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PERAN KELUARGA DI ERA BUDAYA KONSUMEN
No full textThe development of consumer culture that increasingly strengthened creates verysignificant cultural implications in society. Shift in the meaning of the commodity-valueproducts in order to be a symbolic value, impact on changes in consumption practices thatoriginally was based on making the benefits of the exchange of goods became a symbol ofspace and social identity. Commodities in turn are consumed to obtain all the identities,symbols, images and signs attached to it. This in turn creates a culture where performanceimmanence (the things that are surface) occupies a higher position than anything substantial.Consequently, people are trapped in the banality of morality and spirituality, whichconsiders moral and spiritual issues as being trivial. Cultural impact is of course very crucialto be addressed so that people are not getting mired in a cycle of low moral and spiritualculture that would degrade the quality of humanity itself. In this case, the role of all levels ofsociety needs to be revitalized, and one of them is family. Family as the basic unit of societyhas many functions that are essential to be developed to address the strengthening of consumerculture. Various functions, such as religious function, social cultural function, charity function,the function of protecting, reproductive function, the function of socialization and education,including the economic and environmental development function, can make an importantcontribution to the construction of individual personality and social action. Internalizing thevalues of religion, social, cultural and other social capital will be affecting the actions andsocial practices. In relation to the negative impacts of consumer culture, education forreligious values which is related to the dimension of the divine becomes the counterculture toovercome the culture of immanence in the consumer culture.Reliance transcendental becomes an important mechanism to sensitize the public onthe need for transcendence to improve the quality of our humanity. In addition, efficientinternalization of culture or modest consumption (moderate) as confirmed in faith should bedone to limit the desire for being consumptive. This value needs to be emphasized because ithas a positive impact for the future protection of family and community in both the short andlong term.</jats:p
Political Backdrop of the Indonesian Marriage Law of 1974
No full textPenetapan UU Perkawinan tahun 1974 oleh pemerintah didasari oleh beberapa pertimbangan politis, yaitu, pertama, untuk menciptakan sistem hukum yang sesuai dengan positivisme negara yang memberikan kedaulatan dan kekuasaan bagi negara sebagai sumber makna hukum dan sosial. Kedua, penegasan atas otoritas hukum ini dimotivasi oleh keinginan untuk membangun kesadaran dan identitas national yang mengatasi kekuatan-kekuatan disintegratif dari perbedaan afiliasi etnis, agama dan bahasa. Ketiga, perhatian untuk meningkatkan status hukum dan sosial perempuan Indonesia. Keempat, politik akomodasi Orde Baru yang dipengaruhi oleh pragmatisme politik untuk menurunkan ketegangan sosial dan untuk mendapatkan dukungan dari kelompok-kelompok Muslim untuk melawan kekuatan militer yang mengancam kekuasaan Orde Baru. Pendeknya, UU Perkawinan tahun 1974 diharapkan dapat dijadikan alat untuk melakukan transformasi politik dan sosial menuju masyarakat sipil dan negara yang beradab.</jats:p
PEREMPUAN DALAM TAFSIR FATIMA MERNISSI
No full textThis paper is study about congregate Islamic Arabia with colonialism which instinctive many response among Islamic scholars defensively or accommodative. The accommodative response within variants ,one is accommodate the product of modern scholars , other sideeven accommodative but still carry on the Islamic tradition. One of the African scholar who is accommodative is Fatima Mernissi. She is feminist from maroco who is concern on women studies. Based on her worry about social reality of women in Islam whom have been getting sub ordinance and discrimination in the patriarchy culture stronger in Islamic society, she struggle by interpretation of text of religion which is center of attention on women. In her interpretation,she tried to integrate Islamic tradition and feminism theories. Islam, according to her, is very appreciate with women existence which is imagined have equal position in religion and social base on value of equal universal humanity in which discovery in the text of religion. Agency of women relate to ability in making determinate and independence in the social and sexual relation that verified in the history of prophet.</jats:p
PERKAWINAN MENURUT MASYARAKAT ARAB PRA ISLAM
Full text linkAbstract: The abandonment of the historical context of the text in the interpretation of the text, make the text meaning is partial or distorted. For example, in Islamic jurisprudence, particularly those associated with the issue of marriage, there is a concept dzihar, namely equating wife with his mother’s (back). When someone does something like this, then in the study of Islamic law, divorce may fall against his wife. Almost all the products of Islamic law claim this. The question then is why equating wife with her husband's mother's back is to drop the divorce? It is certain that the equation wife with her back is a problem that is not simple, because divorce is a critical issue. And this can only be seen by looking at how the Arab culture to talk about these issues. In a patriarchal Arab society, marriage following the model of ownership (tamalluk). This can be seen from the term used to refer to her husband with Ba'al (Lord, master, master, owner) and his wife with mab'ul (servants, slaves, controlled, owned). This ownership model can be seen in the implementation of various forms of marriage in pre-Islamic society. There are several forms of marriage in the community, such as marriage Safah, al-rahti marriage, marital al-mukti, ordinary marriage, marriage istibda ', mut'ah marriage, and polygamous marriages. All forms of marriage above are in terms of a model of ownership (tamalluk). Although the marriage is considered Safah models provide the freedom of women to have sex with several men and determine who will be the father of her unborn child, but the marriage was in a patriarchal culture base, so when he had entered into the marriage, then the position will remain the mab'ul and the husband's property. With the ownership model, women are in a subordinate position and must have the submission and total devotion to her husband. Conversely, men / husbands have dominant authority to treat her in accordance with her wishes.
Keywords: Perkawinan, Masyarakat, Arab, Pra Isla
PENAFSIRAN QASIM AMIN TENTANG HIJAB
Full text linkAbstrak: Persinggungan Arab Islam dengan kolonialisme dan modernitas melahirkan dinamika intelektual Arab Islam yang menandai satu fase kebangkitan Islam yang berpretensi untuk melakukan reinterpretasi tradisi Islam. Qasim Amin sebagai salah satu tokoh kebangkitan Islam juga berupaya untuk menafsirkan kembali ajaran dan tradisi Islam, terutama yang terkait dengan perempuan, dengan mengakomodir pemikiran-pemikiran dan budaya modern. Berbasis pada kritiknya terhadap pemakaian niqab dan burqa yang dianggap sebagai praktik hijab yang berlebihan dan justru mensubordinasi perempuan, Amin berupaya untuk memaknai kembali tradisi hijab tersebut dengan mengkaji historisitas hijab, menggali kembali teks-teks al-Qur’an dan hadis yang berbicara tentang perempuan dan hijab, penafsiran para ulama terhadap kedua teks tersebut, nilai-nilai dan prinsip-prinsip dasar dari syari’at Islam yang melandasi legislasi Islam, serta pemikiran feminisme liberal. Dalam konteks hijab, Amin menawarkan model hijab syar’i (moderat) yang tidak menutup seluruh tubuh perempuan dan menyisakan bagian muka dan kedua telapak tangan dalam kondisi terbuka. Secara teologis, model ini justru sesuai dengan teks-teks al-Qur’an dan hadis yang membolehkan perempuan memperlihatkan kedua bagian itu, karena dalam sejarah manusia keduanya sangat penting untuk melakukan aktivitas sehari-hari baik dalam ruang privat maupun publik. Sementara secara sosial, hijab syar’i lebih sesuai dengan syari’at Islam terutama terkait dengan prinsip kemudahan, karena lebih memungkinkan perempuan untuk bisa terlibat baik dalam urusan domestik maupun publik secara lebih mudah dan leluasa. Kemudahan dalam partisipasi sosial ini akan berdampak secara signifikan bagi peningkatan kualitas intelektual dan kesejahteraan sosial perempuan. Secara makro, partisipasi perempuan yang lebih luas dalam ranah publik akan berkontribusi penting bagi pencapaian progresi bangsa, sehingga bangsa-bangsa Arab mampu mencapai kemajuan seperti yang telah dicapai oleh bangsa-bangsa Barat.
Abstract: Intersection between Islamic Arab with colonialism and modernity make Islamic Arab intellectual dynamics that mark the Islamic revival phase that pretend to perform a reinterpretation of Islamic tradition. Qasim Amin as one of the leaders of Islamic resurgence has also sought to reinterpret the teachings and traditions of Islam, especially those related to women, to accommodate the ideas and modern culture. Based on his criticism of the use of the niqab and burqathat is regarded as excessive and practice of hijab, actually it is a practice of subordinating women. Amin attempted to re-interpret the hijab tradition by examining the hijab historicity, dig up the texts of the Qur'an and hadiths that talk about women and hijab, the interpretation of the scholars of the two texts, the values ​​and principles of Islamic Shariah underlying Islamic legislation, as well as the idea of ​​liberal feminism. In the context of hijab, Amin offers hijab syar'i models (moderate) that do not cover the entire female body and leaves the face and both palm of the hands in an open condition. Theologically, this model precisely in accordance with the texts of the Qur'an and the Hadith which allow women shows both that part, because in human history are both very important to perform daily activities in both the private and public spaces. While socially, hijab syar'i more in line with Islamic Shari'ah principles, especially related to convenience, since it allows women to be involved in both domestic and public affairs more easily and freely. The ease in social participation will significantly impact to the improvement of the quality of the intellectual and social well-being of women. At the macro level, the wider participation of women in the public sphere will contribute significantly to the achievement of the progression of the nation, so that the Arabs are able to achieve such progress that has been achieved by Western nations.
Kata Kunci: Penafsiran, Seklusi Perempuan, Hijab Syar’i
PEREMPUAN DALAM TAFSIR FATIMA MERNISSI
No full textThis paper is study about congregate Islamic Arabia with colonialism which instinctive many response among Islamic scholars defensively or accommodative. The accommodative response within variants ,one is accommodate the product of modern scholars , other sideeven accommodative but still carry on the Islamic tradition. One of the African scholar who is accommodative is Fatima Mernissi. She is feminist from maroco who is concern on women studies. Based on her worry about social reality of women in Islam whom have been getting sub ordinance and discrimination in the patriarchy culture stronger in Islamic society, she struggle by interpretation of text of religion which is center of attention on women. In her interpretation,she tried to integrate Islamic tradition and feminism theories. Islam, according to her, is very appreciate with women existence which is imagined have equal position in religion and social base on value of equal universal humanity in which discovery in the text of religion. Agency of women relate to ability in making determinate and independence in the social and sexual relation that verified in the history of prophet.</jats:p
KRITIK WACANA SEKSUALITAS PEREMPUAN
Full text linkas a discourse, knowledge about women sexuality embodies power relation by control, discipline and normalization. With this
perspective, interpretation about woman sexuality that represented by term that attributed to women are related with a political interest. This
meaning normalized with values, norms, and social practice mechanism until truth about woman and their sexuality accepted as undeniable
truth. Phallucentric paradigm that becomes basis woman sexuality discourse is making man as interpretation subject. Therefore, woman
positioned as sexual object that understood and defined with man perspective and interest. Woman subordination that placed them as
passive figure sexually have making them loosing their sexual creativity and activity. This condition imply continuous social problem faced by
women: sexual violence/harassment, trafficking, unhealthy sexual life, unwanted pregnancy, sexual infection
THE CONTRIBUTION OF NAHDHATUL ULAMA’S GENDER IJTIHAD TO ENGENDERING INDONESIAN CIVIL SOCIETY
Full text linkAbstrak: Keterlibatan Nahdlatul Ulama (NU) dalam sejarah Indonesia telah memberikan peran yang signifikan bagi pembentukan negara Indonesia dan demokrasi DI Indonesia. Kontribusinya dimanifestasikan dalam berbagai bidang baik politik, sosial, budaya, agama dan ekonomi. Meski belum maksimal, namun ada upaya-upaya secara gradual untuk meningkatkan kontribusi bagi masyarakat Indonesia sebagai masyarakat sipil. Salah satu upayanya adalah meningkatkan keberdayaan perempuan yang telah mengalami subordinasi dan diskriminasi tidak hanya dalam ruang privat tapi terutama dalam ruang publik. Melalui beberapa fatwanya, NU berkepentingan untuk meningkatkan martabat perempuan dengan mengafirmasi kesetaraan gender di antara laki-laki dan perempuan dan memberikan ruang yang lebih luas bagi perempuan untuk merealisasikan dirinya. Dengan adanya hak dan kebebasan yang lebih besar, perempuan memiliki kekuatan moral untuk terlibat secara aktif dalam ruang publik dan berkiprah secara diskursif dan praktis dalam arena politik untuk memberikan aspirasi politiknya. Dengan demikian, perempuan mampu berperan sebagai agen-agen yang otonom dan kritis terhadap kebijakan-kebijakan negara.
Abstract: Involvement of Nahdlatul Ulama ( NU ) in Indonesia's history has given a significant role for the formation of the Indonesian state and democracy in Indonesia. Its contribution is manifested in various fields of politics, social, cultural, religious and economic. Although not at the maximum but there is a gradual efforts to improve contribution to the Indonesian people as civil society. One of the efforts is to increase the empowerment of women who have been subordinated and discriminated not only in the private but in public spaces as well. Through several resolutions, NU's interest is to increase the dignity of women by affirming gender equality between men and women and provide more space for women to realize themselves. With the greater rights and freedom, women have the moral strength to be actively involved in the public sphere and acting as a discursive and practical in the political arena to provide political aspirations. Thus, women are able to act as autonomous agents and critical of state policies.
Kata Kunci: Ijtihad, Gender, NU, Masyarakat Sipil
NEGOTIATING BEAUTY (MUSLIM WOMEN RESPONSE ON WHITENING BEAUTY PRODUCT)
No full textAbstract: Kecantikan perempuan bukan sesuatu yang universal dan tidak berubah. Hal ini dibuktikan dengan adanya pergeseran konsepsi kecantikan perempuan, yang dulu diidentikkan dengan tubuh yang gemuk. Sekarang lebih diidentikkan dengan tubuh yang langsing dan berkulit putih. Oergeseran konstruksi kecantikan ini tidak terlepas dari peran media yang merepresentasikan kecantikan perempuan dengan image tertentu, misalnya melalui iklan-iklan produk pemutih yang menggambarkan perempuan cantic adalah yang memiliki kulit putih. Dalam artikel ini, perempuan justru menggunakan agensi mereka untuk menegosiasi konsepsi kecantikan yang diidentikkan dengan kulit putih yang lebih menekankan penampilan fisik, dan merekontruksi konsep kecantikan yang berbeda. Sebagai perempuan mmuslim, mereka mengakomodir nilai-nilai agama yang lebih menekankan moralitas sebagai bagian dari inner beauty utntuk mengkritik konsepsi kecantikan yang direpresentasikan media yang semata-mata menekankan aspek fisik. Meskipun, penampilan fisik juga dianggap pentiing, namun moral yang baik diangga[ lebih esensial. Dengan rekontruksi ini, perempuan telah mengorganisir identitas yang berbeda, bahkan berlawanan dalam narasi baru yang menjadi dasar bagi kontruksi habitus dan praktik kecantikan mereka di masa yang akan datang.
Kata-kata Kunci: Kecantikan, Media, Representasim Subjektifitas, Agens
KEKERASAN SIMBOLIK MEDIA TERHADAP ANAK
No full textVarious social anomalies that occurred in this nation can represent the people (individuals) who are "sick". Thevalues of this nation in reality have not been able to effectively stem the rampant phenomenon of anomalies above. Variousfactors can cause the condition, such as ineffective value education in schools, families or communities; ungroundeddakwah; or media that is not impartial public interest. Media as one of information tools, considered to have significantinfluence to child's destructive and deviant behavior. Programs that aired in fact be counterproductive to the improvementof children's human qualities. This can be seen from several cases of child abuse and sexual harassment was motivated bythe impression of violence and pornography in the media. In this context, this paper tries to study the symbolic violence frommedia to the children (world) by presenting programs of violence and pornography in its various forms. Economic interests ofpolitical domination has made the media ignores the public interest, especially children by creating programs that do noteducate and inculcate the values of violence</jats:p
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