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[Trafficking Tantangan Bagi Indonesia ]]>
<![CDATA[Khayati, Enny Zuhni]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 4 No. 3 (2006) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2006.43.381-397
<![CDATA[Human trafficking is currently a global issue. The reasons for conducting human trafficking include the low level of society knowledge and of skill abilities, the poverty, the limited available jobs, the high level of jobless people, and the weakness of law protection. The victims of human trafficking are mostly children (people under 18 year old) and women from poor families. They have to forcibly leave their safe hometown to work in dangerous working places. Most of them have been sexually exploited and trafficked for domestic work and receive unreasonable small payment. Their boss horribly treated them inhumanly. Trafficking is done by agents or sponsors: they work with worker recruiters/intermediaries particularly in villages. There have been a lot of efforts from governmental and non government institution to eliminate the human trafficking. But, the question is whether Indonesia has prioritized education and programs for the improvement of life skill in order to develop the quality of human resources to be able to eventually prevent human trafficking in Indonesia.]]>
<![CDATA[Ruang Pembebasan Sebagai Politik Perlawanan Perempuan NU ]]>
<![CDATA[Eriyanti, Linda Dwi]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 18 No. 1 (2019) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2019.181.61-75
<![CDATA[Artikel ini adalah tentang perlawanan politik perempuan NU, yang ditelusuri dengan mengidentifikasi pemikiran dan tindakan mereka untuk membebaskan diri dari kekerasan. Tujuan dari karya ilmiah ini adalah untuk mengidentifikasi (1) pemikiran para perempuan NU mainstream dan non-mainstream tentang kekerasan, (2) tindakan apa yang diambil oleh perempuan NU mainstream dan non-mainstream sebagai preskripsi untuk membebaskan perempuan dari kekerasan. Penelitian ini melihat politik mikro dan politik informal, dengan menekankan kepada individu perempuan, sejalan dengan semboyan dari kaum feminis, yakni the personal is political. Dengan menggunakan perspektif Feminis Postmodern dan model Carnivalesque dari Mikhail Bakhtin, penulis mengidentifikasi perlawanan yang dibuat oleh perempuan NU non-mainstream. Karya ilmiah ini menemukan bahwa pemikiran perempuan NU non-mainstream menafsirkan kekerasan sebagai hal yang bersifat spasial. Oleh karena itu solusi yang ditawarkan untuk membebaskan perempuan dari kekerasan adalah dengan menghindari ruang dimana ia mendapatkan kekerasan dan dengan menciptakan ruang untuk pembebasan. Ruang pembebasan ini berupa forum-forum informal yang ada dilingkungan dimana mereka tinggal dan beraktifitas.[This article is about the political resistance of NU women, which is carried out by raising thoughts and actions in order to free themselves from violence. The purpose of this work is to identify (1) the thoughts of mainstream and non-mainstream NU women about violence, (2) what actions were taken by mainstream and non-mainstream NU women as prescripts to liberate women from the violence. This study looking at micro politics, informal politics, by emphasizing the personal is political. With the Postmodern Feminist perspective and the Carnivalesque model from Mikhail Bakhtin, the author identifies the resistance made by non-mainstream NU women. This scientific work found that the thoughts of non-mainstream NU women interpreted violence as spatial, and therefore the solutions offered were in the form of efforts to get out of the space of violence and create a space for liberation take advantage of informal forums around them.]]]>
<![CDATA[NIKAH SIRRI: DIMANA PEREMPUAN? ]]>
<![CDATA[‘Ulya, Fina]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 12 No. 1 (2013) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2013.121.1-26
<![CDATA[Nikah sirri often make controvertion. People who reject nikah sirri and who receive nikah sirri, all of them using religious texts to strengthen their opinion. Nikah sirri make problems than benefits, and almost women and children become victims. So, we have to solve this big problem, the important thing is rethinking and redefining marriage concept. Because, marriage often understood only relation two persons (male and female) with God. But actually the case is social problems. And what is more give knowledge for women, so they can be autonomous and be self-reliant.]]>
<![CDATA[Spiritualitas Perempuan Dalam Al-Qur'an ]]>
<![CDATA[Mustaqim, Abdul]]>
<![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.2008.62.173-193
<![CDATA[The study of women's spirituality is one of the interesting themes in gender issues as it provokes controversies. There are doubting questions and negative perception about women's spirituality. There are subtle mixtures between mythology and theological argument that portray women's failure to attain spiritual power. By referring to the Qur'an, -the ultimate source of values for Muslims, by way of employing thematic methods of interpretation, the author argues that contrary to the negative image spread about women's spirituality, the Qur'an states that women and men have been bestowed equal potency to cultivate their utmost spirituality and appreciate them for maintaining and improving their spiritual purity and strength. The Qur'an highlights good stories about women's spirtuality; how their participation in advancing spiritual values is significant to build peaceful civilization based on belief in Unity of God, good deeds and belief in the Hereafter. Furthermore, the author points out that negative images of women's spirituality have root from hadits which are textually and partially understood, as well as mixed and coloured with stories from biblical mythology.]]>
<![CDATA[Mengandaikan Budaya Teknologi Ramah Perempuan ]]>
<![CDATA[Muhassonah, Izzuki]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 5 No. 3 (2007) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2007.53.381-396
<![CDATA[There are too many women and small groups that are left untouched by the government; it takes skill in science, especially in operating the machinery of communal economy. That is hoped for because women are not going to just stay at home and only worry about their family and always being subordinated by high technology culture. This phenomenon can still be tolerated; sadly word is still out in the newspapers, magazines, survey books and many researches that say that women still receive violence that are very diversified in motives and backgrounds. Violence to women is not only physical but also psychological, sexual, economical and the stealing of rights. That proves the existence of technological cultures that are women, unfriendly. Because of that, this article will try to discuss technological cultures that are not quite friendly or even hostile to women. Other than the discussion that focuses on that point, the main element that is targeted in this article is to think of how the current technology is upgraded to be women, friendly.]]>
<![CDATA[Ada Apa Dengan Aborsi? (Resensi Buku) ]]>
<![CDATA[Baidowi, Ah.]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 2 No. 2 (2003) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2003.22.209-212
<![CDATA[Judul Buku: Aborsi: Pro dan Kontra di Kalangan Petugas KesehatanPenulis: Made Heny Urmila DewiPenerbit: Pusat Penelitian Kependudukan UGM dan Ford Foundation, 1997Tebal: x + 50 halaman]]>
<![CDATA[PEREMPUAN YANG MEMBATALKAN SHALAT ]]>
<![CDATA[Syaikhudin, Syaikhudin]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 10 No. 1 (2011) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2011.101.107-121
<![CDATA[The hadith that states that “Women, donkeys and dogs break prayers†is a controversial one. Because to many feminine thinkers, it subordinates women to the same level as those two other furry animals, and thus contradictory to universal values of humanity and equality and should therefore be rejected. What is also interesting to note is that this was also questioned in the time of the prophet by Aisyah, who claimed that this tradition insulted women and likened them to bad beasts. Such critical objection is controversial and vital, since Aisyah was one of the people close to the prophet and herself a prominent historical actor of the time.]]>
<![CDATA[Feminisme Sabirin dalam Novel An-Nida, Al-Khalid Ikon Revivalisme Perempuan Mesir ]]>
<![CDATA[Latifi, Yulia Nasrul]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 9 No. 2 (2010) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2010.92.175-200
<![CDATA[The material object of this writing is Najib Kylani's novel, An-Nida' al-Khalid, and the formal object is feminism literary criticism. For getting the idea of icons, this writing needs the sociology of literature, because the literature is the mirror of the reality. Of importance in this novel is its difference with the other modem Egyptian novels, that usually, the image drawn of women by Arab novelists and poets is the drawing of women who remain subjugated to men by the patriarchal system. The heroine in this novel, namely Sabirin, is described the strong and positive personality, mature, smarth, and used to participate in politics. In her letter, Sabirin campaigned against patriarchal system and the freedom of women as an humanbeing like a men. Her patriotic an enlightened ideas is the icon of Egyptian's women revivalisme in the early twenty century. Like Sabirin, these pioneers campaigned and called upon the Egyptian's women to fight all the limitations imposed upon their independence. They realize that the cause of women's emancipation was one of the crucial fronts in the struggle against backwardness and internal reactionary forces.]]>
<![CDATA[Relasi Gender Antar Anggota Keluarga: Pengalaman Tiga Perempuan dalam Perspektif Agama dan Perubahan Sosial ]]>
<![CDATA[Syamsiyatun, Siti]]>
<![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.2004.32.187-208
<![CDATA[During the course of women's movement history in Indonesia since a century ago, 'educated' women have had assumed significant roles. They have become one of the most important agents to promote social changes in Indonesian community, particularly in the areas affecting women's standing in society, such as improving and extending education, women's representation in the parliament, challenging the practice of child marriage and women in the work force. This paper attempts to portray women's empirical experiences in dealing with their domestic affairs with particular emphasis given to the nature of their gender relationships with husband and parents in law. The women participating in this preliminary study do not represent the 'working class' who has limited qualifications in terms of training and professional skills. Far from those characteristics, they all hold higher degree in education and have stable career as professionals. Based on several series of interviews, the study finds that while the women have achieved greater social and economic status and independency within their public life, the condition of the gender relation within the confine of family household remains the same. It is found that women have been assigned greater responsibility for maintaining the relationships within their own immediate family as well as with their in laws'. Not only do these women experience double burdens, they are exposed to multi burdens, in terms of gender relations with their in laws.]]>
<![CDATA[The Big Other Gender, Patriarki, dan Wacana Agama dalam Karya Sastra NawÄl Al-Sa'dÄwÄ« ]]>
<![CDATA[Latifi, Yulia Nasrul]]>;
<![CDATA[Udasmoro, Wening]]>
<![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.2020.191.1-20
<![CDATA[Tulisan ini bertujuan untuk mengungkap struktur yang menstrukturkan wacana agama sehingga menjadi patriarkis dan misoginis dalam tiga karya fiksi “Adab Am Qillah Adab?â€, “Qiṣṣah Fatḥiyyah al-Miá¹£riyyahâ€, dan ZÄ«nah karya NawÄl Al-Sa'dÄwÄ« dengan perspektif the big Other dan metode interpretasi. Penelitian ini dinilai penting disebabkan mayoritas kajian gender dan agama masih terfokus pada problem hermeneutik mikro (asbabunnuzul ayat) dan belum mengungkapkan kenapa bahasa kitab suci itu bias. The big Other adalah struktur atau aturan simbolik yang menyebabkan subjek terkungkung sehingga The Symbolic sebagai jangkar subjek semakin tiranik. Sebagai bagian dari teori subjektivitas yang dikenalkan Žižek, the big Other mengandung lack sehingga tidak dapat melakukan totalisasi dan dapat dikritisi subjek. Hasil analisisnya adalah, the big Other internal (irasionalitas dan kontra-faktualitas) dan eksternal (faktor ekonomi dan politik) yang menjadikan konstruksi patriarkis dalam bahasa kitab suci yang kemudian distrukturkan dalam nalar wacana agama. Lack dalam the big Other menjadikannya struktur terbuka sehingga selalu dikritik dan dilawan oleh subjek narasi untuk memperjuangkan otonomi perempuan dalam wacana agama. [The research talks about revealing with religion point of structuralism discourse on patriarchal and misogynic in three works of "Adab Am Qillah Adab?", "Qiṣṣah Fatḥiyyah al-Miá¹£riyyah" and ZÄ«nah by NawÄl Al-Sa'dÄwÄ« which is seeing the Big Other of gender issue and the method of exegeses texts. The value of research takes on gender and religion with focus micro-hermeneutical problems (asbabunnuzul of verses) and language and holy book on reading texts with a biased view. The big Another issue is a case with a symbolic rule to becomes a patriarchal image on perennial discourse. It is to be a traumatic woman incident on religious tyrannies. As part of Žižek's theory, the Big Other issues contain lack meaning with no perfect talk discuss. The points analyses are the internal factor (irrationality and kontra-factuality) and the external factor (the economic and political factors). Perennial discourses make for reading Al-Qur'an with patriarchal power. "Lack" in the Big Other issues makes the open-minded for challenge and critic for women's rights issues in Religion Studies.]]]>
