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<![CDATA[Pemberdayaan Keluarga Prasejahtera Melalui Program Peningkatan Peranan Wanita Menuju Keluarga Sehat Sejahtera (P2WKSS) di Kota Depok ]]>
<![CDATA[Noer, Khaerul Umam]]>;
<![CDATA[Khairunnisa, Dhea Ariesta]]>
<![CDATA[ PALASTREN Jurnal Studi Gender Vol 13, No 2 (2020): PALASTREN ]]>
Publisher : <![CDATA[STAIN Kudus ]]>
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DOI: 10.21043/palastren.v13i2.8717
<![CDATA[Artikel ini menyajikan hasil penelitian tentang pemberdayaan ibu rumah tangga prasejahtera melalui program terpadu peningkatan perananan wanita menuju keluarga sehat sejahtera (P2WKSS). Ibu rumah tangga prasejahtera bekerja agar dapat membantu suami dalam mendukung perekonomian keluarga. Penelitian ini dilakukan di Kelurahan Cipayung dan Kelurahan Ratujaya, Kecamatan Cipayung, Kota Depok. Dalam penelitian ini, peneliti menggunakan metode penelitian kualitatif. Jenis penelitian yang digunakan adalah deskriptif. Tekhnik pengumpulan data yang digunakan adalah wawancara, observasi, studi dokumentasi dan studi kepustakaan dengan melakukan analisa data. Hasil penelitian menunjukkan bahwa Pemberdayaan yang dilakukan bagi ibu rumah tangga prasejahtera melalui program terpadu P2WKSS telah dilakukan sesuai dengan 7 tahapan pemberdayaan. Pada prakteknya program P2WKSS ini dapat menjadi salah satu alternatif program dalam memberikan pelatihan bagi ibu rumah tangga prasejahtera untuk menambah kemampuan dan keterampilan sehingga ibu rumah tangga prasejahtera dapat berusaha secara mandiri untuk meningkatkan perekonomian keluarga.This article presents the results of research on empowering underprivileged housewives through the Integrated Program to Increase the Role of Women towards Prosperous Families (P2WKSS). Poor housewives work so they can help their husbands support their families. This research was conducted in Cipayung and Ratujaya Village, Cipayung District, Depok City. In this study, researchers used qualitative research methods. This type of research is descriptive. Data collection used was interviews, observation, study, and study of literature by conducting data analysis. The results showed that the empowerment carried out for underprivileged housewives through the integrated P2WKSS program was carried out in accordance with the 7 stages of empowerment. In its practical program P2WKSS can be one of the alternative programs in providing training for underprivileged housewives to increase the ability and skills of underprivileged housewives to increase their own ability to improve their family economies.]]>
<![CDATA[Contextualization of Qiwamah Meaning: Reflection on Abdullah Saeed, Application and Consistency ]]>
<![CDATA[Musfiroh, Mayadina Rohmi]]>;
<![CDATA[Syamsuddin, Sahiron]]>
<![CDATA[ PALASTREN Jurnal Studi Gender Vol 13, No 2 (2020): PALASTREN ]]>
Publisher : <![CDATA[STAIN Kudus ]]>
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DOI: 10.21043/palastren.v13i2.7191
<![CDATA[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. ]]>
<![CDATA[Perempuan dan Warung Kopi: Persepsi, Simbol dan Eksistensi ]]>
<![CDATA[Kiranantika, Anggaunita]]>;
<![CDATA[Haryuni, Titis Dwi]]>
<![CDATA[ PALASTREN Jurnal Studi Gender Vol 13, No 2 (2020): PALASTREN ]]>
Publisher : <![CDATA[STAIN Kudus ]]>
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DOI: 10.21043/palastren.v13i2.7359
<![CDATA[Warung kopi merupakan tempat ngongkrong bagi kalangan masyarakat untuk menikmati secangkir kopi panas. Budaya ngopi menjadi rutinitas yang harus dilakukan oleh kaum laki-laki. Pemilik warung memutar otak dengan menggunakan perempuan sebagai daya tarik menarik pelanggan dan mempertahankan eksistensi di tengah maraknya coffee shop. Warung kopi ini biasa disebut dengan warung kopi pangku. Penelitian ini bertujuan untuk menganalisis bagaimana persepsi pelayan perempuan bekerja di kopi pangku beserta simbol yang digunakan dalam menjalankan praktek prostitusi terselubung sebagai pelayan warung kopi di Kabupaten Ponorogo, Jawa Timur. Lokasi penelitian yaitu pada 5 warung kopi pangku yang berada di Kabupaten Ponorogo, Propinsi Jawa Timur. Metode yang digunakan dalam penelitian ini adalah kualitatif, dengan pendekatan fenomenologis. Pengumpulan data dan penentuan informan menggunakan purposive sampling dengan melakukan observasi, wawancara mendalam, dan dokumentasi. Hasil penelitian ini menunjukkan persepsi perempuan bekerja di warung kopi di Kabupaten Ponorogo yaitu kebutuhan ekonomi, rendahnya pendidikan namun ingin penghasilan yang besar dan keinginan untuk hidup secara mandiri. Selanjutnya, simbol yang dilakukan pelayan perempuan dalam menjalankan prostitusi terselubung adalah berupa pakaian ketat, mini dan seksi yang digunakan; make up yang dipakai; melalui bahasa verbal dengan nada mendesah dan gestur tubuh.]]>
<![CDATA[Pelecehan Seksual Pada Jurnalis Perempuan di Indonesia ]]>
<![CDATA[Suprihatin, Suprihatin]]>;
<![CDATA[Azis, Abdul Muhaiminul]]>
<![CDATA[ PALASTREN Jurnal Studi Gender Vol 13, No 2 (2020): PALASTREN ]]>
Publisher : <![CDATA[STAIN Kudus ]]>
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DOI: 10.21043/palastren.v13i2.8709
<![CDATA[Penelitian ini hendak menggali informasi dari informan jurnalis perempuan yang pernah menjadi korban pelecehan seksual. Tujuan penelitian adalah untuk mendapatkan data tentang jenis pelecehan seksual, pola pelaku, dampak, dan tindak lanjut dari pelecehan yang terjadi. Penelitian ini dilakukan dengan metode kualitatif dan teknik pengumpulan data berupa wawancara dan focus group discussion (FGD). Hasil penelitian menunjukkan bahwa keempat korban mengalami pelecehan verbal yang mengarah pada pelecehan fisik. Dari aspek pelaku, ketiga korban mengatakan bahwa pelaku pelecehan seksual adalah narasumber yang hendak diwawancarai, sementara satu informan lain mengatakan bahwa pelaku pelecehan seksual adalah atasannya di kantor. Dari aspek dampak, keempat informan mengatakan bahwa mereka mengalami trauma meski tidak berkepanjangan. Keempat informan juga menyatakan bahwa mereka memilih tidak melanjutkan kasus yang dialaminya ke ranah hukum. ]]>
<![CDATA[Gembyangan Waranggana: The Process of Abjection toward Warangganas and Langen Tayub Tradition. ]]>
<![CDATA[Mujahidah, Affaf]]>
<![CDATA[ PALASTREN Jurnal Studi Gender Vol 13, No 2 (2020): PALASTREN ]]>
Publisher : <![CDATA[STAIN Kudus ]]>
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DOI: 10.21043/palastren.v13i2.7349
<![CDATA[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.]]>
<![CDATA[Women and Islamic Financial Literacy ]]>
<![CDATA[Amaroh, Siti]]>;
<![CDATA[Istianah, Istianah]]>
<![CDATA[ PALASTREN Jurnal Studi Gender Vol 13, No 2 (2020): PALASTREN ]]>
Publisher : <![CDATA[STAIN Kudus ]]>
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DOI: 10.21043/palastren.v13i2.6523
<![CDATA[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 “arisanâ€. 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.]]>
<![CDATA[Srikandi Lintas Iman: Upaya Melawan Intoleransi Beragama di Yogyakarta ]]>
<![CDATA[Sa'idah, Zahrotus]]>
<![CDATA[ PALASTREN Jurnal Studi Gender Vol 13, No 2 (2020): PALASTREN ]]>
Publisher : <![CDATA[STAIN Kudus ]]>
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DOI: 10.21043/palastren.v13i2.7532
<![CDATA[Intolerance has always become serious problem recently, it happens both nationally and internationally. In Indonesia, some intolerance actions have been found in big cities, including Yogyakarta. The existence of Srikandi Lintas Iman (SRILI) which consists of some active women attempts to fight against intolerance movements in Yogyakarta. This community emerged in Yogyakarta and has been supported by various popular organizations in Yogyakarta’s region, such as Nasyiatul Aisyiyyah, Fatayat NU, and Wanita Katolik Indonesia. Generally, this community stands as a specific organization for various interfaith women who had experienced social conflict. This research tries to focus on how SRILI can fight against religious intolerance in Yogyakarta and how effective is it to deal with this issue.This research uses qualitative approach combined with communication and sociological studies as its perspective. Hopefully, by using both sciences, social phenomenon in Indonesia, particularly ones that relate to how SRILI can deal with those intolerance issues in Yogyakarta can be resolved. The result of this observation as well as questions hopefully can answer on how far SRILI’s contribution as well as effectiveness on dealing with intolerance in Yogyakarta.]]>
<![CDATA[Tarik Menarik Faktor-Faktor Sosial Psikologis dalam Terbentuknya Sikap Mahasiswa Terhadap Isu Kesetaraan dan Keadilan Gender ]]>
<![CDATA[Mayasari, Ros]]>;
<![CDATA[Obaid, Mohammad]]>;
<![CDATA[Asni, Asni]]>
<![CDATA[ PALASTREN Jurnal Studi Gender Vol 13, No 2 (2020): PALASTREN ]]>
Publisher : <![CDATA[STAIN Kudus ]]>
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DOI: 10.21043/palastren.v13i2.6538
<![CDATA[Gerakan yang menolak isu-isu kesetaraan gender dengan menggunakan tafsiran terhadap agama sangat gencar dan sistematis disosialisasikan baik melalui kelompok kajian maupun di media sosial. Di sisi lain, mahasiswa sangat familiar dengan media sosial dan juga tertarik mengikuti kajian keagamaan yang banyak tersedia belakangan ini. Bagaimana mahasiswa menyikapi ide-ide kesetaraan dan keadilan gender dalam situasi seperti ini? Faktor faktor apa saja yang penting dalam pembentukan sikap mahasiswa tersebut? Dan bagaimana pengaruh sikap tersebut terhadap perilaku mahasiswa? Penelitian ini mencoba menjawab masalah-masalah tersebut  dengan pendekatan constructive realism. Untuk menjawab pertanyaan pertama dan kedua, mahasiswa diminta mengisi open-ended questionnaire. Data tersebut kemudian dianalisis isinya untuk mengkategorisasikan sikap responden terhadap isu-isu kesetaraan dan keadilan gender dan faktor-faktor yang melatarbelakanginya. FGD dilakukan untuk memperoleh jawababn tentang dampak sikap terhadap perilaku mahasiswa. Hasil penelitian menunjukkan bahwa sikap mahasiswa cenderung setuju dengan ide-ide kesetaraan dan keadilan gender, namun  terdapat differensiasi sikap terhadap semua isu-isu kesetaraan dan keadilan gender yang dipaparkan. Differensiasi sikap itu muncul terutama pada saat menempatkan posisi dan peran perempuan ketika sudah menikah dan memiliki anak. Pengalaman-pengalaman di rumah, di sekolah, di masyarakat dan di perguruan tinggi, saling tarik menarik dalam membentuk sikap tersebut di samping faktor fleksibilitas berpikir individu.  Sikap terhadap isu-isu kesetaraan  dan keadilan gender berperan penting terhadap aspirasi pendidikan dan karir bagi mahasiswa. Khusus bagi mahasiswi, sikap setuju secara positif mempengaruhi mahasiswi untuk mengembangkan diri secara maksimal, namun sebaliknya sikap tidak setuju membawa mahasiswi membatasi peran dan pengembangan dirinya dengan hanya memusatkan peran ideal perempuan sebagai ibu. ]]>
<![CDATA[Gender Equality on Nahdlatul Ulama and Muhammadiyah Perspective ]]>
<![CDATA[Abidin, Ahmad Zainal]]>;
<![CDATA[Ratnawati, Dewi]]>;
<![CDATA[Taufiqurrahim, Taufiqurrohim]]>;
<![CDATA[Aziz, Thoriqul]]>
<![CDATA[ PALASTREN Jurnal Studi Gender Vol 13, No 2 (2020): PALASTREN ]]>
Publisher : <![CDATA[STAIN Kudus ]]>
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DOI: 10.21043/palastren.v13i2.7160
<![CDATA[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. ]]>
<![CDATA[Nikah Subarang Ayie Kontestasi Nikah Formalistik di 50 Kota Sumatera Barat ]]>
<![CDATA[hanani, silfia]]>;
<![CDATA[Alfin, Aidil]]>;
<![CDATA[Rahman, Ali]]>
<![CDATA[ PALASTREN Jurnal Studi Gender Vol 13, No 2 (2020): PALASTREN ]]>
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DOI: 10.21043/palastren.v13i2.7448
<![CDATA[Subarang Ayie marriage, marriages that are performed through marriage services that are not regulated by the state, or not through procedures that have been established by applicable laws and regulations, so that this marriage does not have official documents, as regulated by the state. Ayie's Subarang marriage still occurs due to practices carried out by actors who need and need each other, making it difficult to be eliminated. Marriage under the hand is still a rational and normative choice, especially among those who have problems in marriage. Therefore, Subarang Ayie's marriage still survives.]]>
