scholarly journals Konsep Kesetaraan Gender Perspektif Fatima Mernissi dan Implikasinya dalam Pendidikan Islam

2021 ◽  
Vol 3 (02) ◽  
pp. 229-242
Author(s):  
Nur Afif ◽  
Asep Ubaidillah ◽  
Muhammad Sulhan
Keyword(s):  
Fatima Mernissi

Penulisan karya tulis ini bertujuan untuk setiap manusia memperoleh perlakuan yang sama, adil, dan merata dalam kehidupan kesehariannya didalam segi aspek apapun terlebih dalam dunia pendidikan. Dan juga menghapus ideologi patriarki yang mengaharuskan kedudukan laki-laki di atas perempuan. Dalam penelitian ini penulis mengunakan metode kualitatif deskriptif, di dalamnya penulis mencoba menjabarkan apa saja  yang berkaitan dengan judul skripsi ini. Hasil dari penelitian ini dapat disimpulkan bahwa Fatima Mernissi memandang bahwa pendidikan adalah suatu tahap awal  dalam pendidikan Islam. Dimana orang tua berperan sebagai guru pertama di rumah. Materi bahan pembelajaran maupun pengetahuan agama, kebudayaan dan adat istiadat sosial. Dalam hal ini Fatima menjelaskan bahwa antara kaum perempuan dan laki-laki, keduanya adalah seorang pendidik dan peserta didik, mereka semua mempunyai kesempatan belajar yang sama karena mereka memilki tanggung jawab yang sama. Hal tersebut sudah terjadi pada zaman Rasul, beliau tidak memecah belah umatnya  hanya karena persoalan keagamaan dan keduniaan, seperti perkara sosial dan individual. Fatima memandang bahwa masalah perbedaan antara laki-laki dan perempuan itu akan terus ada tetapi dalam batas-batas kewajaran dan tanpa menghilangkan aspek kebebasan hak asasi yang melekat pada dirinya, serta tanggung jawab hak asasi individu aupun sosial.

Feminist Occidentalist Discourse in ‘Shehrazad Goes West: Different Cultures, Different Harems’ by Fatima Mernissi

2021 ◽  
Vol 5 (2) ◽  
pp. 45-46
Author(s):  
Bitari Wissam
Keyword(s):  
Gender Relations ◽  
Radical Change ◽  
The Other ◽  
The West ◽  
Hegemonic Discourse ◽  
Fatima Mernissi ◽  
Democratic Discourse ◽  
Different Cultures ◽  
Postcolonial Feminist

Occidental discourses tend to revise orientalist images about the orient. Many authors have taken the responsibility of giving a new voice to the occident and among those is Fatima Mernissi. In this regard, this paper aims at discussing the shift that has marked the writings of Fatima Mernissi with a particular focus on her book, ‘Shehrazad Goes West: Different Cultures, Different Harems’. It is undeniable that Fatima Mernissi‘s thoughts have known a radical change in terms of ideology and discourse. ‘Shehrazad Goes West’ seems to promote an Occidentalist discourse that isn’t based on appropriating orientalist rhetorical images of the orient but rather on revising/ reconsidering the tropes of essentialism, dehumanization and fixity that Orientalist texts usually opt for. From an auto-orientalist discourse that Mernissi advocated in her narrative Dreams of Trespass, we move to another discourse that manifests itself in ‘Shehrazad Goes West’, which is Occidentalism. In this article, based on a postcolonial feminist approach, I argue that Fatima Mernissi uses another approach of occidentalism in her construction of Western gender relations and the space of Western Harem. Instead of constructing a counter-hegemonic discourse to orientalism that based on misrepresenting the “other” and denying their voices, Eastern representation of the West in ‘Shehrazad Goes West’ does not keep with the same rhetoric of orientalism; rather it dismantles that logic which victimized people of the East and replaces it with a humane vocabulary. Moreover, the Occidentalist approach appropriated in the book does not only target the occident but also the orient resulting on what Abdelkbir Khatibi calls “double critiques”. The significance of this paper lies in highlighting such a potentially inclusive and democratic discourse that would counterbalance the politics of othering inherent in the discourse of orientalism.

Beyond the Veil. Fatima Mernissi

Signs ◽  
1976 ◽  
Vol 2 (2) ◽  
pp. 470-472
Author(s):  
Daisy Hilse Dwyer
Keyword(s):  
Fatima Mernissi ◽  
The Veil

scholarly journals Fatima Mernissi, Le harem politique : Le Prophète et les femmes

1991 ◽  
Vol 4 (2) ◽  
pp. 159
Author(s):  
M’hammoud Mellouki
Keyword(s):  
Fatima Mernissi

Two Women, One Man: Knowledge, Power, and Gender in Medieval Sunni Legal Thought

1997 ◽  
Vol 29 (2) ◽  
pp. 185-204 ◽  
Author(s):  
Mohammad Fadel
Keyword(s):  
Belief System ◽  
Empirical Science ◽  
Neutral System ◽  
Men And Women ◽  
The Core ◽  
Fatima Mernissi ◽  
Gender Neutral ◽  
Two Factors ◽  
The Veil ◽  
And Gender

Many Muslim feminists have argued that at the core of Islam lies a gender-neutral belief system that has been obscured by a centuries-long tradition of male-dominated interpretation. Although this gender-neutral system of belief had been almost entirely suppressed by the ruling Islamic discourses, according to Leila Ahmed, marginalized discourses such as Sufism and the antinomian Carmathians were able to preserve Islam's message of the ethical equality of men and women. Amina Wadud-Muhsin argues that the traditional verse-by-verse method of Qurʾanic exegesis, along with its domination by male practitioners, marginalized female experiences in understanding revelation. In her view, these two factors ultimately led to the suppression of the Qurʾan's message of gender equality. Fatima Mernissi, in The Veil and the Male Elite, instead argues that the religious scholars of Islam, because of their fear of subjectivity, were content with a purely empirical science of religion—a methodology that left the door wide open to the manipulation of revelation through interpretation. Unlike Ahmed, however, she recognizes that even within the dominant discourse of the Sunni scholars, not all spoke of women in the same monotonously misogynistic voice.

Feminist Artivism: Curating Women’s Memory

2020 ◽  
Vol 18 (2) ◽  
pp. 164-179
Author(s):  
Shereen Abouelnaga
Keyword(s):  
Far Right ◽  
Women Warriors ◽  
Fatima Mernissi ◽  
Kurdish Women ◽  
The University

Abstract In an age controlled by silence, imposed by the far-right regimes, artivism has become one of the most efficient means of expression, committed to the pursuit of justice. This article deals with alternative artivistic spaces/archives that subvert the dominant, shake the solid and reveal different voices. They are attempts that have emanated from the systematic efforts to marginalize new voices and theories, not to mention histories. The three spaces/exhibitions that are explored in this paper represent new forms of archiving through artivism. Since the archive has long been a contesting arena of memory, the three exhibitions chronicle another memory, an alternative one. These three exhibitions, made and curated by women, are: Doing well, don’t worry, organized in Cairo by Women and Memory Forum (WMF) in May 2017, Harem Fantasies, New Shehrazades curated by the late Moroccan Fatima Mernissi (1940-2015) in Barcelona (2003); and Kurdish Women Warriors that was held in 2018 in the University of Goethe in Frankfurt. This article deals with these exhibitions as spaces of appearance where memory and archiving become the principal tools of resistance.

scholarly journals PEMIKIRAN HADIS MISOGINIS FATIMA MERNISSI: Tawaran Pemahaman Feminisme dalam Hadis di Media Kontemporer

2018 ◽  
Vol 4 (2) ◽  
pp. 225
Author(s):  
Abdullah Hanafi
Keyword(s):  
Fatima Mernissi

<p class="06IsiAbstrak"><span lang="EN-GB">Tidak dipungkiri bahwa tradisi pemikiran hadis yang selama ini menjadi fokus perbincangan di dunia akademik baik formal maupun non-formal ternyata tidak mengalami stagnasi hanya pada kajian teks saja. Tentunya penawaran diskursus pemikiran yang pariatif akan selalu memunculkan dinamika untuk menghadirkan eksistensi hadis sesuai dengan konteksnya. Hal ini wajar karena kajian ini tidak hanya menawarkan kajian teks saja namun juga kontekstualisasi pemaknaan hadis yang bisa saja sangat subyektif dari para interpreter dengan dalih agar realitas teks bisa hidup dalam problematika manusia yang juga berjalan beriringan.Tulisan ini salah satunya bertujuan melakukan kajian pemikiran tokoh terhadap hadis yaitu Fatima Mernissi, mengenai konsep dan metode pemikirannya dalam hadis. </span></p>

scholarly journals PARTISIPASI POLITIK KAUM PEREMPUAN BERDASARKAN PANDANGAN FATIMA MERNISSI DAN YUSUF QARDHAWI

Asy-Syari ah ◽  
2019 ◽  
Vol 21 (1) ◽  
pp. 105-124
Author(s):  
Gayatri Belina Jourdy
Keyword(s):  
Political Participation ◽  
Comparative Method ◽  
Fatima Mernissi ◽  
Head Of State ◽  
Executive Leader ◽  
Heads Of State ◽  
Women's Political Participation

Abstrak: Discussions about the women involvement of in political are always becomes hot topic to discuss as long as women are still underestimated by some people. One of the most dominant works related to women as head of state is what Fatima Mernissi did in her book “The Forgotten Queens of Islam”, explains how women may becomes heads of state. In contrary, Yusuf Qardhawi argued that women may serve as head of state if only as judicial or legislative leaders, not as an executive leader. Through  descriptive-analytic-comparative method, this research tried to describe and explain Fatima Mernissi and Yusuf Al-Qardhawi's views on Women's Political Participation as Head of State, and how their argument can be applied in current life.Abstrak: Perbincangan mengenai keterlibatan perempuan dalam politik akan selalu menjadi perbincangan yang hangat selama masih ada sebagian orang yang memandang sebelah partisipasi perempuan sebagai kepala negara. Salah satu karya fenomenal yang mem­bahas tentang partisipasi perempuan sebagai kepala negara adalah  buku “Ratu-ratu Islam yang Terlupakan” karya Fatima Mernissi yang menyatakan bahwa perempuan boleh menjabat sebagai kepala negara secara mutlak. Hal yang berbeda diungkapkan oleh Yusuf Qardhawi yang menyatakan bahwa perempuan tidak memiliki partisipasi mutlak sebagai kepala negara, perempuan diperbolehkan menjabat sebagai kepala negara dengan syarat-syarat tertentu. Melalui metode deskriptif-analitik-komparatif, penulis mendeskripsikan, menjelaskan, serta membandingkan pandangan kedua tokoh tersebut  dan menganalisa bagaimana relevansi pendapat keduanya dalam kehidupan di masa kini.

scholarly journals Hermeneutika Feminis: Kritik Atas Kesetaraan Fatima Mernissi

2018 ◽  
Vol 13 (02) ◽  
pp. 201-222
Author(s):  
Lub Lyna Nabilata
Keyword(s):  
Gender Equality ◽  
Skin Color ◽  
Historical Context ◽  
Gender Issues ◽  
Men And Women ◽  
The Core ◽  
Fatima Mernissi ◽  
Normal People ◽  
Feminist Interpretation ◽  
Subjective Bias

Cultural optics will always appear in every debate about feminism, as well as certain interpretive tendencies (read: pre-text) also involved (enveloped) and even come into play in them. Therefore, the emergence of different views even somewhat "biased" is considered normal. People in discussing feminism will not be able to position themselves really objectively without pretension, but can only maintain a distance from prejudices or “biases” that can unwittingly emerge. In Muslim feminist thought, they are still trapped in a crisis of interpretation and counter interpretation. This crisis arises because the methods or strategies used by opponents and supporters of gender equality in building and legitimizing each of their views are basically the same, namely by explaining certain parts of the text of the Qur’an or hadith that are appropriate and support their interests and views. The parts of the text are then considered as asl the most correct and original principles, which in turn tend to be interpreted unilaterally in accordance with their ideological interests and positions and at the same time eliminate unwanted meanings because they are contrary to their ideological interests. This eclectic reading model is caused by the inability to challenge the existing paradigm of reading the text, which does not consider the historical context, dialogical and communicative aspects of the text with its context, and its descriptive dimensions. In this article intending to criticize the interpretation of Fatima Mernissi, Mernissi seems to still have a subjective bias in assessing some of the problems of feminist interpretation regarding equality of men and women, and not occupying the core of the problem in the actual portion. As a result, this argument shows that Mernissi is still narrow in using her feminist approach, because the core feminist approach is actually sensitive to injustice and avoiding “bias” that can occur not only in gender issues, but can also occur in other areas related to sara (read: skin color, tribe, caste and others).

scholarly journals The Influence of Global Muslim Feminism on Indonesian Muslim Feminist Discourse

2011 ◽  
Vol 49 (1) ◽  
pp. 33-64 ◽  
Author(s):  
Nina Nurmila
Keyword(s):  
Gender Equality ◽  
Gender Relations ◽  
Feminist Critique ◽  
The Unconscious ◽  
Male And Female ◽  
Fatima Mernissi ◽  
Feminist Discourse ◽  
Muslim Scholars

Since the early 1990s, many Muslim feminist works have been translated into Indonesian. These are, for example, the works of Fatima Mernissi, Riffat Hassan, Amina Wadud, Asghar Ali Engineer, Nawal Saadawi, Asma Barlas and Ziba Mir-Hossaini. These works have been influential in raising the awareness of Indonesian Muslims concerning Islam as a religion which supports equality and justice, but whose message has been blurred by patriarchal interpretations of the Qur’an which mostly put men in the superior position over women. Influenced by Muslim feminists from other countries, there has been an increasing number of Indonesian Muslim scholars, both male and female, who have challenged the existing male biased Qur’anic interpretations on gender relations. These scholars, for instance, are Lily Zakiyah Munir, Nasaruddin Umar, Zaitunah Subhan, Musdah Mulia and Nurjannah Ismail. This paper aims to shed some light on the influence of non-Indonesian Muslim feminist works on Indonesian Muslim feminist discourse. It will also discuss some of the reactions of Indonesian Muslims to the works of Muslim feminists. While some argue for the reinterpretation of the Qur’anic verses from the perspective of gender equality, others feel irritation and anger with the contemporary Muslim feminist critique of the classical Muslim interpretations of the Qur’an, mistakenly assuming that Muslim feminists have criticized or changed the Qur’an. This feeling of anger, according to Asma Barlas, may be caused by the unconscious elevation in the minds of many Muslims of the classical fiqh and tafsir into the position of replacing the Qur’an or even putting these human works above the Qur’an. This, according to her, has unconsciously left the Qur’an “untouchable” (too sacred to be reinterpreted) for most contemporary Muslims.

Sign in / Sign up

Export Citation Format

Share Document