Journal articles on the topic 'Women Indonesia Societies and clubs'
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1
Sudiarta, I. Gede. "Peningkatan Mutu Pendidikan Politik Perempuan Bali Menuju Terwujudnya Kesetaraan Gender." Jurnal Penjaminan Mutu 5, no. 1 (February 28, 2019): 32. http://dx.doi.org/10.25078/jpm.v5i1.757.
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<p><em>General description of women's participation in the political world in Indonesia representation is very low at all levels of decision making, both at the executive, legislative and judicial levels in the government bureaucracy, political parties both in other public societies. In this case the low quality of women's participation in politics occurs in Bali, namely in the executive ranks. Likewise, at the echelon II level, there were no women who obtained the position, that is, from the number of village heads in Bali there were no women who held more positions as lurah, even if there were only a few. In addition, in the organization of the </em>Lembaga Pemberdayaan Masyarakat<em> (LPM) in Bali, it is rare and there may not be women who become the Bendesa Adat or Bendesa Pakraman. This is also evident in the management of other organizations such as youth clubs and sekuna teruna. In an organization like this it is rare to find women becoming chairpersons or electing a chairperson as chairman or vice chairman. Based on this, a gender perspective is considered by involving men and women in the basic decision-making process of democratic work that will lead to equality.</em></p>
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Lund, Roger D. "Guilt by Association: The Atheist Cabal and the Rise of the Public Sphere in Augustan England." Albion 34, no. 3 (2002): 391–421. http://dx.doi.org/10.2307/4054739.
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It is a cliché of literary history that the natives of the long eighteenth century were uniquely “clubbable” men and women. As Peter Clark points out, by the mid-eighteenth century voluntary associations of all sorts had become “an essential part of the social and cultural language of urban life.” Clark chronicles the rise of coffee houses, benefit societies, lodges, fraternal organizations, and clubs of every kind. As he points out, however, while the “image and concept of the voluntary society increasingly penetrated every nook and cranny of British social and cultural life” in the eighteenth century, there was no “extended philosophical justification for the importance and freedom of voluntary associations in society.” The absence of such justifications may be traced, at least in part, to a relatively wide-spread suspicion of voluntary association as manifested in “atheist” clubs and heterodox conventicles, forms of association that figured prominently in the imagination of Augustan pamphleteers, but whose history, as Justin Champion remarks, “is obscure and little studied.” As I argue in this essay, a brief study of atheist clubs that presumably flourished in the early decades of the eighteenth century reveals a resistance on the part of High-Church Anglican pamphleteers to the growth of clubs and private associations because they presumably posed a threat to the establishment both in Church and State.
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Madera, Judith. "Early Black Worldmaking: Body, Compass, and Text." American Literary History 33, no. 3 (August 5, 2021): 481–97. http://dx.doi.org/10.1093/alh/ajab058.
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Abstract “Early Black Worldmaking: Body, Compass, and Text” previews a Black cultural history of the abolition epoch. It focuses on eighteenth- and nineteenth-century author–activists. Judith Madera tracks an emancipatory network that linked pioneering abolitionist communities in the Caribbean and US by print channels and shared place-based histories. Madera states that Black geographies grew up in reading societies, church organizations, cottage industries, women’s leadership groups, social clubs, and political debate fora. Black women abolitionists, she claims, called for a civics that first needed to be built. They cast blueprints for better worlds because they could imagine that other worlds were possible.
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Imtihanah, Anis Hidayatul, and Asep Syahrul Mubarok. "Framing The Gender Equality in IAIN Ponorogo Indonesia." An-Nuha : Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial 8, no. 1 (July 7, 2021): 17–31. http://dx.doi.org/10.36835/annuha.v8i1.376.
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Women play many roles in today's world in their societies' economic development. Women have many contributions to a country's welfare in various sectors, such as politics, health, agriculture, and public education. This research used a mixed-method design to analyze Islamic higher education, focusing on implementing gender policy and gender values—moreover, the activities of female lecturers in their daily work. The research also combines qualitative and quantitative data-gathering methods, particularly participant observation, in-depth interviews, numbers data, and figures to analyze how gender equality values for women should be implemented. This research reveals that IAIN Ponorogo is responsive gender. It can be seen from women's involvement in multiple fields like the academic senate member and the journal manager. The research also argues that women should be given equal opportunities as men, including paid work and the decision-making position sectors, to contribute to the institution.
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Biernat, Elżbieta, Łukasz Skrok, Dawid Majcherek, and Hanna Nałęcz. "Socioecological Profile of Active Adults. Sport as a Whole-life Choice." Physical Culture and Sport. Studies and Research 85, no. 1 (March 1, 2020): 59–76. http://dx.doi.org/10.2478/pcssr-2020-0007.
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AbstractHitherto empirical research provides insight on particular dimensions or aspects thereof, but analyses that include diverse determinants of the physical activity are scarcer. The aim of the research was to examine the profile of adults who engage in sport activity, using a multi-layer, socio-ecological approach. Combined database: The Social Diagnosis 2015, The Statistics Poland 2014, and the Orliki 2012 was applied. The resulting sample consists of 8,361 adult respondents aged 25–70 years. Sport activity and sport clubs’ membership were measured as dependent variables. According to the Bronfenbrenner’s layered model number of outcome variables were described. While being consistent with fundamental facts known from the literature (e.g. significance of age, education, family, social networks and cultural aspects, the results point to a heterogeneity in determining sport activity. Firstly, women and men differ qualitatively – the set of characteristics important for sport activity is different. For example, while minor health issues seem to instigate activity of women, for men they are rather negatively related. Secondly, different factors are relevant for initiating the activity than for sustaining it. Furthermore, sport activity is rather positively related to other activities related to social life or to the life-long learning. This suggests that a substitution effect, in terms of time, is less important than the general tendency to be engaged in different aspects of life. Lastly, active membership of sports clubs is not only rare, but also qualitatively differs from sports activity in terms of socio-ecological profile of the participants. The obtained results emphasize the need to create and implement nuanced and varied policies to support increase in physical activity in modern societies. Traditional, ‘hard’ measures like providing physical (facilities) or organisational (sports clubs) infrastructure seem to have limited effectiveness.
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Hevel, Michael S. "Preparing for the Politics of Life: An Expansion of the Political Dimensions of College Women's Literary Societies." History of Education Quarterly 54, no. 4 (November 2014): 486–515. http://dx.doi.org/10.1111/hoeq.12080.
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One week before the 1908 U.S. presidential election, the women of the Hesperian Literary Society at the State University of Iowa (SUI, now the University of Iowa) presented “a unique program” in the form of a mock political rally. Imagining that they lived in a town where women had “been honored by the legislature with the ballot,” the “Hep” members divided into clubs that supported various candidates and causes. Several women formed the Utopian Club, which promoted William Jennings Bryan's presidential candidacy, while the members who comprised the Women's Culture Club supported William Howard Taft. Heps who pretended to belong to the Woman's Christian Temperance Union (WCTU) argued for prohibition. Portraying the era's political dynamism, other Heps represented anarchists, socialists, and independents. A woman from each group spoke in support of her cause in front of a crowd that included “a lot of” college men. SUI senior and Hep member Ione Mulnix described the rally in a letter to her parents: “[T]he speeches were of course very ridiculous. The reasons why each was the best were very feminine and would hardly convince aman.” She explained that the Utopian Club representative “argued for Bryan because he was the best looking.” The Heps ended their program by setting loose a toy mouse, causing the actors to scream and scatter. Finding the fictitious rally “awfully funny,” Mulnix noted that the Hep women “acted their parts to perfection” and that the college men “seemed to appreciate it immensely.”
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Alfian, Andi. "Arranged Marriages among Young Educated Muslim Women in South Sulawesi Indonesia." DINIKA : Academic Journal of Islamic Studies 7, no. 1 (July 4, 2022): 55–84. http://dx.doi.org/10.22515/dinika.v7i1.4652.
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Previous studies claimed that arranged marriages occur in underdeveloped societies, among the uneducated and low social classes. However, in Indonesia, especially South Sulawesi, arranged marriages also occur among young educated Muslim women. This study aims to answer why young educated Muslim women accept arranged marriages by their parents or families instead of marrying their boyfriends. This study also elaborated further on the issue of their feelings and experiences, such as feelings after marriage, dating experiences, and the reasons their parents matched them. This study used a postcolonial approach to analyze why young educated Muslim women accept arranged marriages. By conducting in-depth interviews with five young educated Muslim women who have married through the arranged process, this study found several reasons why young educated Muslim women accept arranged marriages, including the family system, religious teachings, economic considerations, and personal reasons that they consciously choose
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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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Utsany, Royan, Afrizal Tw, and Khamim Khamim. "Women's Rights and Gender Equality: An Analysis of Jasser Auda's Thoughts and His Contribution to Renewal of Islamic Family Law in Indonesia." JIL: Journal of Islamic Law 3, no. 1 (February 7, 2022): 54–73. http://dx.doi.org/10.24260/jil.v3i1.530.
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There are still many practices of marginalization and subordination of women. An incomplete understanding of the Qur'an and hadith is the main reason. Women have the same position as men and are elevated in status in Islam. This article aims to explain Jasser Auda's thoughts on women and their contribution to the reform of Islamic family law in Indonesia. This paper uses bibliographic research as the primary source of Jasser Auda's works. This study concludes that Jasser Auda's thinking which provides equal positions between men and women, aligns with maqāsid al-syarī’ah, which was developed and combined with systems theory. Women have an equal role and position with men in the mosque, become leaders, and are given rights in reproductive health. The authors argue that Jasser Auda's views on women have inspired several reforms in Islamic family law in Indonesia that pay more attention to women's rights and position on an equal footing with men rather than the practice of understanding Muslim societies, which are still patriarchal.
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Tw, Afrizal, Khamim Khamim, Royan Utsany, and Fauzan Ramdani. "Hak Perempuan dan Kesetaraan Gender: Analisis Terhadap Pemikiran Jasser Auda dan Kontribusinya dalam Pembaharuan Hukum Keluarga Islam di Indonesia." TASAMUH: Jurnal Studi Islam 14, no. 2 (October 13, 2022): 213–32. http://dx.doi.org/10.47945/tasamuh.v14i2.691.
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There are still many practices of marginazilation and subordination of women. An incomplete understanding of the Qur’an and hadith is the main reason. Women have the same position as men and are elevated in status in Islam. This article aims to explain Jasser Auda’s thoughts on women and their contribution to the reform of Islamic family law in Indonesia. This paper uses bibliographic research as the primary source of Jasser Auda’s works. This study concludes that Jasser Auda’s thinking which provides equal positions between men and women, aligns with maqāsid alsyarī’ah, which was developed and combined with systems theory. Women have an equal role and position with men in the mosque, become leaders, and are given rights in reproductive health. The authors argue that Jasser Auda’s views on women have inspired several reforms in Islamic family law in Indonesia that pay more attention to women’s rights and position on an equal footing with men rather than the practice of understanding Muslim societies, which are still patriarchal
11
Sayyidah, Nurma. "Hadis Tentang Hukum Khitan Perempuan (Kajian Sanad dan Matan)." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 17, no. 1 (May 8, 2018): 145. http://dx.doi.org/10.14421/qh.2016.1701-07.
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Circumcision is a tradition known and observed by societies form different religious tradiions worldwide. In Indonesia, especially on Muslim community, this tradition is deeply rooted. Having been observed for not only male but also female Muslims, its practice gains controversy. They who refuse its practice to women argue that female circumcision, while it is banned by WHO, it causes negative effects to women reproductive health. This paper attempts to examine hadith reports commonly used by Indonesian Muslims as the basis for legitimizing circumcision for female.Keywords: circumcision, Hadith, makrumah, tradition.
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Safika, Iko, Timothy P. Johnson, Young Ik Cho, and Ignatius Praptoraharjo. "Condom Use Among Men Who Have Sex With Men and Male-to-Female Transgenders in Jakarta, Indonesia." American Journal of Men's Health 8, no. 4 (November 7, 2013): 278–88. http://dx.doi.org/10.1177/1557988313508430.
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This article examined differences in condom use during anal intercourse among men who have sex with men (MSM) and male-to-female transgender women in Jakarta, Indonesia. A cross-sectional design, structured interviews, and hierarchical linear modeling were used to examine condom use among MSM recruited from entertainment places (EPs; e.g., discotheques/dance clubs/karaoke bars), massage parlors (MPs), and among transgender women who congregated and/or sought sexual partners on streets/parks (S/P). The sample consisted of 91, 97, and 114 of MSM-EP, MSM-MP, and transgender-S/P, respectively. Respondents reported on 641 unique sexual partner encounters, which were “nested” within 302 respondents. Reported condom use was high, 66%, 84%, and 83% for MSM-EP, MSM-MP, and transgender-S/P, respectively, and varied across type of respondent. At the individual level, depressive symptoms and history of physical abuse during childhood and adulthood were associated with lower condom use ( p < .05). By contrast, having a higher level of education was associated with more condom use ( p < .05). At the partner level, condom use was associated with type of partners and the use of club drugs before sex. HIV-prevention efforts should take into account the multilevel determinants of condom use within these populations.
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Михайлюк, В. П., and O. I. Михайлюк. "Genesis of women movement in the context of gender relationsin Ukraine (second half of XIX - beginning of XX century)." ВІСНИК СХІДНОУКРАЇНСЬКОГО НАЦІОНАЛЬНОГО УНІВЕРСИТЕТУ імені Володимира Даля, no. 3(259) (February 18, 2020): 41–47. http://dx.doi.org/10.33216/1998-7927-2020-259-3-41-47.
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The purpose and tasks of the article are to summarize and analyze the organizational forms of the genesis of the women's movement in Ukraine in the second half of the nineteenth - early twentieth centuries; highlighting their specificity in the time intervals proposed by the authors in each of the three stages; opening on the basis of the first organized women's groups and societies in the Dnieper Ukraine and the Western Ukrainian lands of joint orientation of actions in realization of tasks of achievement of gender equality.
On the first - emancipatory - there is a process of origin and formation of women's movement at first thanks activities of S. Kovalevska, E. Miloradovych, H. Alchevska and other prominent Ukrainian women. The activity is carried out by charity, dissemination of education, etc. From the mid-80's the first organized circles were formed O. Dobrogaeva and N. Kobrynska. At the same time, close ties are being established with leading Ukrainian figures I. Franko, M. Drahomanov and Ukrainian-language publishing activity is being established.
The second stage is characterized by the formation of women's societies of moral and ethical and socio-political direction. Their number is growing significantly. The politicization of the women's movement is becoming widespread. Expanding political slogans in his activities. At the First All-Russian Congress, two women's currents are being formed movement: liberal-democratic and social-democratic.
The third is characterized by some weakening of women's societies due to the reaction in society, the final separation of the two currents in the women's movement and the outflow of some activists to the ranks of political parties.
The revival of the movement began in 1909 with the formation of a new type of organization - independent organizations feminist orientation - Women's Clubs. Their activities and representation in the All-Russian and international forums. Women received partial rights in the socio-political and social spheres.
It is emphasized that legal changes, even inconsistent ones, in the Russian and Austro-Hungarian empires have had a definite impact on the process of Ukrainian women's rethinking their position and the spread of emancipatory ideas; more women's access to education; familiarizing them with civilizational approaches to the women's issue of domestic and foreign figures. It is proved that the development of organizational forms of the women's movement and its politicization were influenced by factors of general politicization and the development of the general social-political movement.
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Warner, Shawna, Leanne M. Dzubinski, Sarah Wood, and Colleen Martin. "Justice meets justification: Women’s need for holistic ministry in world mission." Missiology: An International Review 45, no. 1 (November 25, 2016): 67–87. http://dx.doi.org/10.1177/0091829616676288.
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Missiology continues to be a male-dominated field, despite the fact that the majority of mission practitioners are women. Christian female scholar-practitioners have unique insights into issues facing women in contexts around the world that can be best met through holistic ministry; however, the voices of women scholar-practitioners are often overlooked due to muted group theory and unconscious gender bias. The honor–shame worldview that permeates many societies creates conditions that are especially challenging for women. This article presents the findings of field research and interviews conducted by female scholar-practitioners in MENA, Thailand, and Indonesia, highlighting women’s concerns in those specific contexts. We discuss three issues common across these regions, including gendered expectations, educational opportunities, and geographical challenges. Implications for mission practitioners as well as for future research are discussed.
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Annisa Nurrachmawati, Anna Marie Wattie, Mohammad Hakimi, and Adi Utarini. "“KAMBOH”: A QUALITATIVE STUDY OF POSTPARTUM CARE IN KUTAI ETHNIC TRIBE, EAST KALIMANTAN, INDONESIA." Malaysian Journal of Public Health Medicine 19, no. 1 (January 1, 2019): 25–30. http://dx.doi.org/10.37268/mjphm/vol.19/no.1/art.33.
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Postpartum is recognized as a critical period in many cultures, when societies view mothers as vulnerable. A longitudinal qualitative study of pregnant women in the rural area of Kutai Kartanegara, East Kalimantan, Indonesia was conducted to explore cultural beliefs and practices during the postpartum period. Ethnography approach was performed and the data on the postpartum period are presented. Intensity sampling was used to select informants from Muara Kaman Ulu and Ilir villages, Muara Kaman Sub district, Kutai Kartanegara and in-depth interviews were conducted with 17 Kutai postpartum women, two midwives, and two traditional birth attendants. Data analyses were conducted using the thematic analysis method. The main health problem occurring in the postpartum period is called “kamboh”. It is a whole body ache with many symptoms, mainly fever, becoming skinny, with burning sensation that suddenly appears on the legs, itchiness and shivering. In order to prevent it women should undergo dietary and physical activity restrictions for 40 days. Certain foods were perceived as the possible causes of the itchy condition, delayed wound healing and hemorrhage. Following the traditional taboo, going outside the house and working hard were restricted. Close families and traditional birth attendants play important roles to ensure compliance of postpartum women to these restrictions. Understanding of cultural beliefs during the postpartum period is critical to support women. Therefore, health promotion interventions with particular attention to diet and physical activity should be designed by taking into account the local practices.
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Idris, Rizky Akbar, Muhammad Pramadiathalla, and Tania Daniela. "Female Genital Mutilation as Violence Against Women: A Narrative of Promoting Abandonment." Indonesian Journal of Law and Society 2, no. 2 (September 30, 2021): 121. http://dx.doi.org/10.19184/ijls.v2i2.24565.
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Today, women and girls are less likely to undergo female genital mutilation (FGM) than decades ago. However, the practice is still near-universal in some countries. FGM is still practiced because societies still hold their traditional values and norms. According to UNICEF, at least 200 million women and girls have been subjected to the practice in 30 countries, mainly those in Asia and Africa. This study aimed to analyze FGM as violence against women relating to the communities and their beliefs by addressing the status quo and the legality of FGM practices in Indonesia, Egypt, and Yemen. It accounted for the state's role in preventing, handling, and safeguarding the victims of FGM practices. This study used the socio-legal method by critically analyzing the legislation for further implications for legal subjects. This study showed that FGM was a form of violence against women which have a role in the perpetual violation of women's rights. It identified the difference in practice, prevalence, legality, and the state's role in FGM in Indonesia, Egypt, and Yemen. It suggested to prevent FGM practices through mobilizing political will and funding, strengthening healthcare providers' awareness and knowledge, building a supportive legislative and regulatory environment, and reinforcing monitoring, evaluation, and accountability.
KEYWORDS: Women’s Rights, Female Genital Mutilation, Violence Against Women.
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KEASBERRY, I. N. "Elder care and intergenerational relationships in rural Yogyakarta, Indonesia." Ageing and Society 21, no. 5 (September 2001): 641–65. http://dx.doi.org/10.1017/s0144686x01008431.
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In Indonesia, as in most other societies, intergenerational relationships are considered most important for elder care. Children are expected to take care of their elderly parents. However, processes of social change such as industrialisation, urbanisation and migration can have a negative impact on care for elderly people, particularly in rural areas. This paper addresses the issue of the living and care arrangements of older people and possible changes therein. A number of hypotheses and research questions pertaining to this issue are discussed. An Elderly Household Survey was carried out among people aged 55 years and older in two different villages in the Special Region of Yogyakarta. The data concern the living and care arrangements according to the respondent’s sex, age and village. The principle finding is that most older people still live with at least one child or with other kin, or have at least one child living in the same village. Hence, they still have a potential care provider in their immediate vicinity. The situation, however, especially of women aged over 75 years, seems to be problematic.
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Lewis, Su Lin. "Rotary International's ‘acid test’: multi-ethnic associational life in 1930s Southeast Asia." Journal of Global History 7, no. 2 (July 2012): 302–24. http://dx.doi.org/10.1017/s1740022812000083.
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AbstractThe social history of colonial Southeast Asia has often been narrated through the lens of ‘plural societies’, where various ethnic groups rarely mixed. This article challenges that narrative by pointing to traditions of multi-ethnic interaction, particularly in port cities, dating back to an early modern age of commerce. Although colonialism introduced new racial hierarchies that reinforced stark ethnic divides, it also created arenas where these could be transgressed. In the interwar era, international organizations, such as Rotary clubs, provided a way of breaking the colour bar of colonial society and a venue for multi-ethnic representation in a shared associational space. They converged with existing notions of civic duty, while promoting a public intellectual culture in cities for both men and women, as well as a new sense of regionalism. In ethnically divided Malaya, Asian Rotarians questioned the importance of race and debated the possibilities of a multi-ethnic future for the nation. While such cosmopolitan ideals were more vulnerable in the post-colonial era of nation-states, the organizations of the interwar era left important legacies for civil society in the region.
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Setiadi, Setiadi, and Sita Hidayah. "Subjective Well-Being Amongst Older Women from Migrant and Non-Migrant Households in Rural Java, Indonesia." Journal of Population and Social Studies 29 (June 14, 2021): 459–78. http://dx.doi.org/10.25133/jpssv292021.029.
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This study explored how older women living in rural Java in Yogyakarta, Indonesia construct their subjective well-being. This study identified access, control, and physical and social resources available for older adults in their daily life and, afterward, juxtaposes these factors with the socioeconomicstatus and culture of rural societies in Java that support elderly resilience. This study assumed there are both differences and similarities in control of those resources leading to the subjective well-being in rural Java. This research utilized subjective well-being theory to examine how older women from varied family backgrounds adapt to the challenges of older age. Two types of households were selected: older persons with migrating children and older persons with non-migrating children. This study used qualitative methods through participatory observations and in-depth interviews. In the end, this research revealed that subjective well-being is influenced heavily by family relations. This study showed the limit and the lack of government measurement of well-being from an isolated individual economic and social welfare status. It was argued that subjective well-being requires the active involvement of society and self-responsibility to keep older adults healthy and resilient in older ages, both at the individual and community level.
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Fanani, Ahmad Fuad. "The implementation of sharia bylaws and its negative social outcome for Indonesian women." Indonesian Journal of Islam and Muslim Societies 7, no. 2 (December 1, 2017): 153. http://dx.doi.org/10.18326/ijims.v7i2.153-174.
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The formalisation of sharia law has been the subject of wide-ranging debate in Indonesia, also internationally. This is because this idea has significant implications, politically and socially, not only for Muslims, but also for women and other followers of other religions who live in Indonesia. It is important to note that there are 78 sharia bylaws which have already been ratified by regional authorities. And more than 52 cities and regencies have applied these regulations at the regional level. Some analysts argue that the implementation of sharia bylaws reflects on the fact that the majority of the Indonesian population needs morality and public order which will be beneficial for improving their lives. However, others rebut this argument by pointing to the fact that the enactment of sharia laws will discriminate and trigger violence against women. This paper will examine the implementation of sharia bylaws and its impacts on Indonesian women. This paper will argue that the implementation of sharia laws have negative impacts on Indonesian women because it has caused negative social outcome for women and women is the most vulnerable from this policy. Formalisasi hukum syariah atau penerapan perda Syariah telah menjadi topik yang menarik debat hangat di Indonesia, juga secara internasional. Hal ini Indonesian Journal of Islam and Muslim Societies karena kebijakan dan ide ini mempunyai dampak yang sangat serius –secara politik dan sosial—tidak hanya untuk kalangan Muslim, tapi juga untuk perempuan dan pemeluk agama lain di Indonesia. Penerapan perda Syariah hingga saat ini masih terus berjalan dan ada 78 Perda Syariah yang sudah diratifikasi oleh pemerintah lokal. Selain, lebih dari 52 kota dan kabupaten yang telah menerapkan Perda Syariah ini. Sebagian kalangan berargumen bahwa penerapan Perda Syariah adalah hal yang wajar karena mayoritas penduduk Indonesia adalah Muslim dan mereka membutuhkan aturan publik dan moralitas untuk kehidupan mereka. Namun, sebagian berpendapat bahwa menolak argumen tersebut dengan memberikan fakta bahwa perda Syariah akan mendiskriminasi dan memicu kekerasan terhadap perempuan. Artikel ini akan berargumen bahwa penerapan Perda Syariah memberikan dampak negatif terhadap perempuan karena ini mengakibatkan dampak sosial yang buruk terhadap perempuan dan perempuan menjadi pihak yang paling rentan menderita dari kebijakan ini.
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Ēce, Kristīna. "Leipcigas un Lībencellas misijas: Hildegardes Procelas un Lilijas Otīlijas Grīviņas kalpošana." Ceļš 73 (December 2022): 24–42. http://dx.doi.org/10.22364/cl.73.02.
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Until the 19th century, women were not considered suitable for mission work. However, when Leipzig mission started its work in India, it came to the realization that to reach Indian women with the Gospel, women missionaries were needed. Soon, other German mission societies that sent missionaries to China, Indonesia and Africa also came to the same conclusion, opening the doors for ministry for the first women from Vidzeme (Livland). Baltic-German Hildegard Prozell, from Jaunmārupe, was sent in 1896 through Leipzig to India and Lilija Otilija Grīviņa, (in German Grihwin, Griwing, Griewing) from Riga, were sent in 1913 through Liebenzell to China. Each of these societies had different theological understandings about mission. Leipzig was based on the traditional Lutheran understanding of ministry and tried to create a universal Lutheran church worldwide, including in the mission fields. Liebenzell was the German branch of China Inland Mission, which was considered a “faith” mission that was more open to co-working with others. This impacted the way the mission societies selected their candidates, prepared them (a few months for Leipzig, 3–4 years for Liebenzell with male and female candidates training together), and sent them on the missions (solid salary for Prozell, not so with Grīviņa). Both missionaries had to learn the local languages and pass language exams. They both served as teachers, did evangelism with local women, and had to be administrators and local health care specialists. Prozell was the first to establish women’s work in Mayavaram, while Grīviņa was the first to take Chinese women to a local evangelism outreach (together with other teaching staff of the Hunan Bible Institute). Prozell, being a Baltic-German, received extensive support from her home church. Since her ministry took place before World War I, there are plenty of publications about her ministry in both Latvian and German newspapers in Riga. Grīviņa came from a humble background, going with almost no support, and as her ministry in China happened during WWI, there were almost no publications about her work. Both women have been equally forgotten in Latvian church history and deserve to be remembered.
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Manasikana, Rinta Arina, and Ratna Noviani. "Peran Media Massa dan Teknologi dalam Transformasi Keintiman di Indonesia." Calathu: Jurnal Ilmu Komunikasi 3, no. 1 (June 3, 2021): 7–19. http://dx.doi.org/10.37715/calathu.v3i1.1895.
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This research aimed to identify how the current development in technology and mass media is affecting the form and the way people fulfill intimacy in Indonesia by using Anthony Giddens' concept of intimacy transformation. In his book The Transformation of Intimacy Sexuality, Love, and Eroticism in Modern Societies (1992), Giddens stated that there are changes in intimacy relations in society from time to time which are influenced by the pace of modernity. This research showed that there are influences from mass media and technology in changing concept of intimacy and how to fulfill it in society, where previously only recognizing the concept of matchmaking and marriage as way to fulfill it, are now beginning to shift in other ways, such as the use of matchmaking columns in mass media, online dating applications, to the internet and games. However, patriarchal culture is something that still limits change with all existing stereotypes and rules, especially for women. This reflected in the negative stigma of their active role and the potential for sexual harassment in cyberspace when fulfilling intimacy.
Keywords: mass media, intimacy, transformation of intimacy, Anthony Giddens
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A/p P.Panjalingam, P. Nesamalar. "Muslim Women Today: Challenges in Achieving their Full Potential in Resource Management." Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 361–75. http://dx.doi.org/10.31436/jia.v8i0.266.
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Islam advocates equality among all people regardless of race, gender, or nationality. However, Muslim women face numerous obstacles that stand in the way of achieving their full potential in resource management. Certain interpretations of religious teachings and Islamic law, especially those related to property allocation and divorce deny Muslim women what they are rightfully entitled to. Many patriarchal societies tend to have clearly defined roles for males and females. Besides that, many girls are denied access to educational opportunities although education and learning is greatly revered in Islam. All these factors cause Muslim women to doubt themselves and lack self-confidence in what they could achieve. At work, women are often paid lower salaries and have fewer opportunities for career advancement, especially in the fields of management, technology, and science. In leadership positions they have to fight harder for respect. Many Muslim women in countries like Oman, Pakistan, Indonesia, and other Islamic nations face these challenges. This paper discusses these factors with the hope that understanding them could lead to more efficient management and utilization of resources in Muslim countries.
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Mardiharini, M., D. H. Azahari, R. M. Chaidirsyah, and K. Obaideen. "Palm oil industry towards Sustainable Development Goals (SDGs) achievements." IOP Conference Series: Earth and Environmental Science 892, no. 1 (November 1, 2021): 012068. http://dx.doi.org/10.1088/1755-1315/892/1/012068.
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Abstract Gender Equality in Sustainable Development Goals (SDGs) has been exclusively developed but, most of our current economies and societies are not able to fully contribute or equally benefit from them. When zooming in, women are generally more excluded than men. Indonesia as the leading of palm oil producing country and given the vital role that women and girls play in the management, care, and use of Palm Oil, the Gender Equality and Social Inclusion (GESI) framework is important to review. This paper aims to review the performance of GESI framework in the Indonesian palm oil sector and links the discussion with SDG 5 (Gender Equality) using qualitative methods, which data and information have been collected through observation, key informant interviews and secondary data. The framework focus on the marginalized groups. The results show that the palm oil industry can improve the gender equality and inclusivity for creating economically, socially, and environmentally sustainable palm oil supply chains and sectors. We need roll out the Gender Assessment to map out the actual roles, inclusivity and involvement of women in the respective area.
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Sufyan, Muhammad Suhaili, Muhammad Ansor, Mawardi Mawardi, and Syawaluddin Ismail. "Subaltern Agency and Economic Resilience of Marginalized Community in Aceh." Share: Jurnal Ekonomi dan Keuangan Islam 11, no. 1 (June 30, 2022): 20. http://dx.doi.org/10.22373/share.v11i1.10362.
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This article examines the gender practices of a marginal community based on economic resilience among traditional women parking attendants in Aceh, Indonesia. It specifically aims to challenge the framing of prior scholarship, which generally states that the daily gender practice of the marginal Muslim community does not provide ample room for a woman’s autonomy. The data was collected using semi-structural interviews and non-participatory observations of ten traditional women parking attendants in Langsa, Aceh. Using the concepts of agency, the article shows the way the women of a marginal community formulate and redefine gender relations in their socio-cultural sphere. Finally, the finding shows the ambivalences and the contribution of the gender practice within the marginal community in Aceh over the enrichment of gender equality discourse in Muslim societies.==========================================================================================================ABSTRAK - Agensi Subaltern dan Resiliensi Ekonomi Kaum Marginal di Aceh. Artikel ini membahas praktik gender komunitas marjinal berdasarkan resiliensi ekonomi perempuan petugas parkirt radisional di Aceh, Indonesia. Secara spesifik, studi ini bertujuan menantang pembingkaian kesarjanaan terdahulu yang mayoritas menyatakan praktik gender sehari-hari komunitas Muslim marjinal tidak memberi ruang memadai terhadap otonomi perempuan. Data dikumpulkan melalui wawancara semi terstruktur dan observasi non-partisipatoris terhadap sepuluh petugas parkir perempuan tradisional di Langsa, Aceh. Hasil analisis dengan konsep agensi, tulisan ini memperlihatkan cara dimana perempuan pada komunitas marjinal memformulasi dan meredefinisirelasi gender dalam ruang sosio-kulturalnya. Temuan kajian juga memperlihatkan ambivalensi dan kontribusi praktik gender dalam komunitas marjinal di Aceh terhadap pengayaan wacana kesetaraan gender dalam masyarakat Muslim.
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Juliani, Anita, and Radea Yuli Hambali. "Teologi Pembebasan Perempuan Perspektif Asghar Ali Engineer." Jurnal Riset Agama 2, no. 2 (May 19, 2022): 22–34. http://dx.doi.org/10.15575/jra.v2i2.17551.
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Gender inequality experienced by women is still rampant to this day. Orthodox societies often use religious teachings to perpetuate patriarchal systems. This study has the aim of discussing and knowing the challenges and rights of women in Islam. This research is very important for the current condition of women in Indonesia, because many Indonesian ulama figures have misogynistic interpretations of the Qur'anic verse. Therefore, this research is important in solving problems regarding women who are oppressed as a result of these problems. This study uses an approach that is descriptive-analytical method. The technique in this research is library study. As for the results and discussion in this study, that Asghar Ali Engineer regarding theological theology, Islam is present with a liberation mission. Therefore, and the function of women who have experts has the same opportunities and opportunities as men who have been in the Shari'a not only determined on the basis of the text of the Qur'an, but in addition to the Sunnah of the Prophet and the opinions of the fiqh (judges). . The Bible is not only normative but also pragmatic. In another sense, the Qur'an is not always normative but relevant to its era. Likewise with his teachings. Because basically, Islam brings people to justice.
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Wahid, Abdul. "Listening to Everyone’s Voice: The Contested Rights of Muslim Marriage Practices in Eastern Indonesia." global journal al thaqafah 10, no. 2 (December 31, 2020): 47–57. http://dx.doi.org/10.7187/gjat122020-6.
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This ethnographic study investigates the dialectics of Islamic law and sociocultural aspects of how Bimanese Muslim in eastern Indonesia interpret and apply rights to force (ijbar) of male guardians to marry their daughters to prospective grooms of their choice. Such rights to force, granted by Islamic doctrines (fiqh) to patrilineal lines, are continuously negotiated by its sociological interpretations of Bimanese Muslims. While Islamic doctrines represent Islamic jurists’ reasoning on ijbar, local practices uncover public argumentation of such rules and this article aimed at discussing the contestation further. It also amplifies the narrative of the Indonesian Muslim community from small ethnic groups, such as Bima, which are still under-studied. Therefore, in the framework of Indonesian Islam, known as ‘Islam Nusantara,’ as it is being developed in Indonesia today, results of this study are far-reaching, that is, to provide more nuances of Islamic law and practices in Indonesia. Furthermore, this study rectifies the general view of ijbar rights that are merely connoted with the rights of the father and grandfather to enforce marriage on women. It is also argued that ijbar rights are peculiarly defined and dynamically practised, being shaped by social development, marriage traditions and cultural values in particular societies.
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Stradomska, Marlena, Aleksandra Kielan, and Bożena Walewska-Zielecka. "Examples of mental health campaigns targeted at men." Psychiatria i Psychologia Kliniczna 20, no. 3 (November 30, 2020): 196–201. http://dx.doi.org/10.15557/pipk.2020.0025.
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Men commit suicide more frequently than women in nearly all parts of the world. This is due to a number of factors, including the fact that women tend to seek mental help relatively more often than men. Many developed countries have attempted to implement suicide prevention programmes and initiatives, but only a small proportion of these have targeted men directly. The aims of this paper are to highlight preventive measures focusing on mental problems experienced specifically by men, and provide a detailed description of these measures. Consequently, the paper has both theoretical and practical dimensions, outlining the challenges and presenting potential solutions. The study discusses selected examples of mental health actions targeting men which were carried out in several countries around the world including Japan (“Daddy, have you slept well?”), UK (“Heads Up” campaign), United States (“Real men. Real depression”), Canada (“HeadsUpGuys” campaign), and Australia (Movember), as well as social media campaigns (Instagram: #HereForYou). Men are often reluctant to reveal their mental problems (stress, low mood, insomnia, suicidal ideation), which can be attributed to the so-called macho culture existing in societies. The man is traditionally considered head of the family, a guardian and leader, a strong personality, and a person to rely on. This perception contributes to the fact that men tend not to admit their weaknesses in front of family or friends. It is recommended that preventive actions take into account such aspects as the transfer of knowledge, skills and competences in the areas of identification of mental problems, and abilities to cope with a crisis situation. Mental health actions should be launched in areas frequently visited by men including workplaces, buses, pubs, bars, sports clubs, stadiums or other meeting places, so that the information can reach the largest possible target group.
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Krylova, Natalia L., and Olga S. Kulkova. "Russia’s Soft Power in Africa: Potential and Challenges of Russian-speaking Women’s Communities." Vestnik RUDN. International Relations 22, no. 4 (December 30, 2022): 728–40. http://dx.doi.org/10.22363/2313-0660-2022-22-4-728-740.
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The article refers to one of the integral parts of the of Russian soft power foreign policy, which lies in its interaction with the Russian-speaking women’s communities on the African continent. This topic has not previously been given an appropriate consideration in the domestic scientific discourse. The processes of current social and political transformations in the African countries require the significant increase in soft power, which could become the instrument of developing and consolidating relations between Russia and new African elites and African people. The Russian-speaking communities in Africa and organizations they create are largely composed of women and are developing thanks to their own initiatives. The potential of Russian-speaking women’s communities in Africa, as well as of associations of African graduates of Soviet/Russian educational institutions as prospective soft power providers is quite significant, yet seriously underestimated and untapped properly. Today a variety of associations, clubs, fraternities, unions comprised of Russian-speaking women is widely occurring in the majority of African countries. There are such associations in Zambia, Cameroon, Tunisia, Algeria, Morocco, Nigeria, Uganda, Togo, Angola, Mauritius, Madagascar, Senegal, Nigeria, Rwanda, Mali, Congo, Côte d’Ivoire, Mozambique, and other countries. Russian-African mixed families are considered as the most probable potential mediators in Russian and African societies, cultures and markets. At the same time, the development of ties with the Russian-speaking diaspora in Africa would contribute not only to supporting the foreign policy activities of the Russian Federation on the continent, but also to the implementation of such important national priorities of our country as supporting compatriots abroad and promoting the “Russian world.” This acquires particular importance on the threshold of the second Russia - Africa summit in 2023.
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Wulandari, Adinda Dwi, and Margaretha Margaretha. "Understanding Rape Myth Acceptance: The Impact of Ambivalent Sexism and Conservatism in Surabaya." Jurnal Psikologi 21, no. 1 (April 2, 2022): 23–34. http://dx.doi.org/10.14710/jp.21.1.23-34.
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This study aims to analyze the impact of ambivalent sexism and conservatism on rape myth acceptance. Using a quantitative survey approach, this study assessed rape myth acceptance in a sample from Surabaya to represent urban societies in Indonesia. Ambivalent sexism towards women is constructed with hostile sexism (women are cunning) and benevolent sexism (women are weak and should be protected), measured by the Extended Ambivalent Sexism Inventory(α = .88). The Conservatism Scale measured beliefs to maintain traditional values and oppose changes (α = .77). Rape myth acceptance was measured by a vignette scale developed by researchers with two scenarios: the victim is familiar or non-familiar to the perpetrator (α = .87). Data from 381 respondents aged 18-40 years were collected and analyzed using Pearson correlation, ANOVA, t-test, and hierarchical linear regression. Results show that rape myth acceptance familiar scenario is influenced by conservatism and hostile sexism(R2 = .11;F(4,380) = 12.49p< .001).Rape myth acceptance non-familiar scenario is also influenced by conservatism and hostile sexism(R2 = .15;F(4,380) = 17.14,p< .001). Individuals who hold hostile sexism attitude toward womenand rigidly maintain traditional values tend to believe in rape myths. This research encourages structured and sustainable social interventions to dismantle rape myth acceptance, conservatism, and sexism towards women in Indonesian society.
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Haryanti, Erni. "New Era of Muslim Women in Malay World: The Contested Women's Advancement in Decision Making Bodies." International Journal of Nusantara Islam 1, no. 2 (June 6, 2014): 86–98. http://dx.doi.org/10.15575/ijni.v1i1.38.
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Malay world has been experiencing the conflicting and converging international influences of globalization and rapid Islamisation in many significant aspects of the countries. One of the issues is that the impact of the agenda of advancement of women‟s life to achieve gender equality promoted by international agencies. Among other women‟s improvement agenda is that woman in decision making bodies. On the other hand, the growing visible Islamic movement (and/or Islamic fundamentalism - Islamism) which may significantly grow among Malay societies would unavoidably create different ideas, attitudes and practices compared to other Muslim world. This paper explores myriad aspects of women‟s empowerment transforming into decision making bodies in the nuances of an affirmative action a recommendation of series of international conference on women. Through finding similarities and differences between the two Muslim majority countries, the support toward Muslim women‟s empowerment in decision making bodies is formally acknowledged in state regulations. Although women of Southeast Asian region are culturally recognized to have a high status and well engagement with public sphere, in the implementation of women representing themselves in political sphere has a little difference. In term of discourses Indonesia has much flourished ideas and closer to the ideas of international agenda than that of Malaysia. In the overall Malay world would gradually show its openness, tolerance and positive adaptation as a part of world society, although it cannot avoidably be departed from international agenda of both carrying Islamic and non-Islamic values.
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Sri, Suwitri, Yuniningsih Tri, and Moch Mustam. "Labor Warranty Policy Implementation in the North Konawe Regency of Southeast Sulawesi Indonesia." E3S Web of Conferences 73 (2018): 11015. http://dx.doi.org/10.1051/e3sconf/20187311015.
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JAMPERSAL aims to eliminate barriers to pregnant women for financial gain, including labor inspection guarantee pregnancy, parturition, Ministry and Service of the Newborn. Problems faced are: many societies that don’t utilize JAMPERSAL, uneven first level services, the limited information, process claims, limitations of means and health facilities, and overlapping regulations. Research objectives are: (1) analyze how implementation program of JAMPERSAL, (2) analyze the precision of the policy implementation of JAMPERSAL, and (3) identify the factors restricting the driving policy implementation and of JAMPERSAL. This study type’s is descriptive with a qualitative approach, data collection with interviews, observation and FGD. The technique of determination of the informants is Purposive. data analysis with the reduction, the presentation, and verification. JAMPERSAL policy in North Konawe Regency has been conducted using appropriate Regulation there is, seen from the aspect of accuracy. Seen from the aspect of the precision of the process are still not aware that completion of the executor and the public in implementing policies. As for the factors that support is the communication, while restricting factor was resources, attitudes/disposition, and bureaucratic structure. The recommendations presented: recommendations presented was so that the Government in making the rules clearer and does not cause misinterpretation and socialization continued support to communities in remote areas so that they will understand the policy.
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Nila, Sarah, Pierre-Andre Crochet, Julien Barthes, Puji Rianti, Berry Juliandi, Bambang Suryobroto, and Michel Raymond. "Male Homosexual Preference: Femininity and the Older Brother Effect in Indonesia." Evolutionary Psychology 17, no. 4 (October 1, 2019): 147470491988070. http://dx.doi.org/10.1177/1474704919880701.
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Male homosexual preference (MHP) is an evolutionary enigma because it is partially heritable and imposes a fertility cost. In occidental societies, homosexual men are feminized at various levels and they have more older brothers than heterosexual men. To evaluate whether femininity and the fraternal birth order (FBO) effect are universal features of MHP or not, we collected original data from homosexual men, heterosexual men, and heterosexual women from Java (Indonesia). Facial photographs were used to test whether homosexual faces are feminized when compared with heterosexual ones. We found that faces manipulated to resemble the average face of homosexual men are perceived as facially feminized, suggesting that homosexual men are facially feminized compared to heterosexual men, although a higher facial femininity was not captured by morphological analyses. Then, family data were used to detect differences in siblings’ composition between homosexuals and heterosexuals. Homosexual men displayed a higher number of older brothers than heterosexual men, even when sibship size was controlled for, suggesting that the FBO effect exists in Indonesian populations. Independent of sexual orientation, men with older brothers seem more feminized than those without older brothers, consistent with the immune origin of the FBO effect. In conclusion, MHP in Indonesia is partially feminized and they have more older brothers. Such features are also associated with MHP in other cultural contexts, suggesting a cross-cultural effect of men homosexual preference. An evolutionary explanation is available for the feminizing effect, although the FBO effect remains unexplained even if proximal mechanisms start to be identified.
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Rosser, Gervase. "Going to the Fraternity Feast: Commensality and Social Relations in Late Medieval England." Journal of British Studies 33, no. 4 (October 1994): 430–46. http://dx.doi.org/10.1086/386064.
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In the history of medieval ideas about community, a prominent place must be accorded to the fraternity, or guild. This type of voluntary association, found throughout medieval Europe, frequently applied to itself the name of communitas. The community of the guild was not, however, a simple phenomenon; it invites closer analysis than it has yet received. As religious clubs of mostly lay men and (often) women, the fraternities of medieval Christendom have lately been a favored subject among students of spirituality. Less interest, however, has recently been shown in the social aspects of the guilds. One reason for this neglect may be precisely the communitarian emphasis in the normative records of these societies, which most late twentieth-century historians find unrealistic and, perhaps, faintly embarrassing. But allowing, as it must be allowed, that medieval society was not the Edenic commune evoked in fraternity statutes, the social historian is left with some substantial questions concerning these organizations, whose number alone commands attention: fifteenth-century England probably contained 30,000 guilds. Why were so many people eager to pay subscriptions—which, though usually modest, were not insignificant—to be admitted as “brothers” and “sisters” of one or more fraternities? Who attended guild meetings, and what did they hope to achieve by doing so? What social realities gave rise to the common language of equal brotherhood? This essay is intended to shed some light on these questions by focusing on what for every guild was the event which above all gave it visible definition: the annual celebration of the patronal feast day.
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Nasir, Putiviola Elian, Abdul Halim, Tanty Herida, Silvi Cory, Anita Afriani Sinulingga, Aditya Mukhti, Bunga Sri Hidayat, and Faraytodi Gibran. "Minangkabau Matriliny and Gender Equality: Cultural Contribution to Sustainable Development Goals." Andalas Journal of International Studies (AJIS) 10, no. 1 (May 1, 2021): 16. http://dx.doi.org/10.25077/ajis.10.1.16-33.2021.
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The Minangkabau ethnic group is still the largest matrilineal society in the world. Past research on this ethnicity are mainly centralized on the concept of merantau (migration), on its adaptation after the enter of Islam, and on the gender role and position in Minangkabau society. This research aims to highlight the contribution of the Minangkabau matrilineal system to the local development of West Sumatra, specifically the gender equality goal of the Sustainable Development Goals (SDGs); and to what extent if it were present. This research employed qualitative method, and data were collected through literature study and interview with national and local NGOs working in the field of women and development. This research discovered that theoretically, the Minangkabau matrilineal values can and should stimulate the gender equality SDGs achievement in West Sumatra. However, in reality, gender inequality still exists in West Sumatra with several SGD targets having wider gaps compared to other patrilineal societies in Indonesia. This research argues that by not wholly implementing the matrilineal values, the West Sumatran Minangkabau people has indirectly restrained themselves from achieving gender equality in the region, specifically related to violence and discrimination against women, also active participation of women in the economy and politics.
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Sudarmawan, I. Putu Gede Bayu, I. Gusti Bagus Suryawan, and Luh Putu Suryani. "Status Kewarganegaraan Anak Hasil Perkawinan Campuran yang Lahir Pasca berlakunya Undang-Undang Nomor 12 Tahun 2006 tentang Kewarganegaraan Republik Indonesia." Jurnal Analogi Hukum 2, no. 1 (March 4, 2020): 88–92. http://dx.doi.org/10.22225/ah.2.1.1629.88-92.
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In many societies, marriage customs, who married her partner of different nationality for example a man citizen of Indonesia who married women foreign nationals or otherwise. It is caused due to the influence of globalization today. Of course, the marriage will having problems in the determination of citizenship status if they have children, especially if they settled in Indonesia. This research intended to find answers about the determination of the status of citizenship of children born of mixed marriages and the legal protection of children of mixed marriages that result. This research uses research methods through a conceptual approach to normative. The author uses primary law binding and also secondary legal material as a reference. The results of this research is the child of a mixed marriage deserve the status of dual citizenship is limited and is also entitled to preventive legal protection to guarantee the certainty of the law as a citizen of Indonesia.
Dalam melangsungkan perkawinan, banyak masyarakat yang menikah dengan pasangannya yang berbeda kewarganegaraan misalnya seorang pria warga negara Indonesia yang menikah dengan wanita warga negara asing ataupun sebaliknya. Itu disebabkan karena pengaruh globalisasi saat ini. Tentu saja perkawinan tersebut akan menimbulkan masalah dalam penentuan status kewarganegaraan apabila pasangan tersebut memiliki anak, terutama apabila pasangan tersebut menetap di Indonesia. Penelitian ini dimaksudkan untuk menemukan jawaban tentang penentuan status kewarganegaraan anak yang lahir dari perkawinan campuran tersebut dan perlindungan hukum terhadap anak hasil perkawinan campuran terserbut. Penelitian ini menggunakan metode penelitian normatif melalui pendekatan konseptual. Penulis menggunakan bahan hukum primer yang bersifat mengikat dan juga bahan hukum sekunder sebagai referensi. Hasil penelitian ini adalah anak hasil perkawinan campuran berhak mendapatkan status kewarganegaraan ganda terbatas dan juga berhak mendapatkan perlindungan hukum preventif untuk menjamin kepastian hukumnya sebagai warga negara Indonesia.
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Mustofa, Ali. "Sayembara Sebagai Bentuk Resistensi Perempuan dalam Menolak Hegemoni Laki-Laki dalam Cerita Rakyat Roro Jonggrang, Roro Mendut, dan Sangkuriang." ATAVISME 14, no. 2 (December 30, 2011): 182–93. http://dx.doi.org/10.24257/atavisme.v14i2.75.182-193.
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Makalah ini membahas secara singkat beberapa masalah dalam lingkup resistensi terhadap hegemoni patriarki dalam tiga cerita rakyat Indonesia; Roro Jonggrang, Roro Mendut, dan Sangkuriang. Teori subalterniti Gayatri Spivak dipergunakan untuk membingkai pembacaan kritis terhadap ketiga cerita. Ketiga cerita rakyat yang dikaji mendedahkan resistensi perempuan terhadap dominasi hegemonis pria dalam lingkup masyarakat patriarkis. Temuan dari pembahasan menunjukkan bahwa tokoh-tokoh perempuan dalam ketiga cerita berasal dari strata sosial tertentu dalam masyarakat mereka yang telah memiliki subjektifikasi dan identifikasi tersendiri. “Sayembara” yang secara taktis direka dan diciptakan oleh ketiga tokoh perempuan merupakan alat alternatif untuk menolak dominasi dan kekuasaan pria. Katarsis ketiga cerita rakyat menunjukkan bahwa ketiga tokoh perempuan menemui ajal atau mengalami perubahan wujud yang merupakan konsekuensi dari pemberontakan. Citra perempuan dalam ketiga cerita rakyat berdasarkan berbagai versi penceritaan adalah pemberontak dan subversif.
Abstract:
This paper briefly shares some insights in the matters of resistance toward patriarchic hegemony in three Indonesian folktales; Roro Jonggrang, Roro Mendut, and Sangkuriang. Spivak’s subalternity is used to carve out the critical reading on the three stories. The three stories tell women’s resistances toward men’s hegemonic dominions in patriarchic societies. The findings of the discussion show that woman characters in the three stories come from certain social stratum in their own societies who have their own subjectification and identification. “Sayembara” which was tactically created by those women characters is a means of their alternative weapon to resist men’s dominion and power. The catharsis of the three folktales shows that the three woman characters find their dead or evanescent as the consequences of their being rebel. The images of women in the three stories based on various versions of the folktales are rebellion and subversive.
Key Words: resistance, hegemony, patriarchy, dominion
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Jaya, Pajar Hatma Indra. "Peran Laki-Laki dalam Program Pemberdayaan Perempuan." Musãwa Jurnal Studi Gender dan Islam 17, no. 1 (January 30, 2018): 70. http://dx.doi.org/10.14421/musawa.1.171.70-85.
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Muhammad Yunus percaya bahwa membuka akses ke pinjaman bank merupakan cara yang paling penting untuk pengentasan kemiskinan dan wanita lebih dapat dipercaya dalam menggunakan uang daripada lakilaki. Cara ini berhasil dipraktikan Yunus di Bangladesh yang diapresiasi dengan hadiah nobel perdamaian. Keberhasilan tersebut telah menggugah banyak negara untuk menerapkan modelnya, termasuk Indonesia dengan program Simpan Pinjam Perempuan (SPP) PNPM Mandiri di daerah pedesaan. Program ini memberikan akses khusus kepada perempuan untuk memperoleh pinjaman, sedangkan lakilaki tidak diperbolehkan mengakses program. Menjadi penting untuk memeriksa bagaimana peran lakilaki dalam penggunaan pinjaman dari Program SPP, mengingat dominasi budaya patriarki dalam masyarakat Jawa. Makalah ini menemukan bahwa ada beberapa jenis peran lakilaki dalam program. Salah satu jenisnya dramaturgi; meskipun perempuan secara resmi mengambil pinjaman, tetapi suaminya yang benarbenar menjalankan bisnis tersebut.[Muhammad Yunus believes that opening access to bank loan is the most important way for poverty alleviation and women are more credible than men in monetary management. This method is successfully practicing in Bangladesh and Yunus got the Nobel Peace Prize. This success story has inspired many countries to implement its models, including Indonesia with the Simpan Pinjam Perempuan (SPP) PNPM Mandiri program in rural areas. The program provides special access to women to obtain a loan, while men are not allowed to access the program. It becomes important to examine how the male role in using the SPP loan program is due to the dominance of patriarchal culture among Javanese societies. This article discovers that there are several types of male role in this program, one of them is type of dramaturgy; the woman formally takes the loan, but her husband who actually runs the business.]
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Rabbani, Zaenoon, and Johanna Debora Imelda. "POSITIVE DEVIANCE CASES ON SOCIAL FUNCTIONS OF ELDERLY WARIA (CASE STUDY ON THE ANAK RAJA WARIA SHELTER DEPOK, WEST JAVA)." JHSS (JOURNAL OF HUMANITIES AND SOCIAL STUDIES) 5, no. 2 (July 29, 2021): 155–59. http://dx.doi.org/10.33751/jhss.v5i2.3888.
Full textAbstract:
In developing societies, the elderly in Indonesia are generally cared for by their own families traditionally. However, that does not appear to the transgender community in their old age. The discrimination experienced by waria (transgender in Bahasa, red.) begins when they decide to follow their identity as a woman at an early age. During their lifetime, transgender women frequently get discrimination and rejection from the social environment, which causes them to be unable to function socially in a proper way. Fortunately, those experiences are not the case for elderly transgender who lives under the protection of Anak Raja Transgender Shelter established by the Indonesian Transgender Communication Forum (FKWI). This study examines how elderly transgender women in Anak Raja Transgender Shelter can function socially and be accepted by the environment. The case of positive deviance that occurs in elderly transgender women, in social science studies, is said as a case of Positive Deviance. This research is a qualitative study that applies in-depth interviews for data collection. The main informants are elderly transgender women who are more than 60 years old and have been under the protection of Anak Raja Waria Shelter for at least 1 year. Social functioning in the elderly is a multidimensional concept so that the assessment requires several things to be explored such as social support, social networks, social resources, social roles, role functioning, and social activities. This study found that elderly transgender women at the Anak Raja Waria Shelter can fulfill the five assessments because the strong social support comes from both the community itself and the social environment in where they live.
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Ibrahim, Zakyi. "Reinstating the Queens." American Journal of Islam and Society 33, no. 2 (April 1, 2016): 7–12. http://dx.doi.org/10.35632/ajis.v33i2.904.
Full textAbstract:
The leadership of women at the highest political level remains an ongoingcontroversial issue for Muslims.1 And yet women have led both medievaland modern Muslim societies – Pakistan, Indonesia, and Bangladesh –thereby rendering this debate, in practice, moot. But quite a few Muslimmen consider this reality as an abomination and perversion.In his Al-Aḥkām al-Sulṭānīyah wa al-Wilāyāt al-Dīnīyah, al-Mawardi (d.1058) discusses the imamate in the sense of the caliphate (khilāfah: Islamicleadership) and lists its conditions.2 Rather surprisingly, gender is not one ofthem. However, Asghar Ali Engineer writes that “al-Mawardi maintained thata woman cannot be made head of state.”3 Although the gender clause is notfound in Al-Aḥkām al-Sulṭānīyah written by the Hanbali Abu Ya‘la al-Farra’(d. 1113) and other early works, later scholars categorically include it.The Shafi‘i Ahmad ibn Ali al-Qalqashandi (d. 1418) cites masculinity asthe first of the fourteen conditions of eligibility. He bases his decision on thehadith reported by al-Bukhari and narrated by the Companion Abu Bakra.This scholar explains how a leader has to mingle with other men to discussstate affairs, an act that Islam prohibits for women. He adds that “because awoman is incomplete in her own right, as she does not even control her marriage,she cannot be made a leader over others.”4 I contend that his and similarremarks are seriously influenced by cultural circumstances, ones that are nottruly reflective of Islam.
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Sallam, I., G. Amira, and A. Youssri. "National Egyptian Model of Breast Cancer Care Project As a Model for Low Resource–Setting Countries to Improve Outcomes From Early Screening Early Treatment." Journal of Global Oncology 4, Supplement 2 (October 1, 2018): 124s. http://dx.doi.org/10.1200/jgo.18.79101.
Full textAbstract:
Background: 40% of Egyptians has access to public health system, 60% served by NGOs and private centers. The problem is the late presentation and inadequate access to services due to lack of a structured screening program and awareness. Aim: To present a model of breast cancer (BC) care in low resource setting (LRS) and to assess risk factors for BC in Egypt the high BC incidence country based on registry estimates stating that about 22000 new BC cases will be diagnosed by 2020. Strategy: In Giza region there used to be no mammographic (MMG) reference service. Women with breast symptoms were referred to the NCI, where they were offered the services (diagnosis, treatment). With very long waiting times. Women aged 20 years or older visiting one of the 5 participating centers were evaluated in a cross-sectional study, which included: (1) Data entry form questionnaire of risk factors for breast cancer - including family history of cancer - and presence of breast symptoms, and (2) Breast examination by a trained professional (nurse or medical doctor). All patients with breast complaints or an abnormal physical exam were referred to NCI, MISR Cancer Center, Kasr El Aini, Agouza and Bahia Hospital for further evaluation. Women 40-69 years of age were invited to participate in the screening both actively (digital invitations, Facebook groups, brochures distributed in governmental buildings and WhatsApp groups) and passively (women that attended for any reason to other hospitals in the region are called and delivered brochures and vouchers to join the project). The screening program is based on annual MMG in women between the ages of 40 and 69 years, which are always preceded by physical examination performed by a breast surgeon or a trained nurse. Program: Close control of the frequency of visits using a simple computer program with patient listing and reminder. The close contact and continuous feedback that helped adherence to the screening program. The proposal of the project includes the performance of all clinical, imaging and pathology exams, as well as clinical visits and surgical treatment, in the same center in the shortest time and the highest standards of care. The health care approach is multidisciplinary, including nurses, breast surgeons and a nutritionist. Outcomes: High rate of compliance is the main strength of project, achieved by patient education about the importance of the screening, intense contact with the primary trained staff, with provision of lists of patients who should come next visits. Free transportation for women with very low income is arranged. Every 3-4 months, we established jointly a charity workshops and projects of handmade cloths and bags for BCPs and encouraged social clubs and societies to adopt parties and to host educational BC advocacy campaigns. What was learned: A simple project is successful and its cost-effectiveness is balanced in Egypt as a developing country where the mortality associated with this disease is very high.
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DJUMRIANTI, Djumrianti, and Osseo-Asare OSSEO-ASARE. "Strategies for Developing a Remote Destination: The Sharing Economy in Local Communities." Journal of Environmental Management and Tourism 12, no. 1 (February 21, 2021): 154. http://dx.doi.org/10.14505/jemt.12.1(49).13.
Full textAbstract:
This study investigates the concept of sharing economy in the strategic development of a local community into a remote tourism destination, using a case study methodology. The overarching aim is to better understand how the application of the notion of sharing economy can help develop a locality as a remote destination.The locality in this study is ‘Pahawang’, South Lampung, Indonesia – a beautiful coral and marine tourism established by the local community. A mix of observationaland semi-structured interviews techniques were used to collect primary data relating to various themes e.g. strategies for using natural resources in Pahawang, traditional properties for enhancing the local economic, and the multiplier effects of tourism to the locals in Pahawang. Based on the empirical findings emanating from the thematic primary data analysis, we conclude by proposing a strategic sharing economy framework for the development of Pahawang as a remote tourism destination - it addresses six critical factors: cooperations among stakeholders; compactness of local women; support for the ‘ibu-ibu’ in public kitchens in providing meals; involvement of tourists in the local societies’ lives as a natural attraction; training local guides to make them more professional; and the strategic role of the Indonesian Government.
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Trihartono, Agus, Purwowibowo Purwowibowo, Budi Santoso, and Abubakar Eby Hara. "Pembawa Pesan Terdepan: Diaspora Dalam Gastrodiplomasi Indonesia (The Front Messenger: Diaspora in Indonesia Gastro Diplomacy)." Jurnal ENTITAS SOSIOLOGI 9, no. 1 (February 17, 2020): 1. http://dx.doi.org/10.19184/jes.v9i1.20786.
Full textAbstract:
This paper discusses the role of diaspora in Indonesian gastro-diplomacy. As a new country in culinary diplomacy, the role of the Indonesian diaspora is not dominant but not unimportant. The diaspora directly or not has popularized Indonesian food in foreign countries. Some of them have successfully managed Indonesian restaurants, although there are also some who are less successful. Learning from the experiences of countries already established in this culinary diplomacy such as India, China, Turkey and Vietnam, Indonesia needs to popularize more Indonesian food in many activities such as food festivals. In addition to this, the diaspora can increase the presence and visibility of Indonesian food through narratives in various printed and social media. Books and information on Indonesian cuisine, for example, are still very limited both in printed and digital media. In the current era, what is known as culinary fictions is one of the important aspects that can support gastro diplomacy.
Keywords: Gastro Diplomacy, Diaspora, Indonesia
Makalah ini membahas peran diaspora dalam gastro diplomasi Indonesia. Sebagai negara baru dalam diplomasi kuliner, peran diaspora Indonesia tidak dominan tetapi cukup penting. Diaspora secara langsung atau tidak telah mempopulerkan makanan Indonesia di luar negeri. Beberapa dari mereka telah berhasil mengelola restoran Indonesia, walaupun ada juga yang kurang berhasil. Belajar dari pengalaman negara-negara yang telah mapan dalam diplomasi kuliner ini seperti India, Cina, Turki dan Vietnam, Indonesia perlu mempopulerkan lebih banyak makanan Indonesia dalam banyak kegiatan seperti festival makanan. Selain itu, diaspora dapat meningkatkan kehadiran dan visibilitas makanan Indonesia melalui narasi di berbagai media cetak dan sosial. Buku dan informasi tentang masakan Indonesia, misalnya, masih sangat terbatas baik di media cetak maupun digital. Di era saat ini, apa yang dikenal sebagai fiksi kuliner adalah salah satu aspek penting yang dapat mendukung gastro diplomasi.
Kata kunci: Gastro Diplomasi, Diaspora, Indonesia
References*
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Jagganath, G. (2017). Foodways and Culinary Capital in the Diaspora: Indian Women Expatriates in South Africa. Nordic Journal of African Studies, 26(2), 107–125. Retrieved from www.sahistory.org.za/indian-south-africans
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Wee, Kellynn, Charmian Goh, and Brenda S. A. Yeoh. "Translating People and Policy: The Role of Maid Agents in Brokering between Employers and Migrant Domestic Workers in Singapore’s Migration Industry." International Migration Review 54, no. 4 (January 24, 2020): 992–1015. http://dx.doi.org/10.1177/0197918319897570.
Full textAbstract:
There has been a surge of recent interest in the migration industries that facilitate the movement of migrants, particularly that of low-waged laborers engaged in temporary contracts abroad. This article extends this research to include migration brokers working in destination contexts, thus drawing analytical attention to the arrival infrastructures that incorporate migrants into host societies. Based on ethnographic research involving the employment agents who recruit women migrating from Indonesia to work as migrant domestic workers in Singapore, we use the concept of “translation” as a broad theoretical metaphor to understand how brokers actively fashion knowledge between various actors, scales, interfaces, and entities. First, we argue that through the interpretation of language, brokers continually modulate meaning in the encounters between potential employers and employees at the agency shopfront, reproducing particular dynamics of power between employers and workers while coperforming the hirability of the migrant worker. Second, we show how brokers operate within the discretionary space between multiple sets of regulations in order to selectively inscribe the text of policy into migrant workers’ lives. By interrogating the process of translation and clarifying the latitude migration brokers have in shaping the working and living conditions of international labor migrants, the article contributes to the growing conceptual literature on how labor-market intermediaries contour migration markets.
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KITLV, Redactie. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 160, no. 1 (2004): 124–88. http://dx.doi.org/10.1163/22134379-90003737.
Full textAbstract:
-Barbara Watson Andaya, Susan Blackburn, Love, sex and power; Women in Southeast Asia. Clayton VIC: Monash Asia Institute, 2001, iv + 144 pp. [Monash papers on Southeast Asia 55.] -Kathryn Gay Anderson, Juliette Koning ,Women and households in Indonesia; Cultural notions and social practices. Richmond, Surrey: Curzon, 2000, xiii + 354 pp. [Nordic Institute of Asian studies, studies in Asian topics 27.], Marleen Nolten, Janet Rodenburg (eds) -Greg Bankoff, Takeshi Kawanaka, Power in a Philippine city. Chiba: Institute of developing economies, 2002, 118 pp. [IDE Occasional papers series 38.] -René van den Berg, John Lynch ,The Oceanic languages. Richmond, Surrey: Curzon, 2002, xvii + 924 pp., Malcolm Ross, Terry Crowley (eds) -H.J.M. Claessen, Douglas Oliver, Polynesia in early historic times. Honolulu: Bess Press, 2002, 305 pp. -Harold Crouch, Andrew Rosser, The politics of economic liberalisation in Indonesia; State, market and power. Richmond, Surrey: Curzon, 2002, xv + 232 pp. -Hans Hägerdal, Arend de Roever, De jacht op sandelhout; De VOC en de tweedeling van Timor in de zeventiende eeuw. Zutphen: Walburg Pers, 2002, 383 pp. -Fiona Harris, Lorraine V. Aragon ,Structuralism's transformations; Order and revision in Indonesian and Malaysian societies; Paper written in honor of Clark E. Cunningham. Tempe AZ: Arizona State University Press, 1999, lxii + 402 pp., Susan D. Russell (eds) -David Henley, Christiaan Heersink, Dependence on green gold: A socio-economic history of the Indonesian coconut island Selayar. Leiden: KITlV Press, 1999, xviii + 371 pp. [Verhandelingen 184.] -David Hicks, James T. Siegel ,Southeast Asia over three generations; Essays presented to Benedict R.O'G. Anderson 2003, 398 pp. Ithaca NY: Cornell University Southeast Asia program. [Studies on Southeast Asia 36.], Audrey R. Kahin (eds) -Janny de Jong, L. de Jong, The collapse of a colonial society; The Dutch in Indonesia during the second world war. With an introduction by Jeroen Kemperman. Leiden: KITLV Press, 2002, 570 pp. [Verhandelingen 206.] -Gerry van Klinken, Grayson Lloyd ,Indonesia today; Challenges of history. Singapore: Institute of Southeast Asian studies, 2001, 359 pp., Shannon Smith (eds) -Johanna van Reenen, Frédéric Durand, Timor Lorosa'e, pays au carrefour de l'Asie et du Pacifique; Un atlas géo-historique. Marne-la-Vallée: Presses Universitaires de Marne-la-Vallée, 2002, 208 pp. -William R. Roff, Mona Abaza, Debates on Islam and knowledge in Malaysia and Egypt; Shifting worlds. London: RoutledgeCurzon, 2002, xix + 304 pp. -Mariëtte van Selm, Chr. van Fraassen ,G.E. Rumphius, De Ambonse eilanden onder de VOC, zoals opgetekend in 'De Ambonse landbeschrijving'. Utrecht: Landelijk Steunpunt Educatie Molukkers, 2002, 254 pp., H. Straver (eds) -K. Thirumaran, Prema-Chandra Athukorala, Crisis and recovery in Malaysia; The role of capital controls. Cheltenham: Elgar, 2001, xii + 159 pp. -K. Thirumaran, John Hilley, Malaysia; Mahathirism, hegemony and the new opposition. London: Zed books, 2001, xiii + 305 pp. -Reina van der Wiel, Damien Kingsbury ,Foreign devils and other journalists. Clayton VIC: Monash Asia Institute, 2000, vi + 277 pp. [Monash papers on Southeast Asia 52.], Eric Loo, Patricia Payne (eds) -Jennifer Fraser, Philip Yampolsky, Music of Indonesia. Washington DC: Smithsonian Folkways recordings, 1991-2000, 20 compact discs plus a CD of selections from the series, Discover Indonesia. All with accompanying booklets. -Robert Wessing, Nicola Tannenbaum ,Founders' cults in Southeast Asia; Ancestors, polity, and identity. New Haven CT: Yale University Southeast Asian studies, 2003, xi + 373 pp. [Yale Southeast Asia studies Monograph 52.], Cornelia Ann Kammerer (eds) -Robert Wessing, Henri Chambert-Loir ,The potent dead; Ancestors, saints and heroes in contemporary Indonesia. Crows Nest, New South Wales: Allen and Unwin, Honolulu: University of Hawai'i Press, 2002, xxvi + 243 pp. [Southeast Asia publications series.], Anthony Reid (eds)
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Sallam, Ibrahim M., Gamal Amira, and Ahmed Yousri. "National Egyptian Model of Breast Cancer Care." Journal of Global Oncology 4, Supplement 3 (October 2018): 38s. http://dx.doi.org/10.1200/jgo.18.10450.
Full textAbstract:
Purpose Forty percent of Egyptians have access to the public health system, and 60% are served by nongovernmental organizations and private centers. A problem exists, however, with the late presentation and inadequate access to services because of a lack of a structured screening program and awareness. The aim of this work was to present a model of breast cancer (BC) care in a low-resource setting and to assess risk factors for BC in Egypt, which has a high incidence of BC on the basis of registry estimates that indicate that approximately 22,000 new BC cases will be diagnosed by 2020. Methods In the Giza region, there was no mammographic reference service. Women with breast symptoms were referred to the National Cancer Institute, where they were offered services—diagnosis and treatment—with long wait times. Women age 20 years or older visiting one of the five participating centers were evaluated in a cross-sectional study, which included a data entry form questionnaire of risk factors for BC, including a family history of cancer, and the presence of breast symptoms, and breast examination by a trained professional—nurse or medical doctor. All patients with breast complaints or an abnormal physical exam were referred to the National Cancer Institute, MISR Cancer Center, Kasr El Aini, Agouza, and Bahia Hospital for additional evaluation. Women age 40 to 69 years were invited to participate in the screening both actively (digital invitations, Facebook groups, brochures distributed in governmental buildings, and WhatsApp groups) and passively (women who visited other hospitals in the region for any reason were called and delivered brochures and vouchers to join the project). The screening program was based on annual mammographies in women age 40 to 69 years, which are always preceded by physical examination by a breast surgeon or trained nurse. Close control of the frequency of visits was kept using a simple computer program with patient listing and reminder. Close contact and continuous feedback that helped adherence to the screening program. The proposal of the project includes the performance of all clinical, imaging, and pathology exams, as well as clinical visits and surgical treatment, in the same center, in the shortest time, and with the highest standards of care. The health care approach is multidisciplinary and includes nurses, breast surgeons, and a nutritionist. Results A high rate of compliance is the main strength of project. We achieved this with patient education on the importance of screening, intense contact with the primary trained staff with the provision of patient lists of those who should be screened next, and free transportation for women with low income. Every 3 to 4 months, we established jointly a charity workshop and projects of handmade cloths and bags for patients with BC and encouraged social clubs and societies to host parties and educational BC advocacy campaigns. Conclusion A simple project was successful and its cost effectiveness is balanced in Egypt as a developing country where mortality associated with BC is high. AUTHORS' DISCLOSURES OF POTENTIAL CONFLICTS OF INTEREST The following represents disclosure information provided by authors of this manuscript. All relationships are considered compensated. Relationships are self-held unless noted. I = Immediate Family Member, Inst = My Institution. Relationships may not relate to the subject matter of this manuscript. For more information about ASCO's conflict of interest policy, please refer to www.asco.org/rwc or ascopubs.org/jco/site/ifc . No COIs from the authors.
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Kudhori, Muhammad. "Hak Perempuan dalam Memilih Suami (Telaah Hadis Ijbâr Wali)." AL-IHKAM: Jurnal Hukum & Pranata Sosial 12, no. 1 (August 6, 2017): 65–86. http://dx.doi.org/10.19105/al-lhkam.v12i1.1213.
Full textAbstract:
Kasus perjodohan oleh orang tua terhadap anak perempuannya masih dijumpai di dalam masyarakat muslim Indonesia. Tak jarang, praktek nikah paksa yang dilakukan oleh oknum orang tua justru berakhir dengan penyiksaan dhahir maupun batin kepada anak perempuan. Tulisan ini membahas apakah memilih calon suami merupakan hak perempuan secara mutlak ataukah ada campur tangan dari orang tua? Kebebasan memilih pasangan hidup bagi seorang perempuan sebenarnya telah dijamin oleh Syara’. Para pelaku praktek nikah paksa biasanya menggunakan hadis: “Perawan, bapaknya yang menikahkannya.” sebagai upaya untuk membenarkan tindakannya. Namun ternyata hadis tersebut termasuk dalam kategori hadis syâdz yang tertolak, karena bertentangan dengan riwayat-riwayat sahih yang memberikan kebebasan mutlak bagi perempuan untuk memilih suaminya. Seorang perempuan yang tidak mematuhi perintah orang tuanya untuk dinikahkan dengan laki-laki yang tidak dicintainya sama sekali bukan perempuan yang durhaka, karena pada dasarnya bakti kepada orang tua didasari dengan cinta dan kasih sayang, bukan keterpaksaan. (The cases of matchmaking by parents to their daughters are still found in Indonesian Muslim societies. Frequently, the practice of forced marriages committed by unscrupulous parents ended up in physical and psychological tortures experienced by women. This paper discusses whether choosing a spouse is the absolute right of women or there should be any interferences by parents. The freedom of choosing a spouse for a woman has actually been guaranteed by Syaria. The perpetrators of forced marriage practice usually use the hadith: " for the virgin, it is her father who marries her to a man " in an attempt to justify their actions. However, the hadith belongs to the category of a syâdz hadith which is rejected as it contradicts the valid narrations which give women the absolute freedom to choose their husbands. A woman who does not obey her parents' orders to marry a man she does not love is not a disobedient woman since, basically, her devotion to her parents should be based on love and affection, not compulsion)
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Mufarikhin, Mufarikhin, and Siti Malaiha Dewi. "Analisis Kepemimpinan Perempuan Muslim dalam Konteks Kontemporer." Politea 4, no. 1 (June 26, 2021): 55. http://dx.doi.org/10.21043/politea.v3i2.8844.
Full textAbstract:
<p><em>Women's leadership has been a controversial issue in the contemporary history of several Muslim societies. Meanwhile, in relation to this, some scholars have permitted it as a form of social necessity in a modern context, most Muslim scholars have also refused because of its effect which is considered to be debilitating. Examples of women's leadership in general and as heads of Muslim states can be found in the context of the success of Benazir Bhutto in Pakistan, Khalida Zia and Sheikh Hasina in Bangladesh, Megawati Sukarnoputri in Indonesia, Atifete Jahjaga in Kosovo, Roza Otunbayeva in Kyrgyzstan, and Mame Madior Boye in Senegal. This issue is debatable because there is no clear direction regarding the leadership of the state and the high position of government which makes the problem divisive and full of conflict. Given the context, there is a need to analyze Muslim leadership in a contemporary context. This paper discusses the concept, brief history, the importance of women's leadership and analyzes the views of Islamic scholars within the scope of contemporary Islamic thought, which are based on the textual arguments of the Qur'an and Sunnah of Muslim scholars. This paper concludes that although a small portion of the entire Muslim spectrum tries to justify allowing women's leadership to develop social, economic and political perspectives, many Muslim scholars view it as a violation of God's commandments and, therefore, strictly preventing the appointment of women as both heads of state. high government officials.</em></p>
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Ardhana, I. Ketut. "FEMALE DEITIES IN BALINESE SOCIETY: LOCAL GENIOUS, INDIAN INFLUENCES, AND THEIR WORSHIP." International Journal of Interreligious and Intercultural Studies 1, no. 1 (October 1, 2018): 42–61. http://dx.doi.org/10.32795/ijiis.vol1.iss1.2018.36.
Full textAbstract:
One of the main issues that has been discussed in Indonesia regarding the democracy process in a modern world is about the feminism and gender issues. On the one hand, women are considered to play limited roles, whilst on the other hand, the men have always been considered to play a significant role. This can be traced back in the long process of the Balinese history not only in terms of political aspect, but also in the context of socio cultural aspects. It is important to look at what has happened in the Balinese societies, since Bali is known as a Hindu mozaic in Southeast Asia. The Balinese society has its own culture based on local culture that is strongly influenced by the Indian or Indic culture. The Balinese society is a patrilineal system, in which a man has a higher position, but in fact it was even Bali had a woman princess, who was of mixed Javanese and Balinese heritage, a wife of King Udayana of Bali between the 10th and 11th century. Both of them were considered as the Balinese kings at the same time. In the era of these two kings they were successful in integrating between Hinduism and Buddhism. Until now, the Balinese believe the soul of Mahendradatta as Durga. The main questions that will be addressed in this paper are firstly: how do the Balinese interpret the female deities? Secondly, how do they worship them? Thirdly, what is the meaning of this worship in terms of religious and cultural aspects in the modern and postmodern time? By discussing these issues, it is expected that we will have a better understanding on how the Balinese worship the female deities in the prehistoric, classical, and modern times in the context of a global or universal culture
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Piliang, Muhammad Iqbal, and M. Najib Tsauri. "Penafsiran Modern Ayat-Ayat Waris: Perbandingan Muḥammad Shaḥrūr dan Munawir Sjadzali." Refleksi 18, no. 1 (September 24, 2019): 78–116. http://dx.doi.org/10.15408/ref.v18i1.12677.
Full textAbstract:
This paper discusses inheritance discourse based on verses of the Qur’an according to modern interpreters, Muḥammad Shaḥrūr with Munawir Sjadzali. Both interpreters are appointed because they can be considered to have tried in their respective contexts to answer the emergence of ambiguous attitudes in implementing inheritance law from Muslim societies. Muḥammad Shaḥrūr understands and applies it in a way that is different from the opinions and concepts, as seen in the 'four classical patterns of calculation' (al-amalīyāt al-arba 'fī al-ḥisāb) as well as in social aspects, such as the concept of patrilinialism in society and the spirit of kinship and family spirit and ethnicity which became the benchmark for the distribution of inheritance in the past century or in political aspects, such as overlapping concepts of inheritance law which confuse ownership, law and prophetic authority. From this there is a clear relevance between the boundary theory proposed by Shaḥrūr and the efforts to reform Islamic law which are expected to grow with justice and be able to answer the needs of the community. Whereas Sjadzali developed the concept of inheritance contained in the Qur'an, to look for the relevance of Islamic teachings to the times, especially in the context of Modern Indonesia. Since al-Qur'an is multidimensional, as hudan li al-nās, the concept of Sjadzali's inheritance law has its own value, namely by teaching the principle of equality as the division of men is twice as large as women is no longer relevant. He also did not explain the division of inheritors who have an upward line adequately. This is because Sjadzali only sees from the side of the historicity of the region as the birth of his 1: 1 inheritance concept, without regard to other aspects such as heirs and heirs.