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All Journal Buletin Al-Turas Diwan : Jurnal Bahasa dan Sastra Arab Insaniyat: Journal of Islam and Humanities Manuskripta Jumantara: Jurnal Manuskrip Nusantara Jurnal Lektur Keagamaan LITTERATURA: Jurnal Bahasa dan Sastra MANUSKRIPTA

Handayani, Rizqi

UIN Syarif Hidayatullah, Jakarta

Author-ID : 1284923

Religion Arts Humanities Languange, Linguistic, Communication & Media Library & Information Science Social Sciences

Published : 14 Documents Claim Missing Document

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Articles

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Seksisme Bahasa dan Sastra Arab Handayani, Rizqi
Buletin Al-Turas Vol 16, No 3 (2010): Buletin Al-Turas
Publisher : Fakultas Adab dan Humaniora, UIN Syarif Hidayatullah Jakarta, Indonesia

This research finds that there are many people use negative and discriminative character toward the woman relating with their bodies and sexuality in language and literary works. In fact, the character and imagewhich arise are based on the language and culture which the works have been produced. The idea of sexuality and the body in literary works always meet to the reality, social, politic, and cultural affair so that it often forgetthe women's experience as the author and the readers. Moreover, the rule of Arabic language tends to be discriminative, producing myth, symbol, and negative image toward the woman. Since Arabic language containing bias gender creates binary opposition, namely feminine and masculine, the literary language tends to be discriminative.The research finds that thesanctity of men masculinity in ARabic culture transforms the ideology and idea of oatriarchal which are andocentric inÂ literary works. The use of Arabic metaphorical language of gender in the style of literary writing has an effect in the emergence of stereotype, interpretation, and the dichotomy translation, which trap readers in the nuance of patriarchy and patriarkhi.

Dinamika Kultural Tabot Bengkulu Rizqi Handayani
Buletin Al-Turas Vol 19, No 2 (2013): Buletin Al-Turas
Publisher : Fakultas Adab dan Humaniora, UIN Syarif Hidayatullah Jakarta, Indonesia

AbstrakTabut Bengkulu adalah sebuah upacara keagamaan yang diadaptasi menjadi festival etnis kultural. Upacara in berasal dari tradisi sekte syiah yang berupaya mengenang kematian Husen di Padang Karbala, pada tahun 680. Upacara Tabot ini kemudian diklaim oleh orang Bengkulu sebagai warisan budaya. Dalam kasus ini, unsur keagamaan dalam upacara tersebut telah berkurang, sementara unsur etnis budayanya menjadi semakin kuat. Tradisi Tabot ini dibawah dari Irak ke selatan Asis oleh orang India pada tahun 136-1405. Kemudian, tradisi ini dibawa dari India ke Bengkulu oleh para muslim India yang bekerja di perusahaan Inggris India Selatan yang sedang mengerjakan proyek Fort Malborough pada tahun 1336. Jadi, para pekerja itu ada orang pertama yang menggelar festival Tabor tersebut di Bengkulu. Sejalan dengan perjalan waktu, bukang hanya orang Syiah India saja yang merayakan festival tersebut, tetapi juga orang Bengkulu sendiri. Saat para pekerja merayakan festival tersebut sebagai upacaa keagamaan, orang Bengkulu merayakannya sebagai upacara etnis kultural.---AbstractBengkulu’s Tabot is a religious-based ceremony, being adapted into an ethno-cultural festival. Coming from Shi’i tradition of memorizing the moment of the Husain’s death in Karbala in 680. Tabot has changed to people festival which claimed by Bengkulu people as their cultural heritage. In this case, the religious element of Tabot has been reduced, while that ethno-cultural element exaggerated. This tradition of Tabot was brought from Iraq to South Asia by Indian people in 1336-1405. Then, this tradition was brought from India to Bengkulu by Indian Muslims who were the workers of the English East India Company in building Fort Malborough in 1336. So, the workers were the first people who performed Tabot festival in Bengkulu. As time goes on, not only those Indian Shi’i-Muslim workers celebrated the ceremony of Tabot, but also other people of Bengkulu. While those workers and their early descendants celebrated that ceremony of Tabot because of their religious orientations, the other carried out that ceremony because of ethno-cultural orientation.

Hegemonic Practices in Hussein Al-Wad’s Sa’ãdatuhu As-Sayyidul Wazĩr Novel Rizqi Handayani; Ahmad Syafa’at Junaid
Buletin Al-Turas Vol 28, No 2 (2022): Buletin Al-Turas
Publisher : Fakultas Adab dan Humaniora, UIN Syarif Hidayatullah Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/bat.v28i2.24928

PurposeThis article aimed to describe the hegemonic efforts made by the ruling regime in strengthening its power, as recorded in the novel Sa'ãdatuhu As-Sayyidul Wazĩr. This article also revealed the social problems that occurred in Tunisia as a result of the application of the hegemony that was exercised during the regime of Zine El Abidine Ben Ali. MethodThis qualitative study used a library research design that relied on the novel Hussein El-Wad’s Sa’ãdatuhu As-Sayyidul Wazĩr as the primary data source, while the secondary data sources were various literature in the form of books, articles, websites and other information related to the research topic. Results/FindingsThe study revealed the problem of hegemonic practices carried out by authoritarian regimes for decades, both in civil society and political society. The long-standing authoritarian rule had resulted in the country to cope with various problems, such as rampant corruption, increasing unemployment rates, and the deprivation of civil rights of Tunisian citizens. ConclusionThe practice of hegemony as a power strategy carried out by the ruling regime, Zainal Abidin bin Ali, did not work well, as a result various social problems emerged which resulted in the collapse of power and public trust in his government.

Sastra, Perempuan, dan Istana Dalam Kronik Melayu Sulalatus Salatin Rizqi Handayani
Buletin Al-Turas Vol 26, No 1 (2020): Buletin Al-Turas
Publisher : Fakultas Adab dan Humaniora, UIN Syarif Hidayatullah Jakarta, Indonesia

This article aims to examine the gender roles and functions played by palaceladies in Malay chronicles, from solely domestic functions to public functions where women can play a diplomatic role through marriage institutions. This research is a qualitative research based on literature sources. Through the Sulalatus Salatin script rewritten by A. Samad as primary data, as well as articles, books and other Malay saga as secondary data, this study found that palace ladieswere still confronted with domestic roles surrounding marriage. However, the marriage that took place in the Malay palace involved women in decision making. This shows the form of independence carried out by palace ladies in a diplomatic marriage. The passivity that is still displayed by some other female figures in the Malay narrative is the strengthening and preservation of patriarchal ideology through discourses of power that arise through political institutions and socio-cultural practices. Thus, it can be concluded that in Sulalatus Salatin there has been an author's effort to reconstruct the role of women in the domestic and public sphere although not yet in a large portion.This is shown by the marriage of the palace which became a political commodity for the interests of men.Marriage and reproductive functions in the palace tend to be political, namely to continue and strengthen the royal bloodline and throne.Artikel ini bertujuan untuk melihat peran dan fungsi gender yang dimainkan oleh para perempuan istana dalam kronik Melayu, dari semata-mata fungsi domestik menuju fungsi publik di mana perempuan dapat memainkan peran diplomatis melalui institusi perkawinan.Penelitian ini merupakan penelitian kualitatif yang berbasis pada sumber-sumber kepustakaan.Melalui naskah Sulalatus Salatin yang diselenggarakan oleh A. Samad sebagai data primer, serta artikel, buku, dan hikayat-hikayat Melayu lainnya sebagai data sekunder maka penelitian ini menemukan bahwa perempuan-perempuan istana masih dihadapkan pada peran-peran domestik seputar perkawinan. Namun, perkawinan yang terjadi dalam istana Melayu melibatkan perempuan dalam pengambilan keputusan.Hal ini menunjukkan bentuk kemandirian yang dilakukan para perempuan istana dalam sebuah perkawinan diplomasi.Adapun kepasifan yang masih dipertunjukkan oleh sebagian tokoh perempuan lainnya dalam narasi Melayu merupakan pengokohan dan pelestarian ideologi patriarkis melalui wacana-wacana kekuasaan yang muncul melalui institusi politik dan praktik-praktik sosial-budaya. Dengan demikian, dapat disimpulkan bahwa dalam Sulalatus Salatin sudah ada upaya pengarang untuk merekontruksi peran perempuan dalam ranah domestik dan publik dengan memberikan citra kemandirian, meskipun belum dalam porsi yang luas..Hal ini ditunjukkan dengan perkawinanistana yang menjadi komoditas politik bagi kepentingan laki-laki.Perkawinan dan fungsi reproduksi dalam istana cenderung bersifat politis yaitu untuk meneruskan dan mengokohkan garis keturunan dan tahta kerajaan. يهدف هذا البحث إلى النظر في الأدوار الجنسانية والوظائف التي تلعبها نساء القصر في تاريخ الملايو، من الوظائف المنزلية فقط إلى الوظائف العامة حيث يمكن للمرأة أن تلعب دورًا دبلوماسيًا من خلال مؤسسات الزواج. هذا البحث هو بحث نوعي يعتمد على المصادر الأدبية " سلالات السالاتين" الذي نظمه أ. الصمد كبيانات أولية ، وكذلك لمقالات والكتب وغيرها من الملحمة الملاوية كبيانات ثانوية. وجدت هذه الدراسة أن النساء في القصر مازلن يواجهن أدوارًا منزلية تحيط بالزواج. ومع ذلك ، فإن الزواج الذي حدث في قصر الملايو يجعل النساء تشتركن بأخذ القرار. وهذا يدل على شكل الاستقلال الذي تقوم به نساء القصر في زواج دبلوماسي. وأمّا السلبية التي لا تزال تظهرها بعض الشخصيات النسائية الأخرى في سرد الملايوهي تعزيزوالحفاظ على الأيديولوجيا الأبوية منخلا لخطابات السلطة التي تنشأ منخلالا لمؤسسات السياسية والممارسات الاجتماعية والثقافية. وهكذا، يمكن أن نستنتج أنه في سولالات السالاتين كان هناك جهد المؤلف لإعادة بناء دور المرأة في المجال المحلي والمجال العام, مهما كان في جزء قليل, كما يتجلى في زواج القصر الذي أصبح سلعة سياسية لصالح الرجال تميل وظائف الزواج والإنجاب في القصر إلى أن تكون سياسية ، أي الاستمرار في تقوية السلالة الملكية والعرش.

Co-Authors Abdurrosyid Abdurrosyid, Abdurrosyid Ahmad Syafa’at Junaid Alfida, Alfida Lutfiyati, Indah Nurwijayanti Ridha, Hanifah Sukron Kamil Tiara, Andhika Ziah, Safurotun

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