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Kafa’ah: Journal of Gender Studies
Published by Universitas Islam Negeri Imam Bonjol Padang
ISSN : 23560894     EISSN : 23560630     DOI : http://dx.doi.org/10.15548/jk.v10i2.271
Core Subject : Humanities, Social,
Humanities Social Sciences
Kafa’ah is an open-access and peer-reviewed journal published by the Center for Gender and Child Studies, Universitas Islam Negeri (UIN) Imam Bonjol Padang. The objective of the journal is to promote the sharing of knowledge and understanding on gender issues. This journal covers cross-cutting issues on gender studies in the perspectives of religion, education, law, politic, psychology, sociology, anthropology, culture, and Islam.
Arjuna Subject : Ilmu Sosial - Stugi Gender
Articles 9 Documents
 1 
Search results for , issue "Vol 11, No 2 (2021)" : 9 Documents clear
BAKABUANG PHENOMENON IN MINANGKABAU SOCIETY: A COVERT HUMAN TRAFFICKING ACTION Nelmawarni, Nelmawarni; Kustati, Martin; Ulfatmi, Ulfatmi; Warnis, Warnis; Hallen, Hallen; Ikhwan, Ikhwan; Perrodin, David D
Kafa`ah: Journal of Gender Studies Vol 11, No 2 (2021)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/jk.v11i2.476

Abstract

Bakabuang, more commonly known as cino buto, is a traditional yet destructive custom that is still practiced by the Minangkabau people by which an informally divorced couple may reconcile. This study aims to analyze the understanding of the bakabuang custom and its impact on women and children, while exploring the role and function of Tungku Tigo Sajarangan [community leaders] on the custom of bakabuang in the Minangkabau culture. This research uses a qualitative approach employing interview data, observation, and documentation. Data sources are ex-husbands and ex-wives, kadi [marriage guardians], community members, and traditional and community leaders. The results showed that bakabuang was one option offered to a married couple to reconcile after the husband had pronounced Triple Divorce/Talaq-e-Biddat/Triple Talaq [an instant irrevocable divorce that is not necessarily analogous with judgments and perceptions of Islamic scholars or jurists]. Bakabuang is usually done at the requests of children, families, and often, the couples themselves. The findings further showed that the community does not recognize that bakabuang is prohibited nor violates Islam's foundational teachings. Some claimed that bakabuang is an acceptable solution in Islam for married couples who want to reconcile but have already executed a Triple Divorce. It was also found that the impact of such practices is detrimental to women and children as most Ninik Mamak [clan leaders or elders] are aware of the bakabuang tradition. Yet, they are powerless to stop it on account of social repercussions if the practice is banned. Just as the Ninik Mamak cannot do much in responding to bakabuang, scholars are powerless; they can only convey the negative impact of bakabuang. The study recommends that the bakabuang tradition be considered a crime against humanity and classified as covert human and sex trafficking of women by the Minangkabau people of West Sumatra, Indonesia.
PEREMPUAN KAPUK DALAM EKSPEKTASI BUDAYA PATRIARKI (SEBUAH ANALISIS BEBAN GANDA GENDER) Huda, Khoirul; Renggani, Linda Ayu
Kafa`ah: Journal of Gender Studies Vol 11, No 2 (2021)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/jk.v11i2.395

Abstract

Women's problems can never be separated from the context of the dual context that is delegated to them. Matters related to injustice in providing distribution of workloads, as the application of an excessive patriarchal culture. As a result, there is an imbalance in the treatment of men to women, so that they are vulnerable to violence. As is the case with women selling Kapuk in Tapelan Village who are charged with the main task of earning a living. They are relied on in supporting the family economy. However, the situation reversed when the Covid-19 epidemic hit the world so that it changed the order of economic life, including improving by Kapok women. What needs to be considered during a pandemic is by implementing staying at home, whether they keep working by maximizing natural products or are they given a dual role in the family. Together they are also faced with patrilineal bonds that must obey the orders of their husbands. This study aims to analyze the form of the double burden of Kapok women during the Covid-19 pandemic. The research method uses a library research approach. Data collection refers to library materials from research reports, archives and books of Sikep Tapelan women (2017), Sikep women in Blora Regency (2018), and women warriors Samin Margomulyo (2019).Furthermore, it is criticized in order to obtain interpretation data so as to produce scientific conclusions. The results showed that Kapok women face a double burden that is too heavy especially household chores. They face the roles and functions in the family as companions to their husbands, carry out family affairs, assist with children's education, and help with economic welfare. Opening a simple shop, doing business from home crops, and agricultural labor as additional work. In practice, they still face and bear the double burden of doing domestic work which is getting higher.
THE PUBLIC LEADERSHIP OF BUNDO KANDUANG AS AN EFFORT TO PREVENT THE RADICALISM MOVEMENT IN WEST SUMATRA Hilma Pami Putri
Kafa`ah: Journal of Gender Studies Vol 11, No 2 (2021)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/jk.v11i2.462

Abstract

West Sumatra as the basis of religious movements in Indonesia is fertile ground for the birth of radical understanding. This also has an impact on the survival of the Minangkabau people who prioritize tolerance in their daily lives. One of the local wisdom of the Minangkabau people and included in the ranks of government is Bundo Kanduang. According to Bundo Kanduang, this radicalism understanding is very contrary to the doctrine of the Minangkabau which bases on Adat Basandi Syara’ Syarak Basandi Kitabullah so that intolerant does not have space to be developed in West Sumatra. This research is a descriptive qualitative analysis research that explores and explains about Bundo Kanduang public leadership in overcoming the Radical Movement in West Sumatra. In this research, it was found that the efforts made by Bundo Kanduang were 1. Become an agent of peace in the community. 2. Actively providing counseling and guidance in cyberspace and the real world about the dangers of radical understanding to the young generation. 3. Synergism Bundo Kanduang’s role in Minangkabau to maintain children’ nationality  and integrity.
JANDA DAN DUDA: GENEALOGI PENGETAHUAN DAN KULTUR MASYARAKAT TENTANG JANDA SEBAGAI PELANGGENGAN KUASA PATRIARKI M. Ali Sofyan; Syamsul Bakhri; Chinedu C Agbo
Kafa`ah: Journal of Gender Studies Vol 11, No 2 (2021)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/jk.v11i2.359

Abstract

Marital status is a cultural benchmark in assuming that a person is an adult. Similarly, Janda or Duda. For Janda, the community still considers one eye when compared to Duda. Events that cause a Janda for the community (village, especially) will usually be seen by women as the guilty party. Furthermore, when the status of the Janda is officially assumed, the community will observe its activities. For example, coming home late, not working, not socializing, or anything else. The discussion will be drawn to the discourse of the body and mind of a Janda has been executed and controlled by the mind in a patriarchal culture. This condition does not occur in Duda. For any Duda, the community considers it normal. In the divorce process widowers tend not to be seen as guilty parties. This research is a qualitative study with a phenomenological method in Central Java and Yogyakarta. The results of this study indicate that from the beginning until today the condition of women (Janda) has not changed much, The rights attached to Janda are reproduced by the public which gave rise to marginalization and stereotypes; The social space for Janda has shifted to the imbalance of power relations; myths and symbolic violence experienced by Janda because culturally the behavior of Janda is a public concern; Symbolic violence is experienced by Janda due to negative assumptions about their activities; patriarchal power always shackles women into a space of injustice; A public dominated by patriarchal culture eventually forms an unequal power discourse.
MAHYUDDIN DT. SUTAN MAHARAJA SEBAGAI PENGGERAK EKONOMI PEREMPUAN DI MINANGKABAU AWAL ABAD KE-20 Addi Arrahman
Kafa`ah: Journal of Gender Studies Vol 11, No 2 (2021)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/jk.v11i2.399

Abstract

Mahyudin Dt. Sutan Maharaja in Sulit Air is better known as a journalist and traditional leader. In fact, Mahyudin Dt. Sutan Maharaja, through her journalistic activities, has been the driving force for women's economy in Minangkabau in the early 20th century. This is evidenced by his efforts to establish Kerajinan Minangkabau Laras Nan Dua (1907), Women's Weaving School (1909), Vereeniging Pemadjukan Kepandaian Bertenoen (1914) and Sarikat Sekolah Tenun (1914). He was also directly involved in the creation of the Kerajinan Andeh Setia (1912), which later inspired the founding of Kakak Saijo (1913) and Andeh Sakato (1913). Through this economic movement in the weaving sector, Dt. Sutan Maharaja drives the women's economy in Minangkabau.
RESISTANCE OF BAMBOO WOVEN CRAFTSWOMEN TO NATURAL EXPLOITATION Ratna Kumalasari; Sri Kusumo Habsari; Prasetyo Adi Wisnu Wibowo
Kafa`ah: Journal of Gender Studies Vol 11, No 2 (2021)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/jk.v11i2.438

Abstract

The exploitation that occurs in nature is a form of domination that is considered to have a relationship with the dominance that occurs in women because the exploitation of nature goes hand in hand with the oppression of women. Nature causes more and more damage, and women get the impact of that damage that leads them to fight against fundamental issues related to their survival. This paper raises the issue of environmental degradation experienced by women bamboo weaving and their active involvement in maintaining natural resources that act as their source of life. This research is a qualitative research conducted in Cimahpar Village, Girijaya Cianjur, West Java, with data obtained from observations, FGDs, and interviews. The data is focused on the perspective of eco-feminism, namely by examining more deeply the dominance experienced by women who are bamboo craft weaver and their efforts to prevent environmental damage and loss for their living. The results show that woman bamboo craft weavers are aware of protecting their environment, which is manifested by fighting against the attempts to destroy the bamboo ecosystem, leading to landslides. To maintain the bamboo ecosystem, the women of Cimahpar continue to utilize bamboo for various purposes. Subsequently, they protect their environment for their living
PENGUNGKAPAN DIRI DI DUNIA MAYA DAN KEKERASAN TERHADAP PEREMPUAN Rozi Sastra Purna; Sartana Sartana; Tryanda Millenia; Fauziah Afrilda
Kafa`ah: Journal of Gender Studies Vol 11, No 2 (2021)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/jk.v11i2.461

Abstract

Abstract: The Internet has not become yet a secure world for women. Many women become targets of violence in cyberspace. The willingness of women to respond, introduce, and open up themselves to strangers on the internet causes this violence. The purpose of this research is to explore the process of self-disclosure of adolescent girls in cyberspace. Including the factors that influence, both supporting and obstacle. This research presents an in-depth review of the process of self-disclosure of women when they interact in cyberspace based on a literature review and theoretical analysis. The results of this research indicate that violence against women is transformed in a new form. One of the reasons for this phenomenon of violence is the victim's lack of carefulness when interacting in cyberspace. They are easy to open up and trust the people they know in cyberspace.
REKONSTRUKSI PENAFSIRAN IBNU JARIR AL-THABARI (224–310 H/839–923 M) TENTANG AYAT-AYAT GENDER Ahmad Mujahid
Kafa`ah: Journal of Gender Studies Vol 11, No 2 (2021)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/jk.v11i2.361

Abstract

This article will unravel the thoughts of a classical exegete, namely Ibn Jarir Al-Thabari ( 224–310 H/839–923 AD ) about gender verses. This article refutes some of the claims of feminists that all interpretations of exegetes in the classical era were unfriendly and somewhat negative towards women. This is a qualitative research. The approach used is to follow Amin al-Khuli's approach, namely the ma fi al-Qur'an and ma hawla al-Qur'an approach and also the Schleiermacher approach which emphasizes two important aspects in the process of text interpretation, grammatical interpretation, and psychological interpretation. The conclusion of verse 1 and verse 34 of surah an-Nisa (4) which is the object of discussion is that al-Thabari's interpretation cannot be separated from the patriarchal culture inherent in his time and smells of gender bias. This can be seen when interpreting the nafs wahidah in verse 1 of Surah an-Nisa (4). He understood it as a figure of Adam -sex male. It is different when understanding the concept of qiwamah in verse 34, his opinion is: in line with those understood by contemporary scholars, and this distinguishes him from contemporaries or even after him. He also understands this concept functionally not in a structural form. This refutes the claim among feminists, such as Asma Lambrabet, who generalized that all commentators of the classical period used the concept of qiwamah as a proposition for male superiority even though al-Thabari was different from the others. In addition, he remains faithful in placing this verse in its context, namely only in the domestic sphere, not in the public sphere. Importantly, al-Tabari's paradigm of interpretation which is faithful to history leads him to a more literal understanding of the verse. This is seen when understanding the word dharaba. He understands the meaning with a physical beating, not with metaphorical meaning, even though the beating is light, does not hurt, and does not leave an impression.
GAGASAN SANDRA HARDING TENTANG STRONG OBJECTIVITY DAN KONTRIBUSINYA BAGI METODOLOGI FEMINIS Milda Longgeita Pinem
Kafa`ah: Journal of Gender Studies Vol 11, No 2 (2021)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/jk.v11i2.365

Abstract

This article discusses Sandra Harding's idea of strong objectivity. The idea is a response to the problems faced by feminist methodology which stands between objectivism and subjectivism. Objectivism is the conventional methodology that views the research process must be objective and value-free. Meanwhile, subjectivism privileges the role of the subjects and values. However, the objectivity within the conventional methodology is normally biased with the interests of the dominant group, while the subjectivity is seen as vulnerable being trapped into relativism. The subjectivity cannot also determine which knowledge is valid. Using the method of literature study based on Sandra Harding's works, there are four contributions of strong objectivity to feminist methodology. First, the feminist methodology will be more creative instead of normative. Second, the feminist methodology will be more sensitive concerning the backgrounds, interests, and objectives of the research subjects. Third, the feminist methodology must be more aware of the diversity of society as the context of research. Fourth, the feminist methodology will strengthen its objectivity starting from the perspective of marginalized women.

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