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Статті в журналах з теми "Man-woman relationships – Indonesia"
1
Saiful, Saiful. "View of the Issue About Changes in the Age of Marries for Women in Law Number 16 of 2013." International Journal of Nusantara Islam 7, no. 2 (December 15, 2019): 268–77. http://dx.doi.org/10.15575/ijni.v7i2.12440.
Повний текст джерелаАнотація:
With regard to marriage problems in Indonesia, the age limit of marriage is regulated in positive law contained in Law Number 1 of 1974 and KHI, namely Marriage is only permitted if the male has reached the age of 19 (nineteen) years and the woman has reached the age 16 (sixteen) years, which was later revised in Law Number 16 of 2019 which states that marriage is only permitted if a man and woman have reached the age of 19 (nineteen) years, then if seen from the maslahah concept this determination is at the daruriyyah level, namely maintaining the safety of the soul (hifzu al-nafs), maintaining the safety of the mind (hifzu al-'aql), and maintaining the safety of the offspring (hifzu al-nasl). The change in the minimum age of marriage that occurs in the Marriage Law Article 7 paragraph (1) No. 1 of 1974 contains more maslahah and is more in accordance with maqasid sharia. Because at the age of 19, it is hoped that the ideal marriage can be accomplished and be able to realize the goals of marriage, such as maintaining offspring, creating a sakinah mawaddah wa rahmah family, maintaining lineages, creating patterns of family relationships, maintaining diversity in the family and preparing for economic aspects.
2
Sirait, Timbo Mangaranap. "Menilik Akseptabilitas Perkawinan Sesama Jenis di dalam Konstitusi Indonesia." Jurnal Konstitusi 14, no. 3 (January 9, 2018): 620. http://dx.doi.org/10.31078/jk1438.
Повний текст джерелаАнотація:
Diskursus hubungan antara hukum dengan “moral” dan “fakta” selalu saja menarik untuk dibahas di kalangan sarjana hukum. Hukum kodrat irrasional adalah teori hukum besar yang pertama yang cara pandangnya theocentris mengakui bahwa hukum bersumber dari “moralitas” Tuhan YME. Derivasi nilai moral universal ternyata semakin bermetamorfosa dalam berbagai fenomena kehidupan kemudian dituntut agar diperlakukan setara di hadapan hukum. Di berbagai belahan dunia, Gerakan LGBT (Lesbian, Gay, Biseksual, dan Transgender) dengan perjuangan perkawinan sesama jenis berkembang semakin luas dan telah memfalsifikasi dominasi perkawinan kodrati heteroseksual. Untuk itu, perlu ditilik secara reflektif filosofis akseptabilitas Konstitusi Indonesia atas perkawinan sesama jenis ini. Penelitian ini dilakukan dengan metode pendekatan yuridis normatif melalui cara berpikir deduktif dengan kriterium kebenaran koheren. Sehingga disimpulkan: pertama, kritikan hukum kodrat irrasional yang teosentris terhadap perkawinan sesama jenis, menganggap bahwa sumber hukum adalah “moral” bukan “fakta”, oleh karenanya aturan perundang-undangan dipositifkan dari/dan tidak boleh bertentangan dengan moral Ketuhanan. Oleh karena itu, menurut hukum kodrat irrasional perkawinan sesama jenis tidak mungkin dapat diterima dalam hukum karena bertentangan dengan moralitas Ketuhanan Y.M.E. Kedua, bahwa Konstitusi Indonesia menempatkan Pancasila sebagai grundnorm dengan sila Ketuhanan Yang Maha Esa menjadi fondasi dan bintang pemandu pada Undang-undang Perkawinan Indonesia, yang intinya perkawinan harus antara pria dan wanita (heteroseksual) dengan tujuan membentuk keluarga (rumah tangga). Perkawinan sesama jenis juga tidak dapat diterima karena ketidakmampuan bentuk perkawinan ini untuk memenuhi unsur-unsur utama perkawinan, untuk terjaminnya keberlangsungan kemanusiaan secara berkelanjutan (sustainable).The discourse of relationships between law, moral and facts are always interesting to be discussed among legal scholars. Irrational natural law is the first major legal theory that which theocentris worldview admit that the law derived from the “morality” of the God. The derivation of universal moral values appear increasingly metamorphosed into various life phenomena then are required to be treated equally before the law. In different parts of the world the movement LGBT (Lesbian, Gay, Bisexual, and Transgender) struggle for same-sex marriage has grown falsified domination of heterosexual marriage. Therefore it is necessary be a reflective philosophical divine the acceptability of the Constitution of Indonesia on same-sex marriage. This research was conducted by the method of normative juridical approach, in the frame of a coherent deductive acknowledgement. Concluded, Firstly, criticism Irrational natural law against same-sex marriage, assume that the source of the law is a “moral” rather than “facts”, therefore the rules of law are made of / and should not contradict with the morals of God. Therefore, according to irrational natural law that same-sex marriage may not be accepted in law as contrary to morality God. Secondly, That the Constitution of Indonesia puts Pancasila as the basic norms to please Almighty God be the foundation and a guiding star in the Indonesian Marriage Law, which is essentially a marriage should be between a man and a woman (heterosexual) with purpose of forming a family. Same-sex marriage is not acceptable also because of the inability to fulfill marriage form of the major elements of marriage, ensuring the sustainability of humanity in a sustainable manner.
3
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.
Повний текст джерелаАнотація:
“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.”
4
., Sumarto, and Resi Permanasari. "Understanding of Women in Indonesia: Motivation to Lead, Work-Family Conflict, and Ambition." International Journal of Human Resource Studies 3, no. 3 (September 3, 2013): 24. http://dx.doi.org/10.5296/ijhrs.v3i3.4220.
Повний текст джерелаАнотація:
There is a positive relationship between the high woman representation in public and the success of corruption and poverty eradication. This means that the role of women becomes very strategic along with the increase of woman representation in public region. In Indonesia, the problem is that woman representation is very low in public region, and from time to time it tends to decline. The low woman representation indicates that the motivation of women to lead is lower than men. It is estimated that work-family conflicts and ambition of women are the significant factors which is cause the low motivation of women to lead in Indonesia. The population consists of the civil servants of local governement in “Gerbangkertasusila” East Java. The data were collected by distributing questionares to respondents. Four relationship hypotheses were signifincantly proven. These are : 1) the motivation of women to lead is lower than man; 2) the higher of women’s work family conflict, the weaker the motivation of women to lead ; 3) the stronger motivation of women to lead, the stronger of women’s work family conflicts; 4) the stronger the interaction between women’s ambition and work-family conflict, the weaker the motivation of women to lead.
5
Nurhayati, Sulasih. "Indonesian folktales: feminism and the query of femaleness." LEKSIKA 13, no. 1 (March 11, 2019): 12. http://dx.doi.org/10.30595/lks.v13i1.4073.
Повний текст джерелаАнотація:
This paper aims to study about the query of femaleness in Indonesian folktales from the feminism approach. It is taken into account due to women’s subordination that allegedly implies the negation of femaleness. In particular, the perpetual story of Malin Kundang represents that owing to her weakness, a woman is a subordinate creature. It happens when Malin Kundang denies the appearance of her mother after a series of successes he makes. Another popular story, Sangkuriang, even depicts that due to her beauty, a woman is an object of sex. It is seen when Sangkuriang proposes Dayang Sumbi to be his wife because of his inability of recognising her as his mother after some year banishment. The subordination eventually drives the two women to struggle against it in order to defend their dignity. The mother of Malin Kundang spells him to be a stone and Dayang Sumbi overtly refuses Sangkuriang’s proposal. Their struggles are of course valued of the morality for wider public, too. Despite this, the tales remain a query of women’s existence, particularly that of femaleness. The truth that a woman is biologically and socially the mother of man is denied in order to sustain men’s superiority. By biologically it means that a woman is the undenied creature for her gifted power of childbirthing. It then socially gives her more power to sustain the generations and the social relationships. Furthermore, it is pivotal to investigate the feminist critical ideas about the essence of femaleness in the Indonesian folktales.
6
Putri, Minkhaya Silviana, Lukman M. Baga, and Euis Sunarti. "Employee Engagement, Lingkungan Sosial dan Kinerja Karyawan di PT Bank Rakyat Indonesia Tbk, Kantor Cabang Bogor Dewi Sartika." MANAJEMEN IKM: Jurnal Manajemen Pengembangan Industri Kecil Menengah 10, no. 2 (October 29, 2015): 123–30. http://dx.doi.org/10.29244/mikm.10.2.123-130.
Повний текст джерелаАнотація:
Employee engagement influence the change of think pattern and behavior which supported by requirement, motivation and work satisfaction. This research aimed to study the influence of employee engagement, social environment on the employee performance in PT Bank Rakyat Indonesia (BRI). The sampling technique used in this study is a probability sampling , the number of respondents used is 83. The method use multiple regression analysis. The result show of based on employee engagement and social environment the temporary employee have the higher performance than permanent employee. The woman temporary employee have the higher performance than man temporary employee. The component of employee engagement and social environment influenced performance is camaraderie that is employee relationship, team cooperation and motivation. Therefore, PT BRI must took care of good relationship inter employee and increase team cooperation
7
Niken Meilani, Nanik Setiyawati, and Sammy Onyapidi Barasa. "FACTORS RELATED PORNOGRAPHIC ACCESS BEHAVIOUR AMONG HIGH SCHOOL STUDENTS IN YOGYAKARTA, INDONESIA." Malaysian Journal of Public Health Medicine 20, no. 2 (October 1, 2020): 123–30. http://dx.doi.org/10.37268/mjphm/vol.20/no.2/art.801.
Повний текст джерелаАнотація:
Adolescent have high sense of curiosity but lack opportunity to obtain information and knowledge about reproductive health. Lack of parental support in providing knowledge about sexuality and reproductive health causes them to seek alternative sources of information such as from friends and the internet where they end up accessing pornography. This study aims to analyze the relationship between gender, attitudes about virginity, dating, adolescents’ level of knowledge on reproductive health, parents’ education level as well as parent-to-child communication on reproductive health with pornographic access behavior in high school students in Yogyakarta, Indonesia. We purposively selected370 high school students aged 17-18 years old living with their parents. . The questionnaire was tested for validity and reliability. The chi square analysis showed that there was a significant relationship between gender, attitudes about man virginity, woman virginity and dating, mother's education level, father's education level and mother-child communication about reproductive health with pornographic access behavior (p-value <0.05). There is no relationship between the level of knowledge about adolescent reproductive health and communication between father and child about reproductive health with pornographic access behavior (p-value >0.05). The most significant factor that influenced the behavior of access to pornography is mother-to-child communication on reproductive health (p-value 0.003; PR 2.941; CI 95% 1.459-5.928). Improved communication between the mother and child about reproductive health will have a positive impact on reducing the amount of pornographic access by high school students.
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Rahayu, Theresia Puji. "Determinan Kebahagiaan Di Indonesia." Jurnal Ekonomi dan Bisnis 18, no. 1 (August 1, 2016): 149. http://dx.doi.org/10.24914/jeb.v19i1.485.
Повний текст джерелаАнотація:
<p align="center"><em>The research objective is to analyse the determinants of happiness in Indonesia. Using cross-section data from Indonesia Family Life Survey (IFLS) wave 4, 2007, this study takes 17.650 observations which estimated using Oprobit model. The Oprobit model was chosen because of ordinaled response variable and the normal assumption in error distribution. The result shows that happiness in Indonesia positively affected by income, education level, perceived health status and social capital. But social capital that connected with religion and ethnic don’t have significant effect on happiness. All predictors are robust. Demographic characteristics inform that married people, non household head, live in urban area, outside of Jawa-Bali islands and Javanese were happier than others. There is no difference in happiness level between man and woman. Happiness-age relationship indicated U-shaped curve. Marginal effect shows different effect for every happiness level due to a unit change in independent variable.</em></p><p><em><br /></em></p><p align="center"><strong>Abstrak</strong></p><p align="center"><strong> </strong></p><p>Tujuan penelitian ini adalah untuk menganalisis faktor-faktor penentu kebahagiaan di Indonesia. Dengan menggunakan data antar ruang/silang tempat dari Indonesia Family Life Survey (IFLS) wave 4, 2007, studi ini mengambil 17,650 pengamatan yang diestimasi menggunakan model Oprobit. Model Oprobit dipilih karena adanya variabel respon ordinal dan asumsi normal dalam distribusi kesalahan. Hasil penelitian menunjukkan bahwa kebahagiaan di Indonesia secara positif dipengaruhi oleh pendapatan, tingkat pendidikan, status kesehatan yang dirasakan dan modal sosial. Namun demikian, modal sosial yang berkaitan dengan agama dan etnis tidak memiliki pengaruh yang signifikan terhadap kebahagiaan. Semua prediktor bersifat robust. Karakteristik demografi menginformasikan bahwa orang yang menikah, bukan kepala rumah tangga, tinggal di daerah perkotaan, berada di luar pulau Jawa-Bali dan dari suku Jawa lebih bahagia daripada yang lain. Riset ini juga menemukan bahwa tidak terdapat perbedaan dalam tingkat kebahagiaan antara pria dan wanita. Kemudian, hubungan antara kebahagiaan dan usia menunjukkan kurva yang berbentuk U. Terakhir, efek marjinal menunjukkan efek yang berbeda untuk setiap tingkat kebahagiaan karena perubahan unit variabel independen.</p><p><em><br /></em></p>
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Salenda, Kasjim. "Abuse of Islamic Law and Child Marriage in South-Sulawesi Indonesia." Al-Jami'ah: Journal of Islamic Studies 54, no. 1 (June 25, 2016): 95. http://dx.doi.org/10.14421/ajis.2016.541.95-121.
Повний текст джерелаАнотація:
This article examines the prevalence of child marriage in South-Sulawesi Indonesia including people’s perceptions and its factors contributing to child marriage and the use religion to justify their actions. They perceive child marriage as the marriage conducted prior to the age of 16 for woman and of 19 for man as stipulated in the Marriage Law No.1 of 1974, as well as the marriage before ‘akil balig’. Various determinants for child marriage are cultural norms or values of ‘siri’ (shame) for family honour; family prestige and kinship; uneducated parents; economic burden for family and inconsistency in legislation. No religious teachings or Islamic Law clearly support the prevalence of child marriage because the purpose of marriage in Islam is to perform a happy and harmonious relationship among the couple. The use of the Prophet Muhammad’s marriage to Aisha in the age of six as the fundamental basis for child marriage is unjustified.[Tulisan ini membahas kasus-kasus pernikahan anak di Sulawesi Selatan, termasuk persepsi masyarakat dan faktor-faktor pendukungnya diantaranya penggunaan dalil agama (Islam) untuk membenarkan tindakan tersebut. Masyarakat memahami pernikahan anak sebagaimana tercantum dalam UU Pernikahan No. 1 Tahun 1974 bahwa pernikahan anak terjadi pada usia dibawah 19 tahun bagi laki-laki dan 16 tahun bagi perempuan dan atau mereka yang belum akil balig’. Beberapa factor dominan dalam pernikahan anak antara lain; norma adat lokal (‘siri), kehormatan keluarga dan kerabat, orangtua yang kurang terpelajar, beban ekonomi keluarga dan ketidakkonsisten penegakan peraturan. Pada dasarnya tidak ada ajaran Islam atau fiqih yang secara tegas mendukung pernikahan anak karena tujuan dari pernikahan dalam Islam adalah kebahagiaan dan keharmonisan hubungan antar suami istri. Menggunakan rujukan pernikahan Nabi Muhammad dengan Aisyah saat usia enam tahun merupakan perkara yang tidak bisa dibenarkan.]
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Aprilia Susanti, Slamet Setiawan,. "Sexuality In Dangdut Lyrics: A Critical Discourse Analysis." Psychology and Education Journal 58, no. 1 (January 1, 2021): 3286–95. http://dx.doi.org/10.17762/pae.v58i1.1268.
Повний текст джерелаАнотація:
Dangdut is claimed to be the original music genre of Indonesia has been undergoing radical change lately in both rhythm and lyric. The latter is manifested into sub-genre called dangdut koplo which manipulates the rapid beat of ketipung ‘tom-tom’. The latter is expressed by altering message of the lyric to be blatant vulgar which leads to sexuality. This study investigated mainly on the latter case; the language expression and linguistic features used in dangdut lyric to exploit sexuality, the form of relation among the participants, and socio-cultural phenomena reflected within dangdut lyric with sensual content. The qualitative analysis using Critical Discourse Analysis (CDA) proposed by Fairclough (1995) were used to be the conceptual framework. There were 19 controversial dangdut songs lyric considered as sensual and exploit sexuality were taken as the source of the data and twenty listeners were interviewed. The results of the study show that: Firstly, the lyrics employed Bahasa Indonesia and Javanese, figurative language in both dialogue and monologue, narrative text, rhymes, rhetorical question, seducing expression, and incomplete sentence structure. Secondly, the songs talked about man and woman relationship, sensual desire, and gender stereotype. Finally, the songs concern on the justifiability of the sensual content and economy motive. Besides, free sex and gender stereotype are the reflection of sociocultural phenomena.
Дисертації з теми "Man-woman relationships – Indonesia"
1
O'Shaughnessy, Kate Elizabeth. "Divorce, gender, and state and social power : an investigation of the impact of the 1974 Indonesian marriage law." University of Western Australia. School of Humanities, 2007. http://theses.library.uwa.edu.au/adt-WU2007.0186.
Повний текст джерелаАнотація:
[Truncated abstract] The 1974 Indonesian Marriage Law required all divorces to be ratified by courts and vested household leadership with husbands. This thesis examines the impact of this law upon the negotiation of divorce, and its implications for the constitution of state and social power. I argue that the New Order state used this law to attempt to control gender relations and reinforce political legitimacy, but that women and men resisted this project in a variety of ways. Divorce may entail the contestation of state ideological prescriptions on gender. It also reveals gender relations operating independently of the state. As such, it is a particularly fruitful site for an analysis of the location and constitution of state and social power. In order to analyse the complex relationship between marriage, divorce, and power, I have adopted several original strategies. I expand the definition of property to encompass
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O'Shaughnessy, Kate Elizabeth. "Divorce, gender, and state and social power : an investigation of the impact of the 1974 Indonesian marriage law /." Connect to this title, 2006. http://theses.library.uwa.edu.au/adt-WU2007.0186.
Повний текст джерелаКниги з теми "Man-woman relationships – Indonesia"
1
Gender, state and social power in contemporary Indonesia: Divorce and marriage law. Milton Park, Abingdon, Oxon: Routledge, 2008.
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2
O'Shaughnessy, Kate. Gender, State and Social Power in Contemporary Indonesia: Divorce and Marriage Law. Taylor & Francis Group, 2010.
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3
Black water. 2016.
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4
Black water. 2016.
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5
Georges, Breguet, Foissy-Aufrère Marie-Pierre, Barrère Eliza, and Musée des Arts asiatiques (Nice, France), eds. Masculin et féminin dans l'archipel indonésien: 18 mai-3 novembre 2002. [Nice, France]: Musée des Arts asiatiques, Conseil général des Alpes-Maritimes, 2002.
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6
Georges, Breguet, Foissy-Aufrère Marie-Pierre, Barrère Eliza, and Musée des Arts asiatiques (Nice, France), eds. Masculin et féminin dans l'archipel indonésien: 18 mai-3 novembre 2002. [Nice, France]: Musée des Arts asiatiques, Conseil général des Alpes-Maritimes, 2002.
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7
Conrad, Joseph. Victory. Dover Publications, Incorporated, 2017.
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8
John, Gray, Joseph Conrad, and Robert Hampton. Victory: An Island Tale. Penguin Books, Limited, 2015.
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9
Tanner, Tony, Joseph Conrad, and John Batchelor. Victory: An Island Tale. Oxford University Press, Incorporated, 2000.
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10
Conrad, Joseph. Victory: An Island Tale. Cambridge University Press, 2016.
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