MUWAZAH: Jurnal Kajian Gender
Muwazah adalah jurnal kajian gender dengan ISSN Print: 2085-8353; Online: 2502-5368 yang diterbitkan oleh Pusat Studi Gender (PSG) IAIN Pekalongan. Kata Muwazah berasal dari bahasa Arab yaitu (??????) yang memiliki arti kesetaraan. Jurnal ini fokus pada isu-isu aktual dan kontemporer yang berkaitan dengan kajian gender lokalitas dalam berbagai perspektif. Redaksi mengundang para ilmuwan, sarjana, professional, praktisi dan peneliti dalam berbagai disiplin ilmu yang konsern terhadap kajian gender berupa analisis, aplikasi teori, hasil penelitian, terjemahan, resensi buku, literature review untuk mempublikasikan hasil karya ilmiahnya setelah melalui mekanisme seleksi naskah, telaah mitra bebestari, dan proses penyuntingan. Jurnal ini terbit setahun dua kali setiap bulan Juni dan Desember.
Articles
415 Documents
<![CDATA[PEMIKIRAN GENDER FATIMA MERNISSI ]]>
<![CDATA[Wijayanti, Ratna]]>;
<![CDATA[Adinugraha, Hendri Hermawan]]>;
<![CDATA[Sartika, Mila]]>;
<![CDATA[Anas, Ahmad]]>
<![CDATA[ MUWAZAH Vol 10 No 1 (2018): Juni 2018 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/muwazah.v10i1.1131
<![CDATA[The research is to know and examine the thoughts of Fatima Mernissi about the role of women and how the critics of Fatima Mernissi thought. The research method used literature research where the data obtained from literatures related to Fatima Mernissi thinking about the role of women in Islam. The result of this research is that Fatima Mernissi tried to reconstruct thinking about the role of Fatima woman by exploring the values and teachings in al-Qur’an that affirm equality of men and women. Fatima Mernissi quotes several verses of the Qur’an, which assert that the vision and mission of Islam uphold and provide absolute certainty related to sexual equality. The moment of migration of a political action involving men and women, should be interpreted as an affirmation and justification of Islam for public participation of women in the social and political sphere.]]>
<![CDATA[RUANG PUBLIK DAN PEREMPUAN DI KOREA SELATAN ]]>
<![CDATA[Ladyanna, Sonezza]]>
<![CDATA[ MUWAZAH Vol 5 No 1: Juni 2013 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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<![CDATA[Abstract : This article discusses the public space in South Korea relating to women's rights. The purpose of this article is to investigate the existence of friendly public spaces for women. The researcher wants to know how to improve and equip the facilities in order to make friendly public spaces for women. This research found that the public spaces on campus and public toilets have sufficient rights of women so that women can feel comfortable. The conducive of public spaces supported by legal professionals can control a person's social behavior in addition to an effective moral education. Abstrak : Artikel ini membahas ruang publik di Korea Selatan yang berkaitan dengan hakhak perempuan. Tujuan artikel ini adalah untuk mengetahui keberadaan ruang publik yang ramah bagi perempuan. Peneliti ingin mengetahui bagaimana memperbaiki dan melengkapi fasilitas untuk membuat ruang publik yang ramah bagi perempuan. Penelitian ini menemukan bahwa ruang publik di kampus dan toilet umum memiliki hak yang memadai sehingga perempuan bisa merasa nyaman. Ruang publik yang kondusif didukung dengan hukum yang profesional juga dapat mengendalikan perilaku sosial seseorang di samping pendidikan moral yang efektif.]]>
<![CDATA[ISLAM DAN GENDER ( Analisis Teks Relasi Gender Dalam Islam) ]]>
<![CDATA[Sofiani, Triana]]>
<![CDATA[ MUWAZAH Vol 2 No 2: Desember 2010 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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<![CDATA[Religion (Islam) as brace of gender gap remains a discourse of the debate in various circles. This happens not because religious texts themselves, but patrarkhi culture that manifest in the reality of daily life affect the interpretation and understanding of religious texts. Gender-biased views and believed that the religious law, as stated by the authoritative texts explicitly and also have the level of sacred like religion, for example: women are created from the rib of men; women as a source of fitna, women less their minds, women's lack of religion; Women should not become a leader; sexuality is an absolute property of men and others]]>
<![CDATA[Perempuan dan Karir ]]>
<![CDATA[Ani, Ani]]>
<![CDATA[ MUWAZAH Vol 9 No 2: Desember 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/muwazah.v9i2.1126
<![CDATA[Woman is a figure who often get second class predicate, because deemed not have ability as men. Women are deemed incompetent in their career because of their basic nature. While career is the right of every individual is no exception women, and this does not violate the principle of the creation of women. The direction of women's career development should be tailored to the nature and character of women who are known to be feminine. One of the career development and decision-making efforts is through a career counseling service with Trait and Factor approach carried by Frank Parson. This effort is done so that women can still work in accordance with the nature and nature of the basic that has, so it can complement the role of men.]]>
<![CDATA[DISTRIBUSI PERAN STAKEHOLDER TERHADAP PENANGANAN DOMESTIC VIOLENCE DALAM KONTEKS MASYARAKAT MADANI ]]>
<![CDATA[Rismawati, Shinta Dewi]]>
<![CDATA[ MUWAZAH Vol 4 No 2: Desember 2012 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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<![CDATA[Abstract : Domestic violence is a human problem, because in it there is a dimension of human rights violations. Law No. 23 of 2004 on the Elimination of Domestic Violence are limitative have determined the distribution of the roles of each stakeholder in handling domestic violence cases. Stakeholders involved include the government as a representation of the state, NGOs, families, advocates, law enforcement officers, medical workers and clergy personnel. The number of stakeholders involved in the handling of domestic violence menginditifikasikan that domestic violence is a serious human rights crimes. Porposional division of roles between the state and the non-state institutions in the handling of domestic violence shows these regulations relevant to the concept of civil society in Indonesia.Abstrak : Kekerasan dalam rumah tangga adalah persoalan kemanusiaan, karena di dalamnya berdimensi pelanggaran hak asasi manusia. Undang-Undang Nomor 23 Tahun 2004 tentang Penghapusan Kekerasan Dalam Rumah Tangga, telah menentukan distribusi peran masing-masing pemangku kepentingan dalam menangani kasus-kasus kekerasan dalam rumah tangga. Pemangku kepentingan yang terlibat termasuk pemerintah sebagai representasi negara, LSM, keluarga, advokat, aparat penegak hukum, tenaga medis dan rohaniawan. Jumlah pemangku kepentingan yang terlibat dalam penanganan kekerasan dalam rumah tangga mengindetifikasikan bahwa kekerasan dalam rumah tangga adalah kejahatan hak asasi manusia. Pembagian porposional peran antara negara dan lembagalembaga non-pemerintah dalam penanganan kekerasan dalam rumah tangga menunjukkan peraturan hukum tersebut relevan dengan konsep masyarakat madani di Indonesia. ]]>
<![CDATA[IMPLIKASI TAFSIR KLASIK TERHADAP SUBORDINASI GENDER: PEREMPUAN SEBAGAI MAKHLUK KEDUA ]]>
<![CDATA[Nurani, Shinta]]>
<![CDATA[ MUWAZAH Vol 7 No 2: Desember 2015 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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<![CDATA[Discriminatory views about women in the classical interpretation of the Qur’an such as the Qur’anic interpretation ofal-Suyuti, al-Baidhawi, Ibn Kathir, al-Qurtubi, and each other, places womenas being the second creation and the second sex. The logical consequence of this Qur’anic interpretations which is produce a stigma that women do not deserve to be a certain tasks because women are weak creatures who often relies on men and the second sex after male. The effect of this viewsettlesin the subconscious so that it becomespublic knowledge that the women is subordination ofmen. Therefore we need are contextualization visionary interpretation of gender to realize the mission of the Qur’an as anideal guidance in life, perfect religious, and rahmatan lil Alamin.Pandangan diskriminatif terhadap perempuan dalam penafsiran tafsir klasik seperti penafsiran al-Suyuthi, al-Baidhawi, Ibn Kathir, al-Qurtubi, dan lainnya menempatkan perempuan sebagai makhluk kedua dan jenis kelamin kedua. Konsekuensi logis dari interpretasi yang bias gender ini menghasilkan satu stigma bahwa perempuan tidak pantas memikul tugas-tugas tertentu karena perempuan merupakan makhluk lemah yang selalu bergantung kepada laki-laki dan menjadi makhluk kedua setelah laki-laki. Pengaruh dari pandangan ini mengendap di alam bawah sadar perempuan sehingga menjadi pemahaman umum bahwa perempuan adalah subordinasi laki-laki. Oleh karena itu, kita membutuhkan sebuah rekontekstualisasi penafsiran gender untuk mewujudkan misi dari al-Quran sebagai petunjuk ideal dalam hidup, agama yang sempurna, dan rahmatan lil Alamin.]]>
<![CDATA[PEMBATASAN KEPEMIMPINAN PEREMPUAN (Kritik Terhadap Hadist Misoginis) ]]>
<![CDATA[Bahar, M. Syaeful]]>
<![CDATA[ MUWAZAH Vol 1 No 2: Desember 2009 ]]>
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<![CDATA[Women leadership in politics is still a clash of ideas among the scholars’. Some say there are haram (forbidden) and vice versa can say. If this I analyzed further, take note that the main problem actually arises because the interpretation of religious doctrine carried out at shallow So that finally, was born a misoginis interpretation of religious texts, which in this context is the Hadith texts.]]>
<![CDATA[Perlindungan Hukum Terhadap Anak Perempuan Korban Kekerasan Seksual di PPA Polresta Banjarmasin ]]>
<![CDATA[Syaufi, Ahmad]]>
<![CDATA[ MUWAZAH Vol 9 No 1: Juni 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/muwazah.v9i1.1113
<![CDATA[Violence against girls lately increasingly widespread, whether physical, psychological, and sexual. To provide services and protection against the girl child victims of crime, especially the crime of sexual violence, the police have established Women and Children Unit (Unit PPA). This study aims to identify and analyze the obstacles faced Unit PPA Polresta Banjarmasin in providing legal protection for women victims of child sexual abuse. This research uses empirical legal research with the research conducted analytical descriptive and explanatory. The types of data used in this study included primary data in the form of interviews and the question as written, and secondary data.The results showed that the obstacles faced Unit PPA Polresta Banjarmasin in providing legal protection, among others: victims hesitate to report, the family and the community who do not understand and tend to blame victims for sexual violence, the revocation of a report from the victim, the suspect fled, sexual violence is usually carried out at night in bed days, and the lack of facilities and infrastructure owned Unit PPA Polresta Banjarmasin.]]>
<![CDATA[PARTISIPASI PEREMPUAN DALAM PUSARAN PEMBANGUNAN DAERAH (Telaah Kritis atas Kendala dan Solusi) ]]>
<![CDATA[Rismawati, Shinta Dewi]]>
<![CDATA[ MUWAZAH Vol 4 No 1: Juni 2012 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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<![CDATA[Abstract : Women's participation in any development process is very important and strategic in the context of policy decisions that is favored of women. The assumption is, that women as members of society is basically have the same chances and opportunities to participate in every stage of development, since women are also the subject of development. However, there are many obstacles and barriers to encourage women to participate actively, for instances: internal or external constraints. Internal herein is relating to personal / individual of the women themselves (aspect of psychologicalpersonality). Whereas external here is associated with things that are outside of the women themselves (structural and cultural). Thus, the solution is also varies from internal and external as well, such as increasing the capacity building for women and the socialization and education concerning the true concept of gender to the public. Abstrak : Partisipasi perempuan dalam proses pembangunan sangat penting dan strategis dalam konteks keputusan kebijakan yang disukai wanita. Asumsinya adalah, bahwa perempuan sebagai anggota masyarakat pada dasarnya memiliki kesempatan yang sama dan kesempatan untuk berpartisipasi dalam setiap tahap perkembangan, karena perempuan juga subyek pembangunan. Namun, ada banyak kendala dan hambatan untuk mendorong perempuan untuk berpartisipasi secara aktif, untuk contoh: kendala internal maupun eksternal. Disini internal yang berkaitan dengan pribadi / individu perempuan itu sendiri (aspek psikologis-kepribadian). Sedangkan eksternal sini dikaitkan dengan hal-hal yang di luar dari perempuan itu sendiri (struktural dan kultural). Dengan demikian, solusi ini juga bervariasi dari internal dan eksternal juga, seperti meningkatkan pembangunan kapasitas bagi perempuan dan sosialisasi dan edukasi mengenai konsep gender benar kepada publik. ]]>
<![CDATA[PROBLEMATIKA BURUH MUSLIMAH DAN SOLUSINYA DALAM PERSPEKTIF ISLAM ]]>
<![CDATA[Munir, Taufiq]]>
<![CDATA[ MUWAZAH Vol 7 No 1: Juni 2015 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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<![CDATA[Labour in pre-Islamic times, synonymous with slavery. Slaves are considered as human beings who have no rights and used as a trade commodity. The condition causes the Prophet Muhammad called on to provide prosperity of the slaves. For example, requires that people have an attitude of loving one another, being humane and improving the situation of slaves. Slaves were given the right to have resources like those of his master. Prophet Muhammad expect people to put a slave as a partner. The reforms of the Prophet Muhammad, became the basis of the Islamic community labor. Perburuhan pada masa pra-Islam, identik dengan perbudakan. Budak dianggap sebagai manusia yang tidak memiliki hak dan dijadikan komoditi perdagangan. Kondisi tersebut menyebabkan Nabi Muhammad saw membuat program menyeluruh untuk emansipasi dan kesejahteraan para budak. Misalnya, mengharuskan orang mempunyai sikap saling mengasihi, bersikap manusiawi dan memperbaiki keadaan budak dalam masyarakat. Budak yang semula bekerja untuk tuannya tanpa upah ditingkatkan menjadi saudara dan kolega tuannya. Mereka diarahkan untuk memiliki sumber daya seperti yang dimiliki tuannya. Nabi Muhammad saw mengharapkan masyarakat menempatkan budak sebagai mitra kerja. Reformasi yang dilakukan oleh Nabi Muhammad saw, menjadi landasan perburuhan masyarakat Islam.]]>
