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ISLAM DAN MARGINALISASI PEREMPUAN: KUASA PEREMPUAN DI BALIK PROSTITUSI WARUNG PANTURA M. Ali Sofyan
Kodifikasia: Jurnal Penelitian Islam Vol 13, No 2 (2019)
Publisher : IAIN PONOROGO

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/kodifikasia.v13i2.1831

Abstract

Diskursus tentang kuasa perempuan seolah tidak dapat dihentikan. Kuasa patriarki yang menjadi penyebab utama akhirnya tidak mampu untuk mengembalikan pada posisi setara. Salah satu kajian kuasa perempuan yang sering dilihat adalah ruang prostitusi atau lokalisasi. Ketika merujuk dalam konsep Islam jelas bahwa prostitusi sangat dilarang. Namun, kajian ini akan lebih melihat seperti apa freedom of women dalam persepektif Islam dan sosio kultural. Tulisan ini akan lebih dijelaskan dengan etnografi. Selain sebagai metode penulisan, etnografi juga digunakan dalam metode penelitian pada kajian ini. Warung di daerah Pantura (Batang, Jawa Tengah) yang dikenal menyediakan jasa prostitusi terletak di pinggir jalan pantura. Perempuan yang menawarkan jasa tersebut, sebagian besar bukan dari Batang. Dalam analisa awal, bahwa perempuan tersebut tidak dapat memiliki kuasa penuh atas dirinya. Pertama, mereka tidak memiliki warung tersebut, artinya mereka hanya sebagai pekerja yang harus berbagi keuntungan dengan pemilik warung. Kedua, kuasa atas tubuhnya tidak didapatkan karena tubuhnya dikonsumsi oleh publik dengan imbalan tertentu. Mereka merupakan bagian yang tersisihkan dari prostitusi kelas atas. Dalam perspektif Islam, perempuan tidak diciptakan untuk ditindas oleh siapapun. Analisa lebih jauh adalah sebenarnya dengan memberi label salah dan dosa, justru akan memberikan dampak semakin menjauh dengan agama. Pendekatan dengan kekerasan dan penghakiman (vigintalisme) tidak akan menyelesaikan masalah. Bagi perempuan dan konsumennya, ruang kemerdekaan seksualitas tidak boleh diganggu bagi siapapun. [The discourse on women's power is still widely debated. The patriarchal power which is the main cause is completely unable to shift to an equal position. One of the studies on women's power that is often seen is the space of prostitution or localization. When referring to the Islamic concept it is clear that prostitution is strictly prohibited. However, this study will reveal the freedom of women in the perspective of Islam and socio-culture. This paper is explained by ethnography method. Stalls in the Pantura area (Batang, Central Java) known provide the prostitution services that located on the edge of the northern coastal road. Most of the women who offer the services are originally not from Batang. In the first analysis, that woman cannot have full power over herself. First, the women are not the owner of the stall. It means that they only workers that share the profit with the stall owner. Second, power over their body is not obtained because their body is consumed by the public with certain rewards. They are an excluded part of upper class prostitution. In Islamic perspective, women are not created to be oppressed by others. The further analysis is by labelling them with wrong and sin, it will have an impact that they will run away from religion. An approach with violence and judging (vigintalism) will not solve the problem. For wonan and their consumer, the space for freedom of sexuality should not be disturbed by anyone].
JANDA DAN DUDA: GENEALOGI PENGETAHUAN DAN KULTUR MASYARAKAT TENTANG JANDA SEBAGAI PELANGGENGAN KUASA PATRIARKI M. Ali Sofyan; Syamsul Bakhri; Chinedu C Agbo
Kafa`ah: Journal of Gender Studies Vol 11, No 2 (2021)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/jk.v11i2.359

Abstract

Marital 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.