Al-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan
Fokus Jurnal AL-MAIYYAH adalah mengintegrasikan isu-isu gender ke berbagai kalangan, khusususnya bagi pihak-pihak yang konsern dalam mengkaji, meneliti dan melakukan gerakan-gerakan pemberdayaan perempuan pada berbagai dimensi kehidupan keagamaan dan kemasyarakatan. Sub tema yang terkait dengan gender dalam isu agama, pendidikan, hukum, politik, psikologi, sosiologi, sejarah, budaya dan bahasa.
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243 Documents
<![CDATA[Fleksibilitas Hak Perempuan dalam Cerai Gugat di Pengadilan Agama Parepare ]]>
<![CDATA[ Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 12 No 1 (2019): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/almaiyyah.v12i1.678
<![CDATA[This study aimed to know about the flexibility of women's rights in divorce at Parepare Religious Court and how the judge resolved divorce case. This study was conducted with qualitative research with a focus on case studies, with a juridical, socio-anthropological, philosophical and psychological approach. The results of this study shows; 1) Judge's decision in Case No.171/Pdt.G/2019/PA.Pare is flexible in deciding divorce case. The case of divorce is a reflection of equality and justice in women's rights to law enforcement in the Religious Courts. Divorced as well as eliminating patriarchal culture by placing women as second class; 2) The judge at Religious Court in Parepare can approve in a divorce case for several reasons as follows; disputes and quarrels occur between husband and wife, the husband persecutes and hurts his wife's body, the husband betrays his wife to another woman.]]>
<![CDATA[Kemiskinan dan Perempuan Pedesaan: Sebuah Perspektif Hukum dan HAM ]]>
<![CDATA[ Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 12 No 1 (2019): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/almaiyyah.v12i1.679
<![CDATA[This research aimed to discuss how the interconnectedness of law and human rights against the poverty issues that happen to women in rural areas. The State taking fully responsible over the well-being of its people, thus the poverty that happens to women in rural areas is a tragedy in which the State failed to protect the rights of its people. The result of literature review indicates that the law is still not in favor of upholding women's rights as evidenced by poverty dominates women in rural areas. Extensive support and networks are needed from various groups of people who are concerned with upholding human rights especially for women to save policies that deliberately subordinate women.]]>
<![CDATA[Harakah dan Kemandirian Perempuan ]]>
<![CDATA[ Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 12 No 1 (2019): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/almaiyyah.v12i1.684
<![CDATA[Women have equal access to men in their role in society. The macro context, which is entirely different, has an impact on the problem of the interpretation of the Koran as a whole and specifically concerning the harakah and independence of women. The Koran does not say that all men have more advantages than all women. But the Koran says "some of you over others outperform". Some men excel over some women and vice versa. The view that expresses male superiority towards women and limits the need for women only to the domestic aspect should consider macro contexts in the past with their current macro context. To realize the dignity and independence of women and to preserve their rights, nature, and identity, women are required to be aware of their potential and prove their ability in the real world.]]>
<![CDATA[Gender dalam Perspektif Hadis Maudhu’i ]]>
<![CDATA[ Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 12 No 1 (2019): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/almaiyyah.v12i1.685
<![CDATA[This article examined the controversy of women's testimony and leadership between normative and substantive meanings based on Islamic legal agreements. Hadith about women's testimony of half men's testimony in the terms of law must be reviewed through socio-history. In hermeniotic perspective, the verse about testimony must be seen as a response to the historical facts at the time this verse came down. Thus, compiling historical facts has changed, it can be done to reinterpret the verses and hadith. The hadith about women's leadership in politics in terms of sanad is valid but the understanding of hadith must be approached based on sosio history because the matan of hadith is not always factual. This hadith was conveyed in response to the news of the appointment of Kisra's daughter, a woman who did not receive social approval from the community so that the hadith was acceptable only locally and temporally, not universally applicable. Therefore, leadership in politics can be carried out by anyone, male and female, as long as he/she gain legitimacy from the community.]]>
<![CDATA[Local Government Policies and Participation of Religious Leaders Preventing Sexual Harassment After the Earthquake in Palu, Central Sulawesi ]]>
<![CDATA[Alauddin, Murni Ratna Sari]]>;
<![CDATA[Maulid, Maulid]]>;
<![CDATA[Jamaluddin, Indar Ismail]]>
<![CDATA[ Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 15 No 1 (2022): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/al-maiyyah.v15i1.755
<![CDATA[This study aims to know the local government of Central Sulawesi Province on a temporary provision in preventing women survivors of the earthquake. And to know the actions of religious leaders in preventing sexual harassment of women who survived the earthquake in Palu. The discussion in this article departs from a qualitative descriptive study. Local government officials and religious leaders were the subjects of the interviews. The results showed that the local government in Central Sulawesi indirectly triggered the occurrence and sexual violence experienced by women who survived the earthquake in temporary shelters. This refers to aspects of communication, resources, attitude of implementers. Policy implementers in disaster management. Besides that, the religious leaders have given the role of preventing sexual intercourse with women who survived the earthquake. The varied roles given in preventing and fulfilling government obligations that are negligent towards the victims. Although it is realized that the contributions of these religious leaders are mostly focused on their people.]]>
<![CDATA[Andi Depu and Women’s Leadership in the Colonial Era: A Study of Feminism ]]>
<![CDATA[Jannah, Miftahul]]>
<![CDATA[ Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 15 No 1 (2022): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/al-maiyyah.v15i1.765
<![CDATA[This research departs from the problem of the existence of stereotypes against women who have intellectual qualities below men, because emotional feelings dominate in women. This has implications for the view that women are unfit to lead and ideal women are those who work in the kitchen, but such stereotypes actually lead to various discriminations against women. In this article, we will present the figure of Andi Depu as a female leader in Balanipa, who fought against the invaders. The methodology used in this study, namely the type of research: Library Research or literature study, nature of the research: qualitative, research method: descriptive analysis and using a feminist approach. The results in this study, namely: Andi Depu's leadership is a form of anti-thesis to the perception of society that views women as weak creatures, so they cannot be used as leaders. In addition, Andi Depu's leadership is also a form of anti-thesis to the misogynistic view which states that women only play a role in the domestic sphere and do not have a social role.]]>
<![CDATA[Widow Stigma: A Critical Study of the Discrimination of Widow in Public (Islamic Perspective and Gender) ]]>
<![CDATA[Shofi, Muhammad Aminuddin]]>
<![CDATA[ Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 15 No 1 (2022): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/al-maiyyah.v15i1.767
<![CDATA[This article aims to describe the stigma of the people of Tukum village, Tekung sub-district, Lumajang district towards women with widow status. It uses field research with a qualitative approach and an analysis of Islam and gender. The results are the emergence of negative perceptions of widow status because of male dominance in social life. They underestimate widowed women more easily than widowed men. Even though two widower statuses are the equivalent of widowed status because of the end of a divorce. However, there is also a positive stigma found by assuming that a widow cannot be underestimated. This is supported that there are widows who can be the backbone of their husbands after a divorce. Through gender analysis, differences in the image of widows were historically formed based on several factors. It was then socialized, strengthened, and built through socio-cultural, even supported by myths or religious misinterpretations. In Islam, the principle of justice is strongly upheld, equality of rights and obligations to men and women. They are adjusted to their respective responsibilities without preferences and discrimination that benefit men and harm women.]]>
<![CDATA[Gender Communication For Disaster Education In Women’s Prison ]]>
<![CDATA[Sa'diah, Halimatu]]>
<![CDATA[ Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 15 No 1 (2022): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/al-maiyyah.v15i1.772
<![CDATA[Disaster education is essential in creating a prison system that is resilient to disasters. However, it is still designed commonly in Indonesia and is not gender specific. This research emphasizes how crucial gender communication is for disaster education in prison, particularly in female prisons. This research aims to identify how gender is communicated during disaster education at Lapas Perempuan Kelas IIB Yogyakarta. It started with a research question on how the implementation of gender communication between women staff and women prisoners during disaster education. The method used in this study was a case study method used at Lapas Perempuan Kelas IIB Yogyakarta. Data was collected through observation, interviews, and document studies. The results discovered that the gender communication process during disaster education at Lapas Perempuan Kelas IIB Yogyakarta still did not completely accommodate women prisoners’ needs. This research highlights the relationship between gender issues and the women’s access to disaster management in Indonesia. The results are expected to encourage women’s participation in disaster management, also improve disaster education quality in women’s prisons.]]>
<![CDATA[Tana Luwu’s Local Environmental Wisdom (Vandana Shiva’s Ecofeminism Perspective) ]]>
<![CDATA[Syahruddin, Syahruddin]]>;
<![CDATA[Sapruddin, Sapruddin]]>;
<![CDATA[Batara Indra, Andi]]>;
<![CDATA[Darussalam, Fajrul Ilmy]]>;
<![CDATA[Emiyanti, Emiyanti]]>
<![CDATA[ Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 15 No 1 (2022): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/al-maiyyah.v15i1.773
<![CDATA[This study aims to determine the form and practice of Luwu's local wisdom in Vandana Shiva's ecofeminism perspective. This study used descriptive qualitative methods focusing on the indigenous peoples of Kalotok, Kanan Dede, and Komba. The study found that: (1) the forms of local wisdom of Luwu in the perspective of ecofeminism as follows; Tudang sipulung (round-down sitting), pesta panen (harvesting party), and tomakaka perempuan (local-noble female); (2) Local wisdom practices of Luwu in the perspective of ecofeminism have been embodied in deliberation and negotiation between community leaders for some events. The practices are the planting season, when someone violates customs, cutting down trees for building a house, ‘pesta panen’ (harvest celebrations by the community), ‘makan bersama’ (congregational feast between community groups), the involvement of women as tomakaka (noble person), and the existence of women's farmer groups.]]>
<![CDATA[Belis in the Marriage of the Dawan Community in East Nusa Tenggara ]]>
<![CDATA[Yusuf, Nur Wahida]]>;
<![CDATA[Julyyanti, Yayuk]]>;
<![CDATA[Banani, Nelson Baito]]>
<![CDATA[ Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 15 No 1 (2022): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/al-maiyyah.v15i1.774
<![CDATA[This study determines the meaning of belis for the Dawan Tribe in Nonbaun Village. In addition, the study is to find out what are the inhibiting and supporting factors that influence the change in the meaning of belis for the Dawan Tribe in Nonbaun Village, East Nusa Tenggara. A qualitative method is used to conduct the research. The results show belis was interpreted as a tribute to the parents of a woman’s family. Wife’s rights in family can be guaranteed by giving belis from man. The provision of belis can regulate the behavior of the wife in the family. Giving belis can also affect the role of the wife in the household. Wife can work, become heirs, and have rights to their offspring later. Thus, the wife will be free to work at home without feeling awkward, and the wife can give opinions to the family or can act as a representative of the family in traditional events. The Dawan Tribe community places belis as an obligation, so the habit of giving belis is carried out continuously by the local community. This research implies that belis is currently experiencing a shift in meaning, previously containing the value of sacredness, and now that value has shifted to the commercial realm.]]>
