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.
Articles
225 Documents
<![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[MENIMBANG RELASI GENDER DALAM KELUARGA (SEBUAH TELA’AH KRITIS-FILOSOFIS-HUMANISTIK) ]]>
<![CDATA[Rohinah]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 4 No 1 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v4i1.9961
<![CDATA[The discourse of gender equality as promoted by the feminist movement isintended to criticize the practice of the tradition in which men dominate women in variouslines of life, including family life and more specifically is in relation to the child. Suchpatriarchialism gains legitimacy from many directions, including from the customary laws, traditions, and theological-philosophical. Apart from the discursive conflict, both sides that are opposite each other have the same attitude in treating their child to build a discourse concerning their rights to the child. In this condition, the child is as passive party, where he is just a dead object and has no contribution during the determination of the rights of parents over their children. Criticism also comes with a reverse way of thinking, which puts the child in an active position, the object of life, and contributes. The rights of fathers and mothers that have established and understood differently as in patriarchialism and feminism then reformulated. This reformulation leads to a new discourse that could be called a post-feminism.]]>
<![CDATA[REINTERPRETASI AYAT-AYAT AL-QUR’AN TENTANG DOMESTIC VIOLENCE ]]>
<![CDATA[Siti Rohmah]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 4 No 1 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v4i1.9964
<![CDATA[Domestic Violence is an act of violence against women and violence in a family or marriage relationship. One argument that is often used, as the legitimacy and justification in the domestic violence is the Islamic teaching; it is especially the interpretation of verses of the Qur'an that present gender bias and discrimination against women. Therefore, reorientation and retraining of interpretation according to the nature of these teachings that are applicable and adaptive to changes in time and age are needed, without being followed by an interest or a particular interest.The straighten of interpretation would require honesty and sincerity of all parties. Thus, the followers of the teachings of Islam and spreaders will not be stucked in an explicit sense without understanding the meaning of the lines.]]>
<![CDATA[KEPASTIAN HUKUM TERHADAP PERLINDUNGAN HAK ANAK KORBAN PERCERAIAN ]]>
<![CDATA[Rahmadi Indra Tektona]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 4 No 1 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v4i1.9992
<![CDATA[Marriage is one part of the necessities of life that exists in society and also a legitimate institution which is recognized by society and the state. In a marriage relationship, sometimes there will be divorce. Many things may trigger the causes, and usually the victims are children. Rights of children custody often become a problem before or after the divorce. This, becomes the obligations of the parties to protect children's rights.]]>
<![CDATA[HUKUM POLIGAMI DALAM PERSPEKTIF ULAMA FIQH ]]>
<![CDATA[Aris Baidhowi]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 4 No 1 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v4i1.9993
<![CDATA[The fiqh ulama agree that the legal permissibility of polygamy in marriage is based on the word of Allah SWT, Surah of al-Nisa 'verse 3, which confirms that the polygamist husband conditions shall be fair to his wives. They recognize the value of justice in polygamy is something that is impossible to be realized. Therefore, the illat of legal permissibility of polygamy in Islam marriage is: that it shall not be encouraged by the motivation of biological sex and pleasure, but only by social and human motivation, since the interpretation of "able to do justice" as a basic requirement of polygamy allowance is very difficult. The permissibility of polygamy is not a recommendation; but it is a solution given in special conditions to them (husbands) who desperately need and meet certain requirements.]]>
<![CDATA[PEREMPUAN DAN FEMINISME DALAM PERSPEKTIF ISLAM ]]>
<![CDATA[Zulfahani Hasyim]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 4 No 1 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v4i1.9994
<![CDATA[Women, since the beginning of their creation was equal with men, as God has determined that there is no difference between men and women; and what differs each is only the level of devotion. In Islam, women also have the same rights and obligations as men. They have the rights of the reward of good deeds, and punishment for bad deeds, and have the obligations of the same worship. There are many other areas can be viewed in the concept of Islam as a proof that Islam has put women in the same degree as men and gave many honors. However, on the ongoing development, feminism leads to the irregular liberation for the life of women. This is what ultimately contrary to the concept of equal rights and obligations between men and women in Islam.]]>
<![CDATA[GERAKAN ORGANISASI PEREMPUAN INDONESIA DALAM BINGKAI SEJARAH ]]>
<![CDATA[Mursidah]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 4 No 1 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v4i1.9995
<![CDATA[Feminism movement comes forward in various parts of the world, including in Indonesia. This movement pictures a woman in the position of the oppressed, and sistematically subordinate and ideologically imprisoned. In order to release from the oppression, then, it has emerged in the history of some women's movement in Indonesia, in which women have moved forward and more focused in the improvement of the social position of women in marriage and family, and to improve the skills as a housewife by improving the education and the teaching as accompanied by an increase in skill.]]>
<![CDATA[PARTISIPASI PEREMPUAN DALAM PUSARAN PEMBANGUNAN DAERAH (Telaah Kritis Atas Kendala Dan Solusi) ]]>
<![CDATA[Shinta Dewi Rismawati]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 4 No 1 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v4i1.9996
<![CDATA[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 psychological-personality). 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.]]>
<![CDATA[BURUH PEREMPUAN DI TENGAH KUBANGAN PARA KORUPTOR ]]>
<![CDATA[Triana Sofiani]]>
<![CDATA[ MUWAZAH : jurnal kajian gender Vol 4 No 1 (2012) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v4i1.9997
<![CDATA[The Center of hegemony, which is built on the common values common interests between the rulers and capitalists who incidentally are in the sex of "males", makes women workers turn out to be worse in the encirclement of the corruptors. In fact, corruption that is rampant in this country, become a series of chains of the impoverishment of women workers, therefore women workers are affected by the domino effect as caused by the corrupts. Hence, the real movement against corruption on the basis of the women becomes an urging agenda to be realized immediately, in order to give effective contribution as linked to the rampant corruption in the country and also its impact on women workers.]]>
