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DAMPAK SOSIAL KEKERASAN TERHADAP JEMAAT AHMADIYAH DI LOMBOK DAN UPAYA RESOLUSI KONFLIK Amrullah, Moh. Asyiq; Mustain, Mustain; Wardatun, Atun
JURNAL PENELITIAN KEISLAMAN Vol 6, No 2 (2010): (Juni)
Publisher : LP2M IAIN Mataram

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This study examines two issues; first, the social aftermaths of the violence and, second, the conflict resolution sponsored by the government of West Nusa Tenggara Province. The study maintains that the violence against Ahmadiyah members has stimulated internal solidarity because, among other things, the community believes that the violence is a challenge to defend their faith. Such a strengthening communal bond has made them survive despite the fact that they lose their political rights as citizens. Although they are now living temporarily for years in a boarding house provided by the local government, some community members have begun their life and worked normally. On the other hand, there has been seemingly no serious effort ever made by the government to resolve the conflict in terms of conflict anticipation, reconstruction of destroyed buildings, peace-building and reconciliation. The governmentâs effort that is aimed to anticipate conflicts is realized through the issuance of joint decree between three ministerial offices. The reason for the issuance of the joint decree is because this is seen as an effective way to anticipate conflicts since the government and the opponents of Ahmadiyah conceive of the conflict as a religious or faith-based conflict in which reconciliation might be futile.

Ampa Coâi Ndai: Local Understanding of KafÄâa in Marriage among Eastern Indonesian Muslims Wardatun, Atun
Al-Jamiah: Journal of Islamic Studies Vol 54, No 2 (2016)
Publisher : Al-Jamiah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2016.542.311-336

This article draws on an ethnographic research that focuses on the cultural practice of female-paid matrimonial funding, ampa coâi ndai (ACN), among semi-urban Bimanese Muslims of Eastern Indonesia. The practice takes place when the bride, with the help of her parents and female relatives, pays her marriage payment (coâi, including mahr). It is used only when the prospective groom is a government employee, for it is assumed as a social status raiser. During the declaration of marriage, the payment is announced to have come from the groom. This article uses the practice as a site to examine the particularity of practising Islamic laws in everyday life of eastern Indonesian Muslims. The narratives of nineteen Muslim women who have been involved in ACN reveal what its functions as an equalising mechanism, through which gendered power-relations is minimised while perpetuating traditional position of wives and husbands as a complementary couple within their family as well as before society. I argue thatÂ ACN has been seen as a modified understanding of kafÄâa in fiqh which means âequalityâ to âcomplementarity.â However, this local understanding of kafÄâa is a testament to the complexities of gender power relations.[Artikel ini adalah penelitian etnografi tentang praktik AMPA coâi ndai (ACN) di kalangan masyarakat semi-urban muslim Bima di kawasan timur Indonesia. Budaya ini dilaksanakan dengan cara pengantin perempuan, dengan bantuan orang tua dan saudara perempuannya, menyediakan biaya pernikahan (coâi dan mahar). Tradisi ini dipraktikkan hanya ketika calon pengantin pria adalah pegawai negeri, yang diasumsikan memiliki status sosial yang lebih. Namun, saat resepsi pernikahan, deiumumkan bahwa biaya-biaya berasal dari pengantin pria. Narasi kehidupan dari sembilan belas perempuan yang terlibat mengungkapkan fungsi ACN sebagai mekanisme penyetaraan gender dengan meminimalkan relasi kuasa serta nmendudukkan pasangan untuk saling melengkapi dalam keluarga maupun masyarakat. Praktik ACN dapat dilihat sebagai bentuk lokal pemahaman konsep kafÄâa, yang berarti âkesetaraanâ untuk âmelengkapiâ. Namun, pemahaman lokal kafÄâa ini merupakan bukti kompleksitas relasi kuasa dalam masalah gender.]

Legitimasi Berlapis dan Negosiasi Dinamis pada Pembayaran Perkawinan Perspektif Pluralisme Hukum Wardatun, Atun
Al-Ahkam Volume 28, Nomor 2, Oktober 2018
Publisher : Faculty of Shariah and Law, State Islamic University (UIN) Walisongo

This article is based on an ethnographic study that uses participatory observation of eight marriage payment negotiations in the city of Mataram, West Nusatenggara. It argues that the marriage payment in the Muslim tradition of Sasak in the city of Mataram is based on strong legal pluralism or a variety of equally strong laws in which no single legal system dominates and is subordinated to each other. Furthermore, this research sheds light on extending meaning of legal pluralism in which it may include dialogue between the same legal system eg between different customary laws. This strong model of legal pluralism is seen in two ways. First, the layered legitimacy of Sasak marriage by using many models of marriage payments, namely religious payment in the form of mahr for marriage validity, local payment in the form of pisuke and ajikrama for social appropriateness, and state payment in the form of administrative costs for formal legality. Second, the dynamic negotiation between customary law holders concerning the marriage payment when inter-ethnicity marriage occurs (exogamy), where different traditions can absorb each other. The argument at the same time debates the view that has placed the three legal systems: Islam, adat (customs), and the state as opposed and subordinate to each other.

PENDIDIKAN ISLAM DAN TANTANGAN KONTEMPORER: BEBERAPA AGENDA MASA DEPAN Atun Wardatun, Atun Wardatun
Fitrah Vol 1 No 1 (2009)
Publisher : STIT Sunan Giri Bima

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Pendidikan Islam merupakan upaya aktualisasi potensi-potensi kemanusiaan yang berorientasi pada  pembentukan manusia seutuhnya melalui transformasi keilmuan, melalui  pendidikan intelektual dan pengayaan nilai spiritual yang menekankan pada aspek kematangan akhlak, sehingga melahirkan sikap toleransi dan keterbukaan. Ketika dunia dihentakkan dengan munculnya berbagai aksi terorisme, sontak pandangan para ahli melirik pada agama yang dianggap tidak berdaya dalam memberikan pemahaman yang utuh kepada pemeluknya ? mungkinkah ada yang salah dalam pendidikan Islam, mungkinkah telah terjadi pergeseran makna dalam pendidikan Islam. Bukankah pendidikan Islam sejatinya melahirkan generasi yang tidak saja mengerti agama, namun lebih jauh bertujuan agar berjiwa agama. Untuk menjawab kedua pertanyaan tersebut, Kedepan telah terpampang sedikitnya 2 agenda besar pendidikan Islam yakni : pertama, memaksimalkan proses keteladanan dan internalisasi nilai-nilai moral keagamaan, dan kedua, pemahaman terhadap agama lain tidak hanya dalam perspektif teologis namun juga dalam kerangka sosiologis.   

CONFIRMING DOMESTIC IDENTITY, SUPPORTING PUBLIC COMMITMENT (The Case of Tuan Guruâ€™s Wife in Lombok West Nusa Tenggara Eastern Indonesia) Wardatun, Atun; Amrullah, Asyiq; Mustaâ€™in, Mr
Musawa Jurnal Studi Gender dan Islam Vol. 14 No. 2 (2015)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2015.142.171-184

Berbeda dengan Tuan Guru (pemimpin agama) yang merupakan figure penting dan berpengaruh,Â bukan hanya agama tetapi juga politik dan budaya, di Lombok, para istri mereka bukanlah tokoh dunia publik. Pengamatan demikian mungkin saja mengindikasikan terjadinya proses domestikasi yang lalu mengakibatkan subordinasi dalam relasi keluarga Tuan Guru. Penelitian ini menawarkan nuansa dan pemahaman lain dalam melihat relasi gender pada keluarga Tuan Guru, dengan menggarisbawahi cairnya demarkasi ruang public dan private yang terjadidi dalamnya. Penelitian ini mengungkap bagaimana sesungguhnya para istri Tuan Guru memposisikan dirinya dalam relasi kuasa pernikahan yang memberikan kesan bahwa relasi gender itu tidak linier dan kaku tetapi kompleks dan cair.Â Pembagian ruang public dan private adalah isu penting bagi gerakan feminis.Agama, negara, dan keluarga dikritisasi sebagai lembaga-lembaga yang melanggengkan istrinisasi karena mereka masing-masing adalah dasar bagi, alat untuk, dan tempat bagi suburnya budaya patriarkhi. Ideologi gender yang dianut oleh Indonesia sebagaimana yang termaktub dalam UU perkawinan No 1/1974 misalnya membenarkan dikotomi laki-laki sebagai kepala keluarga dan perempuan adalah iburumah tangga. Negara,melalui system hukumnya, secara aktif memapankan pembagian yang kaku ini sembari menyamarkan berbagai fakta yang terjadi tentang bagaimana sesungguhnya perempuan Indonesia menegosiasikan pembagian yang kaku tersebut. Berdasarkan interview mendalam dengan para istri Tuan Guru dari tiga pondok pesantren yang terbesar di Lombok, penelitian ini mengungkap bahwa pembagian ruang public dan privat dalam keluarga Tuan Guru adalah sebuah cara untuk menegaskan identitas domestic seorang istri dan mendukung komitmen publik para Tuan Guru. Dalam beberapa poin, cara pandang ini memang mengadopsi ideologi yang ditanamkan oleh Negara sebagaimana dikemukakan di atas, tetapi dengan beberapa modifikasi. Garis pemisah antara ruang public dan domestic tidak selalu jelas karena para istripun bertanggungjawab dan terlibat aktif dalam kehidupan pesantren termasuk dalam bidang managemen, pendidikan, keuangan serta aktif berpartisipasi dalam pengembangan dan tanggungjawab social lembaga pesantren. Keterlibatan public istri tuan guru tersebut, hanya saja, bukan atas nama gerakan aktivisme atau pembebasan perempuan, tetapi lebih sebagai mendaulatkan diri mereka sebagai pemain belakang layar yang sangat menentukan keberhasilan perjuangan sosial para Tuan Guru. Di sinilah letak kompleksitas relasi gender itu.

The Construction of Womenâ€™s Image and the Narrative of Nationalism among Face veiled-University Students in West Nusa Tenggara Wardatun, Atun; Wahid, Abdul
Sawwa: Jurnal Studi Gender Vol 15, No 1 (2020): April
Publisher : Pusat Studi gender dan Anak (PSGA) Universitas Islam Negeri Walisongo Semarang

This article discusses the image of women and nationalism in the view of 15 female students of the Islamic Religious University (PTKI) in West Nusa Tenggara behind their face-veils (cadar). Methodologically, this study encourages the interpretation of facts from the perspective of the agents by involving the voices of women as subjects who are able to describe their choices and explain their actions responsibly. The choice of female university students as subjects for veil-related research is short among the general trends of research on veils targeting women from militant groups. This research reveals the meaning of the veil as a dynamic and open contestation of womenâ€™s identity, gender ideology, and nationalism. The dynamics and openness are possible due to the fact that female students are still in the formation phase of identities while veiling existence nowadays more about fashion trends and lifestyle. The dynamics appear in the ambiguity of the self-image of women they hold by placing women as sources of defamation (fitnah) as well as being pillars of the state. Openness is seen in the narrative of their nationalism which is wrapped in a strong inclusive and tolerant attitude, in addition to the tendency of exclusivism and conservatism of a small number of them. The findings of this study contribute to ideas for emancipatory movements such as gender equality and strengthening nationalism. The movements are to continue to be active and more creative in offering alternatives to the establishment of those female studentsâ€™ identity and ideology in a more progressive direction.

Perempuan dan Kearifan Lokal dalam Bina Damai: Pengalaman La Rimpu (Sekolah Rintisan Perempuan untuk Perubahan) di Bima, Nusa Tenggara Barat Wardatun, Atun; Wahid, Abdul
PALASTREN Jurnal Studi Gender Vol 14, No 2 (2021): PALASTREN
Publisher : STAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/palastren.v14i2.11548

The study considerately challenges several stereotypes regarding women as victims in conflicts and their condemnatory identity as sources of defamation and social instabilities. Regardless of numerous alternative perspectives concerning women and peace, critical investigations by creative measures utilizing local values to promote security and tranquillity while promoting women's roles in society are limited. This paper investigates the approaches and methods of la Rimpu (a women-initiated school for changes) in chronic conflicts of neighbouring villages in Bima, West Nusa Tenggara, and their beneficial impacts. By combining an auto-ethnographic method, intensive participatory observations, in-depth interviews with women with experiences in la Rimpu, and document analyses, this article argues that revitalizing and integrating local values to foster peace and prevent conflicts alternate a reasonable and effective strategy for two main reasons namely building women's confidence in advocating the issues and preventing refusal from the natives. Local values are considered as a crucial cultural capital strengthening their identity and social solidarity. Â

Legitimasi Berlapis dan Negosiasi Dinamis pada Pembayaran Perkawinan Perspektif Pluralisme Hukum Atun Wardatun
Al-Ahkam Volume 28, Nomor 2, Oktober 2018
Publisher : Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang

This article is based on an ethnographic study that uses participatory observation of eight marriage payment negotiations in the city of Mataram, West Nusatenggara. It argues that the marriage payment in the Muslim tradition of Sasak in the city of Mataram is based on strong legal pluralism or a variety of equally strong laws in which no single legal system dominates and is subordinated to each other. Furthermore, this research sheds light on extending meaning of legal pluralism in which it may include dialogue between the same legal system eg between different customary laws. This strong model of legal pluralism is seen in two ways. First, the layered legitimacy of Sasak marriage by using many models of marriage payments, namely religious payment in the form of mahr for marriage validity, local payment in the form of pisuke and ajikrama for social appropriateness, and state payment in the form of administrative costs for formal legality. Second, the dynamic negotiation between customary law holders concerning the marriage payment when inter-ethnicity marriage occurs (exogamy), where different traditions can absorb each other. The argument at the same time debates the view that has placed the three legal systems: Islam, adat (customs), and the state as opposed and subordinate to each other.

Ampa Co’i Ndai: Local Understanding of Kafā’a in Marriage among Eastern Indonesian Muslims Atun Wardatun
Al-Jami'ah: Journal of Islamic Studies Vol 54, No 2 (2016)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2016.542.311-336

This article draws on an ethnographic research that focuses on the cultural practice of female-paid matrimonial funding, ampa co’i ndai (ACN), among semi-urban Bimanese Muslims of Eastern Indonesia. The practice takes place when the bride, with the help of her parents and female relatives, pays her marriage payment (co’i, including mahr). It is used only when the prospective groom is a government employee, for it is assumed as a social status raiser. During the declaration of marriage, the payment is announced to have come from the groom. This article uses the practice as a site to examine the particularity of practising Islamic laws in everyday life of eastern Indonesian Muslims. The narratives of nineteen Muslim women who have been involved in ACN reveal what its functions as an equalising mechanism, through which gendered power-relations is minimised while perpetuating traditional position of wives and husbands as a complementary couple within their family as well as before society. I argue that ACN has been seen as a modified understanding of kafā’a in fiqh which means “equality” to “complementarity.” However, this local understanding of kafā’a is a testament to the complexities of gender power relations.[Artikel ini adalah penelitian etnografi tentang praktik AMPA co’i ndai (ACN) di kalangan masyarakat semi-urban muslim Bima di kawasan timur Indonesia. Budaya ini dilaksanakan dengan cara pengantin perempuan, dengan bantuan orang tua dan saudara perempuannya, menyediakan biaya pernikahan (co’i dan mahar). Tradisi ini dipraktikkan hanya ketika calon pengantin pria adalah pegawai negeri, yang diasumsikan memiliki status sosial yang lebih. Namun, saat resepsi pernikahan, deiumumkan bahwa biaya-biaya berasal dari pengantin pria. Narasi kehidupan dari sembilan belas perempuan yang terlibat mengungkapkan fungsi ACN sebagai mekanisme penyetaraan gender dengan meminimalkan relasi kuasa serta nmendudukkan pasangan untuk saling melengkapi dalam keluarga maupun masyarakat. Praktik ACN dapat dilihat sebagai bentuk lokal pemahaman konsep kafā’a, yang berarti “kesetaraan” untuk “melengkapi”. Namun, pemahaman lokal kafā’a ini merupakan bukti kompleksitas relasi kuasa dalam masalah gender.]

The Construction of Womenâ€™s Image and the Narrative of Nationalism among Face veiled-University Students in West Nusa Tenggara Atun Wardatun; Abdul Wahid
Sawwa: Jurnal Studi Gender Vol 15, No 1 (2020): April
Publisher : Pusat Studi gender dan Anak (PSGA) Universitas Islam Negeri Walisongo Semarang

This article discusses the image of women and nationalism in the view of 15 female students of the Islamic Religious University (PTKI) in West Nusa Tenggara behind their face-veils (cadar). Methodologically, this study encourages the interpretation of facts from the perspective of the agents by involving the voices of women as subjects who are able to describe their choices and explain their actions responsibly. The choice of female university students as subjects for veil-related research is short among the general trends of research on veils targeting women from militant groups. This research reveals the meaning of the veil as a dynamic and open contestation of womenâ€™s identity, gender ideology, and nationalism. The dynamics and openness are possible due to the fact that female students are still in the formation phase of identities while veiling existence nowadays more about fashion trends and lifestyle. The dynamics appear in the ambiguity of the self-image of women they hold by placing women as sources of defamation (fitnah) as well as being pillars of the state. Openness is seen in the narrative of their nationalism which is wrapped in a strong inclusive and tolerant attitude, in addition to the tendency of exclusivism and conservatism of a small number of them. The findings of this study contribute to ideas for emancipatory movements such as gender equality and strengthening nationalism. The movements are to continue to be active and more creative in offering alternatives to the establishment of those female studentsâ€™ identity and ideology in a more progressive direction.

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