Gembyangan Waranggana: The Process of Abjection toward Warangganas and Langen Tayub Tradition.

The concept of representation of Dewi Sri manifested in the Langen Tayub performance. However, as the massive development in Javanese society, the image of warangganas has gradually derogated. Even waranggana has been synonymous with prostitute, being a waranggana is not similar to be a sexual worker. There are many requirements of being a waranggana. Not only must able to sing obligatory gendhings, a waranggana is required to be a good dancer. Therefore, a waranggana training system was established in Ngrajek, Sambirejo, Tanjunganom, Nganjuk regency, East Java. The procession of graduation from this training has been an annual tourism agenda of Nganjuk regency, called gembyangan waranggana. The existence of training system for waranggana has been an antithesis of pejorative image of warangganas. Therefore, this paper aims to analyze on the existence of waranggana training system in Nganjuk. Refers to Kristeva idea of abjection of women role, this paper will focus on how the negative perception of warangganas has been formulated. Moreover, the discussion of government policies for managing this training system will be another highlight. The first chapter will be an introduction which represented by the history of gembyangan waranggana. The second chapter will explain the process being a good waranggana and skills have to be mastered. Then will continue by the social condition of waranggana and the society’s perception toward them. All chapters will be wrapped up by the last chapter, discussion.

Contextualization of Qiwamah Meaning: Reflection on Abdullah Saeed, Application and Consistency

<p class="06IsiAbstrak"><em>Textual interpretation potentially emerges conflict because it denies the social cultural context in which Al-Qur’an is used a way of life in the present context. Especially if the verse interpreted textually is related to the division of roles and rights that must be fulfilled in a family relationship. This article aims to examine the principles of interpretation, application and consistency of Saeed’s contextual interpretation in the qiwamah verse. This research is a library research with a data collection model and is presented in an analytical descriptive. The results of this study found that: First, Saeed’s contribution in contextual interpretation was a theoretical-methodological contribution by establishing nine principles in treating texts. Secondly, Saeed has applied three hermeneutical stages in interpreting verses related to male and female relationship, but it is not entirely consistent with the contextual interpretation model he initiated, especially in the third (meaning for the first recipient) and the fourth (meaning for the present). He explores the opinions of pre-modern to modern scholars more to describe the shift in context and the possibility of radically changing interpretation but he tends not to convey his personal opinion regarding the meaning of qiwamah. </em></p>

Gender Equality on Nahdlatul Ulama and Muhammadiyah Perspective

<pre><em><span lang="EN-US">Factors related to the discrimination of women's rights include religious perspectives that are contaminated by cultural patriarchy, race, social strata, gender identity, sexual orientation, age, and health. Liberation of women's rights can be realized by Islamic organizations which are free from the negative influence of patriarchal culture. These organizations are Nahdatul Ulama 'and Muhammadiyah. The focus of the discussion includes the gender perspective of Nahdatul Ulama and Muhammadiyah. it also want to trace the gender equality perspective of Nahdatul Ulama' and Muhammadiyah. The method used by the writer is in the form of library research. Sources of data are taken from relevant theme raised by the author. The results of research are giving freedom for women to realize their rights and potential both in the public sector and domestic sector.</span></em></pre><pre><em><span lang="EN-US"> </span></em></pre>

Women and Islamic Financial Literacy

<p>This study aims to understand about Islamic financial literacy of women’s groups. The measurement includes financial goals and concepts, efforts to achieve financial goals, preferences for financial institutions both in product and services, knowledge of Islamic financial literacy, and financial practices. This study used survey method and carried out in 64 female respondents with various professional backgrounds. This research found several findings. The main financial purposes are to fulfill basic need, children’s education costs, and survive. The efforts to achieve financial goals are by working, saving, or reducing expenditure. When respondents have a surplus of money, they choose for saving, pay for the hajj or umrah, or support orphans and the poor. Saving and pension funds will be used to meet requirement in the elderly. Financial security if lack of money or loss of income was by take saving, find a new job, or open a business. Bank is the main choice in carrying out of financial transaction, the pension fund and health insurance. The preferred informal financial institution is social gathering or called as “<em>arisan</em>”. Respondents prefer to choose Islamic financial institutions due to fit with religious values and give an inner peace, however not refuse to choose conventional financial institutions because it is guaranteed by the governance. The knowledge of Islamic finance is quite good (sufficient literate) with a correct answer score at 51% to 75%. While the financial practices that have been carried out are saving, transferring, and paying installments.</p>

Peace Education Taught by the Female Muslim Nobel Peace Prize Laureates in 21st Century

<p align="center"><strong>Abstract</strong></p><p>Women have a very important role in upholding world peace and security because they have the power that is not possessed by men, namely the maternal instinct which naturally can create peace with love, care and harmony. This study aims to find out Muslim women who received world peace awards in the 21st century and analyze the points of peace education that they teach and implement. This research was a qualitative descriptive study with the content analysis of the peace speech they deliver. Based on the analysis, it can be seen that there are three Muslim women who received world nobel peace prize in the 21st century, namely Shirin Ebadi, Tawakkul Karman and Malala Yousafzai. The messages of peace that become their focus are efforts for democracy and human rights, especially the struggle for human rights and children (Shirin Ebadi), nonviolent struggle against women's security and women's human rights for full participation in peace-building work (Tawakkul Karman), struggle against the oppression of children and young people and the right of all children to get education (Malala Yousafzai).</p>