Musawa : Jurnal Studi Gender dan Islam
Musãwa Journal of Gender and Islamic Studies was first published in March 2002 by PSW (Pusat Studi Wanita) Sunan Kalijaga Yogyakarta under contribution with the Royal Danish Embassy Jakarta. In 2008, published twice a year in collaboration with TAF (The Asia Foundation), namely January and July. Musãwa Journal is a study of gender and Islam especially on gender mainstreaming and child rights both in the study of texts in the Qur’an and Hadith, figures and thoughts, history and repertoire, classical and contemporary literature as well as socio-cultural studies. All concentrations are in the context of Indonesia and other countries in Southeast Asia within the framework of unified NKRI, based on Pancasila. Musãwa Journal has been published by PSW UIN Sunan Kalijaga Yogyakarta since 2002. Initiated by lecturers, gender activists and Islamic studies scholars of PTKI ( Higher Education of Islamic Religion) Musãwa has regularly published academic works and researches on gender and Islam for almost two decades. Now, the Journal extends its studies with Children and Human Rights (HAM). All studies are still in the context of gender and its mainstreaming. Through the studies hopefully, the Musawa journal can be part of the implementation of gender mainstreaming in the context of Indonesian society.
Articles
373 Documents
<![CDATA[Mengapa Relasi Suami-Isteri Tak Berimbang? ]]>
<![CDATA[Najwah, Nurun]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 3 No. 2 (2004) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2004.32.167-186
<![CDATA[Issues of husband-wife relationship are heatedly discussed in various events. This is based on the unfinished debate on the nature of husband-wife relationship: should the relations be based on senior-junior approach or on equal partnership? In this article, Nurun Najwah posts some reasons for the inequal positions of husband and wife in the family. She argues that this inequality is based on certain interpretations of some Qur'anic verses and hadith. Moreover, she offers an alternative solution in understanding husband-wife relationship.]]>
<![CDATA[Praktik Human Trafficking di Propinsi Jambi ]]>
<![CDATA[Yenti, Zarfina]]>;
<![CDATA[Nurhasanah, Nurhasanah]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 19 No. 1 (2020) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2020.191.71-84
<![CDATA[Perdagangan manusia sudah merajalela ada semenjak lama. Namun, pola dan modus operandi berbeda-beda tergantung waktu dan tempat eksekusi praktik trafficking berjalan. Di Provinsi Jambi, perdagangan orang mengalami peningkatan dari waktu ke waktu. Pada saat masih marak lokalisasi prostitusi Payosigadung, para korban ditempatkan dan dilokalisasikan tetapi, setelah penutupan lokalisasi kecenderungan perdagangan orang melalui Online dan ditempatkan di salon-salon kecantikan yang menyediakan layanan plus-plus. Paper ini menunjukkan terdapat relasi kuasa yang signifikan antara pelaku dan korban terutama pada konsep kuasa pada perdagangan dalam jual beli. Relasi kuasa ini diikat sedemikian rupa sehingga korban tidak bisa menolak ketika dihadapkan pada pilihan untuk mengorbankan diri sebagai pemuas nafsu laki-laki hidung belang. Pembahasan Paper ini akan menjabarkan tiga hal penting dalam Human Trafficking. Hal-hal penting tersebut adalah Masalah ketimpangan ekonomi pada pelaku dan korban dari trafficking, relasi patriarki dalam hubungan sosial masyarakat dalam praktik trafficking, dan dominasi seksualitas yang tinggi pada hubungan patron-klien trafficking. Bentuk aktivitas trafficking bisa berjalan mulus karena tiga hal tersebut saling berkelindan.[Human trafficking has been rampant for a long time. However, the patterns and modus operandi vary depending on the time and place where the trafficking practice is being executed. In Jambi Province, trafficking in persons has increased from time to time. When the Payosigadung prostitution localization was still rife, the victims were placed and localized, however the closure of the localization of the tendency of trafficking in persons online and put in beauty salons that provide plus-plus services. This paper shows a significant power relationship between the perpetrator and the victim, especially in the concept of power in trade in buying and selling. This power relation is tied in such a way that the victim cannot refuse when faced with the choice to sacrifice herself as the satisfaction of the male masher. Discussion This paper will describe three essential things in Human Trafficking. These essential things are economic inequality among traffickers and victims of trafficking, patriarchal relations in community social relations in trafficking practices, and the high dominance of sexuality in trafficking patron-client relationships. The form of trafficking activity can run smoothly because these three things are intertwined.]]]>
<![CDATA[PERNIKAHAN TANPA PENCATATAN: ISBAT NIKAH SEBUAH SOLUSI? ]]>
<![CDATA[Nurlaelawati, Euis]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 12 No. 2 (2013) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2013.122.261-277
<![CDATA[The Indonesian Islamic family law, through the kompilasi and the Law of Marriage of 1974, states that a marriage must be concluded in the presence of an official marriage registrar or must be registered. However, the laws differentiate between the religious validity and the state legality of marriage. They therefore do not consider a marriage as a religiously invalid if the parties concerned fail to register their marriage. In fact, considered illegal by the state, unregistered marriages are not seen as unlawful by religious authorities. It seems clear that the kompilasi is anxious not to deviate from the classical doctrine of marriage. This paper discusses unregistered marriage according to Indonesian State Islamic family law and in practical level and its legal impacts. It criticizes the rules on registration of marriage and its solution. Presenting a number of cases of unregistered marriages and some views of relevant authorities, it argues that there have been abuses in the application of the relevant rules on both registration marriage and isbat nikah.]]>
<![CDATA[PEREMPUAN DALAM BINGKAI HAK ASASI MANUSIA DALAM HUKUM KELUARGA ISLAM ]]>
<![CDATA[Tahir, Masnun]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 15 No. 1 (2016) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2016.151.59-75
<![CDATA[This article intends to portray the idea that Islam came with the mission of returning for women’s right that have been looted and pillaged by men during the days of ignorance, in addition to showing that Islam elevate the dignity of women and give back rights that have been shattered and trampled by the domination of men and destroyed by the religious traditions and national fanaticism of a narrow group. With the specific terminology of family law concerning women’s right -a noble endeavor in itself- this article explains the relationship between maqasih sharia and human rights, with a special focus on the implementation of human rights. On the other hand this paper also analyses the implementation of women’s rights in Islamic family law.]]>
<![CDATA[Konstruksi Perempuan Dalam Televisi (Pendekatan Ekonomi-Politik) ]]>
<![CDATA[Syahputra, Iswandi]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 4 No. 1 (2006) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2006.41.61-80
<![CDATA[In several television programs, women are constructed as representation of reality, not as reflection of reality. Those representations trend to exploit woman sexually. This article describes how women has been constructed in television using political economic media approach. Political economic media studies reveal several economic and political interests behind television programs which involved women.]]>
<![CDATA[Kontekstualisasi Larangan Talak Ketika Istri Sedang Haid ]]>
<![CDATA[Wahyudi, Muhammad Isna]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 17 No. 1 (2018) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.1.171.62-69
<![CDATA[Menurut hukum Islam tradisional dalam kitab-kitab fikih, pengucapan talak kepada istri yang sedang haid adalah bertentangan dengan syari’ah (bid’i), perbuatan tersebut dilarang dan dianggap berdosa. Larangan yang demikian didasarkan pada kasus Abdullah bin Umar yang menceraikan istrinya pada saat istrinya sedang haid, sebagaimana diriwayatkan dalam hadis. HakimÂhakim pengadilan agama sering menghadapi masalah dalam memenuhi ketentuan larangan tersebut. Mereka akan menunda ikrar talak ketika istri sedang haid, kecuali pihak suami meminta hakim untuk tetap melanjutkan, dan pihak istri sepakat. Artikel ini membahas kontektualisasi larangan tersebut dalam praktik hukum perceraian di pengadilan agama saat ini. Dengan menggunakan pendekatan kontekstual, penulis menemukan bahwa illat hukum larangan tersebut adalah untuk menghindari kesewenangan suami dalam menceraikan istrinya, dan illat hukum yang demikian tidak dapat ditemukan dalam praktik hukum perceraian di pengadilan agama saat ini.[According to traditional Islamic law in fiqh books, declaring talak to a wife who has her period or menstruation is not permitted and, if it happens, is considered bid’i talak and is viewed as a sin. This prohibition is based on a hadith in the case of Abdullah ibn Umar who divorced his wife when she got her period. The judges of the religious courts usually face several obstacles to obey that rule. They will postpone talak declaration when the wife is in her period, except that the husband side asks the judges to proceed, and the wife agrees. This article discusses the contextualization of the prohibition in the current legal practice of divorce in religious courts. Using contextual approach, the author finds that a legal aspect for this prohibition is to avoid the husband’s arbitrariness in divorcing his wife, and this consideration cannot be found at the legal practice of divorce at religious courts currently.]]]>
<![CDATA[REORIENTASI DAYA TAWAR PERAN PEREMPUAN DALAM RUANG PUBLIK PADA RANAH ORGANISASI SOSIAL ISLAM ]]>
<![CDATA[Jailani, Imam Amrusi]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 11 No. 1 (2012) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2012.111.25-46
<![CDATA[Observing the relationship between men and women, actually recognized the existence of two relationships that are connotative be distinguished, that, sexual relations and gender relations. Sexual relationship is the relationship between men and women based on the demands and biological categories. Whereas gender relations is a concept and a different social reality, in which the sexual division of labor between men and women is not based on an understanding of normative and biological categories, but on the quality, skills, and roles based on social conventions. Thus, the concepts and manifestations of gender relations more dynamic and has the flexibility to consider psycho-social variables were developed. Based on this understanding, it could be someone who is biologically classified as a woman, but from the point of gender may play a role as a man or vice versa. Therefore, we need to reorient the roles of women, especially their involvement in the organization of the Islamic community, which often marginalized.]]>
<![CDATA[KRITIK NALAR HADIS MISOGINIS ]]>
<![CDATA[Muqtada, Muhammad Rikza]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 13 No. 2 (2014) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2014.132.87-98
<![CDATA[Tulisan ini memberikan kritik terhadap nalar yang sering menggunakan hadis-hadis shaḥīh sebagai dalil doktriner untuk sebuah kepentingan. Di antara yang sering dirujuk adalah hadis shahih yang ada dalam Saḥīh al-BukhÄri. Dalam urusan relasi antara laki-laki dan perempuan, misalnya. Kaum maskulin sering menggunakan hadis Saḥīh al-BukhÄri untuk melegitimasi segala tindakan laki-laki dalam memperlakukan perempuan, juga untuk memperkokoh posisi superioritas laki-laki atas perempuan. Dengan menggunakan hermeneutika kritis, saya mengajak pembaca untuk cerdas membaca hadis-hadis misoginis yang sudah diklaim shaḥīḥ, karena dibalik kesahihannya ternyata ada hal yang “didiamkanâ€, meliputi sisi sosio-historis, sisi relasi kekuasaan, sisi intertekstualitas, juga sisi struktural-linguistik. Sehingga hadis yang menyatakan perempuan memiliki kekurangan agama dan akal, di mana dalam tradisi Jawa diistilahkan sebagai “konco wingkingâ€, terbantahkan oleh fakta keterlibatan perempuan dalam banyak sektor publik. Keterlibatannya itu justru bukti bahwa mereka memiliki kemampuan akal yang mumpuni.]]>
<![CDATA[A Spiritual Journey or A Journey Through Spirituality: The Haji in Women's Accounts ]]>
<![CDATA[Prazic, Ivana]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 6 No. 2 (2008) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2008.62.271-294
<![CDATA[Artikel ini bertujuan untuk mengeksplorasi fenomena haji yang dipahami sebagai perjalanan spiritual dan sekaligus bistotis dan sosial, terkait dengan pengalaman individu, framework Muslimah feminis, serta konteks historis dan sosial kontemporer dimana perempuan-petempuaiv yang menjadi responden ini hidup dan bekerja, yaitu di tengah masyarakat Indonesia. Artikel berupaya menggali pengalaman spiritual sebagai sesuatu yang terstruktur secata sosial maupun metafor dalam memori tiga perempuan, yang dipilih penulis untuk menjadi responden, yang melakukan perjalanan ke Tanah suci Makkah. Penulis mencoba menciptakan bentuk tulisan yang mempertemukan dan mengaburkan batas antara cerita tentang sebuah perjalanan, penyuguhan cetua, dan penulisan akademis, sehingga diharapkan dapat terhindar dari problem penjajahan penulis terhadap wacana. Pendekatan yang digunakan dalam tulisan adalah pendekatan yang dapat menempatkan cetua tentangperjalanan haji tersebut menjadi sebuahfenomena historis dan pengalaman dari perspektif teologi feminis pasca kolonial.]]>
<![CDATA[IDEOLOGISASI TAFSIR DI KALANGAN ISLAMIS PEREMPUAN BANGLADESH ]]>
<![CDATA[Muqtada, Muhammad Rikza]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 15 No. 2 (2016) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.v15i2.1305
<![CDATA[As an open corpus, al-Qur’an speaks depending on readers. None has authority over al-Qur’an. Consequently, al-Qur’an is often taken by a group of Islamists as a socio-political legitimacy of their movement.Islamist group of Bangladeshi women -BICSa- are ideologizing an interpretation of the Koran which in doctrine to their women cadres to expedite their political missions under Jemaate Islami party (JI) of Bangladesh. BICSa successfully mobilized the women resources as a counterweight to the government by providing an education and a service to the lower levels of society, developing a relationship with the public, and recruiting also mobilizing the political support as the power of women.[Sebagai open corpus, al-Qur’an berbicara tergantung pembacanya. Tidak ada satu pun otoritas yang berkuasa penuh atasnya. Konsekuensinya al-Qur’an sering kali dibawa oleh sekelompok Islamis sebagai bentuk legitimasi gerakan sosial-politis mereka.Sekelompok Islamis perempuan Bangladesh–BICSa– melakukan ideologisasi tafsir al-Qur’an yang diajarkan kepada kader-kader perempuan mereka untuk memperlancar misi politik mereka di bawah partai Jemaate Islami (JI) Bangladesh. BICSa berhasil memobilisasi sumber daya perempuan sebagai penyeimbang pemerintahan dengan menyediakan pendidikan dan jasa bagi masyarakat level bawah, mengembangkan kontak dengan publik, merekrut dan menggalang dukungan politik sebagai kekuatan perempuan]]]>
