scholarly journals Kekerasan terhadap perempuan dalam wacana tafsir keagamaan di Indonesia perspektif Islam

2015 ◽  
Vol 3 (2) ◽  
Author(s):  
Marzuki Marzuki
Keyword(s):  
Content Analysis ◽  
Gender Equality ◽  
Gender Bias ◽  
Gender Violence ◽  
Local Culture ◽  
Muslim Community ◽  
Religious Thought ◽  
And Behavior

This is a content analysis research that examines the contents of the books of fiqh that have the potential existence of gender violence; especially a book entitled Vqud al-Lujjain fi al­Bayani Huquq al-Zaujain; a work of Muhammad ibn Umar al-Nawawi al-Banteni; in gender equality and justice perspective. This study shows that gender violence among the Muslim community,particularly in Indonesia, was much influenced by the circulation of the books of fiqh that have the potential gender bias and have an impact on religious thought and behavior. Among of causalfactors is the influence cfinterpretations of the scholars whose interpretations are characterized by a partial, not comprehensive, literal (textual), not contextual, and heavily itifluenced by local culture. As a result, the understanding is less consistent with the principles of al-Qurran that stressed equality,justice, and .freedom. The eJfortneed to be done is reconstruction and reformulation of the books offiqh.

scholarly journals PERSEPSI PEMUKA AGAMA TERHADAP BIAS GENDER DITINJAU DARI LATAR BELAKANG SUKU

2017 ◽  
Vol 1 (1) ◽  
Author(s):  
Dahlia Lubis
Keyword(s):  
Ethnic Group ◽  
Gender Equality ◽  
Gender Studies ◽  
Gender Bias ◽  
Gender Inequality ◽  
Field Studies ◽  
Research Data ◽  
Religious Leaders ◽  
Muslim Community

<strong>Abstrak: </strong>keberadaan<strong> </strong>berbagai kajian dan literatur tentang gender tidak serta merta merubah pandangan masyarakat tentang keadilan gender. Sebab, kajian gender tetapi memiliki pendukung dan penentang. Ada pendapat bahwa kajian gender berupaya merubah ajaran agama itu sendiri. Dalam kajian gender selama ini, ditemukan banyak pihak yang ikut berkontribusi bagi muncul dan berkembangnya paham yang bias gender dalam masyarakat Muslim, khususnya di Indonesia. Di antara pihak yang bertanggungjawab terhadap kelestarian paham yang diskriminatif terhadap perempuan adalah para pemuka agama yang diwakili oleh para ustaz dan ustazah dimana mereka memainkan peran sebagai penyampai ajaran agama kepada masyarakat Muslim. Artikel ini mengkaji pandangan para ustaz dan ustazah terhadap ketidakadilan gender yang dilihat dari latar belakang suku masing-masing, sehingga akan terungkap perihal adakah kaitan antara latar belakang suku seorang ustaz dan ustazah terhadap persepsi mereka tentang ketidakadilan gender. Didasari oleh studi lapangan, dimana data penelitian diperoleh dari angket dan wawancara, kajian ini menemukan bahwa masih ditemukannya pemahaman bias gender dalam persepsi ustaz dan ustazah di kota Medan. Kajian ini diharapkan dapat memberikan kontribusi bagi kajian gender di Indonesia.  <strong></strong><br /><strong> </strong><br /><strong>Kata Kunci: </strong>ustaz, ustazah, ketidakadilan, gender, suku<br /><strong> </strong><br /><strong>Abstract: The Perception of Islamic Preachers about Gender Bias Reviewed From Ethnic Group Backgrounds.</strong> The existence of various studies and literature on gender does not automatically change the society's opinion about gender equality. As such, supporters and opponents of the idea are readily found. One opinion goes as far as saying that gender studies try to alter the teachings of religion itself. In the gender studies has been found that many contributed to the emergence and development of gender biased ideology in Muslim societies, especially in Indonesia. Among those responsible to discriminatory preservation of women are religious leaders who are represented by <em>ustaz</em> and <em>ustazah</em> where they play the role of religious teachings to the Muslim community. This article examines the opinions of <em>ustaz</em> and <em>ustazah</em> on gender inequality realized from the background of each ethnic group, so it will be revealed about whether there is a link between ethnic background of an <em>ustaz</em> and <em>ustazah</em> to their perception of gender injustice. Based on field studies, where the research data was obtained from questionnaires and interviews, this study found that there is an understanding of gender bias in <em>ustaz</em> and <em>ustazah</em> perceptions in Medan city. This study is expected to contribute to gender studies in Indonesia.<br /> <br /><strong>Keywords:</strong> ustaz, ustazah, injustice, gender, ethnic group

scholarly journals IMPLIKASI BUDAYA PATRIARKI DALAM KESETARAAN GENDER DI LEMBAGA PENDIDIKAN MADRASAH ( Studi Kasus pada Madrasah di Kota Parepare)

2017 ◽  
Vol 10 (1) ◽  
pp. 45-67
Author(s):  
Anwar Anwar
Keyword(s):  
Gender Equality ◽  
Gender Bias ◽  
Educational Institutions ◽  
Education Systems ◽  
Religious Ideology ◽  
And Behavior

This paper describes the reality of gender equality that occurs in madrasah education institutions. Madrasahs as educational institutions with Islamic heritage have not been able to escape from the pattern of relationships that create gender bias in education systems and planning. Gender terminology is always the basis of consideration to determine the position and role of management and the level of participation in education. It is constructed by at least two main points, namely religious ideology which is the foundation of the ideology of understanding, attitude and behavior about gender equality. Furthermore, religious ideology undergoes a process of assimilation at the cultural level so as to form an elementary view that men have social advantages compared with women.

scholarly journals IMPLIKASI BUDAYA PATRIARKI DALAM KESETARAAN GENDER DI LEMBAGA PENDIDIKAN MADRASAH ( Studi Kasus pada Madrasah di Kota Parepare)

2017 ◽  
Vol 10 (1) ◽  
pp. 45-67
Author(s):  
Anwar Anwar
Keyword(s):  
Gender Equality ◽  
Gender Bias ◽  
Educational Institutions ◽  
Education Systems ◽  
Religious Ideology ◽  
And Behavior

This paper describes the reality of gender equality that occurs in madrasah education institutions. Madrasahs as educational institutions with Islamic heritage have not been able to escape from the pattern of relationships that create gender bias in education systems and planning. Gender terminology is always the basis of consideration to determine the position and role of management and the level of participation in education. It is constructed by at least two main points, namely religious ideology which is the foundation of the ideology of understanding, attitude and behavior about gender equality. Furthermore, religious ideology undergoes a process of assimilation at the cultural level so as to form an elementary view that men have social advantages compared with women.

Ambivalenci Pemikiran Mahmud Syaltut tentang Fikih Perempuan

1970 ◽  
Vol 5 (2) ◽  
pp. 197-214
Author(s):  
Mahmud Arif
Keyword(s):  
Gender Equality ◽  
Gender Bias ◽  
Legal Thought ◽  
Islamic Thought ◽  
Islamic Jurisprudence ◽  
The World

In general, we know about Egypt very well, because of all this time, Egypt, especially Kairo, has been viewed as one of the centers of Islamic thought in the world. Naturally this country had a lot of Islamic thinkers, like Mahmud Syaltut (d. 1963) that has become the Rector of al-Azhar University. The influence of his thought overstepped the bounds of time and political territory. The Islamic jurisprudence is an inseparable legal thought from the fulfillment of social demands. One of the evidences is its’ response to actual issues, like gender equality represented in his opinions about domestical duty, women testimony, girl marriage, and poligamy. As a thinker in the Islamic jurisprudence, Syaltut has endeavored to respond such issues, including gender. As a reformer in the turbulent time, his reflection on such matters expressed critical preference, so frequently looked different from the prevalent opinion. In one side, his reflection was “liberal” because of his bravery in stepping beyond the Islamic orthodoxy and the modernity, but in another side, his thought was “conservative”if it was viewed from his endorsement to the old Islamic thought that reflected a gender bias. This showed the uniqueness and the ambivalence of his thought, so very interesting to being studied.

Hubungan Intertekstual Novel Candra Kirana dan “Tjerita Panji Angreni”: Perspektif Riffaterre

ATAVISME ◽  
2020 ◽  
Vol 23 (1) ◽  
pp. 104-116
Author(s):  
Muhammad Rosyid H.W.
Keyword(s):  
Content Analysis ◽  
Gender Equality ◽  
The Novel ◽  
Main Character ◽  
The People

Penelitian ini bertujuan membahas hubungan intertekstual novel Candra Kirana karya Ajip Rosidi dengan "Tjerita Panji Angreni". Unsur apa saja dan bagaimana novel Candra Kirana memiliki hubungan intertekstual dengan "Tjerita Panji Angreni' sebagai teks hipogramnya adalah pertanyaan penelitian ini. Dalam menelaah hubungan intertekstual ini, penulis menggunakan teori intertekstual Michael Riffaterre yang menitikberatkan pada analisis isi dengan metode pembacaan heuristik dan hermeneutik. Temuan penelitian ini adalah bahwa novel Candra Kirana menunjukkan hubungan intertekstual dengan Tjerita Panji Angreni melalui unsur tema, citra tokoh, dan alur cerita. Meskipun demikian, novel Candra Kirana juga mentransformasikan makna-makna progresif yang berbeda dengan "Tjerita Panji Angreni", seperti makna nasionalisme yang berupa cinta akan kerajaan, makna kesetaraan gender yang berupa kesetiaan laki-laki, keberanian, kekuatan, perjuangan dan ketidakpasrahan perempuan, makna kerakyatan dengan pelibatan tokoh utama dari kalangan rakyat dan makna religiusitas yang berbentuk dasar niat Panji dalam mencari pasangan hidup.[Intertextuality on Novel Candra Kirana and "Tjerita Panji Angreni": Riffaterres Perspective] This research aims to discuss the intertextuality of Candra Kirana novel by Ajip Rosidi with "Tjerita Panji Angreni". What elements and to what extend Candra Kirana novel has an intertextual relationship with Tjerita Panji Angreni as the hipogram text were the questions of this research. In examining this intertextual relationship, the writer used Michael Riffaterre's intertextual theory which focused on content analysis with heuristic and hermeneutic readings. The findings of this study were that the novel Candra Kirana showed intertextuality with the "Tjerita Panji Angreni" through elements of themes, character images, and story lines. Even so, Candra Kirana's novel also transformed progressive meanings that differ from the Tjerita Panji Angreni such as the meaning of nationalism in the form of love for the kingdom, the meaning of gender equality in the form of male loyalty, courage, strength, struggle and women's insecurity, the meaning of populist with engagement the main character of the people and the meaning of religiosity in the form of Panji's intention in finding a life partner.Keywords: intertextuality; novel; "Tjerita Panji Angreni"

AKOMODASI BUDAYA LOKAL DALAM LEGISLASI HUKUM KELUARGA DI INDONESIA

2018 ◽  
Vol 3 (2) ◽  
Author(s):  
M Samson Fajar ◽  
Sabdo Sabdo
Keyword(s):  
Islamic Law ◽  
Natural World ◽  
Local Culture ◽  
Muslim Community ◽  
Human Reason ◽  
Creative Power ◽  
Law And Legislation

Abstract: Culture as a result of the free and dual human creative power of the natural world, it encompasses the material matters (Immaterial) and Maddi (material), real and unreal objects, Malmusah and Ghairu malmusah (palpable and untouched). Essentially, culture (Tsaqafah) is expressed as the product of human reason consisting of patterns, steady attitudes, thoughts, feelings, and reactions obtained and is primarily derived by symbols that make up its achievement independently of human groups. The nature of this Islamic responsiveness has been built by the Prophet (s) when prohibiting Khamr, forbidding the worship of idols and other shari'ah. How Rasulullah saw is very careful and gradual in doing da'wah, so achieved the success of da'wah in upholding Islamic creed and shari'ah at that time. Today many problems in the establishment of law and legislation, legislators are more concerned with intellectual subjectivity and importance than the objectivity of humanity to the benefit, resulting in policies that are not responsive to the needs of society. The author in this context tries to inventory the various local wisdom of the Muslim community in the archipelago that is relevant as an approach in establishing legislation based on local culture.Keywords: Local Culture, Legislation, Islamic Law Abstrak. Budaya merupakan hasil dari kreativitas manusiawi yang bebas dan alamiah, meliputi sisi immaterial dan materi, objek nyata dan tidak nyata, malmusah dan ghairu malmusah (gamblang dan tak tersentuh). Pada dasarnya, budaya (tsaqafah) merupakan produk akal manusia yang terdiri dari pola, kesantunan, pikiran, perasaan, dan reaksi yang diperoleh dan terutama berasal oleh simbol yang membentuk pencapaiannya secara mandiri dari kelompok manusia. Sifat dari respon Islam ini telah dibangun oleh Nabi (s) ketika melarang khamr, melarang penyembahan berhala dan syariah lainnya. Bagaimana Rasulullah melihat sangat hati-hati dan bertahap dalam melakukan dakwah, sehingga mencapai keberhasilan dakwah dalam menegakkan akidah Islam dan syari'ah pada waktu itu. Saat ini banyak masalah dalam pembentukan hukum dan undang-undang, di mana legislator lebih peduli dengan kepentingan subjektivitas intelektual daripada kepentingan objektivitas kemanusiaan, sehingga kebijakan yang lahir tidak responsif terhadap kebutuhan masyarakat. Penulis dalam konteks ini mencoba untuk menginventarisasi berbagai kearifan lokal komunitas Muslim di nusantara yang relevan sebagai pendekatan dalam menetapkan perundang-undangan berdasarkan budaya lokal.Kata Kunci: Budaya Lokal, Legislasi, Hukum Islam

Ethical Evaluation of the Use of Women in Advertisements

2021 ◽  
Author(s):  
Imran Aslan ◽  
Sedat Şi̇mşe
Keyword(s):  
Content Analysis ◽  
Role Models ◽  
Physical Appearance ◽  
Sexual Content ◽  
Ethical Evaluation ◽  
Ethical Violations ◽  
And Behavior

Advertisements that offer consumers both lifestyle and behavior show women in forms. How should consumers’ physical appearance be is said in advertisements. The woman must be beautiful, well-groomed and thin in advertisements. If a fat, ugly or not well-groomed woman is in the advertisement, she changes thanks to the product. Thus, it is thought that consumers who take beautiful women in advertisements as role models will use the product by trying to be like them. The constant beautiful and attractive role of the woman revealed the problem of her commodification in advertisements. This causes ethical violations. Although the target consumers are not fellows, women appear as sexual objects in different product groups. It is common for women to be used in an admirable position other than the roles of housewife, employee, mother or spouse. Accordingly, advertisements can be divided into advertisements with or without sexual content. Women also attract attention in advertisements with or without sexual content. However, women are seen more in advertisements that emphasize sexuality.This study aims to reveal which tabloid magazine advertisements are using women, in which role women are involved in these advertisements, and whether sexuality is used or not. For this purpose, content analysis was performed on 119 advertisements published in magazines and the data were evaluated in the SPSS program. As a result, it is concluded that sexuality is used in the advertisements involving women.

Narrative Identities and the Egalitarian Norm Among Hungarian Elite Couples

2017 ◽  
Vol 39 (7) ◽  
pp. 2107-2130 ◽  
Author(s):  
Bernadett Csurgó ◽  
Luca Kristóf
Keyword(s):  
Content Analysis ◽  
Gender Equality ◽  
Family Life ◽  
Qualitative Content Analysis ◽  
Gender Inequalities ◽  
Individual Interviews ◽  
Cultural Elite ◽  
Underrepresentation Of Women ◽  
And Gender ◽  
Political Economic

Our article aims to study the attitudes of the elite to family life and gender equality. This is a social group who still experiences significant gender imbalances. We focus on attitudes to family life, which has thus far been underresearched in elite literature. With the help of the analysis of 34 individual interviews with members of the Hungarian political, economic, and cultural elite, we identify and present three types of narrative identities: dominant, deferential, and egalitarian. The main finding from our qualitative content analysis is that egalitarian partnership norms which were discussed in every narrative and gender equality appear in most cases as a norm among the elite. However, there is a narrative tension between this norm and the couples’ actual experiences of their family life. We conclude our article with some comments on how the ideology of egalitarian essentialism strengthens gender inequalities reinforcing the underrepresentation of women in elite positions.

scholarly journals RELIGION IN THOUGHT MURTADHA MUTHAHHARI

Tsaqofah ◽  
2020 ◽  
Vol 18 (02) ◽  
pp. 99
Author(s):  
Didin Komarudin Komarudin
Keyword(s):  
Content Analysis ◽  
Fundamental Problem ◽  
Religious Practice ◽  
Sociological Analysis ◽  
Religion And Science ◽  
Daily Lives ◽  
The One ◽  
And Behavior ◽  
The Relationship ◽  
Religious Actors

This writing is based on the background that religious formalism is increasingly becoming a fundamental problem. This is marked by the patterns and behavior of people who claim to be religious but there is no concrete implementation in their daily lives. This research was conducted to determine the concept of religion as a fitrah for humans as well as how religious beliefs are to the level of the relationship between religion and science according to Murtadha Motahhari. This research is a qualitative study that uses a sociological analysis approach, while the data in this study come from content analysis collected from various sources. , the level of religious belief, until people know God, the criticisms of Murtadha muthahhari which are an integral part of the life of the above figures to practice true religious values. Religion as human nature gives birth to the belief that religion is the only way to fulfill all needs, so that religion is not only a label or social formality but is able to become a guide in life and life. All religions teach goodness and peace, and no religion teaches violence. But sometimes there is violence in the name of religion because of a lack of understanding or a distortion of the source of religion itself. So that religion is sometimes used, and it seems that religion and religious practice are the opposite. So what is blamed on the concept of religion itself is actually the one who is wrong for religious actors.

scholarly journals Peran Sufisme Tarekat Naqsyabandiyah Khalidiyah Terhadap Perkembangan Keagamaan Islam Melayu di Kota Pangkalpinang

2018 ◽  
Vol 4 (2) ◽  
pp. 60-72
Author(s):  
Hadarah Rajab
Keyword(s):  
Initial Data ◽  
Common Sense ◽  
General Character ◽  
Self Awareness ◽  
Spiritual Values ◽  
Muslim Community ◽  
Islamic Religion ◽  
Religious Cultures ◽  
And Behavior ◽  
Attitudes And Behavior

Abstract Tasawuf and Sufism have succeeded in donating their contributions to Islam. Follow conquering the nations that have not been touched by Islamic teachings. Its influence is most likely to reach Bangka whose motives could have an impact on the Muslim Community of multicultural Pangkalpinang City, also known as the Malay Muslim community that has a common sense with the Sumatran Muslim community in general (Palembang, Bengkulu, Padang, Riau to Aceh). Malay Islamic societies are more dominant and can coexist with more Chinese societies after Christianity, Christianity, Hinduism, and Buddhism, attracting them because they can show the phenomenon of peaceful and mutual respectful peoples. Of course, this is important to be explored and can be used as a pilot icon for especially for conflict-laden areas. The initial data compiled by the researchers is that there is a positive indication that behind the harmony and peace of religion, especially for the ummah of Islam, it can be assumed that the general character of Pangkalpinang has its own characteristic, the influence of tarekat teachings, in general, can be expected to follow the attitudes and behavior of Muslim community in Bangka city , as well as the influence of Khalifah Naqsyabandiyah's teachings in particular is synonymous with the teachings of self-awareness and repentance from taking care of the religion and the beliefs of others. Their religious cultures are framed by the spiritual values of Sufism that are strong in their respective religions, as for the followers of Islam and the Islamic religion, they believe the supernatural powers that grow from the pure tasawuf of Islam which is then known as Sufism.   Abstrak Tasawuf dan sufisme telah berhasil menyumbangkan andilnya yang tidak sedikit terhadap perluasan Islam. Ikut menaklukkan bangsa-bangsa yang selama ini belum tersentuh ajaran Islam. Pengaruhnya tentu sangat mungkin sampai ke Bangka yang motifnya bisa berdampak pada Masyarakat Muslim Kota Pangkalpinang yang multikultural juga dikenal sebagai masyarakat Islam Melayu yang memiliki matarantai dengan masyarakat Islam Sumatra secara umum (Palembang, Bengkulu, Padang, Riau hingga Aceh). Masyarakat Islam Melayu lebih dominan dan dapat hidup berdampingan dengan masyarakat Cina yang lebih banyak setelah ummat Islam, demikian Kristen, Hindu dan Budha, menariknya karena dapat menunjukkan fenomena masyarakat yang hidup damai dan saling menghormati satu sama lain. Tentu hal ini penting dieksplorasi dan bisa dijadikan sebagai icon wilayah percontohan khususnya untuk wilayah yang sarat dengan konflik. Data awal yang dihimpun oleh penelitiyaitu ada indikasi positive bahwa dibalik keharmonisan dan kedamaian menjalankan agama khususnya bagi ummat Islam, dapat diasumsikan bahwa keberagamaan masyarakat Pangkalpinang memiliki ciri khas tersendiri, pengaruh ajaran tarekat secara umum dapat diduga ikut mewarnai sikap dan perilaku masyarakat muslim di kota Bangka, demikian juga pengaruh khususnya ajaran tarekat Naqsyabandiyah Khalidiyah memang identik dengan ajaran yang mengedepankan kesadaran diri sendiri dan pertobatan dari pada mengurus agama dan keyakinan orang lain. Kultur keberagamaan mereka terbingkai oleh nilai-nilai Spiritual Sufisme yang kental di masing-masing agama yang dijalankannya, demikian bagi penganut agama dan spiritual Islam Melayu, mereka meyakini kekuatan supranatural yang tumbuh dari tasawuf yang murni Islam yang kemudian dikenal dengan istilah sufisme.   Kata Kunci: Peran Sufisme Tarekat Naqsyabandiyah Khalidiyah Terhadap Perkembangan  Keagamaan Islam Melayu

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