Muwazah: Jurnal Kajian Gender
1) This journal publishes original research articles, theoretical and methodological papers, and critical literature reviews that explore, but are not limited to, the following areas: - Gender Relations, Equality, and Social Justice in varied political, religious, and cultural contexts. - Family Structures, Dynamics, and Resilience in response to global change, crises, and migration. - Intersectionality of Religion, Law, and Gender in shaping rights, identities, and community life. - Gendered Dimensions of Health, Education, and Digital Transformation in the era of Industry 4.0 and beyond. - Feminist, Masculinity, and Queer Theories in contemporary and historical perspectives. - Media, Communication, and Political Participation in shaping gender narratives and public policy. - Prevention of Gender-Based Violence and advancement of protective and inclusive legal frameworks. - Migration, Diaspora, and Transnational Communities and their influence on gender and family systems. - Climate Change, Environmental Justice, and Community Resilience from a gender-sensitive perspective. - Comparative and Cross-Regional Studies linking local empirical data to global debates and policy frameworks. 2) The journal welcomes contributions from scholars, practitioners, activists, and policymakers worldwide, with special interest in research that: - Addresses underrepresented or marginalised communities; - Employs innovative, multi-method, and interdisciplinary approaches; - Generates actionable insights for policy and practice at both local and global levels.
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<![CDATA[HAK POLITIK PEREMPUAN DALAM ISLAM (Usaha Memahami Nash Secara Kontekstual) ]]>
<![CDATA[Jumni Nelli]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 5 No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v5i1.9929
<![CDATA[There are two opposite opinions about the permissibility of women in politics. One opinion states that women should be at home, devoted to her husband, just have a domestic role, and should not be involved in politics. Another opinion states that women have the freedom to play, both inside and outside the home as well as in politics. This happens because they don’t understand the concept of women's rights that purely political, as well as in understanding the text verse Al-Qur`an is still gender bias. The differences of those opinions related to the differences in understanding the Islamic sources especially the verses of the Al-Qur`an about politics. This paper discusses political rights of women in Islam, so that people can understand and not considered taboo against women who were involved in politics. Based on the identification, classification, and analysis of the texts of the Al-Qur'an and hadith about politics, found that women in politics have the right according to Islam. Men and women are obliged to enjoining good and forbidding evil through several ways including the political media. Islam does not distinguish between men and women in individual rights and social rights especially political rights. However, it was noted that all rights must be placed within the limits of natural as women.]]>
<![CDATA[PERGOLAKAN ANTARA LIFE STYLE DAN SYARI’AT-BUDAYA DALAM KEHIDUPAN PEREMPUAN ACEH MASA KINI ]]>
<![CDATA[Abdul Wahid]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 5 No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v5i1.9934
<![CDATA[Acehnese women life in the demands of the implementation of Islamic law and Aceh cultural context. The development of today's lifestyle demands the women in Aceh to maintain these two patterns. There are a lot of women in Aceh have a strong commitmentto keep the pattern of their life as an "Islamic Acehnese Women", because they believe that the ideal pattern of life among Acehnese women do not leave their roots in the ideal values of Islam and the cultural context. But in many cases, the understanding of thepatterns of live and cultural context of Aceh has been incorrectly interpreted and regarded as part of the teachings of Islam.]]>
<![CDATA[PRAJURIT WANITA JAWA DALAM ISTANA MANGKUNEGARA I SURAKARTA ]]>
<![CDATA[Fika Hidayani]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 5 No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v5i1.9937
<![CDATA[The discovery of an ancient manuscript with the title Koninklijk Instituut vor Taal, Land-en Volkenkunde Oriental (KITLV Or) was a very significant discovery, because it can be revised the status of women in ancient times. Previously, women were seen as a restrained and restricted, so their figures were known as the housewives and being satisfied the sexual needs of men. However, with the script KITLV Or, suggested that women in ancient times had played an important role in the government as female bodyguards of King Mangkunagara I and they also followed a country's political development.]]>
<![CDATA[RUANG PUBLIK DAN PEREMPUAN DI KOREA SELATAN ]]>
<![CDATA[Sonezza Ladyanna]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 5 No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v5i1.9947
<![CDATA[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.]]>
<![CDATA[STRATEGI PEREMPUAN DALAM KEMANDIRIAN GIZI KELUARGA (Studi Kelompok Pengajian Putri Nurul Hidayah Blabak Kota Kediri) ]]>
<![CDATA[Diah Handayani]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 5 No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v5i1.9948
<![CDATA[This study trying to analized the implementation of social empowerment programme as the women organization to keep the family nutrition. Nutrient balance behaviour is a knowledge, behaviour, and family about nutients in Blabak, Pesantren, Kediri. The aim of this activities is to make family able to prevent bad nutrient status and increasing nutrient status of the children. And increasing role of the women in rural areas to make the stabilization of the system by increasing the resilence of families and function empowerment and family welfare movementby the non formal organization. Also the Pengajian Nurul Hidayah strenghtening the functions and performance in order posyandu primary health care for infants and mothers. Facilitating the cooperation of the women to earn the money for providing food companion toddler feeding.]]>
<![CDATA[WANITA SEBAGAI KELOMPOK MASYARAKAT RENTAN (Gambaran Kehidupan Wanita Iran dalam Novel Banat Iran Karya Nahid Rachlin) ]]>
<![CDATA[Hamdan]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 5 No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v5i1.9950
<![CDATA[This research was conducted to reveal in depth some issues related suppression of Iranian women in the pre-revolution 1979 in the novel Banat Iran by Nahid Rachlin (2008). It was interesting to discuss because the issue of the oppression of Iranian women has not been known. The Banat Iran novel presented the oppression of Iranian women and this novel can be analyzed with the review of feminist literary criticism.]]>
<![CDATA[ردود على أوهام حول حق حرية المرأة في الإسلام ]]>
<![CDATA[Zawawi (زواوي)]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 5 No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v5i1.9956
<![CDATA[In the western, is still evolving paradigm that discredit Islam to curb the freedom of women and demeaning position. Consequently, there is a movement for "gender equality". This movement is growing and becoming a trend in various parts of the world to provide "gender equality" between men and women in every life.]]>
<![CDATA[FEMINA (WOMEN) DALAM HUKUM WARIS ]]>
<![CDATA[Muhammad Aniq]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 5 No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v5i1.9959
<![CDATA[In the Compilation of Islamic Law (KHI) Article 176 stated that the daughter becomes heirs with the son. The portion of the son is twice the size as of the daughter’s. Next comes the question, is it true that 2:1 of inheritance are completely against the principle of equity partnership in the Al-Qur'an? The difference share is not due to gender issues, but the difference in the duties and responsibilities imposed upon men are greater than women in the Muslim community, according to the theory of conventional standard which states: "The bigger and heavier the burden carried by men, the greater the rights to be acquired]]>
<![CDATA[MANHAJ KRITIK MATAN ‘Ā’ISYAH RA ]]>
<![CDATA[Niki Alma Febriana Fauzi]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 5 No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v5i1.9960
<![CDATA[This paper discussed the methods used by ‘Ā’isyah as benchmark in criticizing matan hadith. The accusation against Islam about the lack of methodology in the study of hadith criticism, especially matan criticism, has forced contemporary Islamic scholars to create a method that can be used to criticize the substance of hadith. Indeed, the principles in criticized matan hadith have been made and used by ‘Ā’isyah. The ‘Ā’isyah manhaj of matan criticism has been tested the reliability. The writer concluded that the methodology of ‘Ā’isyah manhaj of matan criticism was proven reliable for tested the authenticity of hadith by used the correspondence of truth and coherence theories in philosophicalepistemology as the method of analysis.]]>
<![CDATA[SIKAP MASYARAKAT KUDUS TERHADAP UNDANG-UNDANG TENTANG PENGHAPUSAN KEKERASAN DALAM RUMAH TANGGA ]]>
<![CDATA[Anisa Listiana dan M. Widjanarko]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 5 No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v5i1.9998
<![CDATA[This study is about PKDRT law. It gives us information that domestic violence is a real thing that happens in our society, especially in Kudus. On the one hand, civil society actually has a formula to prevent the authority and rights of their family life with PKDRT (legal elimination of domestic violence) law. On the other hand, the government has a responsibility to eliminate violence, force and coercion in family life as referred to in 11, 12 and 13 of Law No. 23 of 2004. But the most important thing is that the courage of society to show concern and the seriousness of the government to take action when violence occurs. This research shows that domestic violence is a result of power imbalance between the weak dan the strong in our society where many women that represent the weak became a victim.]]>
