
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Ulya, Annida Unnatiq. "Moslem women’s participation in sustainable household clean water management: The case of Sekaran District." Sustinere: Journal of Environment and Sustainability 3, no. 3 (December 31, 2019): 186–98. http://dx.doi.org/10.22515/sustinere.jes.v3i3.89.
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Environment is easily changing through urban development and people's growth. In this situation, the availability of clean water would be threatened unless it has a good water management. The purpose of this research is to examine Moslem women’s participation in the sustainable household clean water management. This descriptive research analyses quantitative and qualitative data collected using questionnaire and interview towards 50 household women. The sampling methods employ accidental sampling in the Moslem community. This research has found that household clean water management has not been optimally done yet, so it could not perform the water use efficiency for environment and water sustainability although the women’s participation rate is high (75,40). In addition, the teaching of Islam has not emerged as the basic principle for water management by Moslem women in their household shown by the lack of sustainable water management practices.
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Azaiza, Faisal. "Family Planning among Rural Moslem Women in Israel." Journal of Comparative Family Studies 27, no. 3 (October 1996): 559–68. http://dx.doi.org/10.3138/jcfs.27.3.559.
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Pardosi, Milton T. "The Application of Women Wearing Head Covering and Their Role in Ministry - Based on 1 Corinthians 11:3-6 and 14:34, 35." Asian Journal of Social Science Studies 2, no. 4 (November 20, 2017): 85. http://dx.doi.org/10.20849/ajsss.v2i4.264.
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1 Corinthians 11:3-6 and 14:34, 35 are two of controversial passages in the New Testament. The present study was done to evaluate some issues. They are: (1) The meaning of “Headship?” (2) The meaning of “head-covering as a mark of subordination?” (3) Women’s role in the church or ministry? (4) The last, do women in Moslem countries or in non-Moslem Countries have to wear head coverings after they convert to Christianity? The results are: (1) Headship’s concept is the concept of love not oppression as God is head of Christ; Christ is head of man; man is head of woman in love’s perspective. The word “head” in “headship” means “source”; (2) Head coverings is a custom for Corinthians’ women, and it is a must in honoring their custom and to distinguish themselves from idolatrous women and prostitutes; (3) Women still have their roles in ministry. Women are a part of God’s ministry; (4) For Christians today, they may follow their customs as long as the customs are not against the word of God; or, if the custom is identical to a particular religion, then Christian must avoid it for it will cause misunderstanding for other people.
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Makofsky, David. "Uyghur Turkic Women and Cultural Change: Young Moslem Women Face the Future." ATHENS JOURNAL OF HUMANITIES & ARTS 1, no. 1 (December 31, 2013): 33–44. http://dx.doi.org/10.30958/ajha.1-1-3.
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Azaiza, Faisal, and Hava Palti. "Determinants of breastfeeding among rural Moslem women in Israel." Families, Systems, & Health 15, no. 2 (1997): 203–11. http://dx.doi.org/10.1037/h0089801.
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Amiruddin, M. Hasbi. "Jender dalam Pandangan Islam." Jurnal Ilmiah Islam Futura 1, no. 1 (September 16, 2019): 51. http://dx.doi.org/10.22373/jiif.v1i1.5257.
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Different in their nature, men and women are not treated unequally in Islam. Several writings that suggest the limited nature of women's activities constitute the outcomes of certain environments. History shows us that in many Moslem world women enjoy their involvement in various undertakings under the umbrella of Islam.
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MS, Susilo S. E., Multifiah S. E. MS, Khusnul Ashar, and Dwi Prasetyani. "The Meaning of Business Success: Moslem Women Entrepreneur in Surakarta." International Journal of Trade and Global Markets 12, no. 2 (2019): 1. http://dx.doi.org/10.1504/ijtgm.2019.10021942.
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Prasetyani, Dwi, Khusnul Ashar, N. A. Susilo, and N. A. Multifiah. "The meaning of business success: Moslem women entrepreneur in Surakarta." International Journal of Trade and Global Markets 12, no. 2 (2019): 168. http://dx.doi.org/10.1504/ijtgm.2019.100354.
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Yustitiasari, Hilda. "GENDER AND REPRESSION REFLECTED IN WASHINGTON-POST ONLINE GLOBAL OPINION BY MONA ELTHAWY." SALINGKA 15, no. 2 (February 10, 2020): 91. http://dx.doi.org/10.26499/salingka.v15i2.181.
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Many victims of sexual harassment try to come up in media social which pushed Mona Elthawy as a Moslem and feminist to write her opinion about this case. This research is aimed to found the idea of gender and repression which reflected in the Washington Post’s online global opinion entitle “#Mosquemetoo: What Happened When I was Sexually Assaulted during the Hajj”? written by Mona Elthawy. Technique of data analysis using Fairclough three dimensional approaches which the data is analyzed based on the text structure, discourse practice and sociocultural practice. Gender inequality and repression clearly exposed in her writing which the sentences emphasize to the women and herself as the victim and in her writing she stands for women, since Mona is Moslem and Feminist. The response due to the text written by Mona Eltahawy is positive.
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Fleischmann, Ellen L. "‘Our Moslem sisters‘: Women of Greater Syria in the eyes of American protestant missionary women." Islam and Christian–Muslim Relations 9, no. 3 (October 1998): 307–23. http://dx.doi.org/10.1080/09596419808721158.
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Kollehlon, Konia T. "Religious affiliation and fertility in Liberia." Journal of Biosocial Science 26, no. 4 (October 1994): 493–507. http://dx.doi.org/10.1017/s0021932000021623.
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SummaryThis study examines fertility differentials by religious affiliation in Liberia, within the context of two competing hypotheses: the characteristic and particularised theology. Using a subsample of currently married women from the 1986 Liberian Demographic and Health Survey, the study examines the fertility of five religious groups: Catholic, Protestant, Moslem, traditional, and other women. Overall, the findings are more consistent with the characteristic hypothesis, because the small fertility differentials by religious affiliation are largely accounted for by differences in the socioeconomic and demographic characteristics of these women.
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Savaya, Rivka, and Orna Cohen. "Divorce Among Moslem Arabs Living in Israel." Journal of Family Issues 24, no. 3 (April 2003): 338–51. http://dx.doi.org/10.1177/0192513x02250889.
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This article compares reasons for divorce among two groups of Arab women: regular divorcees, who divorced after living with their husbands, and contract divorcees, who divorced during the waiting period between the signing of the marriage contract and actual cohabitation. The regular divorcees reported more reasons for divorcing than the contract divorcees and were considerably more prone to cite their husband’s physical, sexual, and verbal abuse; lack of commitment to the marriage and family; and alcoholism and mental illness, as well as interference by their in-laws. The contract divorcees were more prone to cite failure to get along, lack of communication, and conflicts over traditional and/or modern lifestyle. These patterns suggest that the regular divorcees divorced for more concrete reasons and only after their marriage had become unbearable, whereas the contract divorcees ended their unions when they realized they would not find compatibiity, communication, and a shared lifestyle.
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Muzakka, Moh, and Suyanto Suyanto. "The Gender Equality Struggles in The Novel of Perempuan Berkalung Sorban and Gadis Pantai." Jurnal Poetika 8, no. 2 (December 26, 2020): 194. http://dx.doi.org/10.22146/poetika.v8i2.60528.
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The struggling of gender equalities was discussed often in various disciplines and discourses, a part is in literature. This paper analyzes the gender equalities struggle in two novels: Abidah El-Khalieqy’s Perempuan Berkalung Surban and Pramoedya Ananta Toer’s Gadis Pantai. El-Khalieqy is a woman who has runs a pesantren “educational institute with a Moslem background” and Toer is a man who favors a nationalistic-socialist ideology, with an emphasis on literary realism. A literary -sociological and a feminist critical approach were used in analyzing both novels. The result of the analysis shows that gender struggle in the novel Perempuan Berkalung Sorban is caused by male oppression of women based on the explanation and interpretation of very patriarchal verses from the Al Qur’an (Islam religion). The gender struggle in novel Gadis Pantai is caused by male oppression of women based on feudalistic traditions, the woman as private property of men. Being placed in this feudalistic position, women then respond with struggles for equality.
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Ngozi Dick, Angela. "Technique of Exploring Women’s Choice in Select Novels of El Sadaawi, Ba, Alkali and Adichie." English Linguistics Research 7, no. 3 (September 27, 2018): 42. http://dx.doi.org/10.5430/elr.v7n3p42.
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Women writers in Africa have enjoyed wider audience especially in higher institutions where the curriculum includes African Women Writers, Gender Studies and other related courses. African women writers may focus on a variety of subject matters but what is common to their literary art is that they concentrate on the experience of women. This article focuses on how the authors use their literary art to portray women’s experiences in their social melieu. Nawal El Sadaawi, Mariama Ba, Zaynab Alkali and Chimamanda Ngozi Adichie are women writers from Africa. The first three women are older and from Moslem background. Adichie is younger and from a Christian background. The choice made of the novels of these women is due to the recurrent problem of being a woman everywhere. In contemporary times women are still treated differently just because they are women. However, it has been observed that there is nothing intrinsic in women that depict them as the bad or inferior species of human beings. This article focuses on the commonality of style used by the select African novelists in couching the predicament of women in the African society. The novels chosen in this research are El Sadaawi’s Woman at Point Zero and God Dies by the Nile; Ba’s So Long a Letter and Scarlet Song; Alkali’s The Stillborn and The Virtuous Woman and Adichie’s Americanah.
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Sher, C., O. Romano-Zelekha, Ms Green, and T. Shohat. "Utilization of prenatal genetic testing by Israeli Moslem women: a national survey." Clinical Genetics 65, no. 4 (February 16, 2004): 278–83. http://dx.doi.org/10.1111/j.1399-0004.2004.00228.x.
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Toghiyani, Zahra, Ashraf Kazemi, Nafisehsadat Nekuei, Mousa Alavi, and Marjan Beigi. "Applicability of the Ben-Tovim Walker Body Attitude Questionnaire in Moslem women." Psychology, Health & Medicine 23, no. 6 (December 20, 2017): 717–25. http://dx.doi.org/10.1080/13548506.2017.1417609.
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Sabri, Fahruddin Ali, Arif Wahyudi, and Fatekhul Mujib. "Resistance Strategies of Madurese Moslem Women against Domestic Violence in Rural Society." Al-Ihkam: Jurnal Hukum & Pranata Sosial 15, no. 1 (June 27, 2020): 93. http://dx.doi.org/10.19105/al-lhkam.v15i1.3083.
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Muzakka, Moh. "Perjuangan Kesetaraan Gender dalam Karya Sastra Kajian terhadap Novel Perempuan Berkalung Sorban dan Gadis Pantai." Nusa: Jurnal Ilmu Bahasa dan Sastra 12, no. 3 (August 1, 2017): 30. http://dx.doi.org/10.14710/nusa.12.3.30-38.
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The struggling of gender in the male hegemony challance were discussed often in discourse, a part is in literature. This paper was analyzed the gender struggle in two novel i.e. Perempuan Berkalung Surban (The Woman to wear a necklace of headdress) novel, that wrote by Abidah El-Khalieqy and Gadis Pantai (The Beach Girl) novel, that wrote by Pramoedya Ananta Toer. The first novel is wrote by a woman have pesantren ‘educational institute with a Moslem bacground’ background and second novel is wrote by a man have nasionalism-realism-socialist ideology. To analyze second novel have used sociology of literature and with feminist literature chritic approach.Result of analyze are shown that gender struggle in novel Perempuan Berkalung Sorban is backgrounded by male repressive against women base the explanation and interpretation of the verses from the Koran (Islam religion) that very patriarchal. As for the gender struggle in novel Gadis Pantai is backgrounded by male repressive against women base feudalistic tradition, the woman as private property of man. Standing point of feudalist, tirany, and have not to appraise or to value the women, then respond by women with gender struggle.
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Nadia, Zunly. "Women Political Participation in the Era of Prophet Muhammad: Study on the Hadith Transmitters of the Women Companions." Al-Albab 6, no. 1 (June 1, 2017): 55. http://dx.doi.org/10.24260/alalbab.v6i1.608.
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Most of Moslem societies define the role of woman in the purely domestic sector. Some people consider that Islam stands against women’s role in public sectors believing that it has roots in the context of the prophet’s time. This work shows that there is no prohibitation for woman to take parts in the public and social affairs including in the area of political role. It was the case that some women companions of the prophet participated in the political role including Aisyah the wife of Nabi Saw, Asma binti Abu Bakar, Ummu Athiyah, Ummu Hani’ and Rubayyi’ bint Mu’awidz. In this paper, the writer focuses on woman companion hadith transmitters who are directly wrapped up in the missionary work with the prophet. In addition, this paper also shows the relation between woman companion transmitter activities and their hadith transmission, under assumption that the role of woman would influence the texts of the transmitted hadiths. It is because, as a text, hadith was transmitted in the certain context and condition. Accordingly, every transmitter had different hadith transmission based on her context, status, profession, and even gender construction. Therefore, this paper discusses the woman companion transmitters who play their role in the field of politics and also their influence in their transmitted hadiths
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Mubarrak, Husni. "In search of Islamic view of justice on women testimony." IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan 16, no. 2 (January 24, 2017): 281. http://dx.doi.org/10.18326/ijtihad.v16i2.281-296.
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The most current challenges faced by Moslem in terms of Islamic religious discourse are religiousinterpretation on gender equality on position men and women. Among long crucial debate related tothe issue is position of men and women in testimony, when the place of two women witnesses whichare conceived equal to one man. It seems an ambivalent takes place regarding Islamic religious interpretationwhen many verses mentioned in the Quran and some hadiths have declared explicitly the sameshared opportunity and capacity as well as mutual relation between men and women as vicegerents(khalifah) of God on the earth, meanwhile in the practice which inherited over centuries demonstratedinequality of men and women. This contrast, however, ultimately indicates a tension between Islamthat ethically egalitarian and historically determined. This article tries to seek an Islamic view of justice onwomen testimony by arguing the importance of contextualizing interpretation by revitalizing appropriatemaxim of Quran exegetes and up grading maqasid studies in order to find a more equal and justreligious interpretation on women in Islam.
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Putri Aisyiyah. "Hijabers Community: an Effort to Create Feminine Space." Jurnal Spektrum Komunikasi 7, no. 2 (December 23, 2019): 73–81. http://dx.doi.org/10.37826/spektrum.v7i2.54.
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This paper focuses on the phenomenon of urban society that tends not to give place to women, especially Muslim women wearing veils. This condition leads to the efforts of a group of Moslem women to create their own space, known as the concept of feminine space. Advances in information technology and communications make this movement gains momentum. Through virtual media, namely Facebook and Twitter, this movement proceeds to create a community of women with hijabs (Hijabers Community). HC community has a mission to change the public perspective that the hijab represents traditionality into a different view that women with hijabs are modern, fashionable, and dynamic. This work aimed to reveal that HC is more than a virtual community, it is a movement as these women attempt to get space in urban society. The writer interviews the initiators of Hijabers Community, to find out how they describe themselves, how they perceive the surrounding environment, and how they view the relationship between them and other groups in urban society.
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Cross, J. H., J. Eminson, and B. A. Wharton. "Ramadan and birth weight at full term in Asian Moslem pregnant women in Birmingham." Archives of Disease in Childhood 65, no. 10 Spec No (October 1, 1990): 1053–56. http://dx.doi.org/10.1136/adc.65.10_spec_no.1053.
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Prastiwi, Septi Kurnia, and Rabia Rabia. "The determinant of sustainable consumption behaviour of Moslem woman in Sukoharjo." Sustinere: Journal of Environment and Sustainability 3, no. 1 (April 30, 2019): 24–38. http://dx.doi.org/10.22515/sustinere.jes.v3i1.65.
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ABSTRACT As the increasing of the public consumption pattern, it is followed by environmental pollution offset, which is increasingly alarming. This study aims to analyze how sustainable consumption behavior of Muslim women mediates the intention to behave. Two variables that are thought to influence the sustainable consumption behavior are environmental value and environmental sensitivity by mediating behavioral intention. This study uses a survey method with a population of Muslim mothers in the Sukoharjo area, a sample of 100 respondents, with sampling using a purposive technique, namely judgment sampling, and questionnaires with 12 indicator indicators. The results of the validity, reliability, and classical assumption tests support the continuing research. Results from the path analysis show that the variable ‘environmental sensitivity’ has a significant effect on behavioral intention and sustainable consumption behavior. Hypothesis test results show that environmental values have a positive and significant effect on behavioral intention and sustainable consumption behavior. The results of the sobel test show that behavioral intention can mediate the relationship between environmental values and the sustainable consumption behavior.
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Sumadi, Sumadi. "PERANAN KEPERCAYAAN KEPADA PENJUAL DAN LABEL HALAL TERHADAP MINAT BELI DAGING HALAL." Benefit: Jurnal Manajemen dan Bisnis 1, no. 2 (December 16, 2016): 120. http://dx.doi.org/10.23917/benefit.v1i2.3255.
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This aimed of this study is to explain the empiricly of factors that influence the purchase intention of halal-meat by Moslem consumers. This research used Fishbein and Ajzen’s Theory of Reasoned Action (TRA) as a model. There are four latent variables that being used to construct this model. Purchase intention of halal-meat was predicted to be influenced by attitude, salesperson trust and halal label. While the salesperson trust and halal label was the antecedent that influence the attitude of halal-meat. The method used halal-meat as the object, population that used are adult or married Moslem consumers in Indonesia with the sample is women buyer. Data collected used convenience approach. The sample was 300 respondents in Yogyakarta, Surabaya and Jakarta.Empirical data analyzed with Structural Equation Model (SEM) Amos. The research result explained that there is positive and significant influence between salesperson trust and label-halal toward attitude, and attitude is positive and significant influence purchase intention of halal-meat. While, the salesperson trust had significant negatively toward purchase intention of halal-meat. In other side halal-label is not significantly influence consumer’s attitude toward halal-meat. PERANAN KEPERCAYAAN KEPADA PENJUAL DAN LABEL HALALTERHADAP MINAT BELI DAGING HALAL
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Muniroh, Muniroh. "HERMENEUTIKA HADIS ALA FATIMA MERNISSI." Jurnal Ilmiah Ilmu Ushuluddin 15, no. 1 (March 8, 2017): 37. http://dx.doi.org/10.18592/jiiu.v15i1.1069.
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Hermeneutics is a new method in understanding and meaning of the hadiths. It used by some contemporary moslem scholars. One of them is Fatima Mernissi. She concentrates to misoginic hadiths that discriminate women. In this article, the author tries to see her hermeneutics methodology. The methodology that is offered by Fatima Mernissi in studying hadith is double investigation with psycho-history as her approach. There are two steps in her method, that are historical aspect and methodology aspect. The first step is analyzing situation and condition that happen when hadith released and then, analyzing about the first transmitter, when, why and to whom that hadith is released.
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Ertürk, Yakin. "CONVERGENCE AND DIVERGENCE IN THE STATUS OF MOSLEM WOMEN: THE CASES OF TURKEY AND SAUDI ARABIA." International Sociology 6, no. 3 (September 1991): 307–20. http://dx.doi.org/10.1177/026858091006003003.
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Suryadilaga, Muhammad Alfatih. "Ilmuan Wanita dan Diskursus Sains (Ilmu Pengetahuan)." Musãwa Jurnal Studi Gender dan Islam 5, no. 3 (July 19, 2007): 329. http://dx.doi.org/10.14421/musawa.2007.53.329-345.
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According to current research, the European commission reports that this year the number of women who receive a PhD (doctorate) reaches 40% or even more for "life sciences", but only 15% of European industrial researchers are women. Especially in Latin America 60% of technological doctors are women, and 59% are in Argentina. However, women aren't playing a significant role in scientific decisions. For example in 1998 at the National Science Foundation Board in the US, only 8 out of 24 of its members are women or 33.3%. Thereby the profile of women must actually still be supported in the context of progressing science that they deserve. Other than focusing on discussing the discourses of science by looking at the origins and the development that until now has produced the Islamic golden age, this article will also give in,depth informationon a few female scientists that has given the world a gift in its struggle to respond to science in the present day. This is not meant to dream of past glory but to sober-up the Moslem men and women to help each other in thinking of the importance of science and as soon as possible watch the development of science and technology right now!
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Seager, Richard Hughes. "Pluralism and the American Mainstream: The View from the World's Parliament of Religions." Harvard Theological Review 82, no. 3 (July 1989): 301–24. http://dx.doi.org/10.1017/s0017816000016229.
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TheExaminerreported that throughout the day hundreds of would-be spectators and scalpers charging three and four dollars for tickets gathered on Chicago's downtown streets. The evening plenary session was repeated twice; each time “three thousand men and women were on their feet waving handkerchiefs, clapping hands, and cheering.” Julia Ward Howe “kissed her hand in benediction of the Parliament”; the “Jewish rabbi and the Catholic Bishop asked God's blessing upon its work which is now a part of history.” Christian and Hebrew, Buddhist and Moslem, theExaminerannounced, all “spoke for a universal religion, advocated it in fact, and fervently hoped for some such … happy consummation as the outcome of this great and historic gathering.”
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Schmid, Julia, Sylvia Kirchengast, Elisabeth Vytiska-Binstorfer, and Johannes Huber. "Infertility caused by PCOS—health-related quality of life among Austrian and Moslem immigrant women in Austria." Human Reproduction 19, no. 10 (October 1, 2004): 2251–57. http://dx.doi.org/10.1093/humrep/deh432.
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Abdul Kadir, Nor Ba’yah, and Antonia Bifulco. "Vulnerability, life events and depression amongst Moslem Malaysian women: comparing those married and those divorced or separated." Social Psychiatry and Psychiatric Epidemiology 46, no. 9 (June 17, 2010): 853–62. http://dx.doi.org/10.1007/s00127-010-0249-4.
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Wardani, Elzi. "Gaya Hidup Beragama Komunitas Hijabers di Kota Padang." Indonesian Journal of Religion and Society 1, no. 1 (May 23, 2019): 24–37. http://dx.doi.org/10.36256/ijrs.v1i1.18.
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The veil for women in Indonesia seems to come across a new phase. Veil is no longer considered an ancient one, but a modernization to keep up with the times. The emergence of a variety of improper hijabers communities was a form of the high interest of veil. This study is aim to examine and explore the process of the community and the discovery between religion and lifestyle and the factor of the establishment of the community. This study conducted through qualitative with interviews as data collection techniques. Data analized through reduction, display, ferivication and interpretation. The result show; first, the factor in the formation of the hijabers community is religion broadcast, invited inspiring women and a place to share experiences. Second, the activities of the hijabers community are related to religion and moslem women livestyle, such as regular recitation, seminars, and sharing experiences. There are yearly activities that is is combination of all activities carried out by hijabers community. Third, the religious practices of the hijabers community are expression of their religious lifestyle in the public. In addition, it was also found that this community has a business mission with a hijab as a media.
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Rupiarsieh, Rupiarsieh. "Absentia Voter in the Election of Regional Head in Situbondo Regency Year 2015." Asian Social Science 13, no. 5 (April 19, 2017): 34. http://dx.doi.org/10.5539/ass.v13n5p34.
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Since the downfall of the New Order regime, the regional head election is done directly. Before 2005, it was elected by the Local House of Representatives (Dewan Perwakilan Rakyat Daerah, DPRD). However, since the effectuation of Constitution No. 32 year 2004 said that the regional head was chosen directly by the people and called as Pilkada. It was held in 2010 and 2015. In the 2015 elections in Situbondo, the number of absentia voter is still a problem. It shows that the public has little or no political participation in using their right to vote freely. It is very influential on democracy and acceptance of the elected leaders. The 2015, it showed that the number of registered voters is 509,111. Voters, who using their voting rights only 378,953. The valid votes 372,555, divided to first candidate in number of 18,997 (5%), second candidate in number of 158,934 (43%), and the third candidate in number of 194 624 or 52%. Total absentia voter is 130,058 (25%). By using descriptive qualitative method, the simultaneous elections can be analyzed. The high absentee voter was more due to political factors, lack of political awareness because the majority of education level is still low, and there are patrialism in political culture is. All the leader must have the blessing from the moslem leader (Kiayi). The voters are not in accordance with the existing leader candidate, do not attend the election. The voters will attend the election by following the advice from the Kiayi. They chose their regency leader not in freely condition. If the elected regent unable to accommodate the interests of the opposing party (absentia voter) could become a powerful political opponent. A new factor affecting the absentee voter is political culture. The political culture and democracy education conducted by involving the Kiayi, and directed at women voters and beginner-voter, because the majority of voters are women and the beginner-voter are in the moslem boarding school (called: pasantren), that manage by the Kiayi.
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Dewi, Nevy Rusmarina, Azza Ihsanul Fikri, and Afifah Febriani. "Dinamika Kesetaraan Gender di Arab Saudi: Sebuah Harapan Baru di Era Raja Salman." JURNAL SOSIAL POLITIK 6, no. 1 (May 18, 2020): 30. http://dx.doi.org/10.22219/sospol.v6i1.11208.
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Saudi Arabia is one of the Moslem countries in the Middle East which limits women’s rights. These women have limited access to economy, education, as well as politics. 2009 was the milestone for women’s public participation in Saudi Arabia. This research aims to analyze the development of gender equality issue in Saudi Arabia which encourages policy changes in the era of King Salman. Gender is a character owned by someone in accordance with his/her social role based on his/her sex. Gender equality focuses on the equality of social role which is obtained by both men and women. In Koran surah Al- Baqarah article 288, there are two perspectives about women’s position which included normative and contextual aspects. Gender equality in Islamic’s perspective has been recognized in OKI’s Charter article 6. This research uses qualitative method with literature study approach. The result shows that the dynamic of policy changes in Saudi Arabia is influenced by the condition of Saudi’s women socio-cultural itself, the debate of the Ulama about gender equality which proposes Wassatiya’s perspective and Vision 2030 by Mohammad bin Salman as the hope of the implementation of the policy which gives a bigger opportunity for women’s role in public.
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Yasir, Yasir. "Ekonomi Politik Eksploitasi Khalayak Sebagai Buruh Dalam Serial Sinetron Tukang Bubur Naik Haji." MIMBAR, Jurnal Sosial dan Pembangunan 31, no. 1 (June 8, 2015): 191. http://dx.doi.org/10.29313/mimbar.v31i1.1310.
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Television is a very important tool to accumulate the capital. Among many kinds of television programs, soap opera is the most popular and watched by the people. The purpose of this study was to reveal the exploitation of audience who consumes the Tukang Bubur Naik Haji (TBNH) soap opera at RCTI. This research uses a political economy of communication. To collect the data, the researcher used in-depth interview, observation, documentation, and literature study. The result shows that the main audience of this soap opera is dominantly women Moslem. The audience’s activity in consumming was commodified to be exploited by the capital owner. This activity of consuming is also as a main means of production through the rating system to produce the soap opera continuously. So that the audience work as labor to accumulate the capital.
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Anwar, Faisal, and Hadi Riyadi. "STATUS GIZI DAN STATUS KESEHATAN SUKU BADUY." Jurnal Gizi dan Pangan 4, no. 2 (July 6, 2009): 72. http://dx.doi.org/10.25182/jgp.2009.4.2.72-82.
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<p class="MsoNormal" style="margin: 0cm 19.75pt .0001pt 14.2pt; text-align: justify; text-indent: 21.8pt; line-height: normal;"><span style="font-size: 10pt;" lang="en-us" xml:lang="en-us">The objectives of the study were: (1) To analyze the socio-economic and demographic characteristics of Baduy people; (2) To analyze the health status and nutritional status of Baduy people and its influential factors. This research is an explorative and descriptive study on the socio-cultural aspects of food system. The data were collected through a direct interview and discussion with respondents as well as a direct observation at the location of respondents. A sample size of 338 households was drawn from the population. To obtain the data on the cultural aspects, history and socio aspect of food, in-depth interviews was conducted with 19 key persons. The study was last for 12 months. In Outer Baduy, the factors significantly related to nutritional status are age, number of household size, income, nutritional knowledge, and wife’s ability to read. In Moslem Baduy, only age and income are related to the nutritional status of children. In Moslem Baduy and the Outer Baduy, the correlation between age and W/A or W/H is similar: namely, the higher the age, the lower would the Z-score for the W/A or W/H. The income is significantly correlated to the child nutritional status according to Z-score for W/A with a high correlation coefficient, that is, 0.61. This means that the higher the income, the higher would be the Z-score value for the W/A. The distribution of adults according to BMI classification in Outer Baduy it shows that 12.7% husbands and 17.6% wives are thin (wasted), while the overweight prevalence of the husbands is 2.4% and the wives 8.6%. This shows that Baduy women suffer from double nutrition problems (double burden). When the survey was carried out, 2.7% women were pregnant and still breastfeeding, the rest was neither pregnant nor breastfeeding. </span></p><p class="MsoNormal" style="margin: 0cm 19.75pt .0001pt 14.2pt; text-align: justify; line-height: normal;"> </p>
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Kamp, Marianne. "Douglas Northrop. Veiled Empire: Gender & Power in Stalinist Central Asia. Cornell University Press 2004. xvii+1392 pp. ISBN 0801439442." Comparative Studies in Society and History 47, no. 4 (September 8, 2005): 894–95. http://dx.doi.org/10.1017/s001041750522039x.
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Central to Douglas Northrop's archivally based study of the Soviet attempt to unveil Uzbek women is the argument that the Soviet Union was a colonial empire, one where Bolsheviks tried to transform daily cultural practices and gender relations against the wishes of most Uzbeks, who responded as colonial subjects by using weapons of the weak. Northrop's use of previously unavailable Communist Party documents allows an exploration of the Party's arguments for and against unveiling, and describes the Party's surprise at the vehemence and violence of anti-unveiling resistance in Uzbekistan. Starting with the 1927 Communist Party initiation of the Hujum—or campaign against veiling in Soviet Uzbekistan—this work's exclusive focus on the unveiling campaign allows Northrop to reveal that resistance to unveiling and other laws concerning “liberation” continued into the 1950s, and to examine the ways that intrusion into family life and cultural practices served the Party as a tool for defining loyalty during the Stalinist period. Northrop far exceeds Gregory Massell's The Surrogate Proletariat: Moslem Women and Revolutionary Strategies in Soviet Central Asia, 1919–1929 (1974) in exploring Party arguments over policies toward Central Asia.
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Pradanri, Wening Jiwandaru. "Movie as A Medium to Create an Equal Society." E3S Web of Conferences 73 (2018): 14009. http://dx.doi.org/10.1051/e3sconf/20187314009.
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Kartini movie may not succeed commercially, but it had 34 nominations and won 3 awards from 3 different film festivals. These different perspectives allowing variety tendencies of active audience reception. In prior researches, shows that Indonesia still facing a gender inequality in the fields of education. This study aims provides overview of the four active audiences reception on Kartini movie, in order to be a medium that creating an equal society using qualitative approach and constructivism paradigm. This study concluded that there are tendencies of dominant meanings acceptance in Kartini movie. All of the four subjects felt that it delivered such powerful messages about creating an equal society. They agreed that the messages delivered in three main scenes of the movie. The first scene is when Kartini persuade her sisters to free their souls and minds by reading books. The second scene is when Kartini was told by a moslem leaders, that both of men and women must have equal opportunities to a proper education. The last scene is when Kartini giving terms and conditions to a man who proposed her to be his wives, it successfully giving a proper education to women and children in needs.
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Yuliandani, Rika. "SIKAP DAN PERILAKU SEKSUAL PEREMPUAN DALAM NOVEL TUHAN, IZINKAN AKU MENJADI PELACUR! KARYA MUHIDIN M DAHLAN." Lingua Didaktika: Jurnal Bahasa dan Pembelajaran Bahasa 5, no. 1 (December 7, 2011): 64. http://dx.doi.org/10.24036/ld.v5i1.9975.
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This research is to explain sexsual attitude of women character in novel Tuhan, Izinkan Aku Menjadi Pelacur! written by Muhidin M Dahlan, and to explain behavior of women character in novel Tuhan, Izinkan Aku Menjadi Pelacur! written by Muhidin M Dahlan. This is a content analysis research which uses descriptive method and qualitative approach. The objects of this research are phenomenon of attitude and behavior toward sexsual of women character. The data of this research are taken from novel Tuhan, Izinkan Aku Menjadi Pelacur! written by Muhidin M Dahlan. Triangulation technique is used to validate and to make data reliable. The findings of this research are description of sexsual attitude related to value, religion and human activity. Sexsual attitude to related to religion dominate or described more through character of Nidah Kirani. The writer freely uses women character (Nidah Kirani) to express his perception. This sexsual attitude toward religion often appear caused by disappointment of Nidah Kirani to her god. Socrifation and struggling done by Nidah Kirani are only to improve faith and ketakwaan to the god. But in the middle of story, she was trapped of disappointment. The finding of the research related to sexsual attitude shows free sex done by character Nidah Kirani. Struggling and sacrifation done are to be a real moslem who holds totally kaffah. free sex is shown in her rebel to her god. Every thing Nidah Kirani gets from man related to sex drives her to be a bitch.
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Fitrianita, Titi. "HIJAB DAN TUBUH YANG PATUH PEREMPUAN SALAFI DI KOTA MALANG." Jurnal Sosiologi Reflektif 13, no. 1 (January 24, 2019): 93. http://dx.doi.org/10.14421/jsr.v13i1.1296.
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For moslem hijab is pious symbol and submission to God. Using genealogy approach and Foucaults’s power and knowledge, this paper explains about salafi’s hijab concept and its consequences on women’s life. One of salafi’s doctrine is hijab. Salafi women embracing hijab based on salafi’s rule as an ideal shape and type of hijab, although Islam does not establish the specific rules about it. This research reveals that hijab is related to the roles of women in public and domestic area. There are three forms of compliance. First, covering face with cadar and wearing black dresses are major principle. Second, men and women are forbidden to stay at a one place without covering. Third, staying at home for women is obligatory. At the end, the hijab has became source of domestication on women salafi. Hijab bagi perempuan di dalam Islam berarti ketundukan pada perintah Tuhan dan dalam taraf tertentu secara sosial menunjukkan kesalehan. Menggunakan metode kualitatif dengan pendekatan genealogi yang berfokus kepada pelacakan kekuasaan dan pengetahuan yang dikembangkan oleh Foucault. Tulisan ini melakukan pelacakan diskursus hijab pada perempuan salafi dan konsekuensinya. Salah satu ajaran paling utama dalam kelompok salafi adalah hijab. Perempuan salafi melaksanakan interpretasi hijab kelompok salafi sebagai tipe dan bentuk yang ideal meskipun Islam tidak secara spesifik menggambarkannya. Hasil penelitian menunjukkan bahwa wacana hijab dijalankan perempuan salafi tanpa paksaan sehingga mereka selalu menempatkan dirinya di area domestik dan membatasi dirinya sendiri pada area publik. Ada tiga bentuk efek hijab yang membentuk kepatuhan. Pertama, menutup muka dan berpakaian berwarna gelap adalah sebuah keutamaan. Kedua, ikhtilat adalah haram. Ketiga, berdiam diri di dalam rumah adalah syariat. Diskursus hijab yang dipercayai kebenarannya menjadi sumber domestifikasi perempuan salafi.
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Safitri, Dian Maya. "What Went Wrong with the Veil? A Comparative Analysis of the Discourse of the Veil in France, Iran, and Indonesia." Al-Jami'ah: Journal of Islamic Studies 48, no. 1 (June 18, 2010): 81–100. http://dx.doi.org/10.14421/ajis.2010.481.81-100.
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This paper attempts to discuss several current issues about the veil. Three countries are selected, namely France, Iran, and Indonesia, due to their different policies and perspectives concerning the veil. Using discourse analysis, this paper examines the violation of human rights, particularly those of Muslim women, by the ban of the veil in France and the obligation to wear it in Iran. Finally, inspired by the theoretical work of Gramsci, this paper analyzes how the terms “secular” and “religious“ are used by the state to justify their hegemony over certain minority groups. Moreover, this paper offers the “correct concept of secularism” as that entails civic reason, constitutionalism, and human-rights based citizenship, and proposed by An-Na’im as the best avenue to safeguard the problem of human rights in France and Iran. The remainder of this paper discusses Indonesia, the largest Moslem country in the world, that is, in fact, “a secular country” based on Pancasila, which respects religious freedom, including for women to wear the veil or not. It also opens full, equal, and fair access for all Indonesian women, regardless of their ethnicity and religious affiliation, to compete in the workforce and to pursue education. The author’s intention is to clarify false stereotypes about the veil, to enlighten readers about abuse of power by both French and Iranian governments in violating the rights of women on the issue of veil, and to inform readers --using the case of Indonesia as an example-- about the importance of state neutrality in supporting the rights of freedom of and from religion.
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Munir, Muhammad, and Dwi Putri Robiatul Adawiyah. "POTRET DIRI WANITA MUSLIMAH (Studi Fenomenologi Wanita Pekerja Karet di Kuala Mandor B Kabupaten Kuburaya)." An-Nisa' : Jurnal Kajian Perempuan dan Keislaman 13, no. 2 (October 15, 2020): 254–85. http://dx.doi.org/10.35719/annisa.v13i2.33.
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extreme work was done by Muslim women, their courage in doing slicing the bark of rubber tree to get the latex (noreh) alone in the middle of the night located in the forest.This work really made the researchers amazed.It was interesting to be adopted by all women moslem that they can learnin and understand the life of a Muslim woman that happened in the village clearly. The method of the study uses descriptive qualitative research and the approach is Phenomenology Study, using data collection methods: interviews, observation and documentation, which include Muslim women, rubber workers, and including the people in the village. The location of this study is in the district of Kaula Mandor B, Kuburaya Regency by snowball regardingMuslim women plays an important role in family such as parenting children, obeying their husbands and their parents. While in data analysis, researchers would analyze, explore data. Data analysis is directed at research questions, data reduction, and synthesis. Triangulation and extension of participation is used as checking the validity of the data. The results of this study are the role of Muslim women, the courage of Muslim women, the upbringing of Muslim women, and self-portraits of Muslim women in Islam.
Pekerjaan yang ekstrim yang dilakukan oleh wanita muslimah, keberanian mereka dalam melakukan pekerjaan melukai pohon karet untuk mendapatkan getahnya (noreh) sendirian di tengah malam yang berlokasi di hutan, pekerjaan ini sangat membuat peneliti kagum sehingga menarik untuk di angkat dalam sebuah penelitian ini agar semua wanita muslimah memahami begitu berat kehidupan seorang muslimah yang terjadi di desa tersebut. Metode penelitian ini menggunakan jenis penelitian kualitatif deskriptif dan pendekatannya Studi Fenomenologi, dengan menggunakan metode pengumpulan data: wawancara, observasi dan dokumentasi, yang meliputi wanita muslimah, wanita pekerja karet, serta termasuk masyarakat yang ada di desa tersebut. Adapun lokasi penelitian ini bertempat di kecamatan Kaula Mandor B Kabupaten Kuburaya dengan cara snowball. Dengan pertimbangan wanita muslimah berperan penting dalam berkeluarga seperti pola asuh anak, taat kepada suami dan kepada orang tuanya. Sedangkan dalam analisis data peneliti akan menganalisis, mengeksplorasi data. analisis data diarahkan pada pertanyaan penelitian, reduksi data, sintesisasi. Triangulasi dan perpanjangan keikutsertaan sebagai pengecekan keabsahan data. Hasil dari penelitian ini ialah Peran Wanita Muslimah, Keberanian Wanita Muslimah, Pola Asuh Anak Wanita Muslimah, Potret diri wanita muslimah dalam Islam
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Munjin, Shidqy, and Ihsan Kamaludin. "The Role of Prophet Muhammad on Women Emancipation in Mecca Period." Islam Realitas: Journal of Islamic & Social Studies 5, no. 2 (December 18, 2019): 173. http://dx.doi.org/10.30983/islam_realitas.v5i2.2104.
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<p class="abstrak">Islam as one of the religions in the world has several types of social interaction. The way of interaction is called silaturahmi, one of the most pivotal topics in it is communication among Moslem start from Prophet Muhammad spread the Islamic values including in terms of social treatment to others. This article focuses on Prophet Muhammad endeavor for women’s emancipation, the struggle begins with the Mecca period until he died. The studying aim is to find out in-depth the prophet Muhammad method and the impact of a social system in there. The method used in this study is descriptive qualitative research expected to be able to reveal qualitative information with description-analysis using the strategy used in this research is a case study. The result indicates the guidance and awareness of women emancipation through the prophet Muhammad strategies pose a huge impact on belief in improving women position in society using the thoughts of feelings and actions in accordance with the teachings of religion in the context of Islam the teachings of revealed Book “ the Quran and the Sunnah”.</p><p class="abstrak"><em>Islam sebagai salah satu agama yang memiliki beberapa tipe interaksi sosial. Cara interaksi tersebut dikenal dengan istilah silaturahmi, salah satu topik paling utama di dalam komunikasi antara muslim dimulai semenjak Nabi Muhammad menyebarkan nilai keislaman termasuk dalam hal perlakuan sosial kepada orang lain. Artikel ini fokus kepada upaya Nabi Muhammad dalam emansipasi perempuan, usaha tersebut dimulai pada periode Mekah hingga ia meninggal. Penelitian ini bertujuan untuk memahami metode Nabi Muhammad dan dampaknya terhadap sistem sosial pada masa tersebut. Metode yang digunakan adalah penelitian kualitatif yang diharapkan mampu untuk mengungkap informasi kualitatif dengan analisa deskriptif menggunakan cara studi kasus. Hasil penelitian ini menunjukan bahwa bimbingan dan kepedulian terhadap emansipasi perempuan melalui strategi Nabi Muhammad memberikan dampak yang signifikan dalam peningkatan posisi perempuan di dalam masyarakat menggunakan pemikiran dan tindakan yang sesuai dengan ajaran agama Islam yaitu “Al-Quran dan Sunnah”.</em></p>
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Mubarok, Zaki. "Gender-based Religious Democracy: A Study of Umi Azizah’s Winning and Women Political Movement of Tegal Regent Election in 2018." SHS Web of Conferences 54 (2018): 02009. http://dx.doi.org/10.1051/shsconf/20185402009.
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The winning of Umi Azizah as a Tegal Regent in the period of 2018-2023 describes the achievement of the democracy which tends to be religious in Tegal. She is the first woman regent in the history of Tegal Regency. Before that, in the period of 2013-2018, she acted as the Vice Regent of Ki Enthus Susmono in leading Tegal Regency. WTP opinion was achieved by Tegal Regency after waiting for 13 years. In June 2018, Umi Azizah got 70% votes, she is chosen as the Tegal Regent after replacing Ki Enthus Susmono who passed away. Before dying, in the occasion of Halaqoh of 999 Ulama in Tegal regency, Ki Enthus said that if in the period of 2018-2023 Umi Azizah steps forward to be the candidate of Tegal Regent, then Ki Enthus will not be against her. Moreover, Ki Enthus said that he will be her supporter. In spite of her position as a political figure, Umi Azizah is also the leader of Muslimat NU (Autonomous Organization in NU) in Tegal regency. She has a strategic position as the majority of Tegal residents are Moslem and affiliated to NU. This article describes the power of Umi Azizah as a woman who is chosen to be a regent, builds political connections, and also faces political escalation with religious doctrinal campaign which has a gender bias.
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Cazenave, Odile. "Retracing Assia Djebar's Steps." Publications of the Modern Language Association of America 131, no. 1 (January 2016): 140–46. http://dx.doi.org/10.1632/pmla.2016.131.1.140.
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There is something daunting about writing an homage to an artist who just died. One is faced with questions of proximity, expertise, and knowledge: questions on how to evoke the person and oeuvre without giving oneself too much prominence, questions on the intended audience and adequate tonality as well as the standpoint one is speaking from. This is especially true with the Algerian writer, filmmaker, historian, and playwright Assia Djebar: “As a Moslem woman, educated in the French system while her country was still under de-facto colonial rule and witness to eight years of brutal war while still in her twenties, Djebar is the only writer of her sex and her generation who has managed an impressive output both before and after her country's accession to independence” (Zimra, Afterword 163). As Clarisse Zimra further reminds us in “A Daughter's Call,” “By the time of her death, Assia Djebar had been writing for nearly sixty years.” The range of her training, her professional experience on three continents (Africa, Europe, North America), and her practice of different genres are just as impressive. She received several prestigious awards, including the FIPRESCI Prize at the Venice Film Festival in 1979 for her film La nouba des femmes du mont Chenoua (1978; “The Nouba of the Women of Mount Chenoua”) and the Neustadt Prize (1996), often considered a gateway to the Nobel Prize (for which she was short-listed twice). Elected to the Académie Française in 2005, she is, as Zimra remarks, “une immortelle.”
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Ansor, Muhammad. "Being Woman in the Land of Shari‘a: Politics of the Female Body, Piety, and Resistance in Langsa, Aceh." Al-Jami'ah: Journal of Islamic Studies 52, no. 1 (April 8, 2015): 59. http://dx.doi.org/10.14421/ajis.2014.521.59-83.
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<p>This study investigates the dynamic of institutionalization of Shari’a in Aceh, which focuses on analysis of the patterns of Langsa women’s resistance against religious leaders and state interpretations of the dress standards in the public space. This matter emerged because the implementation of Shari’a has been supported by local people, but the standard of Islamic dress that should be applied is still debatable among various groups in Aceh that have varied understandings and different religious visions. The regulation of dress code has been an issue for religious leaders, intellectuals, and Moslem activists. The resistance of Langsa women against the politics of body discipline could be open and secret. To analyze the forms of women’s resistance, the researcher applied James C. Scott’s hidden transcripts theory. Inspired by this theoretical framework, the researcher found that Langsa women, intellectuals, and religious leaders expressed their resistance over how women should dress in public space. In collecting the data, the researcher used observation, in-depth interviews, and focus group discussions. Accordingly, the research shows how Langsa women express their resistance towards religious hegemony and state interpretation of Islam.</p><p>[Tulisan ini membahas dinamika pelembagaan syariat Islam di Aceh dengan fokus resistensi tersembunyi perempuan Langsa terhadap penafsiran elite agama dan pemerintah perihal pembakuan standar pakaian di ruang publik. Meskipun implementasi syariat Islam Aceh mendapat dukungan masyarakat setempat, tetapi ketika sebuah tafsir tertentu tentang pakaian Islami dibakukan dalam regulasi (Qanun), muncul perdebatan dari sebagian muslim yang berpola pemikiran dan visi keagamaan berbeda. Bukan hanya perdebatan di kalangan elite agama, intelektual, maupun aktivis, perempuan di berbagai daerah di Aceh pun mengekspresikan resistensi, baik secara terbuka maupun tersembunyi. Peneliti menggunakan teori hidden transcripts sebagaimana dikemukakan James C. Scott untuk menganalisa resistensi tersebut. Data dikumpulkan melalui observasi, wawancara mendalam, serta diskusi kelompok terfokus (FGD). Penelitian ini memperlihatkan bagaimana perempuan Langsa mengekspresikan resistensi tersembunyi atas hegemoni elite agama dan pemerintah dalam menafsirkan Islam].</p>