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Indonesian Muslims’ Discourse of Husband-Wife Relationship Nina Nurmila
Al-Jami'ah: Journal of Islamic Studies Vol 51, No 1 (2013)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2013.511.61-79

Islam as the majority religion in Indonesia has important influence on its adherents, including in the matter of husband-wife relationship. This paper aims at discussing Indonesian Muslims’ discourse of husband-wife relationship. In Indonesia, Muslim women are mainly accustomed to stay at home, to respect and to obey their husbands. This construction of women’s domestication and subordination is usually based on the two most frequently quoted hadiths: (1) on the curse of angel for women who refuse to have sex with their husband; and (2) on the woman whose parent enters paradise because of the woman’s obedience to her husband. The two traditions are commonly used to justify this construction of husband-wife relationship. However, since the coming influence of global Muslim feminism in Indonesia in the early 1990s, this traditional construction of husband-wife relationship has been criticized by the emerging Indonesian Muslim feminist scholars whose works have provided new perspective on the discourse of husband-wife relationship. Different from the mainstream perspective which tends to domesticate and subordinate women, the new perspective gives position to women and should be treated as equal partner of their husband.[Islam sebagai agama mayoritas di Indonesia berpengaruh besar dalam keseluruhan aspek kehidupan pemeluknya, tidak terkecuali dalam aspek hubungan suami-istri. Artikel ini mendiskusikan diskursus relasi suami-istri yang dilontarkan oleh pemikir Islam di Indonesia. Di Indonesia, perempuan Muslim kerap ditempatkan dalam ranah domestik saja, dituntut untuk menghormati dan mematuhi suami mereka. Cara pandang domestifikasi dan subordinasi perempuan tersebut biasanya didasarkan pada hadis mengenai murka para malaikat kepada perempuan yang menolak ajakan berhubungan badan para suami dan hadis yang menceritakan kisah orang tua seorang istri yang tunduk terhadap perintah suaminya. Namun, sejak dekade 1990an, ketika feminisme global diperkenalkan, konstruksi tersebut dikritik oleh sebagian kalangan akademisi feminist Muslim, yang karya-karyanya mengetengahkan perspektif baru mengenai diskursus hubungan suami-istri. Berbeda dengan perspektif mainstream, perspektif baru ini menempatkan perempuan pada posisi yang sejajar dengan suami mereka.]

The Influence of Global Muslim Feminism on Indonesian Muslim Feminist Discourse Nina Nurmila
Al-Jami'ah: Journal of Islamic Studies Vol 49, No 1 (2011)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2011.491.33-64

Since the early 1990s, many Muslim feminist works have been translated into Indonesian. These are, for example, the works of Fatima Mernissi, Riffat Hassan, Amina Wadud, Asghar Ali Engineer, Nawal Saadawi, Asma Barlas and Ziba Mir-Hossaini. These works have been influential in raising the awareness of Indonesian Muslims concerning Islam as a religion which supports equality and justice, but whose message has been blurred by patriarchal interpretations of the Qur’an which mostly put men in the superior position over women. Influenced by Muslim feminists from other countries, there has been an increasing number of Indonesian Muslim scholars, both male and female, who have challenged the existing male biased Qur’anic interpretations on gender relations. These scholars, for instance, are Lily Zakiyah Munir, Nasaruddin Umar, Zaitunah Subhan, Musdah Mulia and Nurjannah Ismail. This paper aims to shed some light on the influence of non-Indonesian Muslim feminist works on Indonesian Muslim feminist discourse. It will also discuss some of the reactions of Indonesian Muslims to the works of Muslim feminists. While some argue for the reinterpretation of the Qur’anic verses from the perspective of gender equality, others feel irritation and anger with the contemporary Muslim feminist critique of the classical Muslim interpretations of the Qur’an, mistakenly assuming that Muslim feminists have criticized or changed the Qur’an. This feeling of anger, according to Asma Barlas, may be caused by the unconscious elevation in the minds of many Muslims of the classical fiqh and tafsir into the position of replacing the Qur’an or even putting these human works above the Qur’an. This, according to her, has unconsciously left the Qur’an “untouchable” (too sacred to be reinterpreted) for most contemporary Muslims.

The Spread of Muslim Feminist Ideas in Indonesia: Before and After the Digital Era Nina Nurmila
Al-Jami'ah: Journal of Islamic Studies Vol 59, No 1 (2021)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2021.591.97-126

Internet has changed the way how knowledge is spread. This paper describes the spread of Muslim feminist ideas in Indonesia. It answers the questions of what constitute feminist ideas, how Muslim feminist ideas spread before and after the Digital Era and what challenges and opportunities provided by the internet that hinder and help the spread of these ideas. Muslim feminism has spread in Indonesia since the early 1990s through the translation of the works of non-Indonesian Muslim feminists such as Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer and Amina Wadud. Since 2010, the increasing use of internet among Indonesians has made the spread of Muslim feminist ideas faster. However, it is challenging that conservative groups also mobilized the internet to oppose Muslim feminist ideas. Another challenge is that not all Indonesian Muslims have easy access to the internet and therefore Indonesian Muslim feminists still have to adopt various offline media such as seminars or radio to spread their ideas. [Internet telah mengubah cara penyebaran pengetahuan. Artikel ini akan menjelaskan penyebaran ide-ide feminis Muslim di Indonesia. Artikel ini akan menjawab pertanyaan tentang apa yang dimaksud dengan ide-ide feminis Muslim, bagaimana ide-ide feminis Muslim tersebar sebelum dan sesudah Era Digital dan tantangan serta kesempatan apa yang diberikan oleh internet yang menghalangi dan membantu penyebaran ide-ide ini. Feminis Muslim telah tersebar di Indonesia sejak awal tahun 1990-an melalui penerjemahan karya-karya Muslim feminis yang bukan dari Indonesia seperti Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer dan Amina Wadud. Sejak tahun 2010, meningkatnya penggunaan internet dikalangan orang Indonesia telah membuat penyebaran ide-ide Muslim feminis lebih cepat. Akan tetapi, terdapat tantangan yaitu bahwa kelompok konservatif pun menggunakan internet untuk menentang ide-ide feminis Muslim. Tantangan lainnya adalah bahwa tidak semua Muslim Indonesia memiliki akses yang mudah terhadap internet, oleh karena itu para feminis Muslim Indonesia masih juga harus menggunakan berbagai media di luar jaringan seperti seminar atau radio untuk menyebarkan ide-ide mereka.]

PENGARUH BUDAYA PATRIARKI TERHADAP PEMAHAMAN AGAMA DAN PEMBENTUKAN BUDAYA Nina Nurmila
Karsa: Journal of Social and Islamic Culture Vol. 23 No. 1 (2015): ISLAM, BUDAYA DAN PEREMPUAN
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v23i1.606

Patriarchy is a system that put adult men in central and important position, while others such as women and children are positioned in relation to the interest of the patriarch (adult man). Within patriarchal system, women are positioned as wives whose job is to accompany, complement, entertain and serve the patriarch, while children are positioned as the next generation and entertainer of their father. This system affects the interpretation of religion, in this case Islam. Understanding religion by using patriarchal lenses can produce patriarchal culture which position women as always subordinate to men and that men as always superior to women, such as that men are leaders of women who manage and decide women’s affairs regardless of whether or not the men are capable or fulfilling the requirements of being leader. This religious understanding by using patriarchal lenses causes gender injustice between men and women, which contradicts Islam, as a religion which supports equality and justice and argues against patriarchy. Therefore, new religious understanding by using equal gender perspective, not patriarchal perspective, is needed.Copyright (c) 2015 by KARSA. All right reservedDOI: 10.19105/karsa.v23i1.606

Metodologi Studi Islam Kontekstual dalam Menafsirkan Ayat-ayat Al-Qur’an tentang Kesetaraan Gender Nina Nurmila
ILMU USHULUDDIN Volume 7, Nomor 2, Juli 2020
Publisher : Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/iu.v7i2.17702

There have been many approaches in interpreting the Qur’an formulated by classical exegetes such as linguistic, logical, historical/traditional and mystical approaches. There are also four methods in interpreting the Qur’an: taḥlīlī (sequential), ijmālī (global), muqarin (comparative), and mawḍū’ī (thematic). This paper will explain postmodern ulama’s approaches, which are contextual, in interpreting the Qur’an: Fazlur Raḥmān’s double movement, Masdar F Mas`udi’s fundamental and instrumental verses; Shaḥrūr’s hudud, Nasaruddin Umar’s gender concept, and categorizations of verses into socio-theologist and theologist by Ashgar Ali Engineer, descriptive and prescriptive by Naṣr Ḥāmid Abū Zayd and informative and normative by Kiai Husein Muhammad. Within the existing approaches, this contextual approach is the addition to the existing four approaches. Within the existing methods in interpreting the Qur’an, these contextual postmodern approaches can be categorized into thematic method but with slightly different steps depending on the approach that one scholar adopted. These contextual approaches will be elaborated by applying them to interpret the Qur’anic verses on gender issues such as polygamy, inheritance and leadership in the family. The results of this interpretation can be used to challenge the existing male biased interpretations of the Qur’an which tend to subordinate women.

CHALLENGES TO THE ENACTMENT OF THE ELIMINATION OF SEXUAL VIOLENCE BILL Nina Nurmila
HUMANISMA : Journal of Gender Studies Vol 3, No 2 (2019): Juli - Desember 2019
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Indonesia currently has only one criminal law, Kitab Undang-Undang Hukum Pidana (KUHP), which was enacted and inherited from our colonial government. There has been an effort to amend this law but up until now the amendment of this law is not enacted yet. In this law, there are only two types of sexual violence which have legal protection: rape and sexual molestation (pencabulan), while in the current reality, based on the reported cases to partners of Komnas Perempuan from 2001-2011, there are 15 types of sexual violence; and the number of sexual violence cases has been increasing. As a result, it is difficult for victims of the 15 types of sexual violence to have legal protection. This shows the existing hole in the lex generalis KUHP, which needs to be filled in by lex specialis law which specifically addresses sexual violence. Based on the need for legal protection for victims of various types of sexual violence and to protect women’s human rights, Komnas Perempuan and her partners have drafted the Elimination of Sexual Violence Bill since 2014. This Bill has become one of the priorities of the national legislation program since 2016, after the incidence of a gang rape to a school age child in Bengkulu. However, up until the end of September 2019, this Bill was not enacted yet. In addition, there has been currently opposition to this Bill from the conservative group, accusing that this Bill legalizes zina (extra marital sexual relationship) and LGBT. This paper aims at elaborating the background, aims, contents and challenges to the enactment of the Elimination of Sexual Violence Bill. I will argue that this Bill offers both procedural and substantive justice for women and the marginalized groups, the majority victims of sexual violence.

Breaking Patriarchal Gender Stereotype. Being A Female Rector of the Institut Seni Budaya Indonesia/ISBI Bandung, West Java, Indonesia Nina Nurmila
Kawalu: Journal of Local Culture Vol 5 No 2 (2018): July - December 2018
Publisher : Laboratorium Bantenologi UIN Sultan Maulana Hasanuddin Banten

Abstract Patriarchy is a system that put adult men in the central or the most important position, while women and children are put in relation to the interest of the patriarch (adult men). The over generalised belief (stereotype) of women in patriarchal system is that women are subordinate to men and be housewife who serves her husband, does houseworks and looks after her children. This paper will elaborate the case study of a couple who break this patriarchal gender stereotype, in which the husband flexibly changes his role to adapt and support his wife‟s career as the Rector of ISBI. This case study shows that not all men are patriarchal and that education can be a powerful tool to break patriarchal gender relation both in private and public spheres.

ANALISIS STANDAR KOMPETENSI KELULUSAN DI SDN 231 SUKAASIH BANDUNG AI SURYATI; CHAERUL ROCHMAN; NINA NURMILA
JURNAL PENDIDIKAN GLASSER Vol 3, No 1 (2019)
Publisher : Fakultas Keguruan dan Ilmu Pendidikan Universitas Muhammadiyah Luwuk

Standar nasional pendidikan merupakan sarana untuk menjamin mutu layanan pendidikan. Dalam memberikan layanan pendidikan pengelola sekolah berusaha memberikan standar minimal kepada peserta didik dalam mencapai prestasi belajar. Tujuan penelitian ini yaitu untuk mengetahui ketercapaian standar nasional pendidikan dan sebesarapa besar kontribusi delapan standar nasional pendidikan terhadap pencapaian prestasi belajar siswa SMA. Metode penelitian adalah survei. Hasil penelitian menunjukkan bahwa: 1) dari delapan standar yang ada, standar yang masih rendah adalah standar sarana-prasarana, standar proses, standar kompetensi, dan standar tenaga pendidik dan kependidikan; 2) Delapan standar nasional pendidikan terhadap prestasi belajar (UN) tidak terlalu signifikan. Hal ini berarti bahwa keberhasilan prestasi belajar ditentukan oleh faktor lain baik internal maupun eksternal seperti motivasi, minat, latar belakang orang tua, dan lingkungan sekolah. Dari 8 standar tersebut, standar yang memiliki pengaruh signifikan terhadap UN adalah standar pendidik dan tenaga kependidikan (PTK). Simpulan dari penelitian ini: 1) empat standar yang masih rendah perolehan angka akreditasi yaitu standar sarana-prasarana, standar proses, standar kompetensi dan, standar tenaga pendidik dan kependidikan masih rendah; 2) kontribusi delapan standar masih relatif kecil dan perlu memperhatikan faktor lain di luar standar dalam perbaikan mutu prestasi belajar.

Pemahaman Guru Terhadap Standar Isi Sekolah Lanjutan Tingkat Pertama Kota Bandung Umniyatul Azizah; Chairul Rahman; Ida Farida; Nina Nurmilasari
Tafkir: Interdisciplinary Journal of Islamic Education Vol. 2 No. 2 (2021): Islamic Education
Publisher : Pascasarjana Pendidikan Agama Islam Institut KH. Abdul Chalim Mojokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31538/tijie.v2i2.25

This study aims to explain a comparative analysis of the content standards among 5 PAI teachers (Teacher of Islamic Education) and 5 Non PAI teachers (Not the Teacher of Islamic Education), and to find out the legal basis for the content standards and then note on each indicator appears. The method used in this research is the descriptive quantitative method. The population of this research is Junior (Islamic) High School (SMP/MTS) in Bandung. The data collection techniques applied in this research are observation, questionnaire, documentation, and data analysis. Retrieval of data and observation which used is google form that was distributed to 5 PAI teachers and 5 Non-IRE (Islamic Religious Education) teachers. The result of collecting authentic data and data triangulation through interviews with teachers and through comparative data analysis between IRE and Non-IRE shows that from 5 points presented by the researcher, PAI is superior in 3 points, while Non-IRE is superior in 2 points.

CHALLENGES TO THE ENACTMENT OF THE ELIMINATION OF SEXUAL VIOLENCE BILL Nina Nurmila
HUMANISMA : Journal of Gender Studies Vol 3, No 2 (2019): December 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Indonesia currently has only one criminal law, Kitab Undang-Undang Hukum Pidana (KUHP), which was enacted and inherited from our colonial government. There has been an effort to amend this law but up until now the amendment of this law is not enacted yet. In this law, there are only two types of sexual violence which have legal protection: rape and sexual molestation (pencabulan), while in the current reality, based on the reported cases to partners of Komnas Perempuan from 2001-2011, there are 15 types of sexual violence; and the number of sexual violence cases has been increasing. As a result, it is difficult for victims of the 15 types of sexual violence to have legal protection. This shows the existing hole in the lex generalis KUHP, which needs to be filled in by lex specialis law which specifically addresses sexual violence. Based on the need for legal protection for victims of various types of sexual violence and to protect women’s human rights, Komnas Perempuan and her partners have drafted the Elimination of Sexual Violence Bill since 2014. This Bill has become one of the priorities of the national legislation program since 2016, after the incidence of a gang rape to a school age child in Bengkulu. However, up until the end of September 2019, this Bill was not enacted yet. In addition, there has been currently opposition to this Bill from the conservative group, accusing that this Bill legalizes zina (extra marital sexual relationship) and LGBT. This paper aims at elaborating the background, aims, contents and challenges to the enactment of the Elimination of Sexual Violence Bill. I will argue that this Bill offers both procedural and substantive justice for women and the marginalized groups, the majority victims of sexual violence.

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