Kafa`ah: Journal of Gender Studies
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REKONSTRUKSI PENAFSIRAN IBNU JARIR AL-THABARI (224–310 H/839–923 M) TENTANG AYAT-AYAT GENDER
Get PDFThis article will unravel the thoughts of a classical exegete, namely Ibn Jarir Al-Thabari ( 224–310 H/839–923 AD ) about gender verses. This article refutes some of the claims of feminists that all interpretations of exegetes in the classical era were unfriendly and somewhat negative towards women. This is a qualitative research. The approach used is to follow Amin al-Khuli's approach, namely the ma fi al-Qur'an and ma hawla al-Qur'an approach and also the Schleiermacher approach which emphasizes two important aspects in the process of text interpretation, grammatical interpretation, and psychological interpretation. The conclusion of verse 1 and verse 34 of surah an-Nisa (4) which is the object of discussion is that al-Thabari's interpretation cannot be separated from the patriarchal culture inherent in his time and smells of gender bias. This can be seen when interpreting the nafs wahidah in verse 1 of Surah an-Nisa (4). He understood it as a figure of Adam -sex male. It is different when understanding the concept of qiwamah in verse 34, his opinion is: in line with those understood by contemporary scholars, and this distinguishes him from contemporaries or even after him. He also understands this concept functionally not in a structural form. This refutes the claim among feminists, such as Asma Lambrabet, who generalized that all commentators of the classical period used the concept of qiwamah as a proposition for male superiority even though al-Thabari was different from the others. In addition, he remains faithful in placing this verse in its context, namely only in the domestic sphere, not in the public sphere. Importantly, al-Tabari's paradigm of interpretation which is faithful to history leads him to a more literal understanding of the verse. This is seen when understanding the word dharaba. He understands the meaning with a physical beating, not with metaphorical meaning, even though the beating is light, does not hurt, and does not leave an impression
JANDA DAN DUDA: GENEALOGI PENGETAHUAN DAN KULTUR MASYARAKAT TENTANG JANDA SEBAGAI PELANGGENGAN KUASA PATRIARKI
Get PDFMarital status is a cultural benchmark in assuming that a person is an adult. Similarly, Janda or Duda. For Janda, the community still considers one eye when compared to Duda. Events that cause a Janda for the community (village, especially) will usually be seen by women as the guilty party. Furthermore, when the status of the Janda is officially assumed, the community will observe its activities. For example, coming home late, not working, not socializing, or anything else. The discussion will be drawn to the discourse of the body and mind of a Janda has been executed and controlled by the mind in a patriarchal culture. This condition does not occur in Duda. For any Duda, the community considers it normal. In the divorce process widowers tend not to be seen as guilty parties. This research is a qualitative study with a phenomenological method in Central Java and Yogyakarta. The results of this study indicate that from the beginning until today the condition of women (Janda) has not changed much, The rights attached to Janda are reproduced by the public which gave rise to marginalization and stereotypes; The social space for Janda has shifted to the imbalance of power relations; myths and symbolic violence experienced by Janda because culturally the behavior of Janda is a public concern; Symbolic violence is experienced by Janda due to negative assumptions about their activities; patriarchal power always shackles women into a space of injustice; A public dominated by patriarchal culture eventually forms an unequal power discourse
PERLINDUNGAN HAK-HAK PEREMPUAN MELALUI KEPEMILIKAN HARTA WARISAN MENURUT HUKUM ISLAM
Get PDFIslam teaches equality between men and women, without any differences, except in matters of nature alone. The presence of Islam brings goodness to women who were previously oppressed by the jahiliyah culture which did not recognize their position as perfect human beings like men. This research is important to do to answer the views that have been cornering Islam, that women are being looked down on and positioned as dishonorable, but it is the opposite. This research is normative-qualitative in nature by referring to the data of the arguments of the al-Qur`an and Hadith which are then analyzed from the perspective of Islamic law. This study concludes that Islam recognizes women as social creatures just like men, so they are allowed to carry out various social activities. Women are also obliged to perform worship and obedience to Allah as is required of men. Men and women have the same and equal position with Allah, although there are differences but not biologically, for example, women conceive, give birth, and breastfeeding. But both of them can work together to build a harmonious household. Islam gives women the right to own property from their business or from other results such as inheritance. Inheritance rights for women are half the rights of men. This does not mean that the position of women is half male from their human status, but because the problem of responsibility given to men is greater than that of women. Men are burdened with the responsibility of protecting and nurturing the family, including women, both as mothers, wives, and children. For justice, Islam gives more rights to men for this great responsibility, which is not given to women. So giving the inheritance to women is part of the protection of their rights
MAHYUDDIN DT. SUTAN MAHARAJA SEBAGAI PENGGERAK EKONOMI PEREMPUAN DI MINANGKABAU AWAL ABAD KE-20
Get PDFMahyudin Dt. Sutan Maharaja in Sulit Air is better known as a journalist and traditional leader. In fact, Mahyudin Dt. Sutan Maharaja, through her journalistic activities, has been the driving force for women's economy in Minangkabau in the early 20th century. This is evidenced by his efforts to establish Kerajinan Minangkabau Laras Nan Dua (1907), Women's Weaving School (1909), Vereeniging Pemadjukan Kepandaian Bertenoen (1914) and Sarikat Sekolah Tenun (1914). He was also directly involved in the creation of the Kerajinan Andeh Setia (1912), which later inspired the founding of Kakak Saijo (1913) and Andeh Sakato (1913). Through this economic movement in the weaving sector, Dt. Sutan Maharaja drives the women's economy in Minangkabau
PEREMPUAN-PEREMPUAN TANGGUH PENJAGA NILAI-NILAI KEISLAMAN ANAK: STUDI DAERAH MINORITAS MUSLIM
Get PDFThe first education that every child gets is family education. Mother is the figure in the family who has the most role in providing education. Islamic values must begin to be embedded in a person since he was a child, especially for those who live in Muslim minority areas. This is because these Islamic values can be eroded by environmental influences. This study aims to analyze the role of women in maintaining the Islamic values of children in the Muslim minority area of Labuan Rasoki. This topic is important because women play a big role in maintaining the Islamic values of children in the non-Muslim majority community. This research uses a qualitative approach with the type of case study. Data collection techniques are interviews and observations. The data obtained were analyzed by triangulation technique. The results showed that there were 3 roles that a mother takes in maintaining the Islamic values of their children, namely through non-formal education at Madrasah Diniyah Awaliyah (MDA), informal education in the family environment; and formal education in public and private schools. Housewives are among the women who continue to fortify their children's Islamic values through educational assistance, so that Islamic values persist in their children even though they live in Muslim minority areas
SISTEM PENCEGAHAN DAN PENANGANAN KEKERASAN SEKSUAL DI KAMPUS UIN WALISONGO SEMARANG
No full textPrevention and handling of sexual violence in universities is an important things needed. This is related to the high number of cases of sexual violence in universities. Meanwhile, there is no significant implementation of cases of sexual violence in universities. This paper is in order to answer the void regarding the prevention and handling system of sexual violence on campus through regulations and policies implemented by universities. This paper is based on the result of research at the Walisongo Islamic State University in Semarang using descriptive qualitative methods which in extracting data using focus group discussion (FDG), in-depth interviews, and document studies. The results of the study show that: first, the code of ethics becomes an alternative regulation for handling sexual violence on campus as long as there is no regulation on handling sexual violence, although in fact the code of ethics does not contain comprehensively regarding the prosecution of sexual violence cases on campus. Second, campus-owned service institutions that can be used to assist victims of sexual violence are still not optimal and have not been well integrated with the center for gender and child studies (PSGA). Third, the facilities, infrastructure, and space on campus have not supported the creation of a friendly campus with a gender perspective. Fourth, cooperation between leaders and stakeholders in the campus environment is important in creating a campus that is friendly and safe from sexual violence. From these results it can be concluded that in order to create a campus that is safe from sexual violence, an integral effort is needed, both from the leadership commitment, the performance of each unit, as well as public awareness in the campus environme
RESISTANCE OF BAMBOO WOVEN CRAFTSWOMEN TO NATURAL EXPLOITATION
Get PDFThe exploitation that occurs in nature is a form of domination that is considered to have a relationship with the dominance that occurs in women because the exploitation of nature goes hand in hand with the oppression of women. Nature causes more and more damage, and women get the impact of that damage that leads them to fight against fundamental issues related to their survival. This paper raises the issue of environmental degradation experienced by women bamboo weaving and their active involvement in maintaining natural resources that act as their source of life. This research is a qualitative research conducted in Cimahpar Village, Girijaya Cianjur, West Java, with data obtained from observations, FGDs, and interviews. The data is focused on the perspective of eco-feminism, namely by examining more deeply the dominance experienced by women who are bamboo craft weaver and their efforts to prevent environmental damage and loss for their living. The results show that woman bamboo craft weavers are aware of protecting their environment, which is manifested by fighting against the attempts to destroy the bamboo ecosystem, leading to landslides. To maintain the bamboo ecosystem, the women of Cimahpar continue to utilize bamboo for various purposes. Subsequently, they protect their environment for their livin
SELF CONTROL MAHASISWA PEREMPUAN PENGGUNA SMARTPHONE SERTA IMPLIKASINYA DALAM BIMBINGAN KONSELING ISLAM
Get PDFThe high level of smartphone users by women today is certainly accompanied by the contribution of technology to support life processes, especially in learning. Therefore, a female student must be able to control herself in using a smartphone appropriately, so that inappropriate behavior does not occur. The purpose of this study was to describe the level of self-control of female students using smartphones based on aspects of behavior control, cognitive control, decision control. The method used in this research is quantitative. The measuring instrument used is a self-control instrument that has been tested for validity and reliability and is analyzed using a simple proportion formula. The result of this research is that self-control of female students from the aspects of behavior control, cognitive aspects, and decision control is still low. This is an important note for the campus to contribute to the environment for students in using smartphones. Based on this, Islamic guidance and counseling services are needed in higher education to be able to provide understanding to female students in smart and quality smartphone use. Therefore, a technical institution that focuses on providing Islamic guidance and counseling services in higher education is needed so that the appropriate behavior that arises due to weak self-control can be overcom
INSTITUSI KESEHATAN: KAJIAN SARANA DAN PRASARANA PENDUKUNG KESETARAAN GENDER
Get PDFThis research study of facilities and infrastructure supporting gender equality at health institutions aims to see the extent of the availability of facilities and infrastructure to support health institution services, especially hospitals in the city of Jambi and how hospital policies regarding the implementation of government policies relating to gender equality. This research uses a combined research method (Mixed Method Research) with a sequential Explanatory type strategy, with a quantitative data collection design followed by qualitative data. The population in this study is a hospital in the city of Jambi with a sample of 3 hospitals with state hospitals taken by purposive sampling technique. Data collection techniques using observation techniques, questionnaires, interviews and documentation and data validation with triangulation techniques. The data analysis technique used in this study used a mixed method technique. Quantitative data analysis uses a percentage and Likert scale followed by qualitative analysis. This study found that hospitals in the city of Jambi have sufficient status to meet hospital standards with facilities and infrastructure supporting gender equality with a percentage value of 48.73% of the 13 parameters of the facilities and infrastructure studied. These results indicate that the implementation of government policies in supporting gender equality has not yet been realized
GAGASAN SANDRA HARDING TENTANG STRONG OBJECTIVITY DAN KONTRIBUSINYA BAGI METODOLOGI FEMINIS
Get PDFThis article discusses Sandra Harding's idea of strong objectivity. The idea is a response to the problems faced by feminist methodology which stands between objectivism and subjectivism. Objectivism is the conventional methodology that views the research process must be objective and value-free. Meanwhile, subjectivism privileges the role of the subjects and values. However, the objectivity within the conventional methodology is normally biased with the interests of the dominant group, while the subjectivity is seen as vulnerable being trapped into relativism. The subjectivity cannot also determine which knowledge is valid. Using the method of literature study based on Sandra Harding's works, there are four contributions of strong objectivity to feminist methodology. First, the feminist methodology will be more creative instead of normative. Second, the feminist methodology will be more sensitive concerning the backgrounds, interests, and objectives of the research subjects. Third, the feminist methodology must be more aware of the diversity of society as the context of research. Fourth, the feminist methodology will strengthen its objectivity starting from the perspective of marginalized women