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<![CDATA[MEMAHAMI GERAKAN FEMINIS: BUTUH KEJELIAN ]]>
<![CDATA[Abubakar, Isti’anah]]>
<![CDATA[ EGALITA EGALITA (Vol 2, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.1950
<![CDATA[Women historically have been a subject of talk and discussion about their existences and their role. Both aspects are the most interesting topics to be discussed. To feminist movement, gender equity is a sort of women struggle in order they are respected. However, we should realize that the source (root) of women problem is not the matter of oppression, violence or marginalization but it is more on women’s mentality or feeling which influences people to consider that women experience that aforementioned problems. Furthermore, the assumption on women’s problem is supported by recent social phenomena which are global as suggested by Paloma Picasso, “The world has becoming more and more cosmopolitan and we are all influencing each otherâ€.]]>
<![CDATA[MENGINTIP FEMINISME DAN GERAKAN PEREMPUAN ]]>
<![CDATA[Faizain, Khoirul]]>
<![CDATA[ EGALITA EGALITA (Vol 2, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.1951
<![CDATA[Feminist idea has ben existed inEuropeat 18th century and the end of 19th century feminist movement emerged in America. Later, feminist theories grew such as liberal feminist, radical feminist, marxist veminist and socialist feminist. During the growing process of those theories, women movement voiced theirv resistencies that theories may put women on undesirrable position like what was proposed by Eco feminism group in 1980. for moslem world, emancipation discourse is firstly proposed by Syeikh Muhamad Abduh (1849-1905) from Egypt also the prophet Muhammad was the initiator tomstruggle againts any forms of inequality. Hence, in moslem world context, holistics social framework should be the movement framework of feminist movement. It may be safely put in this way: “it is not about women taking over, but women and men together expressing their full potentials neither superior not inferiorâ€.]]>
<![CDATA[MEMBINCANG PEREMPUAN BERSAMA PIERRE BOURDIEU ]]>
<![CDATA[Esha, Muhammad In'am]]>
<![CDATA[ EGALITA EGALITA (Vol 2, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.1952
<![CDATA[Woman issue has been an interesting topic of discussion. It is undisputable that women problem becomes celebrity at the end of 20th century and this 21st century. This piece of writing tries to look deeply at gender problems, one of discussions about women, in one French sociologist’s perspective. From this discussion, it can be revealed that gender struggle is one of strategic steps for the struggle of social class of women. The mechanism of this sort of struggle should put habitués, arena and capital into account.]]>
<![CDATA[PARTISIPASI DAN KETERWAKILAN PEREMPUAN Sebagai Upaya Demokratisasi di Indonesia ]]>
<![CDATA[Sofiyah, Siti Lailatus]]>
<![CDATA[ EGALITA EGALITA (Vol 2, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.1953
<![CDATA[Participation is people's participation in planning, implementing, and evaluating a developing program. It is an access or people's control to the goverment and the development which influence the citizens of a country. It is also part of human right (whether men or women). However, Women's participation in political arena, especially in political party still shows insignificant feature for several factors such as family responsibility of caring children. Therefore, in the context of democratization process, the quantity of participation in politics (political party and parliamentary) must consider women's participation level as they are also part of the country and the democratization process itself.]]>
<![CDATA[NALAR PEREMPUAN Upaya Rekonstruksi Konstruksi Sosial Setara Gender ]]>
<![CDATA[Muda, Fauzi Ahmad]]>
<![CDATA[ EGALITA EGALITA (Vol 2, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.1954
<![CDATA[Historical notes of women (1400 years ago) reveal that they lived in prosperous and happy condition socially as well as materially. Women's condition, by that time, was better than recent west women's condition (not to compare the way they wear clothes and their life style). Nonetheless, Moslem community recently flies with one wing as its human resource (especially women) has not been educated well. Then, why should we bind women in private area?]]>
<![CDATA[KEKERASAN SUAMI TERHADAP ISTRI DALAM WACANA HAK ASASI MANUSIA ]]>
<![CDATA[Zuhriah, Erfaniah]]>
<![CDATA[ EGALITA EGALITA (Vol 2, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.1955
<![CDATA[All sort of physical and phsycological violences generating from gender bias practices toward role and position of women in the family are legally not allowed based on international declaration on Human rights as those violences neglect basic rights of individuals. Domestic violence, as one example of gender bias practice, is legally prohibited for its subordination, marginalization and streotype toward men or women in a domestic relationship context. It maybe safely argued that any forms of differences which are constructed based on gender bias perspective may result in inequality and violences. Therefore, gender role division refers to husband-wife right and obligation under religious normative doctrines and socio-cultural understanding are not tolerated and can be categorized as breaking the legal regulation of human rights.]]>
<![CDATA[KETENTUAN PERKAWINAN DALAM KHI DAN IMPLIKASINYA BAGI FIQH MU’ASYARAH: Sebuah Analisis Gender ]]>
<![CDATA[Sumbulah, Umi]]>
<![CDATA[ EGALITA EGALITA (Vol 2, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.1956
<![CDATA[Compilation of Islamic laws (KHI) consists of some gender bias points such as point of Wali, Saksi, Nusyuz, Polygamy as well as wife-husband’s right and obligation. It is not only causing various religious understanding which are bias but also to the marriage practice and to the asymmetrical pattern of relation. Those, further, may result in gender inequality problems of which women (mostly wives) and children are the most vulnerable group to experience the problems although men may experience that such kind of problems. Fiqh as the product of Ulama’s interpretation and judgment toward normative doctrines (Qur’an and Hadith) are influenced by socio-cultural and political setting under patriarchal social system. Nurture theory on women and men’ social role contributes also to the marginalization and sub-ordination toward women in husband-wife relation in the family. Then, Counter Legal Draft (CLD) that is compiled by gender mainstreaming working group of Ministry of Religious Affairs (DEPAG) is an alternative Marital Laws formula which are more considering women and marginalized minority group.]]>
<![CDATA[MARRIAGE AND THE INDEPENDENCY OF WOMEN (A CASE STUDY ON EARLY MARRIAGE IN LOCAL AREA IN MADURA) ]]>
<![CDATA[Jamilah, Jamilah]]>
<![CDATA[ EGALITA EGALITA (Vol 2, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.1957
<![CDATA[Perkawinan merupakan suatu ikatan yang mengandung nilai ibadah dan suatu tahap kehidupan penting bagi seseorang dengan berbagai tujuan hidup. Oleh karena itulah,segala aspek yang terkait dengan perkawinan haruslah didasari dengan keputusan yang disadari secara penuh bagi yang melakukan, yaitu suami atau istri. Dalam konteks ini, kadangkala kemandirian dan hak perempuan seperti penentuan usia perkawinan dan pemilihan pasangan terabaikan terutama pada masyarakat desa atau daerah-daerah dimana masih terdapat bias gender terhadap status dan perempuan yang dikonstruk sebagai suatu kearifan dan norma lokal yang seringkali berdampak negatif bagi semua pihak. Dengan demikian, kemandirian perempuan dalam perkawinan semestinya dikembalikan pada pada perempuan agar tujuan mulia perkawinan dapat terwujud.]]>
<![CDATA[PEMAHAMAN PENGASUH PONDOK PESANTREN TERHADAP HADITS-HADITS MISOGINIS (Studi Kasus di Pondok Pesantren di Kabupaten Ponorogo) ]]>
<![CDATA[Fahham, A. Muchaddam]]>
<![CDATA[ EGALITA EGALITA (Vol 2, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.1958
<![CDATA[Gender bias in interpreting normative texts (Qur’an and Hadits) is one of significant factors to create gender inequality. The texts are interpreted by religious elites and the interpretation of the texts is accepted by society as an absolute truth which cannot be changed. This paper explores religious elite’s (Ulama) interpretation on Misogyny hadith in Ponorogo of which Heads of two pesantren (kyais) were interviewed their interpretation on the hadith. The data gathered were analyzed and were descriptively presented. The result shows that the Heads (kyais) from that Islamic boardinghouse ignored the methodology of interpretation particularly on the aspect of historical critics of the the chain of transmission (sanad) and the content (matn)of hadith. The heads of the two pesantren do not have special approaches in understanding hadith. Then, their understanding of the hadith may be discriminative toward women or vice versa.]]>
<![CDATA[MEMBACA PERSEPSI, MENAKAR PROSPEK: SEBUAH CATATAN REFLEKTIF TENTANG ULAMA DAN PEMBERDAYAAN PEREMPUAN DI LOMBOK ]]>
<![CDATA[Umam, Fawaizul]]>
<![CDATA[ EGALITA EGALITA (Vol 2, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.1959
<![CDATA[In the growing debate on gender discourse, religious texts (normative doctrines) is one of primary bases of producing and reproducing theological arguments for the debate particularly on the issue of gender relation in society. Then, religious figures (Ulama) who pose the “authority†to interpret the text and to build social and religious assumptions (from the texts) on gender issues which influence the prospect and the feature of women empowerment in society become one influential factors for gender equality realization. Therefore, Ulama play significant role in determining social perception on gender in the religious-cultural level of society.]]>
