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<![CDATA[REZIM SEKSUALITAS DAN AGAMA SKETSA POLITIK TUBUH PEREMPUAN DALAM ISLAM ]]>
<![CDATA[Sundari, Akhiriyati]]>
<![CDATA[ AL-MAIYYAH Vol 10 No 2 (2017): AL-MAIYYAH ]]>
Publisher : <![CDATA[AL-MAIYYAH ]]>
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<![CDATA[This paper examines the various issues of sexuality in Islamic discourse. The discussion in this study attempts to examine the discourse of female sexuality at the beginning of Prophets prophethood and then evolves over the development of the age to give birth to various inequalities and injustices against women in the sexual realm. There are at least three issues concerning sexual injustice in women; first, the Islamic tradition in the post-Prophetical Jurisprudence which places women as male sexual needs ministers and sexual generations. Second, the tendency of female body consumerism in modern industrial civilization. Third, local traditions in certain cultures still attach stereotypes to women as passengers of male social glory.]]>
<![CDATA[DILEMA FEMINIS SEBAGAI REAKSI MASKULIN DALAM TRADISI PERNIKAHAN BUGIS MAKASSAR ]]>
<![CDATA[Syahrul, Syahrul]]>
<![CDATA[ AL-MAIYYAH Vol 10 No 2 (2017): AL-MAIYYAH ]]>
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<![CDATA[This paper seeks to expose feminist existence in the tradition of Bugis Makassar marriage by revisiting the position of Siri culture as the emancipation of human values, especially with regard to feminist and masculine essence in marriage. The marriage system shows the unclear direction or unrelatedness between the Siri values tradition and the concrete reality of feminist existence. The marriage system of Bugis Makassar is characterized by a shift in tradition which then raises the value of materialism into Siri culture. The problem becomes more complicated when faced with âuang panaikâ tradition that so neutralize myths as a measure of establishment and masculine responsibility, so that the masculine reaction to the tradition of marriage Bugis Makassar feels necessary. Because this is what will create the feminist dilemma in the tradition of marriage.]]>
<![CDATA[KEDUDUKAN PEREMPUAN DALAM PERKAWINAN (Analisis UU RI. No. 1 tahun 1974 Tentang Posisi Perempuan) ]]>
<![CDATA[Saidah, Saidah]]>
<![CDATA[ AL-MAIYYAH Vol 10 No 2 (2017): AL-MAIYYAH ]]>
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<![CDATA[This paper attempts to highlight the existence of Law No. 1 of 1974 on Marriage which is gender biased. The position of the husband as the head of the household (leader) has the responsibility of living for his family, so that their duty is in the public sphere while the wife is a housewife serving in the domestic sphere, taking care of the child and husband, which is considered to imprison womens space into the public space. The position of women in Islamic marriage law can be seen on several sides, ie women in the Quran and Hadith, in history and in the book of fiqh.]]>
<![CDATA[BUDAYA GENDER DALAM MASYARAKAT PERSPEKTIF TEMPORAL EKOLOGI DAN SOSIAL EKONOMI ]]>
<![CDATA[Mustam, Amiruddin]]>
<![CDATA[ AL-MAIYYAH Vol 10 No 2 (2017): AL-MAIYYAH ]]>
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<![CDATA[This paper discusses Indonesian women since time immemorial has been active in various economic activities to support the household economy. In the current information age the gait of Indonesian women in careers is getting more advanced and has occupied various business sectors. Besides it also appears as a comrade is a general perception that tends to degrade womens dignity, such as violence, and deviations from the normative culture of the Indonesian nation. Therefore, to maximize the potential of women in social aspects, it is necessary to create a new social order for women through empowering women resources that are crippled in the formation of three attitudes: attitude and behavior towards Gods, attitudes and behavior towards self, and attitudes and behavior toward values -Community values.]]>
<![CDATA[NILAI BUDAYA MAPPANOâ DALAM PELAKSANAAN AQIQAH PADA MASYARAKAT BULISU KECAMATAN BATULAPPA ]]>
<![CDATA[Marhani, Marhani]]>
<![CDATA[ AL-MAIYYAH Vol 11 No 1 (2018): AL-MAIYYAH ]]>
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<![CDATA[This paper discusses the understanding of mappano culture values in the implementation of aqiqah in the Bulisu community of Kassa Village, Batulappa District in terms of Islamic theology. The aim of obtaining empirical data on the implementation of the mappano tradition and the cultural values contained in the implementation of the tradition by the Bulisu community. Using qualitative descriptive data in this paper concluded that the mappano tradition was implemented after the aqiqah event was finished. In practice, the mappano tradition on the one hand is in line with religious teachings that is to aim and return everything to Allah SWT. However, on the other hand some of which are carried out in the mappano tradition are contrary to the teachings of religion by having the belief that the guardian of water is a temporary crocodile religious teachings that all that is in heaven and on earth is absolutely the property of Allah SWT.]]>
<![CDATA[KEPEMIMPINAN PEREMPUAN PADA MADRASAH ALIYAH DI KABUPATEN BONE ]]>
<![CDATA[Zakiah, St]]>
<![CDATA[ AL-MAIYYAH Vol 11 No 1 (2018): AL-MAIYYAH ]]>
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<![CDATA[This study examines the leadership of women in Madrasah Aliyah in Bone District. The purpose of this study was to determine the profile of womens leadership, the views of religious leaders and community leaders on womens leadership and the contribution of womens leadership as the head of Madrasah Aliyah. Womens leadership styles tend to be democratic. The obstacles faced by the female Madrasah Aliyah head in Bone Regency are two, namely internal barriers and external barriers. Internal obstacles come from within the madrasa itself. With capitalization and tenacity internal obstacles can be overcome. Whereas external barriers originating outside the madrasah, namely obstacles that come from the family environment of the head of the madrasah itself. The leadership of the female head of the Madrasah Aliyah received support from religious leaders and community leaders in Bone Regency. The female head of the Madrasah Aliyah contributes in the fields of education, religion and social life.]]>
<![CDATA[PARADIGMA SOSIALISASI DAN KONTRIBUSINYA TERHADAP PENGEMBANGAN JIWA BERAGAMA ANAK ]]>
<![CDATA[Anwar, Anwar]]>
<![CDATA[ AL-MAIYYAH Vol 11 No 1 (2018): AL-MAIYYAH ]]>
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<![CDATA[This article examines the social capacities that become the potential of every human being in relation to the development of his religious soul. Humans are known as religious beings, meaning that in a human way humans make statements, agreements to believe in God, and this is a religious potential that needs to be maintained by a healthy and religious environment. When socializing, every human being is in an environment whose behavior patterns have been formed, and face a norm system that is used as a basis for interaction. Therefore, religious souls need an environment that can direct it to the right direction for growth, that is, the awareness of religion according to what has been pledged while still in the mothers womb.]]>
<![CDATA[ANALISIS PROGRAM DAN KEGIATAN RESPONSIF GENDER PADA DINAS KESEHATAN KOTA PAREPARE ]]>
<![CDATA[Rusiah, Andi]]>;
<![CDATA[Hamdanah, Hamdanah]]>;
<![CDATA[Nurhamdah, Nurhamdah]]>;
<![CDATA[Nanning, Nanning]]>
<![CDATA[ AL-MAIYYAH Vol 11 No 1 (2018): AL-MAIYYAH ]]>
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<![CDATA[This study aims to analyze gender responsive programs and activities in the City Health Office of Parepare whose results are used as reference for the institution to reformulate policies that describe gender equality and justice so that development outcomes are on target and can provide positive benefits and impacts for both men and women. The formulation of the program and activities compiled consisted of 12 program items which were transcribed in 111 activities. The Twelve Health Service programs deliver the City of Parepare to a better Human Development Index. The program is based on gender-neutral regional technical guidelines. However, there are several programs included in gender specific categories such as the Maternal and Child Health program. Gender responsive programs and activities are still gradual, given that budgeting is still new. Disaggregated data has not been provided on each activity item so that it is difficult to carry out gender analysis, so efforts to find gender gaps are also difficult.]]>
<![CDATA[WANITA KARIER DAN PEMBINAAN GENERASI MUDA ]]>
<![CDATA[Djamaluddin, Ahdar]]>
<![CDATA[ AL-MAIYYAH Vol 11 No 1 (2018): AL-MAIYYAH ]]>
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<![CDATA[This article examines the effectiveness of career women in fostering young generation families. When he becomes a career woman, he considers that household harmony will not be realized especially in guiding his children especially to the people of Watansoppeng. The study found that career women in Watansoppeng played an active role in coaching young people through formal education by choosing the right school, intense communication with teachers and participation with childrens social activities in school and through informal education such as sharing roles with husbands, being role models and application of discipline to family members. Increasing the role of career women in fostering the younger generation through formal and informal education in Watansoppeng through approaches to career women themselves, to husbands as heads of families, approaches to children approach to pengutan function and finally approaches through problem solving and approaches through religion and local culture.]]>
<![CDATA[PEMBENTUKAN KARAKTER ANAK MELALUI LEMBAGA PENDIDIKAN INFORMAL ]]>
<![CDATA[Kaimuddin, Kaimuddin]]>
<![CDATA[ AL-MAIYYAH Vol 11 No 1 (2018): AL-MAIYYAH ]]>
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<![CDATA[The focus which studied about educational institution in establishment the character; scope of informal education connection with the character establishment; contribution of family educational institution in establishment of children character. Searching process shows that education institution of formal-informal-nonformal have an important responsibility and strategic in establishment of children character; and informal educational institution has the main responsibility and first one in establishment of children character. The contribution of informal educational institution is very significant in establishment of children character, in family education preceded by the process of children education, love and affection touching, make the children accustomed, and provide an axample become founder formed of children character up to the children grow become adult with intact personality.]]>
