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Karolus, Meike Lusye. "Women in Indonesian Films about “Eastern Indonesia”." Jurnal Perempuan 23, no. 3 (August 28, 2018): 143. http://dx.doi.org/10.34309/jp.v23i3.252.
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<p>The purpose of this study is to explain about women’s positions and roles that are represented in films as agents who frame identity and ethnical stereotype of “the East”. By using intersectional feminist perspective, the study analyse texts from three Indonesian films which using film sets in the regions of Eastern Indonesia as follows: <em>Aisyah: Let Us Be a Family </em>(2016), <em>Salawaku </em>(2016), and <em>Marlina, the Murderer in Four Acts</em> (2017). Findings show that films about Eastern Indonesia still embed with the perspectives of orientalism and colonialism. Women from non-Eastern Indonesia are commonly represented to having superior positions and important roles in educating and spreading the feeling of nationalism. On the other hand, Eastern Indonesian women are mostly represented inferior and alienated from their communities and nature. </p><p> </p>
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Karmila, Mokoginta, Arafah Burhanuddin, Rahman Fathu, and Abbas Herawaty. "Indonesian Women as Reflected in an English Textbook Used in Indonesia." International Journal of Arts and Social Science 4, no. 6 (March 18, 2023): 323–37. https://doi.org/10.5281/zenodo.7747705.
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Many studies had been conducted to analyze cultural aspects reflected in textbooks used in teaching English as a Foreign Language (EFL), but only a few of them had utilized the Cultural Linguistics approach despite its rigorous mechanism of analysis. This study aims to fill in this gap by analyzing the representation of Indonesian women in an English textbook used in Indonesia. The analysis was conducted in three steps: analyzing the textbook, conducting an ethnographic survey about Indonesian women in Indonesia, and comparing the cultural schemas generated from the textbook and the ethnographic survey. The results show three cultural schemas about Indonesian women: Indonesian Women As Educated / Literate People, Indonesian Women As People With Public Role, And Indonesian Women As People With Domestic Role.
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Tas'an, Ayu Kartika Julianingsih, and Rosnani Rosnani. "Projecting Gender Identity: Woman’s Portrayal in Indonesian Female Directors’ Films." VOX POPULI 6, no. 1 (June 26, 2023): 17–28. http://dx.doi.org/10.24252/vp.v6i1.37392.
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This paper aims to assess the role of female filmmakers in the contemporary Indonesian film industries. Throughout history, the presence of women in the Indonesian film industry brings many effects on the way a woman is depicted on screen. As the portrayal of women in Indonesian films tends to be homogenous, many female filmmakers strive to give another image of women on screen and work against the stereotype of women in earlier Indonesian movies. Hence, this study argues that Indonesian female filmmakers challenge the depiction of women in the contemporary Indonesian film industry. This research uses a qualitative methodology, mainly textual analysis to have a deep understanding of way the Indonesian female filmmakers contribute to the depiction of women in film. By selecting two recent films produced by women, the research portrays women through its cinematic elements. The finding in this research demonstrates that Indonesian women filmmakers contribute to a different portrayal of women on screen and adds more discussion about how female filmmakers speak about the issue of women through their productions. Furthermore, the character of women in the selected film has a strong correlation with the local culture which is embedded in the social life of Indonesian. Hence, it can be concluded that Indonesian female directors contribute not only to the depiction of women but also to the discourse of women in Indonesian films
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Febrina, Ria, Suhandano, and Adi Sutrisno. "Indonesian Women in Kamus Besar Bahasa Indonesia (KBBI) (1988–2018): A Lexicographic Corpus." JURNAL ARBITRER 11, no. 3 (September 25, 2024): 297–313. http://dx.doi.org/10.25077/ar.11.3.297-313.2024.
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Indonesian women have undergone significant changes over time, as reflected in the vocabulary of the Kamus Besar Bahasa Indonesia (KBBI). This study aims to describe the representation of Indonesian women in the KBBI and to explain the development of their social and cultural lives over 30 years (1988–2018). The research employs a descriptive-qualitative approach by collecting data through the extraction of entries, definitions, compound words, and proverbs containing the terms “perempuan” (woman) and “wanita” (lady) from two printed editions of the KBBI: the first edition (1988) and the fifth edition (2018). Data analysis was conducted using Sketch Engine to analyze 1,381,578 tokens, and the findings revealed 1,148 collocations and concordances related to the terms “perempuan” and “wanita.” The results indicate that the study of Indonesian women within a linguistic corpus offers insights into their contributions over 30 years across various fields such as religion, military, economy, journalism, health, politics, arts and culture, and beauty. Through corpus-lexicography studies, the portrayal of Indonesian women in the dictionary has challenged patriarchal views that traditionally positioned women as inferior to men. This research highlights the importance of recognizing the representation of women in the social dynamics of Indonesian society. It offers a significant contribution to the broader field of Indonesia lexicography studies by examining how women are represented in dictionary entries.
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Handayani, Sri Ana, and Dewi Salindri. "Budaya Wanita di Indonesia: Suatu Penelusuran ke Arah Rekonstruksi." Historia 4, no. 1 (July 30, 2021): 57. http://dx.doi.org/10.19184/jhist.v4i1.28477.
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Indonesian women culture and manner change in chronological order could be searched from written source. This research problem questioned on how the Indonesian woman culture and manner changed in old order, new order, and reformation era. As a history study, this research used historical method with four stages of work, those are heuristic, critic, interpretation, and historiography. The occasion was analysed by cultural approach with postmodern theory by Derrida. The study showed that in old order, Indonesian woman started to understand feminism. However, the authority concept still covered in patrimonial hegemony authority. In new order, Indonesian women were still divided into agrarian culture and industrial culture. Dharma Wanita concept managed to adapt feminism into domestic space and public. Indonesian women in reformation era searched for an ideal women culture format as a result of globalisation and stronger gender understanding. Conclusion from this research is that in defining an ideal women, Indonesian women, on one side still crave the berdikari (berdiri di atas kaki sendiri) feminity stereotype.
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Michalik, Yvonne. "INDONESIAN WOMEN FILMMAKERS." Indonesia and the Malay World 43, no. 127 (August 27, 2015): 378–96. http://dx.doi.org/10.1080/13639811.2015.1054139.
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Hayati, Yenni. "DUNIA PEREMPUAN DALAM KARYA SASTRA PEREMPUAN INDONESIA (Kajian Feminisme)." Humanus 11, no. 1 (December 18, 2012): 85. http://dx.doi.org/10.24036/jh.v11i1.626.
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This article describes the world of and images of women depicted in women fiction writer, particularly in short story literature. In depicting women’s world, an Indonesian writer tends to focus on their domestic than public life. This is because domestic life is considered safer for women, and women are considered best settled in the domestic life. There are six images closely associated with women; a mother, a loyal woman, a successful woman, a second woman, an ideal woman, and a bad woman. Mother image is the most found, 14 of 15 fictions examined in this research. The description of domestic life associates with mother image, because the two are closely related with the life of Indonesian women. Key words: women’s world, women’s image, women’s literature
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Globalisasi, Safitri Era, and Shuri Mariasih Gietty Tambunan. "Representation of Home: Negotiating Indonesian Identity through Vlogs of Indonesian Women in Transnational Marriage." Scriptura 14, no. 2 (February 12, 2025): 177–86. https://doi.org/10.9744/scriptura.14.2.177-186.
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As the transnational marriages rise among Indonesians, family vlogs on transnational marriages perform as an indicator of their existence on YouTube. Through daily vlogs, it captures the complexity of transnational family’s life. The mixed culture and identity have become a great challenge for spouses to perform their everyday life, especially for Indonesian woman, who come as a migrant to follow their partners abroad. As a migrant who live in a foreign country, they have to adjust to the environment but as a part of transnational marriage they are carrying a responsibility to pass over both her and her husband’s culture and identity to the family. This paper will examine two YouTube accounts of transnational marriage families which are Kimbab Family and Pita’s Life. Through vlogs, the women negotiate their Indonesian identity in practicing the family. This study uses a textual approach to explain the construction of Indonesian identity in transnational marriages based on their everyday life captured from the vlogs. The result of this research is both Kimbab Family and Pita’s Life representing Indonesian identity through the articulation of nationalism by participating on Indonesian events, vlogs as a ‘translanguaging space’, and finally through food as the articulation of Indonesian diversity. It shows that the identity of transnational marriages are fluid and continues to go through negotiation process.
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WEINTRAUB, ANDREW N. "The Act of Singing: Women, Music, and the Politics of Truth and Reconciliation in Indonesia." Yearbook for Traditional Music 53 (December 2021): 1–44. http://dx.doi.org/10.1017/ytm.2021.6.
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Abstract (English/Indonesian)In this article, I show how the Dialita women’s choir uses music to contest the ongoing denial of state-sponsored violence that followed the Indonesian tragedy of 1965–66, particularly as it impacted women. More specifically, Dialita uses their experiences and positionalities as women to perform an alternative collective memory for younger generations of Indonesians. Composed in prison, Dialita’s musical repertoire memorialises the affects and effects of imprisonment, exile, trauma, and survival. Due to government censure and public condemnation, the songs had been silenced by the Indonesian state and hidden underground from the public since the Indonesian tragedy. In the early 2000s, the women of Dialita formed a musical group and courageously began performing in public, collaborating with young musicians and recording the songs. I contend that women’s collective singing is an act of critical remembrance, opening a new front in struggles for truth and reconciliation, especially when juridical appeals and strategies have been rebuffed.
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Lestari, Novia Diah, and Dyani Masita Dewi. "THE HEGEMONY IN INDONESIAN ADVERTISEMENTS: DISCOURSE ANALYSIS." Journal of Language and Literature 10, no. 2 (2022): 196–205. http://dx.doi.org/10.35760/jll.2022.v10i2.7919.
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This paper attempts to investigate the hegemony in Indonesian advertisements. It aims to find out the hegemony contained in advertisements for Indonesian beauty products. How is this hegemony conveyed, as well as the reasons for choosing women who have mixed faces as models for advertising Indonesian beauty products. The writer applies a descriptive qualitative method in which describes and explains the phenomenon or events in the social world, and the objects of this research are Indonesian beauty product advertisements. The advertisements are analyzed into two sections, namely interpretation and social analysis.The hegemony conveyed in the two advertisements is about the concept of beauty for women. The ideological hegemony raises the idea that all women who have fair skin tones are definitely beautiful and Indonesian women must be oriented to these standards. As a matter of fact, the majority of Indonesian women have dark skin. The advertisements make Indonesian people think that they have to follow women from other countries who have light skin to be considered as beautiful. This ideological hegemony resulted in a change in the mindset of Indonesian women which made them always oriented towards foreign women and wanted to make themselves like these women.
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Doorn-Harder, Nelly van. "Indonesian Muslim Women Creating Justice." Nordic Journal of Human Rights 21, no. 01 (March 7, 2003): 46–60. http://dx.doi.org/10.18261/issn1891-814x-2003-01-05.
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Hughes-Freeland, Felicia. "Book review: Indonesian Women Filmmakers." South East Asia Research 24, no. 2 (June 2016): 312–15. http://dx.doi.org/10.1177/0967828x16649537.
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Blackburn, Susan. "Indonesian women and political Islam." Journal of Southeast Asian Studies 39, no. 1 (December 11, 2007): 83–105. http://dx.doi.org/10.1017/s0022463408000040.
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AbstractThis article investigates the history of women's relationship to political Islam in Indonesia over the last century. It addresses three questions: how Islamic women have been politically active in Indonesia, how Indonesian women have been affected by political Islam, and how they have influenced political Islam. Independence marked a turning point. In the colonial period, women were more active within radical Islamic organisations than in moderate ones. Since independence, however, the situation has changed. Instead, the role of women has strengthened in moderate organisations while radical Islam has kept women in the background.
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Hani, Ummu, Ilma Nurul Rachmania, Santi Setyaningsih, and Rucita Cahyawati Putri. "Patterns of Indonesian Women Entrepreneurship." Procedia Economics and Finance 4 (2012): 274–85. http://dx.doi.org/10.1016/s2212-5671(12)00342-5.
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Wulan Sari, Venti. "A Multimodal Discourse Analysis in Pantene Advertisement." International Journal of Linguistics, Literature and Translation 4, no. 10 (October 29, 2021): 21–30. http://dx.doi.org/10.32996/ijllt.2021.4.10.4.
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Advertisement is a persuasive media aimed at persuading and influencing the public. Every day, the advertisement can be found anywhere, such as in a newspaper, television, radio, and also magazine. Pantene is a shampoo product that is very famous especially among women. Its advertisement can be found almost in every media. In this research, the researcher aims to investigate how Pantene Indonesian ads verbally and visually represent the image of women with beautiful strong hair and the ads’ differences by means of Halliday’s transitivity system (2014) and Kress and van Leeuwen’s (2006) point of view. This research also focuses on what the differences signify. The research analyzes Pantene’s advertisements. The data taken for this research are the Pantene Indonesian ads, focusing on the ads that show their brand ambassadors. The results of this research show that Pantene Indonesian ads describe women with strong hair as something that is coveted by women in Indonesia. Similarly, in Pantene International ads, the figure of a woman with strong and beautiful hair is described as a beautiful woman. In the Pantene Indonesian advertisement, it can be seen that ads makers use the implicit persuasive method, whereas, in the International Pantene, the method is explicit declarative employed which can be seen by viewers directly. These differences verify the stereotypes attached to the Indonesian and International market, namely being communal and individual, respectively.
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Thiono, Gabriella. "HERS: Understanding the Reason Behind a Woman’s Choice not to Get Married." K@ta Kita 7, no. 1 (February 28, 2019): 32–37. http://dx.doi.org/10.9744/katakita.7.1.32-37.
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This creative project is a screenplay. The screenplay is about a woman who struggles to defy the idea of getting married. In the New Order, President Soeharto led Indonesia using Javanese culture. Until today, there is a belief that women in Indonesia are obliged to get married because of the culture. In Javanese culture, there is a value called 3M (macak, masak, manak). The value created a definition of a true woman. A true woman has to be able to look pretty and cook. In order to fulfil the third value, a woman has to get married and have a family. This value burdens some modern Indonesian women, especially those who have careers. Through this screenplay, I want to encourage women that being married is a matter of choice and not an obligation. Keywords: Indonesian women, Javanese value, Javanese culture, marriage, single woman.
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Ulfah, Elisa. "Religious Identity Negotiation in Japanese-Indonesian Intermarriage." International Journal of Cultural and Art Studies 7, no. 1 (April 30, 2023): 30–40. http://dx.doi.org/10.32734/ijcas.v7i1.11682.
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This research is qualitative research using a life story approach. The informants of this study were seven Indonesian Muslim women and one Christian who married a Japanese man living in Japan. The study analyzes how religious identity is negotiated in the marriages of Japanese men and Indonesian women. The previous research informants were three Indonesian women who married Japanese people in Indonesia. The prior research indicates that all Japanese husbands follow the religion of their Indonesian wives. This study finds that all Japanese husbands, before marriage, follow the religion of their Indonesian wives. Still, after marriage, some continue to follow the informant's religion, while others return to their previous religion. Seven informants kept their religion, but one person converted to the religion of a Japanese husband. Two informants entered marriages with different religions. One informant who did not want to follow her husband's religion had a severe conflict because of the intervention of the informant's mother-in-law. Husbands generally do not question the religion of their wives, but disputes arise in cases where Japanese husbands adhere to a particular religion. The Indonesian wife's family and several Japanese husband's families also intervened in the religious negotiations. The religious change of Japanese men before marriage is initially more of a consideration for the smooth running of the marriage process. Research on intermarriages between Indonesians and Japanese is minimal. Research like this needs to be done because the number of intermarriages is increasing. This research brings valuable knowledge to prospective Indonesian and Japanese intermarriages.
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Rohman, Arif. "Does Education Empower the Indonesian Women?" Jurnal Ultima Humaniora 1, no. 2 (September 11, 2013): 212–17. https://doi.org/10.2139/ssrn.2367284.
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The second feminist wave in the 1960s has influenced feminists to increase their campaign against patriarchy in almost all areas. This campaign aims to achieve equal legal, political and social rights for women. In this context, they view education as a vehicle to empower women in societies. Using Javanese culture as an example, this article will examine whether education has much impact on it, and to identify factors which prevent education from empowering women in Indonesia. From the analysis, it has shown that educated women still faced many obstacles to participate in economical, political and social aspects.
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Nisak, Bethania Amruh. "DETERMINANTS OF UNMET NEEDS IN MARRIED WOMEN IN INDONESIA (INDONESIAN DHS ANALYSIS 2017)." Jurnal Biometrika dan Kependudukan 10, no. 1 (June 25, 2021): 1. http://dx.doi.org/10.20473/jbk.v10i1.2021.1-10.
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The incidence of unmet needs in Indonesia is still high, around 10.6 percent. For every 36 million couples of childbearing age, there are 4 million couples who experience unmet needs. The high number of unmet needs will trigger various effects on women of childbearing age. One of the impacts is unwanted pregnancy. This unwanted pregnancy can be a factor in morbidity and mortality in the mother, increasing maternal mortality if not addressed promptly. This study is an observational non-reactive study. This study aimed to determine the factors related to the unmet need for family planning in married women. The study subjects were 29,189 married women aged 15-49 years old (women of childbearing age). The data source comes from the Indonesian Demographic and Health Survey (IDHS) in 2017. Further analysis was carried out using the chi-square test and multiple logistic regression. The results show that the factors affecting the unmet need for family planning in women are the age of women, the number of children who are still alive, family planning discussions between spouses or husband and wife, education level, employment status, knowledge related to methods, and history of family planning use. The variable of family planning usage history is the most influential factor in the unmet need for family planning in pregnant women. Women who have never done birth control have a high risk of unmet need—women's knowledge about contraceptive methods related to the contraceptive method and the history of using family planning (p-value <0.05). The variable of family planning usage history is the most influential factor in the unmet need for family planning in pregnant women. Women who have never done birth control have a high risk of unmet need—knowledge related to family planning methods and history (p-value <0.05). The variable of family planning usage history is the most influential factor in the unmet need for family planning in pregnant women. Women who have never done birth control have a high risk of unmet need.
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Hidayati, Niswatin Nurul. "WOMEN PORTRAYAL IN INDONESIAN FOLKLORES: A SEMIOTIC STUDY." An-Nas 3, no. 1 (April 21, 2019): 66–81. http://dx.doi.org/10.36840/an-nas.v3i1.177.
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“Indonesia consists of many islands, tribes, and cultures, so that the folklores possessed by this country are diverse. For Indonesian people, those folklores are not only used as a tool of entertainment for children, but also as a device for adults in teaching values and norms of society. Most of the folklores tell about the relationship between woman and man, whether they are as husband and wife, parents and children, lovers, friends, and others. That kind of relationship is closely related to gender, especially about the woman’s position. This writing analyzed about 15 Indonesian folklores and how women were portrayed or represented in those stories. In analyzing those folklores, the writer used descriptive qualitative research method, in which the writer concerned on how women were portrayed. From the analysis of the fifteen Indonesian folklores chosen randomly, it could be concluded that some folklores described women positively, but mostly described them negatively. Some folklore shows a woman who is smart, tough, wise and more concerned with the interests of others than herself. However, women are also described as negative figures, for example as stepmothers, as spirits, animals, objects of curses, and only doing domestic work (housework). Almost in every folklore above, it is stated that a female figure is a figure who has a beautiful face. So, it can be said that women are judged by their physical characteristics.”
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Kurnia, Novi. "CONSUMING GENDER AND DISABILITY IN INDONESIAN FILM." Jurnal ASPIKOM 3, no. 3 (September 21, 2017): 570. http://dx.doi.org/10.24329/aspikom.v3i3.175.
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This study aims to examine the film audience reception on gender and disabilities representation towards What We Don’t Talk About When We Talk About Love (Yang Tidak Dibicarakan Ketika Membicarakan Cinta, 2013). This film directed by a prominent Indonesian woman film director, Mouly Surya, and produced in 2013. Such audience study is very important in the scholarship of women and Indonesian films dominated by studies on women representation in the film and women filmmakers. Employing reception analysis based on Stuart Hall’s work, this study involves six Indonesian students as informant of a series of in-depth interviews. The study finds that the personal experiences and knowledge of informants, as well as their film habits, but not their gender, influences their interpretation toward the issue of gender and disabilities in the film.
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Yazid, Sylvia, and Elisabeth Dewi. "Women on the Steering Wheel: Identifying the Potentials of Women in Improving the Protection of Indonesian Women Migrant Workers." JAS (Journal of ASEAN Studies) 3, no. 2 (February 4, 2016): 102. http://dx.doi.org/10.21512/jas.v3i2.844.
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This paper is based on a research that looked into the potentials of women as stakeholders in improving the protection of Indonesian women migrant workers abroad. It was designed based on the assumptions that an identification of the potentials of women at various levels and in various institutions may positively contribute to the efforts of finding solutions for the problems faced by women migrant workers and that rather than being seen merely as victims, women should be seen as actors who can actively participate in addressing the problems. This paper analyzes efforts made by a number of Indonesian women who are publicly recognized for their works in promoting the protection of Indonesian women migrant workers, both as state and non-state actors in the context of policy making. The focus is on how these women perceive the extend to which their efforts have been able to influence the policy making process. The discussion also includes how the women responded to the challenges and opportunities that they encounter as part of their learning process. The data for this paper was gathered through interviews with six prominent woman figures who are known for their work on the issue of women migrant workers. While confirming that as actors outside the government these women have made efforts to influence the policy making process, this paper showcases that the actual impact of their efforts is highly determined by the policy environment.
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Shandy, Ricky, and Retno Dewi Pulung Sari. "Law Implementation of Body Shaming that Leads to Sexual Harassment Against Women in Social Media." LEGAL BRIEF 11, no. 6 (February 28, 2023): 3622–27. http://dx.doi.org/10.35335/legal.v11i6.638.
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Beauty is the main reason for someone, especially a woman, to look stunning. A woman who feels beautiful uploading a photo of herself often experiences body shaming in the form of hate speech and bad comments through social media. It leads to sexual harassment. The Indonesian government passes the Violence Crime Act on Sexual Harassment (TPKS) which is expected to be a brand-new breakthrough in the Indonesian legal system. As well as the existence of restorative justice, it is hoped that it will also be one of the breakthroughs in the legal world by seeking a solution by emphasizing re-election to its original state. Not many women are well-aware of this new regulation. It is hoped that more awareness of this regulation to be well-spread, and that it can create determent effects for perpetrators of sexual harassment against women on social media. Using normative juridical qualitative method in compiling this research, the writer explains how effective the new regulation is for Indonesian women.
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Pramiyanti, Alila. "EXPLORING NETWORKED IDENTITIES OF INDONESIAN HIJABERS." Jurnal Ilmiah LISKI (Lingkar Studi Komunikasi) 5, no. 1 (February 1, 2019): 1. http://dx.doi.org/10.25124/liski.v5i1.1816.
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This paper examines the networked identities of the Indonesian hijabers (a term for hijab-wearing woman who is fashion conscious). This study was undertaking in-depth interviews and participant-observations towards twenty-six hijabers who are actively taken part as a committee in the hijab communities. The term networked identity has been developed to adjust how community represents identity in the internet era. Most of the communities consider the importance of dynamic interactions and communication in the construction of networked identities. They mostly use Instagram for external communication channel along with WhatsApp and Line for internal communication channel. These hijabers consciously believe on their identities should be representing the images of pious Muslimah (a term for Muslim woman). Additionally, they also represent and communicate their networked identities as active and modern Muslim women that generate new figures of Indonesian young Muslim women.
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Theis, Julia. "Indonesian Women’s Struggle for Equality in Church and Society." Jurnal Teologi Amreta (ISSN: 2599-3100) 8, no. 2 (May 15, 2025): 152–77. https://doi.org/10.54345/jta.v8i2.201.
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According to ancestral custom, the position of Indonesian women isequal to the men. Indonesian women have marriage’s right equal to men.The influence of Islam, among other things, caused the position of Indonesianwomen to be inferior to the men. Indonesian women were struggling forequality in the society. Although, women have a special position in thechurch because of their roles in the early history of Christianity, women haveto struggle for equality leadership roles in church. It was caused by the fallenhuman nature and the wrong interpretation of the Bible. The purpose of thispaper is to describe the struggle of Indonesian women for equality in churchand society, and to find Pentecostal theology solutions which can help themin their struggle for equality. In order to accomplish this purpose, I willdiscuss the cultural, economic and political perspective on Indonesianwomen. I also will discuss position of women in Indonesian churchconcerning their roles in the church.
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Suwarta, Nyoman, Joko Susanto, Bambang Kusbandrijo, Ahmad Nurefendi Fradana, and Andriyanto Andriyanto. "IDENTITAS FEMINISME INDONESIA DALAM BUKU SARINAH." PARAFRASE : Jurnal Kajian Kebahasaan & Kesastraan 23, no. 1 (May 30, 2023): 46–59. http://dx.doi.org/10.30996/parafrase.v23i1.8564.
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The social identity of Indonesian feminism is the result of a long process of interaction with universal feminism, but is rooted in the collective culture of the people of the archipelago, which is religious, polite and cultural. The feminist perspective in Sarinah's book is explained in three phases of human evolution, the first phase of women occupying a lower position than men, the second phase women occupy a higher position than men, the third phase women again occupy a lower position than men. The purpose of this study is to analyze the social identity of Indonesian feminism and understand the process of forming social identity of Indonesian feminism according to Sarinah's book. Qualitative methods used through literature review and interpretation of events. Based on the analysis, description and process of social identity formation, Indonesian feminism has four identities. There is a process that influences one's understanding of Indonesian Feminism Social Identity, namely self-classification and social comparison. The two processes work together to explain a particular form of behavior as a woman with a social identity of Indonesian feminism, which is qualitatively different from universal feminism, that identity is socialist religious feminism. That identity is full of love for family, patient and religious, a concept that was initially very social and then became the social identity of Indonesian feminism.
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Davies, Sharyn Graham, and Nurul Ilmi Idrus. "Participating in Parliamentary Politics: Experiences of Indonesian Women 1995�2010." Journal of Indonesian Social Sciences and Humanities 3, no. 1 (December 5, 2018): 81–97. http://dx.doi.org/10.14203/jissh.v3i1.47.
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This article concerns itself with womens participation in politics and, more specifcally, the representation of women in elected legislatures, in Indonesia between 1995 and 2010. The article gives readers a brief overview of the various ways that Indonesian women participate in politics. Examples are given of women being traditional rulers, having political authority, exercising power, becoming presidents and cabinet ministers, participating in protest movements, and being elected to parliament. The article then moves to focus more specifcally on the election of women to the Indonesian parliament. The article analyses positive developments that have occurred in the past decade to facilitate womens entry to parliamentary politics. Although numerous positive developments have indeed taken place, the article argues that women are still hindered in their attempts to get elected to parliament. Drawing on indepth interviews, literature reviews, statistical analysis, and long-term ethnographic research, the authors identify some of the factors limiting womens election, including the restrictive limited model of womanhood advocated in Indonesia, declining cronyism, the ineffectiveness of the thirty per cent quota, the reputation politics has of being dirty, the in?uence of religion, and the large sums of money candidates need to support their election campaigns.
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Simorangkir, Deborah. "THE INFLUENCE OF POPULAR MEDIA ON YOUNG INDONESIAN WOMAN WEARING HIJAB." Journal of Business And Entrepreneurship 12, no. 1 (May 31, 2024): 23–34. http://dx.doi.org/10.46273/4mgxer41.
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Indonesia has been experiencing a rise in Islamic conservatism, and with that, a rapid increase in the number of women wearing the hijab. There has also been an increase in the production and consumption of Islamic content in popular media targeted at young Indonesians. This study analyzes how popular media influences girls in their decision to wear hijab. Findings from in-depth interviews with 10 university hijab-wearing students show that though they decided to wear the hijab because they believe it to be proper Islamic behavior, still, family, friends, and celebrities have also been influential in their decision. Indonesian popular media portray women in hijab in a positive light. All respondents agreed that throughout their experience wearing the hijab, popular media has served them in various ways, including style inspiration. Based on Stuart Hall’s Reception Theory, most respondents have taken the Dominant-Hegemonic position when consuming media messages pertaining the hijab. A small minority, however, took the Negotiated position because they feel that the media should portray women who wear the hijab just as any other woman.
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Doewes, Rumi Iqbal, Sapta Kunta Purnama, Islahuzzaman N, and Manshuralhudlori. "The Miracle of Women Suporters’ Fanaticism in Indonesian Football." International Journal of Psychosocial Rehabilitation 24, no. 02 (February 12, 2020): 2352–58. http://dx.doi.org/10.37200/ijpr/v24i2/pr200531.
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Maghfiroh, Devi Laila, та M. Anwar Masadi. "DIRĀSAH AL-MUQĀRANAH AL-ADABIYAH FI RIWĀYAH BELĀD BELĀ SAMA' WA RIWĀYAH 'AẒRA JĀKARTA". 3rd Annual International Conferences on Language, Literature, and Media, № 1 (25 серпня 2021): 424. http://dx.doi.org/10.18860/aicollim.v2i1.1376.
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This research explains the differences and similarities in the forms and representations of stereotypical ideas of women in Yemeni and Indonesian society in the novel “A Country Without a Sky” by Wajdi Al-Ahdal and “The Virgin of Jakarta” by Najib Al-Kilani. It uses comparative literature and Helen Sixus feminism focusing on the dualistic patriarchal opposition. Data collection techniques used reading and taking notes. The analysis refers to the comparative literary analysis model by François Just, through the phases of object-deepening, subject-study and focus analysis. The results show the similarity of the forms of stereotyped ideas of women that the Yemeni and the Indonesian women are beautiful and contradictory. The stereotypes about Indonesian society are more fluid than the Yemenis. The similarity of the main social representations behind the stereotypical notions of is the ideology that attempts to eradicate religion from human life. The ideology of secularism and communism requires people to separate religion from life. The social and cultural differences between Yemenis and Indonesians are due to the difference in the year of the novel, 1965 and 2008. The distance that separates the distant years will certainly describe a completely different life.
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Cox, Murray P., Michael G. Nelson, Meryanne K. Tumonggor, François-X. Ricaut, and Herawati Sudoyo. "A small cohort of Island Southeast Asian women founded Madagascar." Proceedings of the Royal Society B: Biological Sciences 279, no. 1739 (March 21, 2012): 2761–68. http://dx.doi.org/10.1098/rspb.2012.0012.
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The settlement of Madagascar is one of the most unusual, and least understood, episodes in human prehistory. Madagascar was one of the last landmasses to be reached by people, and despite the island's location just off the east coast of Africa, evidence from genetics, language and culture all attests that it was settled jointly by Africans, and more surprisingly, Indonesians. Nevertheless, extremely little is known about the settlement process itself. Here, we report broad geographical screening of Malagasy and Indonesian genetic variation, from which we infer a statistically robust coalescent model of the island's initial settlement. Maximum-likelihood estimates favour a scenario in which Madagascar was settled approximately 1200 years ago by a very small group of women (approx. 30), most of Indonesian descent (approx. 93%). This highly restricted founding population raises the possibility that Madagascar was settled not as a large-scale planned colonization event from Indonesia, but rather through a small, perhaps even unintended, transoceanic crossing.
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Yazid, Sylvia. "Indonesian Labour Migration: Identifying the Women." Jurnal Global & Strategis 9, no. 1 (February 22, 2018): 49. http://dx.doi.org/10.20473/jgs.9.1.2015.49-62.
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This paper is concerned with two main issues, Indonesian women workingabroad in the informal sector, mostly as domestic workers and the potentialsof other women stakeholders in addressing issues faced by women migrantworkers. This paper is written based on the assumption that an identificationof potential women at various levels and institutions may contribute to thesearch for solutions for the problems faced by the women migrant workersand that women should be seen as active actors that may contribute to theproblem solving. The identification in this paper has been able to identify theexistence of a number of prominent women migrant workers advocates, arguefor their existence in various parts within the labour migration system toguarantee a protected migration for women labour, and suggest for thewidening of the scope and activism of these women migrant workersadvocates, in line with their movements across institutions.
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Seniwati. "Indonesian Muslim Women: Jihad, Radicalism, Terrorism." global journal al thaqafah 11, no. 1 (July 31, 2021): 134–42. http://dx.doi.org/10.7187/gjat072021-12.
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This study aimed to explore the understanding of Indonesian Muslim women regarding jihad, radicalism, and terrorism. The study found that women have an understanding that terrorism is all forms of adverse action, carried out in a structured and grouped manner. They understand that all forms of terrorism activities usually have goals to be achieved and are based on religious or ideological understandings that are considered correct according to terrorist groups. Muslim women try to minimize this Islamophobia through improving understanding for themselves, their family, and community. The involvement of Muslim women in supporting counter-terrorism can be one of the strategies to create an atmosphere of peace in the community. Muslim women realize that the perpetrators of acts of terror in carrying out their actions sometimes act in the name of religion, even though there is no religion, including Islam, that legalizes the killing of fellow human beings and actions that cause damage to the environment. Therefore, one way to counter-terrorism according to Muslim women is by improving the mindset starting from themselves and their family. A person's actions originate from the mindset, which is why the mindset must be fixed first, before preventing the doctrines of misguided notions.
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Harjito, Harjito. "Supernatural Women Modernity in Indonesian Literature." Asian Social Science 13, no. 10 (September 27, 2017): 65. http://dx.doi.org/10.5539/ass.v13n10p65.
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In Indonesia, people who have supernatural powers are not strange today and the past and in literary texts around daily life. They are called human supernatural man. In Javaarea, parts of Indonesia, the spirit and the magics that are spiritual are more superior and respectful than body and physicality. Those are indicated by the presence many pilgrims visiting the tomb. Supernatural man comes to protect their families, small communities, and environment. As a patron family, women who have supernatural power keep the family unity. As a protector of the people that is in lower social classes, she beats humans with cruel, angry, wicked, conceited, and arrogant personality and turned it into a noble human character as a humble, quiet, patient, forgiving, and polite. In addition, supernatural women are presented as a form of resistance to modernity and economic development in a various things that are physical, ignoring the religious-spiritual; get rid of lower social class, andenvironmental destrcution.
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Nurlaelawati, Euis. "Muslim Women in Indonesian Religious Courts." Islamic Law and Society 20, no. 3 (2013): 242–71. http://dx.doi.org/10.1163/15685195-0010a0003.
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Huda, Anam Miftakhul. "THE IDENTITY OF JAVANESE WOMEN (The study of Phenomenology Toward Indonesian Migrant Women Workers)." JARES (Journal of Academic Research and Sciences) 1, no. 1 (March 5, 2016): 61–72. http://dx.doi.org/10.35457/jares.v1i1.506.
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The woman stands for Java language (wani ditoto) term used for Homo sapiens gender and has reproduction. The opposite sex from the woman is a man or a male. The woman is a word commonly used to describe mature women. Awareness of Indonesian women to work very large, although the country must work out to become migrant workers, this is shown by the increasing number of women migrant workers every year.Based BNP2TKI report in 2013 the number of migrants reached 512 168 people, consisting of 285 197 person formal workers (56 %) and 226 871 informal migrant workers (44 %). Whereas in 2012 migrant workers reached 494 609 people consisting of 258 411 formal sector (52 %) and 236 198 informal migrant workers (48 %). (detik.com). This research using phenomenology approach by deep interview (unstructured) observation non participants and study documentation. The subject in this research is Javanese Indonesian women. The informants of this research are six women workers. The purpose of this research is expected to describe the shift in the concept of Javanese women carry out tasks in abroad, there are Indonesian cultural values implied by the instincts of a typical traditional Javanese woman, though the housemaids are located in other countries.Social identity theory is a theory that was originally engaged in the area of Social Psychology, with the language and its ability to find and understand the meaning, has become a meta - theory that is able to bring together many disciplines such as psychology, anthropology, sociology, history, communications, as implications is that reality is always social, and the social contextual character always in a state of local culture and history.The meaning of something can be very different in cultures or groups of people who are different because in each cultural or community groups have own ways to interpret things. Groups of people who have a background of understanding is not the same to certain cultural codes will not be able to understand the meaning produced by other community groups.Research described that diversity nations woman patriarchy, Javanese culture properties characteristic of java women clearly reflected in life with workers Indonesia (TKW) is different from another country.
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Huda, Anam Miftakhul. "THE IDENTITY OF JAVANESE WOMEN (The study of Phenomenology Toward Indonesian Migrant Women Workers)." Journal of Academic Research and Sciences (JARES) 1, no. 1 (March 5, 2016): 61–72. http://dx.doi.org/10.30957/jares.v1i1.506.
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The woman stands for Java language (wani ditoto) term used for Homo sapiens gender and has reproduction. The opposite sex from the woman is a man or a male. The woman is a word commonly used to describe mature women. Awareness of Indonesian women to work very large, although the country must work out to become migrant workers, this is shown by the increasing number of women migrant workers every year.Based BNP2TKI report in 2013 the number of migrants reached 512 168 people, consisting of 285 197 person formal workers (56 %) and 226 871 informal migrant workers (44 %). Whereas in 2012 migrant workers reached 494 609 people consisting of 258 411 formal sector (52 %) and 236 198 informal migrant workers (48 %). (detik.com). This research using phenomenology approach by deep interview (unstructured) observation non participants and study documentation. The subject in this research is Javanese Indonesian women. The informants of this research are six women workers. The purpose of this research is expected to describe the shift in the concept of Javanese women carry out tasks in abroad, there are Indonesian cultural values implied by the instincts of a typical traditional Javanese woman, though the housemaids are located in other countries.Social identity theory is a theory that was originally engaged in the area of Social Psychology, with the language and its ability to find and understand the meaning, has become a meta - theory that is able to bring together many disciplines such as psychology, anthropology, sociology, history, communications, as implications is that reality is always social, and the social contextual character always in a state of local culture and history.The meaning of something can be very different in cultures or groups of people who are different because in each cultural or community groups have own ways to interpret things. Groups of people who have a background of understanding is not the same to certain cultural codes will not be able to understand the meaning produced by other community groups.Research described that diversity nations woman patriarchy, Javanese culture properties characteristic of java women clearly reflected in life with workers Indonesia (TKW) is different from another country.
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Muflichah, Siti. "Restorying the Experiences of Muslim Women Academics in Indonesian State Islamic Higher Education: A Narrative Inquiry." Journal of Asian Social Science Research 2, no. 2 (December 27, 2020): 159–74. http://dx.doi.org/10.15575/jassr.v2i2.24.
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In the last three decades, women have been the majority of undergraduate students in Indonesian higher education. However, the story is different when it comes to women as academics in Islamic higher education institutions. Compared to their male colleagues, female academics have unequal academic and lower leadership positions. There is a low percentage of female academics who have achieved the academic positions of associate professors or professors. They also have low productivity in research and publications. This article deals with the inequality facing Muslim women academics in Indonesian state Islamic higher education (Perguruan Tinggi Keagamaan Islam Negeri [PTKIN]). It asks the question: Do these problems happen due to no opportunities given to Muslim women academics to develop their academic career? In doing so, this article uses narrative inquiry as an approach to revealing the story of Indonesian Muslim academics and the voice of Muslim feminists, which is not internationally acknowledged and recognized. It focuses its analysis on the voice and career experiences of a Muslim woman (Muslimah) academic in an Indonesian state Islamic university using the feminist methodology. It aims to portray how and why female academics face unequal academic achievement. Understanding their voice of higher academic promotion is important to solve the problem of the ‘leaking pipeline’ about genderbased representation in university. The article argues that Indonesian Muslimah academics had low representation at academic advancement as they experienced more barriers than their male colleagues.
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Aliyah, Ida Hidayatul, Siti Komariah, and Endah Ratnawaty Chotim. "Feminisme Indonesia dalam Lintasan Sejarah." TEMALI : Jurnal Pembangunan Sosial 1, no. 2 (October 1, 2018): 140–53. http://dx.doi.org/10.15575/jt.v1i2.3296.
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This article studies the opinion of Muslim feminists on Islam and women empowerment. Using Indonesian history as the reference of being colonized, analytically the writer shows how these cultural and political problems placed Indonesian Muslim women into a kind of continuing struggle of independence. Having a careful consideration of Indonesian history and culture, the writer’s final idea was that Islam has a meeting point with feminism. It is suggested, then, that based on Indonesian Muslim history it should be acknowledged that Islam is compatible with the idea of progress for women.
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Prawira, Nanang Ganda, and Aditya Aditama Putri Hk. "Batik Dermayon: Expression of Femininity in North Coast of Java." HUMAN REVIEW. International Humanities Review / Revista Internacional de Humanidades 16, no. 1 (September 21, 2023): 131–46. http://dx.doi.org/10.37467/revhuman.v16.3284.
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To date, Javanese-Indonesian coastal women have only been part of the batik craft industry, but their strategic roles and expressions have never been disclosed or cared. Whereas the feminine side and the aesthetic symbolic adaptation of Batik-crafter women are very important issues in the creation of the Indonesian cultural repertoire. This study succeeded in explaining the visual identity signs and aesthetic structures described by the community of the crafter woman in the Paoman Village, as well as revealing the meaning of the Indramayu written batik motif as a sign in coastal culture.
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Prawira, Nanang Ganda, and Aditya Aditama Putri Hk. "Batik Dermayon: Expression of Femininity in North Coast of Java." HUMAN REVIEW. International Humanities Review / Revista Internacional De Humanidades 16, no. 1 (September 21, 2023): 131–46. https://doi.org/10.37819/humanrev.v16i1.1473.
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To date, Javanese-Indonesian coastal women have only been part of the batik craft industry, but their strategic roles and expressions have never been disclosed or cared. Whereas the feminine side and the aesthetic symbolic adaptation of Batik-crafter women are very important issues in the creation of the Indonesian cultural repertoire. This study succeeded in explaining the visual identity signs and aesthetic structures described by the community of the crafter woman in the Paoman Village, as well as revealing the meaning of the Indramayu written batik motif as a sign in coastal culture.
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Prawira, Nanang Ganda, and Aditya Aditama Putri Hk. "Batik Dermayon: Expression of Femininity in North Coast of Java." HUMAN REVIEW. International Humanities Review / Revista Internacional De Humanidades 16, no. 1 (September 21, 2023): 131–46. https://doi.org/10.37819/revhuman.v16i1.1473.
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To date, Javanese-Indonesian coastal women have only been part of the batik craft industry, but their strategic roles and expressions have never been disclosed or cared. Whereas the feminine side and the aesthetic symbolic adaptation of Batik-crafter women are very important issues in the creation of the Indonesian cultural repertoire. This study succeeded in explaining the visual identity signs and aesthetic structures described by the community of the crafter woman in the Paoman Village, as well as revealing the meaning of the Indramayu written batik motif as a sign in coastal culture.
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Aprela Agustin, Senja. "SEMIOTIC ANALYSIS OF EMBODIMENT IN THE DESIGN OF INDONESIAN WOMEN DESIGNERS." New Design Ideas 8, no. 2 (August 3, 2024): 433–47. http://dx.doi.org/10.62476/ndi82433.
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For designers, the body is the main instrument for creating design works that indirectly reflect social reality. In social interpretation, body issues affect the relationship between men and women. Furthermore, these issues influence the aesthetic discourse of modern design, which is formed in the form of a binary opposition with the logic of “form follows function”. Women are associated with form, while men are associated with function. However, the unique experience of women designers indirectly reflects social reality in their design work. This unique experience is referred to as embodiment. Previous research on the influence of embodiment, especially in the work of women designers in Indonesia, is still relatively scarce, except in the field of art. The embodiment of women designers is often limited to the representation of designs inspired by the woman body, which prolongs the objectification of women. Therefore, this study focuses on the influence of the embodiment of women designers in their work, which has not yet been explored. This study analyses three design works by Indonesian designers, namely Yolanda Santosa, Nita Darsono and Patricia Untario, which raise the issue of woman embodiment as a representation of social relations in society. This study uses semiotic analysis by tracing the levels of denotative and connotative meanings that later develop into myths or ideologies that appear in signs, both visual and written. This study aims to find the influence of embodiment reflected in the design of women designers in Indonesia. The findings of this study reveal the influence of women's embodiment as a reflection of social construction in the design of the three women designers. Women designers offer representations of women by challenging stereotypes of women in the form of binary oppositions that are often subordinated and objectified in media and design. The representation shows a claim and rearrangement of established semiotic elements in the binary opposition system as a form of counter-discourse in representing women based on their embodied experience.
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Rio Putra Pratama. "Analisis Semiotika Representasi Women Support Women dalam Film Qorin." Jurnal Kajian dan Penelitian Umum 1, no. 6 (December 2, 2023): 42–61. http://dx.doi.org/10.47861/jkpu-nalanda.v1i6.613.
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Films with magical, astro or mystical nuances are the genre or feel of films that are most liked by Indonesian people, who are known as a religious and magical society. One film that combines the religious and magical cultural background of Indonesian society is the film Qorin . This research aims to analyze the spirit and movement of women supporting women implied in the film Qorin . This research uses the Semiotics theory coined by Charles Sanders Pierce combined with descriptive qualitative research methodology. This method is used to analyze scenes in the film Qorin which depict women supporting women through the symbols shown. These symbols represent the existence of unequal power relations between women and men, such as female students who do not have the power to refuse orders from their ustadz, and wives who are unable to give advice to their husbands. However, besides that, there is a symbol that shows the great strength of the female characters in the film if they support each other.
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Nisa, Hoirun. "Obesity and Asthma Risk in Indonesian Adults: Findings from the 2018 Indonesia Basic Health Research." Kesmas: Jurnal Kesehatan Masyarakat Nasional 18, no. 1 (February 27, 2023): 58. http://dx.doi.org/10.21109/kesmas.v18i1.6608.
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Obesity and asthma are both global public health challenges. Mounting evidence suggests that obesity may increase asthma risk in adults; however, the association by sex remains uncertain. This study examined the association of obesity with asthma risk in Indonesian adult men and women. Data were obtained from the 2018 Indonesia Basic Health Research. The analysis included 299,837 men and 333,218 women aged ≥18 years. Asthma was identified by the self-report of a doctor’s diagnosis. Obesity was defined as a body mass index ≥30 kg/m2. A logistic regression was used for data analysis. Asthma prevalence was 2.7% (2.5% in men and 2.8% in women) and was higher in obese than non-obese adults. The adjusted odds ratio (aOR) of having asthma-related obesity was 1.22, 95% Confidence Interval (CI) = 1.17–1.28 (aOR = 1.25, 95% CI = 1.21–1.34 in women and aOR = 1.14, 95% CI = 1.05–1.25 in men). In conclusion, asthma prevalence was relatively low in Indonesian adults and slightly higher in women than men. Both men and women had a slight increase in the odds of having asthma-related obesity. Longitudinal studies are needed to understand better the causality association of obesity with asthma in adults.
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Meilinawati, Lina. "JILBAB: BUDAYA POP DAN IDENTITAS MUSLIM DI INDONESIA." IBDA` : Jurnal Kajian Islam dan Budaya 14, no. 1 (May 30, 2016): 139–55. http://dx.doi.org/10.24090/ibda.v14i1.623.
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The purpose of this study is to examine jilbab as a pop culture and Indonesian moslem identity. The use of jilbab (a headscarf or a head covering) for moslem women has gained its popularity since the last twenty year. This phenomenon is interesting to be investigated particularly from diverse jilbab or veiling practices in many different ways. Indonesian moslem women, for instance, used styles of jilbab and fashion which are different from those worn by moslem women in other countries. Hence, this shows characteristics of Indonesian moslem women in wearing or using jilbab which becomes an identity. Many scholars see identity as a product of social construction, and a fluid concept. This is due to the emergence of various identities resulted from different contexts. For the theoretical framework, this study uses Barthes semiotic analysis to interpret and decode the signs attached to jilbab and Indonesian moslem fashion as a part of pop culture and a new identity. The result of the study indicates that jilbab as a headscarf changes from time to time in terms of its use and styles. Jilbab styles worn by Indonesian moslem women adopted both local and global styles. This demonstrates the hybrid identity of Indonesian moslem women in wearing or using jilbab.
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Diana, Puspitasari, and Suryadi Yudi. "Color Identity in the Beauty of Indonesian Women Who Construct Beauty Product Labels in the Cultural Industry Era." International Journal of Arts and Social Science 4, no. 5 (March 17, 2023): 249–60. https://doi.org/10.5281/zenodo.7745021.
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The development of the media that has accelerated the spread of new ideologies in the discourse of beauty has caused instability in the construction of beauty, especially for Indonesian women. Color is one of the most attractive beauty ideologies for women and has become the identity and measure of a women's beauty. This article discusses beauty construction represented through local brand cosmetic advertisements from the 1990s to the beginning of 2010. This study is descriptive qualitative research with a cultural studies approach. In the cultural industry, capitalism always makes reproducing of the construction of beauty in cosmetic advertisements. So that is why the structure of beauty changes. The changes can notbe apart from the intervention of patriarchs and capitalists who offer various kinds of beauty concepts in their products. The label of 'color' is the main factor being sold as the principle concept to make women beautiful and to make 'color' as a beauty identity and identity of Indonesian cosmetic brands local
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Burhan, Faika, Rasiah, Nurlailatul Qadriani, Islahuddin, and Fina Amalia Masri. "Identity Crisis of Tionghoa Ethnic in the Novel Naga Kuning by Yusiana Basuki." International Journal of Linguistics, Literature and Translation 6, no. 4 (May 5, 2023): 154–60. http://dx.doi.org/10.32996/ijllt.2023.6.4.21.
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The "descent" label has created a distance between the Tionghoa ethnic and the indigenous people in Indonesia. The "descent" label creates the impression that the Tionghoa ethnic are ethically and morally different from the natives. The 1998 May riots in Jakarta further exacerbated ethnic Tionghoa sentiment in Indonesia. The Tionghoa community is considered as "others" in terms of physical and cultural attributes, so they are not considered part of Indonesian society, even though they are Chinese Indonesians. This has caused the Chinese community in Indonesia to experience an identity crisis. Ethnic Tionghoa are faced with two identities between, Indonesian and Chinese, to blend into Indonesian society. This research seeks to describe the identity crisis of ethnic Tionghoa through female characters in the novel Naga Kuning by Yusiana Basuki. The intersection of gender theory and identity theory is used to analyze the phenomenon of the Tionghoa ethnic identity crisis in Indonesia. The method used in this research was descriptive qualitative. Data collection was done through literary studies. The results showed that Yusiana Basuki, through the novel Naga Kuning depicts discrimination and violence against Tionghoa women in Indonesia during the 1998 riots. The discrimination and violence caused an identity crisis in Tionghoa women. The identity that is built is a blurred identity caused by socio-political conditions. The form of identity crisis described in this novel is the downturn, fear, and alienation of women from the social life they live. Despite being a victim of harassment and violence, the character Lily is a Chinese woman who survives and tries to continue to rise in the face of various conflicts as a discriminated ethnicity.
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Srilaksmi, Ida Ayu Alit, and Calvin Damasemil. "The Construction Reality of Women Image as Patriarchal Objects in Indonesian Horror Film." Jurnal Audience 7, no. 1 (January 6, 2025): 51–62. https://doi.org/10.33633/ja.v7i1.9905.
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As one of the film genres in Indonesia, horror films have different dynamics in terms of narrative and cinematography. The example is about the characterization of women in films. Women are often associated with victims, monsters, and other main characters in Indonesian horror films. This phase has an impact on the construction of reality in the image of women as a form of insertion of patriarchal culture in films. In patriarchal culture, women are formed through the depiction of figures full of negative emotions and synonymous with terror and revenge. This study aims to describe the forms of patriarchal culture towards women in Indonesian horror films from 1970-2022. This research uses literature study as the main method with related previous research. Based on this research, several connections were found regarding women who are depicted as objects of patriarchal culture with the main scope being the characterization of women as victims and monstrous feminine in 600 Indonesian horror films in the period 1970-2022. The image of women that is constructed has become a distinct pattern in Indonesian horror films because of the strong patriarchal culture. The commodification perspective according to the political economy of the media has increasingly strengthened the tendency of women to become objects in the Indonesian film culture. Women in horror films are often used as a mere commodity. In other words, women are indicated as an added value to become an exchange value in the horror film market.
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Saragupita, Angela Tanjung. "INDO BLACK MAGIC: DAYA PIKAT PEREMPUAN INDONESIA DALAM LAGU JEBUNG & BASBOI." Jurnal Ilmu Budaya 20, no. 2 (February 29, 2024): 153–66. http://dx.doi.org/10.31849/jib.v20i2.19494.
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Jebung or Jessice Bunga is a newcomer singer whose songs are always unique. One of the songs entitled 'Indo Black Magic' has a theme related to pellets/witchcraft which is still believed by some Indonesian people. This research aims to find out how the image of Indonesian women is depicted in the Jebung song which is related to local myths in Indonesian society. This type of research is qualitative research where this research uses the concept of descriptive content analysis. The research data is in the form of lyrics to the song 'Indo Black Magic' sung by Jebung and Basboi, lyrics transmitted directly from ACUAN Entertainment's YouTube channel without changing the vocabulary and spelling. The data collection technique uses listening and note-taking techniques, then the data is analyzed based on Sara Mills' feminist studies and Roland Barthes' semiotic studies. The results of the research show that there are depictions of Indonesian women who are described based on their ethnicity, including Minang, Batak, Balinese, Dayak and Sundanese. In each lyric, Jebung also inserts a message for women to be confident and proud of the natural beauty they have. Indonesian women don't need to use pellets/witchcraft to attract men, because their charm already radiates and is able to hypnotize anyone who looks at them. Basboi as a rapper also shows his appreciation for Indonesian women who he likens to the natural beauty of Sumba. He values Indonesian women like treasures that must be protected.