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Journal articles on the topic 'Indonesian women'
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1
Karolus, Meike Lusye. "Women in Indonesian Films about “Eastern Indonesia”." Jurnal Perempuan 23, no. 3 (August 28, 2018): 143. http://dx.doi.org/10.34309/jp.v23i3.252.
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<p>The purpose of this study is to explain about women’s positions and roles that are represented in films as agents who frame identity and ethnical stereotype of “the East”. By using intersectional feminist perspective, the study analyse texts from three Indonesian films which using film sets in the regions of Eastern Indonesia as follows: <em>Aisyah: Let Us Be a Family </em>(2016), <em>Salawaku </em>(2016), and <em>Marlina, the Murderer in Four Acts</em> (2017). Findings show that films about Eastern Indonesia still embed with the perspectives of orientalism and colonialism. Women from non-Eastern Indonesia are commonly represented to having superior positions and important roles in educating and spreading the feeling of nationalism. On the other hand, Eastern Indonesian women are mostly represented inferior and alienated from their communities and nature. </p><p> </p>
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Michalik, Yvonne. "INDONESIAN WOMEN FILMMAKERS." Indonesia and the Malay World 43, no. 127 (August 27, 2015): 378–96. http://dx.doi.org/10.1080/13639811.2015.1054139.
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Thiono, Gabriella. "HERS: Understanding the Reason Behind a Woman’s Choice not to Get Married." K@ta Kita 7, no. 1 (February 28, 2019): 32–37. http://dx.doi.org/10.9744/katakita.7.1.32-37.
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This creative project is a screenplay. The screenplay is about a woman who struggles to defy the idea of getting married. In the New Order, President Soeharto led Indonesia using Javanese culture. Until today, there is a belief that women in Indonesia are obliged to get married because of the culture. In Javanese culture, there is a value called 3M (macak, masak, manak). The value created a definition of a true woman. A true woman has to be able to look pretty and cook. In order to fulfil the third value, a woman has to get married and have a family. This value burdens some modern Indonesian women, especially those who have careers. Through this screenplay, I want to encourage women that being married is a matter of choice and not an obligation. Keywords: Indonesian women, Javanese value, Javanese culture, marriage, single woman.
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Blackburn, Susan. "Indonesian women and political Islam." Journal of Southeast Asian Studies 39, no. 1 (December 11, 2007): 83–105. http://dx.doi.org/10.1017/s0022463408000040.
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AbstractThis article investigates the history of women's relationship to political Islam in Indonesia over the last century. It addresses three questions: how Islamic women have been politically active in Indonesia, how Indonesian women have been affected by political Islam, and how they have influenced political Islam. Independence marked a turning point. In the colonial period, women were more active within radical Islamic organisations than in moderate ones. Since independence, however, the situation has changed. Instead, the role of women has strengthened in moderate organisations while radical Islam has kept women in the background.
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Davies, Sharyn Graham, and Nurul Ilmi Idrus. "Participating in Parliamentary Politics: Experiences of Indonesian Women 1995�2010." Journal of Indonesian Social Sciences and Humanities 3, no. 1 (December 5, 2018): 81–97. http://dx.doi.org/10.14203/jissh.v3i1.47.
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This article concerns itself with womens participation in politics and, more specifcally, the representation of women in elected legislatures, in Indonesia between 1995 and 2010. The article gives readers a brief overview of the various ways that Indonesian women participate in politics. Examples are given of women being traditional rulers, having political authority, exercising power, becoming presidents and cabinet ministers, participating in protest movements, and being elected to parliament. The article then moves to focus more specifcally on the election of women to the Indonesian parliament. The article analyses positive developments that have occurred in the past decade to facilitate womens entry to parliamentary politics. Although numerous positive developments have indeed taken place, the article argues that women are still hindered in their attempts to get elected to parliament. Drawing on indepth interviews, literature reviews, statistical analysis, and long-term ethnographic research, the authors identify some of the factors limiting womens election, including the restrictive limited model of womanhood advocated in Indonesia, declining cronyism, the ineffectiveness of the thirty per cent quota, the reputation politics has of being dirty, the in?uence of religion, and the large sums of money candidates need to support their election campaigns.
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Hidayati, Niswatin Nurul. "WOMEN PORTRAYAL IN INDONESIAN FOLKLORES: A SEMIOTIC STUDY." An-Nas 3, no. 1 (April 21, 2019): 66–81. http://dx.doi.org/10.36840/an-nas.v3i1.177.
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“Indonesia consists of many islands, tribes, and cultures, so that the folklores possessed by this country are diverse. For Indonesian people, those folklores are not only used as a tool of entertainment for children, but also as a device for adults in teaching values and norms of society. Most of the folklores tell about the relationship between woman and man, whether they are as husband and wife, parents and children, lovers, friends, and others. That kind of relationship is closely related to gender, especially about the woman’s position. This writing analyzed about 15 Indonesian folklores and how women were portrayed or represented in those stories. In analyzing those folklores, the writer used descriptive qualitative research method, in which the writer concerned on how women were portrayed. From the analysis of the fifteen Indonesian folklores chosen randomly, it could be concluded that some folklores described women positively, but mostly described them negatively. Some folklore shows a woman who is smart, tough, wise and more concerned with the interests of others than herself. However, women are also described as negative figures, for example as stepmothers, as spirits, animals, objects of curses, and only doing domestic work (housework). Almost in every folklore above, it is stated that a female figure is a figure who has a beautiful face. So, it can be said that women are judged by their physical characteristics.”
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Maula, Bani Syarif. "Indonesian Muslim Women: Between Culture, Religion, and Politics." Ijtimā'iyya: Journal of Muslim Society Research 1, no. 1 (September 30, 2016): 113–31. http://dx.doi.org/10.24090/ijtimaiyya.v1i1.930.
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Islam in Indonesia is culturally very different from that in the Middle East, particularly related to a tradition of greater freedom for women in public places. In Indonesia, there are many women entering public and political arena and even women are seeking and achieving unprecedented power and influence in public life. However, there are some barriers from religion and culture that give burdens to women to express their political views and to involve in public life. Very often women who want to enter politics find that the political and public environment is not conducive to their participation. This paper discusses cultural, religious, and political factors of the difficulties faced by Indonesian Muslim women to participate freely in public and political lives. This paper looks at how women’s status in cultural and social structure influences the involvement of women in political activities. This study is a philosophical investigation of the value of culture, religion, and politics to Indonesian women in democratic practices. With the use of intensive reading of books and other information sources, together with policy document analysis, the study aims to explore the problems and possibilities of putting the visions of democracy into practice in contemporary Indonesian women, to explore the nature of culture, religion, and politics in Indonesia in influencing women’s political activism, and to understand both the status of Muslim women and the dynamics of Muslim societies in Indonesia. This paper concludes that women are still under-represented in public and political institutions in Indonesia. The long struggle of women’s movement for equal rights has not been easy due to the cultural and religious reasons.
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Hani, Ummu, Ilma Nurul Rachmania, Santi Setyaningsih, and Rucita Cahyawati Putri. "Patterns of Indonesian Women Entrepreneurship." Procedia Economics and Finance 4 (2012): 274–85. http://dx.doi.org/10.1016/s2212-5671(12)00342-5.
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Hughes-Freeland, Felicia. "Book review: Indonesian Women Filmmakers." South East Asia Research 24, no. 2 (June 2016): 312–15. http://dx.doi.org/10.1177/0967828x16649537.
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Doorn-Harder, Nelly van. "Indonesian Muslim Women Creating Justice." Nordic Journal of Human Rights 21, no. 01 (March 7, 2003): 46–60. http://dx.doi.org/10.18261/issn1891-814x-2003-01-05.
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Wulan Sari, Venti. "A Multimodal Discourse Analysis in Pantene Advertisement." International Journal of Linguistics, Literature and Translation 4, no. 10 (October 29, 2021): 21–30. http://dx.doi.org/10.32996/ijllt.2021.4.10.4.
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Advertisement is a persuasive media aimed at persuading and influencing the public. Every day, the advertisement can be found anywhere, such as in a newspaper, television, radio, and also magazine. Pantene is a shampoo product that is very famous especially among women. Its advertisement can be found almost in every media. In this research, the researcher aims to investigate how Pantene Indonesian ads verbally and visually represent the image of women with beautiful strong hair and the ads’ differences by means of Halliday’s transitivity system (2014) and Kress and van Leeuwen’s (2006) point of view. This research also focuses on what the differences signify. The research analyzes Pantene’s advertisements. The data taken for this research are the Pantene Indonesian ads, focusing on the ads that show their brand ambassadors. The results of this research show that Pantene Indonesian ads describe women with strong hair as something that is coveted by women in Indonesia. Similarly, in Pantene International ads, the figure of a woman with strong and beautiful hair is described as a beautiful woman. In the Pantene Indonesian advertisement, it can be seen that ads makers use the implicit persuasive method, whereas, in the International Pantene, the method is explicit declarative employed which can be seen by viewers directly. These differences verify the stereotypes attached to the Indonesian and International market, namely being communal and individual, respectively.
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Doewes, Rumi Iqbal, Sapta Kunta Purnama, Islahuzzaman N, and Manshuralhudlori. "The Miracle of Women Suporters’ Fanaticism in Indonesian Football." International Journal of Psychosocial Rehabilitation 24, no. 02 (February 12, 2020): 2352–58. http://dx.doi.org/10.37200/ijpr/v24i2/pr200531.
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Luthfiyah, Nafsiyatul. "FEMINISME ISLAM DI INDONESIA." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 16, no. 1 (April 1, 2015): 75. http://dx.doi.org/10.14421/esensia.v16i1.988.
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Women condition seems far from the ideal in Indonesia, but they have relatively no terrible experiences such as extreme circumsition, “purdah”, seclusion, inequality, injustice of inheritance and marriage-divorce cases, felt by some of their Muslim women abroad. The factors contributed to the mischief include the truth claim on religious dogma among the misinformation Muslims experts and those who plan the anti Islam propaganda. In contrast, Indonesian women are proud in that the Islamic values and Indonesian culture do not oppose women role, opportunity and progress. As the result, Indonesia has rich history of women leaders and heros, among others, Laksamana Malahayati, Panglima Armada Aceh, Cut Nyak Dien, Cut Meutia, Nyi Ageng Serang, Raden Ajeng Kartini, and Rasuna Said. Nowadays, Indonesia has various women field and occupation, such as the government, ministry, parliament members, army forces, teacher, professor and academic position. Until recently, it includes feminist group that became one of interesting topics in Indonesian public.
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Huda, Anam Miftakhul. "THE IDENTITY OF JAVANESE WOMEN (The study of Phenomenology Toward Indonesian Migrant Women Workers)." JARES (Journal of Academic Research and Sciences) 1, no. 1 (March 5, 2016): 61–72. http://dx.doi.org/10.35457/jares.v1i1.506.
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The woman stands for Java language (wani ditoto) term used for Homo sapiens gender and has reproduction. The opposite sex from the woman is a man or a male. The woman is a word commonly used to describe mature women. Awareness of Indonesian women to work very large, although the country must work out to become migrant workers, this is shown by the increasing number of women migrant workers every year.Based BNP2TKI report in 2013 the number of migrants reached 512 168 people, consisting of 285 197 person formal workers (56 %) and 226 871 informal migrant workers (44 %). Whereas in 2012 migrant workers reached 494 609 people consisting of 258 411 formal sector (52 %) and 236 198 informal migrant workers (48 %). (detik.com). This research using phenomenology approach by deep interview (unstructured) observation non participants and study documentation. The subject in this research is Javanese Indonesian women. The informants of this research are six women workers. The purpose of this research is expected to describe the shift in the concept of Javanese women carry out tasks in abroad, there are Indonesian cultural values implied by the instincts of a typical traditional Javanese woman, though the housemaids are located in other countries.Social identity theory is a theory that was originally engaged in the area of Social Psychology, with the language and its ability to find and understand the meaning, has become a meta - theory that is able to bring together many disciplines such as psychology, anthropology, sociology, history, communications, as implications is that reality is always social, and the social contextual character always in a state of local culture and history.The meaning of something can be very different in cultures or groups of people who are different because in each cultural or community groups have own ways to interpret things. Groups of people who have a background of understanding is not the same to certain cultural codes will not be able to understand the meaning produced by other community groups.Research described that diversity nations woman patriarchy, Javanese culture properties characteristic of java women clearly reflected in life with workers Indonesia (TKW) is different from another country.
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Huda, Anam Miftakhul. "THE IDENTITY OF JAVANESE WOMEN (The study of Phenomenology Toward Indonesian Migrant Women Workers)." Journal of Academic Research and Sciences (JARES) 1, no. 1 (March 5, 2016): 61–72. http://dx.doi.org/10.30957/jares.v1i1.506.
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The woman stands for Java language (wani ditoto) term used for Homo sapiens gender and has reproduction. The opposite sex from the woman is a man or a male. The woman is a word commonly used to describe mature women. Awareness of Indonesian women to work very large, although the country must work out to become migrant workers, this is shown by the increasing number of women migrant workers every year.Based BNP2TKI report in 2013 the number of migrants reached 512 168 people, consisting of 285 197 person formal workers (56 %) and 226 871 informal migrant workers (44 %). Whereas in 2012 migrant workers reached 494 609 people consisting of 258 411 formal sector (52 %) and 236 198 informal migrant workers (48 %). (detik.com). This research using phenomenology approach by deep interview (unstructured) observation non participants and study documentation. The subject in this research is Javanese Indonesian women. The informants of this research are six women workers. The purpose of this research is expected to describe the shift in the concept of Javanese women carry out tasks in abroad, there are Indonesian cultural values implied by the instincts of a typical traditional Javanese woman, though the housemaids are located in other countries.Social identity theory is a theory that was originally engaged in the area of Social Psychology, with the language and its ability to find and understand the meaning, has become a meta - theory that is able to bring together many disciplines such as psychology, anthropology, sociology, history, communications, as implications is that reality is always social, and the social contextual character always in a state of local culture and history.The meaning of something can be very different in cultures or groups of people who are different because in each cultural or community groups have own ways to interpret things. Groups of people who have a background of understanding is not the same to certain cultural codes will not be able to understand the meaning produced by other community groups.Research described that diversity nations woman patriarchy, Javanese culture properties characteristic of java women clearly reflected in life with workers Indonesia (TKW) is different from another country.
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Juanita, Safitri, Reva Ragam Santika, Muhammad Anif, and Dolly Virgian Shaka Yudha Sakti. "THE DEVELOPMENT COMMUNITY CAPACITY FOR WOMEN ENTREPRENEURSHIP WITH BUSINESS BLOG TRAINING." ICCD 1, no. 1 (December 12, 2018): 241–48. http://dx.doi.org/10.33068/iccd.vol1.iss1.37.
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Based on projected population growth, Ministry of National Development PlanningRepublic of Indonesia, The Indonesian Central Bureau of Statistics and United Nations Population Fund, Indonesia's population reached 265 million in 2018 out of which 131.88 million population is female gender. According to the Head of Indonesian Creative Economy Agency Triawan Munaf, more than 30% of creative economy entrepreneurs in Indonesia are millennial generation and 55% of creative economy entrepreneurs are woman. According to the Minister of manpower and transmigration Republic of Indonesia Hanif Dhakiri revealed that women entrepreneurs in Indonesia increased from 14.3 million to 16.3 million in 2017. Beside that the growth of E-Commerce sector is quite good in 2017, making this sector still a prima donna. investors in 2018. The Investment Coordinating Board Of The Republic Of Indonesia (BKPM) revealed that the investment value in the E-Commerce sector in 2017 reached more than USD 5 billion.This makes E-Commerce the most strategic economic sector today. Seeing these opportunities, it is necessary to build community capacity for women entrepreneurs, especially taking advantage of opportunities brought by '' Information Technology '' Businesses use IT to share information by utilizing blogs as free online stores through training in creating business blogs.The method that we used for computer training are giving theory with learning module and practicum modules, then participants will follow the instructions by creating their own blog and trainer will give task to participants and we will give training evaluation by giving a questionnaire to get feedback from the participants. The conclusion of this research paper is based on the activities that aredevelopment community capacity for woman enterprenuership with business blog training has proceeded according to plan,it can be seen from the results of the evaluation that most participants understand the material of training and can practice on easilyand get the benefits from the training conducted.
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Cox, Murray P., Michael G. Nelson, Meryanne K. Tumonggor, François-X. Ricaut, and Herawati Sudoyo. "A small cohort of Island Southeast Asian women founded Madagascar." Proceedings of the Royal Society B: Biological Sciences 279, no. 1739 (March 21, 2012): 2761–68. http://dx.doi.org/10.1098/rspb.2012.0012.
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The settlement of Madagascar is one of the most unusual, and least understood, episodes in human prehistory. Madagascar was one of the last landmasses to be reached by people, and despite the island's location just off the east coast of Africa, evidence from genetics, language and culture all attests that it was settled jointly by Africans, and more surprisingly, Indonesians. Nevertheless, extremely little is known about the settlement process itself. Here, we report broad geographical screening of Malagasy and Indonesian genetic variation, from which we infer a statistically robust coalescent model of the island's initial settlement. Maximum-likelihood estimates favour a scenario in which Madagascar was settled approximately 1200 years ago by a very small group of women (approx. 30), most of Indonesian descent (approx. 93%). This highly restricted founding population raises the possibility that Madagascar was settled not as a large-scale planned colonization event from Indonesia, but rather through a small, perhaps even unintended, transoceanic crossing.
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Sari, Dewi Nirmala, Hervita Diatri, Kemal Siregar, and Hadi Pratomo. "Adaptation of the Edinburgh Postnatal Depression Scale in the Indonesian Version: Self-reported Anxiety and Depression Symptoms in Pregnant WomenAdaptation of the Edinburgh Postnatal Depression Scale in the Indonesian Version: Self-reported Anxiety and Depression Symptoms in Pregnant Women." Open Access Macedonian Journal of Medical Sciences 9, B (December 7, 2021): 1654–59. http://dx.doi.org/10.3889/oamjms.2021.7783.
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BACKGROUND: Anxiety and depression disorders in pregnant women are often not identified so that early treatment is not optimal. Indonesia already has comprehensive integrated antenatal care, including services for pregnant women with mental disorders, but until now Indonesia does not yet have a standardized instrument that is valid and suitable as a screening tool to assess symptoms of anxiety and depression in pregnant women. The Edinburgh Postnatal Depression Scale (EPDS) is a screening instrument with high sensitivity and specificity, has been translated into Indonesian, but until now, the Indonesian version of the EPDS instrument has not been evaluated for validity and reliability in the population of pregnant women.
AIM: this study aimed to adapt the Indonesian version of the EPDS instrument, including testing the validity and reliability of the instrument when used on pregnant women in Indonesia.
METHODS: This research is a cross sectional study. The number of pregnant women who participated were 125 samples. Data were collected randomly, and the assessment of symptoms of anxiety and depression was self-reported via online. Content validity was assessed with a content validity index from 5 experts, construct validation was analyzed by Explanatory Factor Analysis and Confirmatory Factor Analysis and Convergent Validity. The reliability of the EPDS instrument was assessed by construct reliability and Cronbach's Alpha.
RESULTS: Content validity index shows expert agreement with a value of .98. The Indonesian version of the EPDS shows assessing three factors, namely: Depression (5 items), Anxiety (3 items), and Anhedonia (2 items). The reliability of the Indonesian version of the EPDS instrument is good with Cronbach's Alpha .80 and the internal reliability of the 10 items (Cronbach's Alpha .767-.812).
CONCLUSION: The Indonesian version of the EPDS instrument is valid and reliable to be used to assess symptoms of anxiety and depression in pregnant women in antenatal care in Indonesia.
Keywords: pregnant women, EPDS, validity, reliability
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Nisak, Bethania Amruh. "DETERMINANTS OF UNMET NEEDS IN MARRIED WOMEN IN INDONESIA (INDONESIAN DHS ANALYSIS 2017)." Jurnal Biometrika dan Kependudukan 10, no. 1 (June 25, 2021): 1. http://dx.doi.org/10.20473/jbk.v10i1.2021.1-10.
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The incidence of unmet needs in Indonesia is still high, around 10.6 percent. For every 36 million couples of childbearing age, there are 4 million couples who experience unmet needs. The high number of unmet needs will trigger various effects on women of childbearing age. One of the impacts is unwanted pregnancy. This unwanted pregnancy can be a factor in morbidity and mortality in the mother, increasing maternal mortality if not addressed promptly. This study is an observational non-reactive study. This study aimed to determine the factors related to the unmet need for family planning in married women. The study subjects were 29,189 married women aged 15-49 years old (women of childbearing age). The data source comes from the Indonesian Demographic and Health Survey (IDHS) in 2017. Further analysis was carried out using the chi-square test and multiple logistic regression. The results show that the factors affecting the unmet need for family planning in women are the age of women, the number of children who are still alive, family planning discussions between spouses or husband and wife, education level, employment status, knowledge related to methods, and history of family planning use. The variable of family planning usage history is the most influential factor in the unmet need for family planning in pregnant women. Women who have never done birth control have a high risk of unmet need—women's knowledge about contraceptive methods related to the contraceptive method and the history of using family planning (p-value <0.05). The variable of family planning usage history is the most influential factor in the unmet need for family planning in pregnant women. Women who have never done birth control have a high risk of unmet need—knowledge related to family planning methods and history (p-value <0.05). The variable of family planning usage history is the most influential factor in the unmet need for family planning in pregnant women. Women who have never done birth control have a high risk of unmet need.
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Hayati, Yenni. "DUNIA PEREMPUAN DALAM KARYA SASTRA PEREMPUAN INDONESIA (Kajian Feminisme)." Humanus 11, no. 1 (December 18, 2012): 85. http://dx.doi.org/10.24036/jh.v11i1.626.
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This article describes the world of and images of women depicted in women fiction writer, particularly in short story literature. In depicting women’s world, an Indonesian writer tends to focus on their domestic than public life. This is because domestic life is considered safer for women, and women are considered best settled in the domestic life. There are six images closely associated with women; a mother, a loyal woman, a successful woman, a second woman, an ideal woman, and a bad woman. Mother image is the most found, 14 of 15 fictions examined in this research. The description of domestic life associates with mother image, because the two are closely related with the life of Indonesian women. Key words: women’s world, women’s image, women’s literature
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Cicufinalia, Nababan M. R., Riyadi Santosa, and Jatmika D. "Translating Characters of Women from Indonesian into German: An Appraisal Analysis of Women Images in the Indonesian Novel Lelaki Harimau and Its German Translation." International Journal of Psychosocial Rehabilitation 24, no. 03 (February 18, 2020): 1811–25. http://dx.doi.org/10.37200/ijpr/v24i3/pr200930.
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Pramiyanti, Alila. "EXPLORING NETWORKED IDENTITIES OF INDONESIAN HIJABERS." Jurnal Ilmiah LISKI (Lingkar Studi Komunikasi) 5, no. 1 (February 1, 2019): 1. http://dx.doi.org/10.25124/liski.v5i1.1816.
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This paper examines the networked identities of the Indonesian hijabers (a term for hijab-wearing woman who is fashion conscious). This study was undertaking in-depth interviews and participant-observations towards twenty-six hijabers who are actively taken part as a committee in the hijab communities. The term networked identity has been developed to adjust how community represents identity in the internet era. Most of the communities consider the importance of dynamic interactions and communication in the construction of networked identities. They mostly use Instagram for external communication channel along with WhatsApp and Line for internal communication channel. These hijabers consciously believe on their identities should be representing the images of pious Muslimah (a term for Muslim woman). Additionally, they also represent and communicate their networked identities as active and modern Muslim women that generate new figures of Indonesian young Muslim women.
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Yazid, Sylvia. "Indonesian Labour Migration: Identifying the Women." Jurnal Global & Strategis 9, no. 1 (February 22, 2018): 49. http://dx.doi.org/10.20473/jgs.9.1.2015.49-62.
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This paper is concerned with two main issues, Indonesian women workingabroad in the informal sector, mostly as domestic workers and the potentialsof other women stakeholders in addressing issues faced by women migrantworkers. This paper is written based on the assumption that an identificationof potential women at various levels and institutions may contribute to thesearch for solutions for the problems faced by the women migrant workersand that women should be seen as active actors that may contribute to theproblem solving. The identification in this paper has been able to identify theexistence of a number of prominent women migrant workers advocates, arguefor their existence in various parts within the labour migration system toguarantee a protected migration for women labour, and suggest for thewidening of the scope and activism of these women migrant workersadvocates, in line with their movements across institutions.
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Wajiran, Wajiran. "Male Perspective on Women in Contemporary Indonesian Islamic Literature." Walisongo: Jurnal Penelitian Sosial Keagamaan 27, no. 2 (December 15, 2019): 279–98. http://dx.doi.org/10.21580/ws.27.2.4384.
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This paper aims at discussing the image of women in contemporary Indonesian Islamic literature after the ‘Indonesian Reformation’ in 1998. In contrast to the previous era, the images of women in this period are presented differently by male writers. Women are depicted more moderate and progressive. This paper applies the method of sociology of literature whereby literature is regarded as a reflection of its society. It employs content analysis of the text to see how Javanese Muslim women are depicted and how the depiction reflects the society. Two novels discussed in this paper are Cinta Suci Zahrana by Habiburrahman El Shirazy and Perempuan Badai by Mustofa W. Hasyim. The results show that these novels raise various issues of Muslim women in contemporary Indonesia. They show that there is a development in presenting the image of Muslim women in Indonesia. There is a development of thoughts, especially about the social status of women. The changes include the level of education, determination of spouse and freedom to participate in public spheres. The level of education obtained by the main characters is an essential milestone in changing women’s position in Indonesian Muslim society. Women are not just an object, but they should be the subject in the life of the Muslim community.
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Harjito, Harjito. "Supernatural Women Modernity in Indonesian Literature." Asian Social Science 13, no. 10 (September 27, 2017): 65. http://dx.doi.org/10.5539/ass.v13n10p65.
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In Indonesia, people who have supernatural powers are not strange today and the past and in literary texts around daily life. They are called human supernatural man. In Javaarea, parts of Indonesia, the spirit and the magics that are spiritual are more superior and respectful than body and physicality. Those are indicated by the presence many pilgrims visiting the tomb. Supernatural man comes to protect their families, small communities, and environment. As a patron family, women who have supernatural power keep the family unity. As a protector of the people that is in lower social classes, she beats humans with cruel, angry, wicked, conceited, and arrogant personality and turned it into a noble human character as a humble, quiet, patient, forgiving, and polite. In addition, supernatural women are presented as a form of resistance to modernity and economic development in a various things that are physical, ignoring the religious-spiritual; get rid of lower social class, andenvironmental destrcution.
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Nurlaelawati, Euis. "Muslim Women in Indonesian Religious Courts." Islamic Law and Society 20, no. 3 (2013): 242–71. http://dx.doi.org/10.1163/15685195-0010a0003.
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Seniwati. "Indonesian Muslim Women: Jihad, Radicalism, Terrorism." global journal al thaqafah 11, no. 1 (July 31, 2021): 134–42. http://dx.doi.org/10.7187/gjat072021-12.
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This study aimed to explore the understanding of Indonesian Muslim women regarding jihad, radicalism, and terrorism. The study found that women have an understanding that terrorism is all forms of adverse action, carried out in a structured and grouped manner. They understand that all forms of terrorism activities usually have goals to be achieved and are based on religious or ideological understandings that are considered correct according to terrorist groups. Muslim women try to minimize this Islamophobia through improving understanding for themselves, their family, and community. The involvement of Muslim women in supporting counter-terrorism can be one of the strategies to create an atmosphere of peace in the community. Muslim women realize that the perpetrators of acts of terror in carrying out their actions sometimes act in the name of religion, even though there is no religion, including Islam, that legalizes the killing of fellow human beings and actions that cause damage to the environment. Therefore, one way to counter-terrorism according to Muslim women is by improving the mindset starting from themselves and their family. A person's actions originate from the mindset, which is why the mindset must be fixed first, before preventing the doctrines of misguided notions.
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Puspitasari, Diana, and Yudi Suryadi. "Discourse on the shifting of local beauty: Concepts in an Easternization era." Masyarakat, Kebudayaan dan Politik 33, no. 1 (April 2, 2020): 36. http://dx.doi.org/10.20473/mkp.v33i12020.36-46.
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The desire to be beautiful among Indonesian women today is influenced by the construction of beauty from outside of the culture. The popular culture of parts of East Asia has entered Indonesia and the Eastern concept of beauty has brought in a different paradigm compared to the local beauty of the Indonesian people. This study is a descriptive qualitative study involving discourse analysis that examines the shift in the construction of beauty held by Indonesian women in the decades 1990-2000 and 2001-2010 through the cosmetic advertisements that appeared on television. Through this research, the shift in the concept of beauty and the discourse hidden behind the present construction of beauty will be revealed. The results found that in the early 1990s, Indonesian women were still oriented towards the reality of the condition that Indonesian women’s skin is tanned. This shifted to the concept of fair skin being preferred using traditional ethnic materials in Indonesia. From the 2000s up until the present, the increasingly popular culture of Japan and Korea has made Indonesian women want white skin like Japanese and Korean women. The change is driven by the desire to be beautiful by those who have experienced the shift in the discourse and beauty concept. Capitalists, as the owners of capital, always want to reap the benefits of every phenomenon that occurs in society. The use of different taglines on the beauty products is a beauty discourse construction strategy in itself and it is a form of symbolic violence against women.
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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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Nosita, Firda. "Women's Risk Tolerance in Indonesia." Kajian Ekonomi dan Keuangan 3, no. 2 (January 24, 2020): 87–102. http://dx.doi.org/10.31685/kek.v3i2.450.
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The Financial Services Authority (OJK) survey on 2016 shows that the financial literacy index in Indonesia is 21.8% approximately. There are a lot of illegal investment in the Indonesian society in recent years is proof that the Indonesian people have not been well-literated and have not fully understood the benefits and risks of investment. Efforts to improve financial literacy are aimed at certain groups of people such as women and housewives. Risk factors are important in financial decisions. Previous research has concluded that women often avoid risk and are more intolerant of risk than men. This study aims to determine whether risk tolerance in women is different from men. Data collection techniques were carried out using questionnaires distributed online to 850 samples of Indonesian people representing three regions of Indonesia, namely the western, central and eastern regions of Indonesia. The results showed that there were no significant differences between women and men in terms of risk tolerance, these results indicate that both women and men have identical viewpoint of risk. The government could conduct education and increase public knowledge without differentiating financial products for women and men.
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Hadi, Rany Purnama, and Sartika Soesilowati. "The role of women in security Indonesian women peacekeepers in the UNIFIL: Challenges and opportunities." Masyarakat, Kebudayaan dan Politik 31, no. 4 (December 17, 2018): 380. http://dx.doi.org/10.20473/mkp.v31i42018.380-388.
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Following Security Council Resolution 1325 (2000), the United Nations arranged mandates on women, peace and security (WPS) in order to address the equality between men and women, in order to allow them to actively participate in managing world security and peace. The purpose of this mandate was to give women the same opportunities, protection, access to resources and services, as well as right to participation in decision-making, as an attempt to achieve and sustain peace and security. In 2014, women constituted 3% of the UN’s military personnel and 10% of the police personnel out of the total number of UN peacekeepers from 123 countries, including Indonesia. In Lebanon, one of the areas focused on by UN peacekeeping missions, Indonesia currently deploys the largest peacekeeping personnel of up to 1,296 individuals, of which 24 are women. This number constitutes 5% of Indonesia’s total peacekeepers on the UN’s mission. Using the qualitative approach method through collecting secondary data, this paper aims to examine the participation of Indonesian women peacekeepers, particularly in UNIFIL, in relation to helping, protecting and supporting women and girls as the victims of war based on the feminist point of view. It was found that Indonesian women peacekeepers provide a tremendous contribution to the effectiveness of the UN’s peacekeeping operations. Women can provide softer approaches toward war victims and help to promote peace in the region. This shows that women still have not had much opportunity to prove their abilities in battle. Therefore, improvement is needed in order to increase the Indonesian women’s peacekeeper role in peacekeeping operations.
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Kurnia, Novi. "CONSUMING GENDER AND DISABILITY IN INDONESIAN FILM." Jurnal ASPIKOM 3, no. 3 (September 21, 2017): 570. http://dx.doi.org/10.24329/aspikom.v3i3.175.
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This study aims to examine the film audience reception on gender and disabilities representation towards What We Don’t Talk About When We Talk About Love (Yang Tidak Dibicarakan Ketika Membicarakan Cinta, 2013). This film directed by a prominent Indonesian woman film director, Mouly Surya, and produced in 2013. Such audience study is very important in the scholarship of women and Indonesian films dominated by studies on women representation in the film and women filmmakers. Employing reception analysis based on Stuart Hall’s work, this study involves six Indonesian students as informant of a series of in-depth interviews. The study finds that the personal experiences and knowledge of informants, as well as their film habits, but not their gender, influences their interpretation toward the issue of gender and disabilities in the film.
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Prajoko, Yan Wisnu, and Tommy Supit. "Sexual satisfaction of Indonesian women with breast cancer in Central Java, Indonesia." Bali Medical Journal 10, no. 1 (February 21, 2021): 53. http://dx.doi.org/10.15562/bmj.v10i1.2119.
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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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Pohlman, Annie. "WOMEN AND NATIONALISM IN INDONESIA." Historia: Jurnal Pendidik dan Peneliti Sejarah 12, no. 1 (July 23, 2018): 13. http://dx.doi.org/10.17509/historia.v12i1.12114.
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Indonesia was established 65 years ago, but the progress of Indonesian nasionalism had not yet done when the independence was proclaimed. The nationalism movement in Indonesia has been growing since the early of the 20th century until today because nationalism is not static but it always changing. In the nationalism development process, women always play the basic and important role. However, in many academic discourses discussing the nationalism history, women are neglected most of the time. Women participation in the nationalism movement is rarely discussed. The gender relation and its association with the development of Indonesia development are also neglected most of the time. Therefore, women role in the nationalism movement and the women interest tend to be removed. However, women always play the central role in the nationalism movement, such as in the beginning of the 20th century, during the colonialism government and Japanese era, the Revolution era against the Dutch, and the regime of Soekarno and Soeharto era. In this article, I will focus my discussion on the women movement development since the 1920s and their role in the Reformation movement and Indonesia nationalism. This article will discuss: (1) the first discussion starts with the summary of the women movement and nationalist movement background in the twentieth century; (2) the second discussion is about the development of women movement in the Reformation era; and (3) finally, I will explore some issues that affect the discussion of the women and nationalism in the Reformation Era – the Indonesian nationalism developed by the Government utilizing the women’s body and sexuality for achieving their goal is the central issue in the discussion about the form of Indonesia nationality.
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Dzuhayatin, Siti Ruhaini. "Islamism and Nationalism among Niqabis Women in Egypt and Indonesia." Indonesian Journal of Islam and Muslim Societies 10, no. 1 (May 29, 2020): 49–77. http://dx.doi.org/10.18326/ijims.v10i1.49-77.
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The phenomenon of the increasing number of niqabis in Indonesia and Egypt has become concern to the government, academics and also civil society. This is due to the involvement of the niqabis or women with the niqab in terrorist networks. Those piece of cloth covering the face is not merely the manifestation of faith but apparently entails a certain ideological doctrine of the so-called Islam kaffah (ultimate Islam) through the establishemnt of Islamic khilafah (Islamic caliphate) as opposed to democracy and modern state. This study aims at observing the extents to which the niqabis negotiate Islam and their nationalism in their respective counties in Indonesia and Egypt where Muslim are the major population. This study employed a mix of methods, qualitative and quantitative involving 205 Niqabis from Indonesia and 87 niqabis from Egypt. The quantitative data were obtained from 292 respondents. While the qualitiative data were collected from 27 niqabis in-depth interview through life story technique, 6 Eqyptians and 21 Indonesians. twelve prominent figures in Egypt and Indonesia were interviewed and two focuse group discussions were conducted in both countries involving women activists, academicians, government employees, and religious leaders. The framework of this study is the contestation between Islamism and nationalism. This study indicated that there is a significant difference between the niqabis of Indonesia and Egypt percieved the national pride. Around 30 percent of Indonesian niqabis are not proud being the Indonesian citizen while in Egypt only about 3 percent. Bank interest is used to measure their Islamic refinement through which Niqabis in both countries share a similar view where almost 90% of them believe that the practice is not Islamic. Moreover, more than 50% support the Caliphate system which means that one in four niqabis consider that the existing government is thoghut (non Islamic) and nearly 15% agree to defend Islam by means of violence.
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Frenzia, Angela Frenzia. "Kontrol terhadap Tubuh Perempuan pada Praktik Rejuvenasi Vagina." Jurnal Kawistara 10, no. 2 (August 22, 2020): 172. http://dx.doi.org/10.22146/kawistara.55551.
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Vaginal rejuvenation has become a tradition among Indonesian women. The vaginal rejuvenation tradition was discovered in the Javanese kingdom era through traditional methods using vaginal evaporation and herbs. This tradition extends since the herbal medicine to dry and tighten the vagina, produced by the factory, and distributed to various regions in Indonesia. Traditional vaginal rejuvenation is still in demand and is carried out by Indonesian women to this day. Teenage women to married women consume traditional herbal vaginal seals. Many married women who choose to use a solid concoction “Tongkat Madura”, so it is faster to get the results of a dry and tight vagina. As the evolvement of medical technology, recently it is known well a treat to reconstruct the vagina by using laser technology or surgery which is called as vaginal rejuvenation. The woman who does this kind of treatment usually because they want to have an “ideal” vagina for the sake of harmonies sexual relations. The idea of this “dry and tight” vagina comes from generation to generation where every woman in Indonesia is thought to take treat their vagina carefully so that she can satisfy her sex partner. Derive from Foucault’s idea of political body technology and some ideas from feminists, this research is aimed to examine the inequity experienced by women in the practice of vaginal rejuvenation in Indonesia. This research is exploratory. The analysis was performed on the data in the form of observations and interviews. This research found inequities experienced by women in the form of objectification of the female body; women’s subordination; women suffer in the process of reconstruction of their bodies to fulfill men’s pleasures and rules in society.Keywords: Control toward Women; Gender; Patriarchal Constructions; Sexuality; Vaginal Rejuvenation.
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Sekarwangi Saraswati, Putu. "Urgensi Perlindungan Hukum Terhadap Perempuan Dan Anak Korban Kekerasan." Jurnal Ilmiah Raad Kertha 3, no. 2 (August 31, 2020): 42–51. http://dx.doi.org/10.47532/jirk.v3i2.218.
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Women and children as marginalized people whose existence in Indonesia are many objects of oppression because patrilineal culture makes women and children in Indonesia must be protected specifically in order to get definite and fair legal protection especially to women and children victims of violence, so that not many Indonesian women feel his life is always oppressed and not many children in Indonesia lose their future
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Amini, Mutiah. "Gender Bias in Historiography of Indonesia and the Writing of Women's History." Jurnal Perempuan 23, no. 3 (August 28, 2018): 153. http://dx.doi.org/10.34309/jp.v23i3.245.
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<p>This paper discusses gender bias within the Indonesian historiography tradition. Various historical literature records that all major events in Indonesian history–as a nation–are masculine and strongly dominated by male narratives. There is no space for women to be present in the narratives of the past. As if the history of Indonesia is a history of men, whereas if critical research is done then women such as men have a past narrative that is also important. Women are present and give meaning to the development of the nation's history. This matter is absent in Indonesian historiography. The strength of gender bias in the historiography of Indonesia can not be separated from the strong patriarchal culture in the life of society. Thus the gender bias ultimately forms a canon, so this is then reproduced from generation to generation. This article argues that critical research by revealing a new fact is a power to change gender bias in Indonesian historiography.</p><p> </p>
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Rawson, David John. "The Representation of Indonesian Migrant Workers in Contemporary Indonesian Literature." Digital Press Social Sciences and Humanities 2 (2019): 00004. http://dx.doi.org/10.29037/digitalpress.42255.
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Indonesia has a large number of overseas workers varying from professional workers to the unskilled, legal and illegal who take up work across the globe. In the public consciousness this group is characterized as taking considerable risk but can gain considerable financial reward. This paper will examine the theme of Indonesian migrant workers’ risks and rewards and a sense of belonging as represented in contemporary Indonesian short stories from 1992 to 2015. The paper draws upon the theory of narratology to analyze the representation of Indonesian migrant workers in six Indonesian short stories, three from the New Order Period and three from the Reformation era period. The stories themselves have been published in newspapers, magazines and anthologies. The sample has been chosen to represent a range of migrant worker experiences both in Indonesia and abroad, male and female, and skilled and unskilled. The paper finds that the representations of migrant worker’s sense of belonging is particular marked by gender and class differences. Women are depicted over the two periods as the victims of a patriarchal ideology and unregulated capitalism which leads to exploitation, abuse and alienation of working-class women. While the representation of migrant worker experiences is largely similar there are changes over the two periods in terms of contesting the ideologies of patriarchy and New Order developmentalism.
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Ismalina, Poppy. "Women Workers in the Indonesian Labor Market: Inevitable Marginalization." Jurnal Perempuan 23, no. 4 (November 30, 2018): 235. http://dx.doi.org/10.34309/jp.v23i4.276.
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<p>By conducting descriptive statistical analysis and the establishment of two econometric models, this study proves that the marginalization of women in the Indonesian labor market still occurs even though the quality of Indonesian women from the level of education and work participation is increasing. The phenomenon of marginalization of women is characterized by 1) the wage gap due to gender differences, namely the wages received by female workers are lower than male workers for all types of work; 2) the chances of men to find work are far higher than women in the Indonesian labor market. The study concludes that the wage gap due to gender differences is not due to competition in the labor market but rather due to the assumption that working women are secondary and supplementary breadwinners in their households, and the role that they can be play is only an extension of their domestic role. Thus, the main cause of the marginalization of women in the labor market is the low awareness of gender equality, something which has already taken root in Indonesia.</p><p> </p>
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Gumilar, Surya, and Irma Fitria Amalia. "The Representation of Gender Neutrality in Indonesian Physics Textbooks: A Critical Discourse Analysis." Tadris: Jurnal Keguruan dan Ilmu Tarbiyah 5, no. 2 (December 21, 2020): 205–14. http://dx.doi.org/10.24042/tadris.v5i2.7134.
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Gender issues in Indonesia are pivotal issues in science/physics textbooks and any aspects of life. As learning resources commonly utilized in the science classroom, physics textbooks should present gender neutrality to urge women's contribution to science. They are frequently considered less performance than those men in science. However, in the Indonesian context, few studies of gender representation in the physics textbook are conducted. Therefore, this present study investigates gender stereotypes in Indonesian physics textbooks based on social actor criteria. A Critical Discourse Analysis (CDA) is a qualitative research method employed to analyze gender neutrality discourse. The use of visual artifacts that refer to the representation of both men and women in the textbooks were utilized to emerge the roles of men and women in three frameworks: laboratory activities, physics application in daily life, and roles of men and women in the family. This present study's findings revealed that representation both men and women were almost to have the same representations based on three of these frameworks. Finally, this present study's implication is to underpin the woman representation to contribute to science activities.
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Clara, Evy. "TRANSFORMATIVE ECOFEMINISM MOVEMENT IN EMPOWERING INDONESIAN WOMEN." PEOPLE: International Journal of Social Sciences 4, no. 2 (August 22, 2018): 581–98. http://dx.doi.org/10.20319/pijss.2018.42.581598.
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Harjito, Harjito, Nazla Maharani Umaya, and Muhajir Muhajir. "INDONESIAN LABOR WOMEN (TKW) HABITUS AND AGENCY." Kafa`ah: Journal of Gender Studies 8, no. 1 (July 10, 2018): 15. http://dx.doi.org/10.15548/jk.v1i1.194.
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Lubis, Fauziah Khairani, and Syamsul Bahri. "Women Language in Indonesian Television Talk Show." Asian Social Science and Humanities Research Journal (ASHREJ) 2, no. 2 (October 1, 2020): 37–46. http://dx.doi.org/10.37698/ashrej.v2i2.43.
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This study was aimed at analyzing the Women Language in Indonesia by three Television Talk Show with female hosts in a different context. There are Mata Najwa in politics, Marry Riana in Social, and Feni Rose Widyadhari, Rumpi in entertainment. The analysis is based on the utterances of female hosts , so all objects in this research are Women. The findings of this research show that there are 39 times of lexical hedges or fillers, tag questions 17 times, rising intonation on declarative 19 times, empty adjectives 6 times, intensifiers 26 times, hypercorrect grammar 13 times, super polite forms 3 times, avoidance of strong swear words only one, and emphatic stress 24 times occurs in 3 different talk shows. This study shows that women's language mostly used the kind of Lexical hedges or filler in the utterance to have a purpose in giving a sequence time to think what they will say next in the talk show.
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Nilan, Pam, Argyo Demartoto, Alex Broom, and John Germov. "Indonesian Men’s Perceptions of Violence Against Women." Violence Against Women 20, no. 7 (July 2014): 869–88. http://dx.doi.org/10.1177/1077801214543383.
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Jones, Gavin W. "Which Indonesian Women Marry Youngest, and Why?" Journal of Southeast Asian Studies 32, no. 1 (February 2001): 67–78. http://dx.doi.org/10.1017/s0022463401000029.
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Although the Indonesian Marriage Law of 1974 set a minimum age of marriage for females of 16, among some groups – notably Sundanese in West Java and Madurese in East Java – early marriage remained common well after the Marriage Law was promulgated. Early marriage has since declined but certainly not disappeared among these groups. This paper analyses trends in early marriage and reports on a field study among the Madurese.
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Naily, Nabiela. "ADVOCATING GENDER AWARENESS AMONGST INDONESIAN MUSLIM WOMEN." JOURNAL OF INDONESIAN ISLAM 2, no. 2 (December 1, 2008): 464. http://dx.doi.org/10.15642/jiis.2008.2.2.464-468.
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Hariati Hussin, Muti. "Factors Influencing Indonesian Women Becomes Migrant Workers." Jurnal Hubungan Internasional 2, no. 1 (2013): 65–74. http://dx.doi.org/10.18196/hi.2013.0028.65-74.
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Ariyanto, Ari. "Gender Construction of Women as Maung Geulis in Indonesian Football." Humaniora 8, no. 1 (January 31, 2017): 89. http://dx.doi.org/10.21512/humaniora.v8i1.3699.
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Talking about football, we could not separate it from the supremacy of masculinity that was created and rooted powerfully by men. It seemed that football was a sport that could be done merely by men and for men. That perspective became one of the most fundamental reasons why football was destined for men. However, there were a lot of women interested in football and becoming the supporter of the football team. Practically, these women supporters had their own labeling as supporters. It indicated that there was a role of women in football, either as a player or supporter. This study discussed the gender construction as a woman by means of the labeling itself. The qualitative-descriptive method was employed to investigate the women gender construction as ‘Maung Geulis’ in Indonesian football teams’ territory. The result shows how the manifestation of the women supporters in football can gain the motivation of morality to the football players in the field. Moreover, there is a desire of the women to show the gender equality through the labeling of ‘Maung Geulis’ as the women supporters. Either ‘Maung Geulis’ or other women supporters are attempted to locate the role of women in men’s domain. The potential of women as ‘Maung Geulis’ to be equal with men supporters is buried by the different labeling. The issue gives a distance of equality by using the political labeling becomes contra productive in the effort to construct the gender equality.