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Al-Hukama: The Indonesian Journal of Islamic Family Law
Published by Universitas Islam Negeri Sunan Ampel
ISSN : 20897480     EISSN : 25488147     DOI : 10.15642/alhukama
Core Subject : Religion, Humanities, Social,
Religion Humanities Law, Crime, Criminology & Criminal Justice Social Sciences
Al-Hukama serves academic discussions of any Indonesian Islamic family law issues from various perspectives, such as gender, history, sociology, anthropology, ethnography, psychology, philosophy, human rights, disability and minorities, digital discourse, and others. It intends to contribute to the debate in classical studies and the ongoing development debate in Islamic family law studies in Indonesia, both theoretical and empirical discussion. Al-Hukama always places the study of Islamic family law in the Indonesian context as the focus of academic inquiry.
Arjuna Subject : Ilmu Sosial - Hukum
Articles 8 Documents
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Search results for , issue "Vol. 11 No. 2 (2021): Desember" : 8 Documents clear
Nasab Anak di Luar Perkawinan Perspektif Hukum Progresif dan Maqāṣid Sharī’ah Nugroho , Irzak Yuliardy; Safiudin, Achmad
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 2 (2021): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2021.11.2.1-28

Abstract

The granting of rights in civil relations for children born out of wedlock with their biological fathers can be regarded as an effort to protect children's rights as human beings or citizens. Legislation should exist to protect children's human rights as legitimate children. Article 2 Paragraph (2) and Article 43 Paragraph (1) of Law no. 1 of 1974 concerning Marriage is considered to cause legal uncertainty, which results in loss of marital status and the legal status of children born outside of marriage according to the law. On the other hand, the shari'ah rules relating to the validity of Marriage and civil relations, including lineage, guardianship, inheritance, are expressly regulated by the shari'ah, carried out and internalized in their implementation. This study aims to analyze how the rights of children outside of Marriage in the decision of the Constitutional Court Number 46/PUU-VIII/2010 from the perspective of Progressive Law and how the lineage rights of children outside of Marriage according to maqāsid-al-sharī'ah. This study uses a qualitative method with a juridical-normative approach. The object of this research study is Constitutional Court Decision No. 46/PUU-VIII/2010. The Constitutional Court's decision caused the child's civil rights to be strengthened in the eyes of the law to reflect the application of progressive legal principles. Based on the maqāṣid-al-sharī'ah perspective, the Constitutional Court's decision that defends the rights of children outside of Marriage can be categorized as protecting the soul, which includes maṣlaḥah ḍarūriyah. [Diberikannya hak berupa hubungan keperdataan anak yang lahir di luar perkawinan dengan ayah biologisnya, dapat dikatakan sebagai upaya melindungi hak anak sebagai manusia atau warga negara. Peraturan perundang-undangan seharusnya hadir untuk melindungi hak asasi anak sebagaimana anak sah. Pasal 2 Ayat (2) dan Pasal 43 Ayat (1) UU No. 1 Tahun 1974 tentang Perkawinan dinilai menimbulkan ketidakpastian hukum yang mengakibatkan kerugian status perkawinan dan status hukum anak yang lahir di luar perkawinan menurut undang-undang. Pada sisi lain, aturanaturan syari’ah berkaitan dengan sahnya perkawinan dan hubungan perdata yang meliputi penasaban, perwalian, pewarisan, secara tegas diatur oleh syari’ah, dijalankan dan dihayati dalam pelaksanaanya. Penelitian ini bertujuan mengalisis bagaimana hak anak di luar perkawinan dalam putusan Mahkamah Konstitusi Nomor 46/PUU-VIII/2010 perspektif Hukum Progresif dan bagaimana hak nasab anak di luar perkawinan menurut maqāsid-alsharī’ah. Penelitian ini menggunakan metode kualitatif dengan pendekatan yuridis-normatif. Objek kajian penelitian ini adalah Putusan MK No.46/PUU-VIII/2010. Putusan MK tersebut menyebabkan hak keperdataan anak diperkuat kedudukannya di mata hukum sehingga mencerminkan penerapan prinsip-prinsip hukum progresif. Berdasarkan perspektif maqāsid-al-sharī’ah, putusan MK yang membela hak anak di luar perkawinan, dapat dikategorikan melindungi jiwa yang termasuk maṣlaḥah ḍarūriyah.]
Tradisi Menjelang Pernikahan Perspektif Paradigma Generasi Muda di Desa Brengkok, Brondong, Lamongan Fahrudin, Fahrudin
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 2 (2021): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2021.11.2.188-213

Abstract

The younger generation is often considered to be against the establishment running in the community's social environment. For example, in the context of traditions related to ceremonial pre-wedding, there is a new perspective on these various events. For the older generation, this condition can be considered a contradiction to the legacy that has been running in society. More specifically, such a paradigm is also symptomatic among the younger generation of Brengkok Village. This study tries to dig deeper into the paradigm of the younger generation of Brengkok village. By using interview techniques with the younger generation in Brengkok village, it is hoped that they will be able to present more comprehensive data. The interviews were then analyzed using Max Weber's approach to social action theory. The paradigm that exists in the younger generation of Brengkok Village is, of course, based on rational reasons for traditions that have been established and run across generations. Something that has been considered a patent value by the older generation. When the current younger generation is in a position as the older generation, it will certainly give a different touch to the passage of traditions leading up to the wedding. The various rational reasons put forward will become considerations that have more value, which in the end, will answer the anxiety of the older generation about the existence of this tradition. [Generasi muda seringkali dianggap melawan kemapanan yang telah berjalan dalam lingkungan sosial masyarakatnya. Dalam konteks tradisi terkait seremonial menjelang pernikahan misalnya, terdapat perspektif baru terhadap beragam acara tersebut. Hal ini bagi kalangan generasi tua, dapat dianggap suatu pertentangan akan peninggalan yang telah berjalan di masyarakat. Secara lebih spesifik, paradigma semacam itu juga menggejala di kalangan generasi muda Desa Brengkok. Penelitian ini mencoba menggali lebih dalam, mengenai paradigma generasi muda desa Brengkok. Dengan menggunakan teknik wawancara kepada pihak generasi muda yang ada di desa Brengkok, diharapkan mampu menghadirkan data yang lebih komprehensif. Hasil dari wawancara tersebut kemudian dianalisa dengan menggunakan pendekatan teori tindakan sosial Max Weber. Paradigma yang ada dalam lapisan masyarakat generasi muda Desa Brengkok tersebut, tentu dilandasi dengan alasan rasional akan tradisi yang telah mapan dan dijalankan lintas generasi. Sesuatu yang telah dianggap sebagai nilai paten oleh generasi tua, pada saatnya nanti ketika generasi muda yang ada saat ini, berada pada posisi sebagai generasi tua, tentu akan memberikan sentuhan yang berbeda terhadap berjalannya tradisi-tradisi menjelang pernikahan. Beragam alasan rasional yang dikemukakan, akan menjadi pertimbangan yang memiliki nilai lebih, yang pada akhirnya akan menjawab kegelisahan generasi tua akan eksistensi tradisi tersebut.]
Najmuddīn Al-Tūfī's Thoughts on The Dynamics of Inheritance Law 2:1 Perspective of Maṣlaḥah Setyawan, Rahmad; Kustiawan, Muhaman Taufik
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 2 (2021): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2021.11.2.85-114

Abstract

Islamic hereditary law in the reality of human life demands legal dynamism to vouch for the flexibility and adaptability of genetic law following the characteristics of modern Muslim societies. This article elaborates on the dynamics of the 2: 1 inheritance law between heirs, male and women, from the perspective of the maṣlaḥah of Najmuddīn al-Ṭūfī. To analyze the conception of inheritance 2:1 division, this study attempts to dissect it with the theory of maṣlaḥah Najmuddīn al-Ṭūfī. The studies and analysis have been discovered, resulting in the conclusion that the dynamics of the 2: 1 hereditary law has been subject to embodying the benefits properly. In the view of Najmuddīn al-Ṭūfī, the help is the goal of sharia, even the highest argument if it is contradicted between text and maṣlaḥah. This view, when applied to the verse of the Holy Qur'an, An Nisa (4): 11, will open up opportunities for responsive reinterpretation. Based on this concept, it is understood that deviating from the law of text in the distribution of inheritance is permissible to create benefits for the heirs and avoid disputes. [Hukum kewarisan Islam dalam realitas kehidupan manusia menuntut terjadinya dinamisasi hukum untuk menjamin fleksibelitas dan adaptabilitas hukum kewarisan yang sesuai dengan karakteristik masyarakat muslim modern. Artikel ini mengkaji dinamisasi hukum waris 2:1 antara ahli waris laki-laki dan perempauan perspektif maṣlaḥah Najmuddīn al-Ṭūfī. Untuk menganalisis konsepsi pembagian warisan 2:1, kajian ini berupaya membedahnya dengan teori maṣlaḥah Najmuddīn al-Ṭūfī. Dari kajian dan analisis yang telah dilakukan diperoleh kesimpulan bahwa dinamisasi hukum waris 2:1 mempunyai tujuan agar aspek kemaslahatan bisa terwujudkan secara tepat. Dalam pandangan Najmuddīn al-Ṭūfī, kemaslahatan merupakan tujuan dari syariah, bahkan dalil tertinggi jika dipertentangkan antara nash dan maṣlaḥah. Pandangan tersebut jika diaplikasikan terhadap QS. An Nisa (4):11 akan membuka peluang terjadinya reinterpretasi yang responsif. Berdasarkan konsep tersebut, menjadi maklum bahwa menyimpangi teks hukum dalam pembagian warisan diperbolehkan demi mewujudkan kemaslahatan bagi ahli waris dan menghindari terjadinya perselisihan.]
Perkawinan Semarga Masyarakat Batak Angkola: Implementasi Hifẓ Al-‘Ird dan Hifẓ Al-Nasl Pada Sanksi Adat Faza, Amrar Mahfuzh; Putra, Dedisyah; Ritonga, Raja
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 2 (2021): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2021.11.2.29-54

Abstract

For the Angkola Batak Muslim community, the clan is one of the identities used in traditional events. People who share the same ancestor are considered the same ancestor and are still blood relatives. Therefore, clan marriage is a very taboo and sensitive matter in society. This study aims to reveal clan marriages in the Angkola Batak Muslim community and analyze changes in sanctions through maqāsid sharī`a. This study uses a qualitative method with the type of field research. The data was collected through observation, interviews, documentation and tracing several other references relevant to the research theme. Furthermore, the data were analyzed using descriptive analysis. The study results explain that customary holders and the community provide sanctions for everyone who performs clan marriages. Namely, expelled from his hometown and not permitted to live in society. However, along with the changing times, the expulsion was changed by paying a fine in money. Furthermore, in implementing the practice of fines containing hifẓ an-nasl and efforts to preserve local wisdom in the community structure. Because clan marriages can damage the system of dalihan na tolu as a social philosophy of the Angkola Batak tribe. [Bagi masyarakat muslim Batak Angkola, marga merupakan salah satu identitas yang digunakan dalam acara keadatan. Orang yang semarga difahami satu nenek moyang dan masih sedarah. Karena itu, perkawinan semarga merupakan hal yang sangat tabu dan sensitif di tengah-tengah masyarakat. Penelitian ini bertujuan mengungkap perkawinan semarga pada masyarakat muslim Batak Angkola serta menganalisis perubahan sanksi melalui maqāṣid sharī`ah. Penelitian ini menggunakan metode kualitatif dengan jenis penelitian lapangan. Pengumpulan data-data dilakukan melalui observasi, wawancara, dokumentasi serta penelusuran sejumlah referensi lainnya yang relevan dengan tema penelitian. Selanjutnya data dianalisis menggunakan analisis deskriptif. Hasil penelitian menjelaskan, bahwa pemangku adat dan masyarakat sepakat memberikan sanksi bagi setiap orang yang melakukan perkawinan semarga, yaitu diusir dari kampung halamannya dan tidak diberikan izin untuk tinggal ditengahtengah masyarakat. Namun, seiring perubahan zaman pengusiran dirubah dengan membayar denda dalam bentuk uang. Lebih lajut, dalam pemberlakuan praktik denda mengandung nilai hifẓ al-‘ird wa al-nasl dan upaya untuk mengantisipasi pelestarian local wisdom pada tatanan masyarakat. Sebab perkawinan semarga dapat merusak sturuktur dalihan na tolu sebagai falsafah bermasyarakat suku Batak Angkola dan dampak negatif bagi si pelaku.]
Tolok Ukur Kesepadanan (Kafa’ah) dalam Pernikahan: Perspektif Ibnu ‘Abdil Barr dan Imam Ibnu Al-Humam Wafirah, Athifatul
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 2 (2021): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2021.11.2.115-139

Abstract

This research is library research that aims to explain the thoughts of scholars regarding the concept of kafa'ah. The method chosen is the descriptive analysis method with a comparative approach, which describes the data regarding the opinion of Ibnu 'Abdil Barr and the opinion of Imam Ibnu Al-Humam about the benchmark of equivalence (kafa'ah) in marriage. The data is then analyzed using comparative analysis. From the results of the study, it was found that Ibnu 'Abdil Barr determined the benchmark of equivalence (kafa'ah) based on the Qur'an, Hadith, and ijma' al-madīnah experts. Meanwhile, Imam Ibnu Al-Humam in determining the criterion of equality (kafa'ah) in marriage is based on the Qur'an, Hadith, and 'urf. Ibnu 'Abdil Barr and Imam Ibnu Al-Humam have the same istinbat method, namely using the Qur'an and Hadith as the main and second basis. The difference between the two lies in determining the benchmark of equivalence (kafa'ah) in terms of religion alone, the basis for strengthening Ibn 'Abdil Barr in determining the benchmark of equivalence on the consensus of al-Madinah experts. Meanwhile, Imam Ibnu Al-Humam determines the benchmark of equivalence (kafa'ah) from five criteria, namely: lineage, independence, religion, wealth and profession. Imam Ibn Al-Humam uses 'urf as a consideration. [Penelitian ini merupakan penelitian kepustakaan yang bertujuan menjelaskan pemikiran ulama mengenai konsep kafa’ah. Metode yang dipilih adalah metode deskriptif analisis dengan pendekatan komparatif, yaitu menggambarkan data apa adanya mengenai pendapat Ibnu ‘Abdil Barr dan pendapat Imam Ibnu Al-Humam tentang tolok ukur kesepadanan (kafa’ah) dalam pernikahan. Data tersebut kemudian dianalisis menggunakan analsis komparatif. Dari hasil penelitian ditemukan, bahwa Ibnu ‘Abdil Barr menentukan tolok ukur kesepadanan (kafa’ah) berdasarkan pada alQur’an, Hadis dan ijma’ ahli al-madīnah. Sementara itu, Imam Ibnu Al-Humam dalam menentukan tolok ukur kesepadanan (kafa’ah) dalam pernikahan mendasarkan pada al-Qur’an, Hadis dan ‘urf. Ibnu ‘Abdil Barr dan Imam Ibnu Al-Humam memiliki kesamaan metode istinbat, yakni menggunakan al-Qur’an dan Hadis sebagai dasar utama dan kedua. Perbedaan keduanya terletak pada penentuan tolok ukur kesepadanan (kafa’ah) dari segi agama saja, dasar penguatan Ibnu ‘Abdil Barr dalam menentukan tolok ukur kesepadanan pada ijma’ ahli al-Madīnah. Sedangkan Imam Ibnu AlHumam menentukan tolok ukur kesepadanan (kafa’ah) dari lima kriteria, yaitu: nasab, merdeka, agama, harta dan profesi. Imam Ibnu Al-Humam menggunakan ‘urf sebagai pertimbangan.]
Sejarah Sosial Talak di Depan Pengadilan Agama dalam Undang-Undang Perkawinan di Indonesia Rifqi, Muhammad Jazil
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 2 (2021): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2021.11.2.55-84

Abstract

Article 39 paragraph (1) of Law Number 1 of 1974 on Marriage and Article 115 of the Compilation of Islamic Law states that divorce must be carried out before the court. Of course, the existence of these regulations cannot be separated from the socio-historical aspects of the promulgation of these regulations. This article, which examines the practice of talak from the colonial period to independence, concludes that first, since the Dutch colonial era until Indonesia's independence, talak has been practiced without involving the state apparatus, but that the incident must be recorded. Law Number 22 of 1946 concerning the Registration of Marriage, Divorce and Reconciliation was then promulgated for Java and Madura, enacted in Sumatra in 1949 and comprehensively implemented in the territory of the Republic of Indonesia in 1954. Second, there was an acculturation of the recording of divorce and the trial of divorce came into effect when the law Marriage is promulgated. [: Pasal 39 ayat (1) Undang-Undang Nomor 1 Tahun 1974 Perkawinan dan pasal 115 Kompilasi Hukum Islam menyatakan bahwa perceraian harus dilaksanakan di depan pengadilan. Eksistensi regulasi tersebut tentu saja tidak terlepas dari aspek sosio-historis diundangkannya aturan tersebut. Artikel ini, yang menelaah praktik talak pada masa penjajahan hingga kemerdekaan, menyimpulkan bahwa pertama, sejak era kolonial Belanda hingga Indonesia merdeka telah mempraktikkan talak tanpa melibatkan aparatur negara melainkan peristiwa tersebut harus dicatatkan. UU Nomor 22 tahun 1946 tentang Pencatatan Nikah, Talak dan Rujuk kemudian diundangkan untuk Jawa dan Madura, diberlakukan di Sumatera tahun 1949 dan diimplementasikan secara menyeluruh di wilayah Republik Indonesia pada tahun 1954. Kedua, adanya akulturasi terhadap pencatatan talak dan persidangan talak mulai berlaku ketika hukum perkawinan 1974 diundangkan.]
Transformasi Mahar Perkawinan Melalui Estetika di Desa Paberasan Kabupaten Sumenep Nisa', Khoirin; Darmawan, Darmawan
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 2 (2021): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2021.11.2.140-166

Abstract

One of the essential parts of marriage is the dowry that must be given from the prospective husband to the future wife. Dowry is not included in the pillars of marriage but needs to be delivered to respect the existence of women. This study aims to determine whether the dowry with an aesthetic concept can be affordable? To what extent is the aesthetic limit in the dowry? The research method used in this study is a mixture of library research and field research. In addition to using literature such as books, notes, and several previous studies, this study also collected data through interviews. Giving dowry by carrying out the aesthetic concept, namely using the date of marriage, no prohibition is found. As long as the dowry is affordable and the husband can give it, then it may be done, of course, with due observance, that the dowry does not conflict with the Shari'a. In aesthetics, there are five values, as described by Laurie Schneider Adams, namely: material values, intrinsic values, religious values, nationalism values, and psychological values. The most dominating value in this study is the psychological value because it can bring a reaction of happiness and pleasure to the subject. In the view of psychology, happiness can be created by oneself, and everyone has their parameters for creating happiness for themselves. Aesthetics in this dowry can give value and satisfaction to the subject because it contains beauty. [Salah satu bagian penting perkawinan adalah mahar yang harus diberikan dari calon suami kepada calon istri. Mahar tidak termasuk dalam rukun nikah, akan tetapi perlu diberikan demi menghormati keberadaan perempuan. Penelitian ini bertujuan untuk mengetahui apakah mahar dengan konsep estetika dapat terjangkau? Sampai dimana batasan estetika dalam mahar tersebut? metode penelitian yang digunakan dalam kajian ini adalah campuran antara library research dan field research. Selain menggunakan literatur kepustakaan seperti buku, catatan dan beberapa penelitian terdahulu, penelitian ini juga mengumpulkan data melalui wawancara. Pemberian mahar dengan mengusung konsep estetika, yaitu menggunakan tanggal pernikahan, tidak ditemukan larangannya. Selama mahar dapat dijangkau dan pihak suami sanggup memberikan, maka boleh dilakukan, tentu dengan memperhatikan, bahwa mahar tersebut tidak bertentangan dengan syariat. Dalam estetika terdapat lima nilai, sebagaimana diuraikan oleh Laurie Schneider Adams, yaitu: nilai material, nilai intrinsik, nilai keagamaan, nilai nasionalisme, dan nilai psikologi. Nilai yang paling mendominasi dalam kajian ini adalah nilai psikologis, karena dapat membawa reaksi kebahagiaan dan kesenangan terhadap subjeknya. Dalam pandangan psikologi, kebahagian dapat diciptakan oleh diri sendiri dan setiap orang memiliki parameter tersendiri dalam menciptakan kebahagiaan untuk dirinya. Estetika dalam mahar ini dapat memberikan nilai dan kebahagiaan terhadap subjeknya karena mengandung keindahan.]
Potret Relasi Suami-Istri Jamaah Mentaok Kotagede dalam Kajian Social Exchange Ni'ami, Mohammad Fauzan
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 11 No. 2 (2021): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/alhukama.2021.11.2.167-187

Abstract

This article aims to explore the portrait of the husband-wife relationship of the Yogyakarta Mentaok Congregation. The discussion is preceded by a study of husband and wife in the family, followed by a picture of the relationship pattern of the Mentaok Congregation Kotagede Yogyakarta, and then the shift in roles in the family of the Mentaok congregation in a social exchange review. The method used in this article is field research which is then analyzed deductively using a social exchange approach. The results of this study illustrate at least three patterns of relations between the Mentaok congregation: first, husband and wife work, and the wife takes care of domestic work. Second, the husband and wife work while other people care for their household work. The third form is husband and wife work, and both plunge into the domestic sphere. In a review of social exchange, researchers found that there is reciprocity in the family of the Yogyakarta Kotagege Mentaok Congregation, which is mutually beneficial and, at the same time, demands a sacrifice for a family. [Artikel ini bertujuan mengupas potret relasi suami-istri Jamaah Mentaok Yogyakarta. Pembahasan didahului dengan kajian suami istri dalam keluarga, dilanjut dengan potret pola relasi Jamaah Mentaok Kotagede Yogyakarta, dan kemudian pergeseran peran dalam keluarga jamaah mentaok dalam tinjauan social exchange. Metode yang dipakai dalam artikel ini adalah field research yang kemudian dianalisis secara deduktif dengan menggunakan pendekatan social exchange. Hasil penelitian ini menggambarkan setidaknya terdapat tiga pola relasi jamaah Mentaok, yaitu: pertama, suami dan istri bekerja serta istri mengurus pekerjaan domestik. Kedua, suami dan istri bekerja sedangkan orang lain yang mengurus pekerjaan domestiknya. Bentuk ketiga adalah suami dan istri bekerja dan keduanya terjun ke dalam wilayah domestik. Dalam tinjauan social exchange, peneliti mendapati adanya resiprositas dalam keluarga Jamaah Mentaok Kotagege Yogyakarta yang saling menguntungkan sekaligus menuntut adanya suatu pengorbanan pada suatu keluarga.]

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