Sawwa: Jurnal Studi Gender
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(RETRACTED) Taboo of Madura Women: Patriarchal Construction in Madurese Tradition
Full text linkReason for Retraction (February 18th, 2022):This paper is retracted by the editors due to publication ethics misconduct by authors. The article is plagiarism from another author (plagiarism for authorship)
Women Friendly Mosque in Banda Aceh: A Study of the Concept of Gender Justice and Gender Planning Perspective
Full text linkAll public spaces, including mosques, should be accessible to everyone and must accommodate the needs of all gender groups. This paper analyzes several mosques in Aceh which are considered unfriendly to one gender and several mosques which are considered gender responsive and their impact on the convenience of women to worship in the mosque. This study used a qualitative method with in-depth interviews and gender planning theory as an analytical tool. This study found several findings. First, the female and male congregations experience comfort and discomfort related to spatial planning and facilities. Second, spatial planning and facilities have discriminated against one gender group. Third, mosques in Aceh are generally reserved for men. This resulted in the layout of the mosque not accommodating the needs of women. Therefore, this study recommends that all public spaces, especially mosques, must be designed as gender-friendly buildings, accommodating all needs for worship for both men and women, parents and children, without reducing the value and spatial aspects of the mosque building
The Reciprocal Paradigm of Tafsīr al-Miṣbah and Tafsīr al-Taḥrīr wa al-Tanwīr on Surah al-Baqarah verse 222 about Menstruation Blood
Full text linkWomen's misogynistic interpretation of their menstruation period as "dirt" that emerged from pre-Islamic Arab society and some classical commentators opened vast space for critics. One of the critics is the interpretation of al-Baqarah verse 222 as an effort to maintain reproduction health. This paper compares the interpretation of al-Baqarah verse 222 in Tafsīr al Miṣbaḥ by Quraish Shihab, and Tafsīr al-Taḥrīr wa al-Tanwīr, by Ibn 'Āshūr. These two interpretations are taken because they have relatively similar interpretations when interpreting al Baqarah verse 222, even though the author's historical setting is different. With the comparative method and theory of qirā’ah mubādalah, this paper answers how the interpretation of Quraish Shihab and Ibn 'Āshūr on al-Baqarah verse 222 and how the linearity of that interpretation is. This paper finds, firstly, that Quraish Shihab and Ibn 'Āshūr agree in interpreting al-Baqarah verse 222 with the prohibition of intercourse, while the wife is on her period to maintain reproduction health and interpret adhā as an uncomfortable condition. It's just that Quraish Shihab defines adhā as disturbance, while Ibn 'Āshūr means al-ḍarr (injury or danger). Secondly, the two interpretations use a reciprocal paradigm with the meaning of adhā as a disturbance or risk that can be occurred both women and men as the evidence. Thus, the reciprocal interpretation paradigm of Quraish Shihab and Ibn Asyur can become a model for an interpretation paradigm based on gender justice
The Urgency of Regulation in the Case of Online Gender-Based Violence in Indonesia
Full text linkThe National Commission for Women 2020 Annual Notes reminded a new type of violence against gender, namely cyber-based or online gender violence, which continued to increase over the past six years, with an increase of 300% in Online Gender-Based Violence (OGBV) compared to 2019. The OGBV case was found on various popular social media platforms. The most common incidents occurred on Facebook, where 39% of women experienced harassment. This figure is then followed by Instagram (23%), Whatsapp (14%), Snapchat (10%), Twitter (9%), and TikTok (6%). The study aimed at examining factors influencing online gender-based violence. It was a survey, which used questionnaires as the method of collecting data. The data were collected from 109 respondents. The study shows that online gender-based violence is influenced by two factors, namely regulatory factors that are still unable to protect women in social media and social factors that have been cultured. There is a perspective that views women as having a weaker position than men. These two factors are the most significant in promoting online gender-based violence in Indonesia. The results suggest the urgency of regulations dealing with the protection of women against violence in online media
The Sex Education Method in Agrarian Communities
Full text linkSex education is an important thing that must be taught appropriately to children, but some people still think that sex education is taboo for children to know, and they let them alone to learn. The purpose of this study is to describe how an agrarian society provides sex education. This research is qualitative research with an ethnographic research type. The results show that 1) The community uses fiqh (rituals of worship) learning methods to cover genitalia and teach the culture of shame from an early age. 2) People still feel it taboo to mention genitals directly. So, they use other terms that are considered not to stimulate crime and are more polite, namely to refer to the penis as sunik, gentog and anu, while the vagina is replaced with the terms memek, iwak kebo and anu. 3) People still use the circumcision method for women even though, World Health Organization (WHO) has stated it is prohibited. This study recommends the government and community leaders continue to carry out sex education for children with the correct method according to health, religion, human rights, and laws
The History and Function of Sisterhood in Turkey: Bacıyan-ı Rum Organization in Medieval Era
Full text linkBacıyan-ı Rum (Anatolian Sisters Organization) is known as the world’s first women’s organization in history, but very few pieces of literature exist about this medieval organization. Thus, the aim was to reach up to all available historical documents about the topic and systematically analyze the nature and function of such an organization in the medieval era. Preliminary findings show that no written documents existed in English nor other languages except the Turkish language. It was also observed that this topic has emerged as an exciting area for many disciplines recently, leading to a sudden development of recent write-ups on such a topic. Therefore, awareness of gender roles in Turkish society, especially in the historical context of the Bacıyan-ı Rum Organization, is very important to be elaborated to form complete awareness of gender roles in society. In addition, awareness of the role of gender is excavated from various literature, both histories, economics, politics, travelogues, art, sociology, and anthropology to provide an extensive and detailed understanding of such remarkable phenomenal women organizations that existed in the Islamic world of the Medieval Era in Anatolia, Turkey
Access to Justice for Victims of Dating Violence: Gender Perspective
Full text linkLegal handling of violence against women, including dating violence, ideally fulfills three elements of the legal system, namely legal structure, legal substance, and legal culture. However, in its implementation, the legal handling of violence during dating is still gender biased. This article is the result of qualitative research with a gender perspective that explores the forms, causes, impacts of dating violence and access to justice for the victims of dating violence at Islamic Universities in Pekalongan. Data collection used observation, interviews, questionnaires, and literary studies and they were analyzed through an interactive model. The results showed the shape of dating violence, i.e.: verbal-emotional, physical, sexual, and economic. The main causes of dating violence are patriarchal culture and a lack of understanding of gender, which causes gender inequality, gender-biased parenting, women stereotype, and the absence of regulation about dating violence. Dating violence affects not only victims but also the perpetrators. The dating violence victims have not gained access to justice, because the legal system, which includes the substance, structure, and legal culture is still gender biased and patriarchal. This condition is confirmed by the fact that the community and victims do not know, understand, and be aware of their rights to justice. Therefore, we need efforts to understand gender and dating violence, including access to justice for victims, through student activity in and out of campus. Lawmaking about eliminating dating violence in the future (ius constituendum) must be part of the political agenda of the government and legislative
Inequality of Gender Relations during the COVID-19 Pandemic: A Study of Violence against Women in Sambas, West Kalimantan
Full text linkDuring the COVID-19 pandemic, the Sambas Religious Court reported 760 domestic violence cases within a year in Sambas West Kalimantan. The violence was often used to maintain and reinforce the subordination of women to men. This study aims to determine the causes of violence against women. The descriptive qualitative method with an empirical sociological approach is applied in this study. This study involves stakeholders related to violence against women in the region as participants. The findings of this study are during the COVID-19 pandemic, from 2019-2020 violence against women increases from 450 to 760 cases. The violence occurs due to challenges and limitations especially economic problems that families face as the consequences of the pandemic. This study also finds that imbalanced power relations between men and women due to a lack of awareness of gender equality become the root cause of the violence
Overcoming the Impact of COVID-19 in the Densely Populated Area through “Taman Momong”
Full text linkThe COVID-19 pandemic in Indonesia influenced the public health sector and disrupted childcare work, especially for those in dense settlements and classified as low-income households. This research aims at helping densely populated communities to provide care facilities by optimizing free children’s playgrounds and learning spaces to support children’s physical and psychological growth and development during the pandemic. By employing the Participatory Action Research (PAR) method, this study generated two main results, first, “Taman Momong”, the child-friendly park, equipped with children’s playground facilities. Second, the park also has a mini library for children with various educational activities needed by the community such as parenting workshops that integrate children’s rights perspective, training on the use of Moringa and Aloe Vera plants to improve family nutrition, including children's nutrition, and training on herbal medicines to maintain family health. Thus, “Taman Momong” as a green space is beneficial in improving the physical and mental health of the community. Moreover, community activities at “Taman Momong” indicates that the park plays an important role in overcoming parenting problems during the COVID-19 pandemic. This research also found that collaboration between society with the government is essential in building public facilities such as child-friendly parks to support childcare work. This study recommends other communities adopt “Taman Momong” model to enhance their health status and childcare quality
Women Migrant Workers in Fiqh Perspectives
Full text linkThe purpose of this study is to find information about the law of a wife to be a migrant worker from the perspective of fiqh. This study is qualitative research using library research and uses the fiqh approach. Data sources come from primary and secondary sources. The primary source functions as the main source, obtained by tracing the book of jurisprudence by analyzing the content (content analysis). Secondary sources function to support primary sources obtained through books, journals, and other important documents. The result is that the husband must rethink to permit wives who want to become migrant workers. Changes in Islamic law against migrant workers can occur if they meet the requirements including time, place, intention, and custom. The proof of sadd al-dhari'ah serves to inhibit the rate of sending women migrant workers