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Musawa : Jurnal Studi Gender dan Islam
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 14123460     EISSN : 25034596     DOI : https://doi.org/10.14421/musawa.2019.181.1-17
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Education Social Sciences
Musãwa Journal of Gender and Islamic Studies was first published in March 2002 by PSW (Pusat Studi Wanita) Sunan Kalijaga Yogyakarta under contribution with the Royal Danish Embassy Jakarta. In 2008, published twice a year in collaboration with TAF (The Asia Foundation), namely January and July. Musãwa Journal is a study of gender and Islam especially on gender mainstreaming and child rights both in the study of texts in the Qur’an and Hadith, figures and thoughts, history and repertoire, classical and contemporary literature as well as socio-cultural studies. All concentrations are in the context of Indonesia and other countries in Southeast Asia within the framework of unified NKRI, based on Pancasila. Musãwa Journal has been published by PSW UIN Sunan Kalijaga Yogyakarta since 2002. Initiated by lecturers, gender activists and Islamic studies scholars of PTKI ( Higher Education of Islamic Religion) Musãwa has regularly published academic works and researches on gender and Islam for almost two decades. Now, the Journal extends its studies with Children and Human Rights (HAM). All studies are still in the context of gender and its mainstreaming. Through the studies hopefully, the Musawa journal can be part of the implementation of gender mainstreaming in the context of Indonesian society.
Arjuna Subject : Ilmu Sosial - Stugi Gender
Articles 8 Documents
 1 
Search results for , issue "Vol. 14 No. 2 (2015)" : 8 Documents clear
CONFIRMING DOMESTIC IDENTITY, SUPPORTING PUBLIC COMMITMENT (The Case of Tuan Guru’s Wife in Lombok West Nusa Tenggara Eastern Indonesia) Wardatun, Atun; Amrullah, Asyiq; Musta’in, Mr
Musawa Jurnal Studi Gender dan Islam Vol. 14 No. 2 (2015)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2015.142.171-184

Abstract

Berbeda dengan Tuan Guru (pemimpin agama) yang merupakan figure penting dan berpengaruh,  bukan hanya agama tetapi juga politik dan budaya, di Lombok, para istri mereka bukanlah tokoh dunia publik. Pengamatan demikian mungkin saja mengindikasikan terjadinya proses domestikasi yang lalu mengakibatkan subordinasi dalam relasi keluarga Tuan Guru. Penelitian ini menawarkan nuansa dan pemahaman lain dalam melihat relasi gender pada keluarga Tuan Guru, dengan menggarisbawahi cairnya demarkasi ruang public dan private yang terjadidi dalamnya. Penelitian ini mengungkap bagaimana sesungguhnya para istri Tuan Guru memposisikan dirinya dalam relasi kuasa pernikahan yang memberikan kesan bahwa relasi gender itu tidak linier dan kaku tetapi kompleks dan cair.  Pembagian ruang public dan private adalah isu penting bagi gerakan feminis.Agama, negara, dan keluarga dikritisasi sebagai lembaga-lembaga yang melanggengkan istrinisasi karena mereka masing-masing adalah dasar bagi, alat untuk, dan tempat bagi suburnya budaya patriarkhi. Ideologi gender yang dianut oleh Indonesia sebagaimana yang termaktub dalam UU perkawinan No 1/1974 misalnya membenarkan dikotomi laki-laki sebagai kepala keluarga dan perempuan adalah iburumah tangga. Negara,melalui system hukumnya, secara aktif memapankan pembagian yang kaku ini sembari menyamarkan berbagai fakta yang terjadi tentang bagaimana sesungguhnya perempuan Indonesia menegosiasikan pembagian yang kaku tersebut. Berdasarkan interview mendalam dengan para istri Tuan Guru dari tiga pondok pesantren yang terbesar di Lombok, penelitian ini mengungkap bahwa pembagian ruang public dan privat dalam keluarga Tuan Guru adalah sebuah cara untuk menegaskan identitas domestic seorang istri dan mendukung komitmen publik para Tuan Guru. Dalam beberapa poin, cara pandang ini memang mengadopsi ideologi yang ditanamkan oleh Negara sebagaimana dikemukakan di atas, tetapi dengan beberapa modifikasi. Garis pemisah antara ruang public dan domestic tidak selalu jelas karena para istripun bertanggungjawab dan terlibat aktif dalam kehidupan pesantren termasuk dalam bidang managemen, pendidikan, keuangan serta aktif berpartisipasi dalam pengembangan dan tanggungjawab social lembaga pesantren. Keterlibatan public istri tuan guru tersebut, hanya saja, bukan atas nama gerakan aktivisme atau pembebasan perempuan, tetapi lebih sebagai mendaulatkan diri mereka sebagai pemain belakang layar yang sangat menentukan keberhasilan perjuangan sosial para Tuan Guru. Di sinilah letak kompleksitas relasi gender itu.
REKONFIRMASI LEGITIMASI RUU KEADILAN DAN KESETARAAN GENDER PERSPEKTIF MAQOSHID SYARIAH Suhaeri, Suhaeri
Musawa Jurnal Studi Gender dan Islam Vol. 14 No. 2 (2015)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2015.142.185-196

Abstract

Ratification of the Justice and Gender Equality (KKG) bill has been delayed since its inception  on August 24, 2011. The bill has not been passed in legislation by the Parliament allegedly due to the harsh response of many people, especially Moslems, who consider the KKG bill contrary to the teachings and religious values   of Islam, and laden with western ideology and culture. Is the KKG bill legitimate? This article attempts to situate the debate over the proposed KKG bill by reviewing the reasons of the two opposing maqashid Sharia methods.
PENDIDIKAN UNTUK KESETARAAN: HAK BERSAMA Education for Equality: Equal Rights Lailisna, Novi Nur
Musawa Jurnal Studi Gender dan Islam Vol. 14 No. 2 (2015)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2015.142.113-122

Abstract

Implementation of the principles of Basic Human Rights in education is an issue on which the  struggle continues, both for males and for females. Islam is an egalitarian religion on this matter as stated in the hadith: “According to knowledge, it is obligatory for both Muslim males and females”, (al-Hadist). In the report on education (UIN SGD Bandung, 2008), gender was prioritised, however, discrimination and subordination linger in the interpretations of Islamic verses. Muthtar (YPJ, Topik Empu, 2010) has stated that education in Indonesia remains depressing in terms of the rights of females to education, such that there is a need for a feminist education for marginalised females to increase educational justice and equality for all citizens. 2015 is the year in which education for all is the target of the Millennium Development Goals, which also aim for basic educational access for all, as well as gender equality in primary and secondary schools. Sadli (2010) proposes that in the year that follows, another obstacle must be overcome – the need for equal access to higher education. In a similar vein to the notion that education most simply refers to human demand for knowledge, which starts with the nurturing received from mothers and proceeds throughout life (Life Long Learning), female activists are inspired to promote informal education as an alternative means to becoming educated.  Using a prospective approach, this paper outlines educational theory in relation to the rights of females. Further, it looks at how Islam offers educational guidance to females in relation to their roles in the domestic realm (almost 24 hours), and the achievements of the feminist movement in regard to gender and feminist education according to Islam and current Indonesian law. The results of this study offer recommendations which it is hoped will become learning tools and lessons for the critical construction of society. Education, for males and females, is a basic need and human right. Most important is the need to overcome the barriers to education for females.  Marginalised females, in particular, bear the right to access to basic, religious and feminist  education.
HOMOSEXUALITY ISLAM AND HUMAN RIGHTS PERSPECTIVES Qibtiyah, Alimatul
Musawa Jurnal Studi Gender dan Islam Vol. 14 No. 2 (2015)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2015.142.197-210

Abstract

Setiap manusia yang hidup di dunia ini semestinya mempunyai hak yang sama untuk mendapatkan  kebutuhan-kebutuhan dasarnya. Namun demikian realitasnya tidak seperti itu. Kelompokkelompok marginal seperti kelompok LGBT akan banyak mendapatkan diskriminasi. Bahkan pendiskriminasian itu sering dilegitimasi sebagai kutukan Tuhan di dunia. Tulisan ini akan mendiskusikan bagaimana Islam dan ummat Islam melihat fenomena homoseksualitas baik dari sisi teologis maupun sosiologisnya. Kelompok yang tidak setuju dengan keberadaan kaum gay ini, berargumen bahwa itu adalah penyimpangan sedangkan kelompok yang peduli melihat bahwa untuk menjadi gay, waria ataupun lesbi bukanlah pilihan dia tetapi itu juga  pemberian dari Tuhan,karena itu tidak adil jika mereka diperlakukan tidak adil dari apa yang terjadi pada mereka yang sebenarnya mereka tidak minta. Perbedaan ini tidak lepas dari pendekatan yang digunakan dalam memahami text-text keagamaan.
TAFSIR AYAT-AYAT GENDER ALA AMINA WADUD PERSPEKTIF HERMENEUTIKA GADAMER Irsyadunnas, Irsyadunnas
Musawa Jurnal Studi Gender dan Islam Vol. 14 No. 2 (2015)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2015.142.123-142

Abstract

In the interpretation of the verses of the Qur’an, gender has undergone considerable  and dynamic developments. The classical commentators tend to interpret verses textually – normatively, while feminists tend to interpret the verses contextually – sociologically. Along with the developments in the methods or approaches to the contemporary interpretation of the Qur’an, one of the methods or approaches used by feminists is hermeneutics. Through this method or approach, Amina Wadud tries to interpret verses related to the creation of women, women’s leadership, and the problems of polygamy. The result is that the origin of human beings, both males and females, came from a single nafs which is part of the system pairs (nafs itself and its zawj). The leadership clause should be understood in the context of society as a whole through the concept of “functionalist”. On polygamy, there is no direct evidence from the Koran about the permissibility of polygamous marriage, especially in regard to the three validations often cited by proponents, namely financial reasons, reasons of infertility, and the reason the fulfillment of lust or sexual needs.
BOOK REVIEW: HAKIM PEREMPUAN SEBAGAI KENISCAYAAN DALAM PENEGAKKAN HAM Isnanto, Muh.
Musawa Jurnal Studi Gender dan Islam Vol. 14 No. 2 (2015)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2015.142.211-216

Abstract

Judul buku : Kontroversi Hakim Perempuan: Pada Peradilan Islam di Negara-Negara MuslimPenulis : Djaziman MuqoddasPenerbit : LKiS, JakartaCetakan : Pertama, Maret 2011Tebal : 297 HalamanISBN : 979-25-5344-4
MENAKAR TRADISI KAWIN PAKSA DI MADURA DENGAN BAROMETER HAM Sa’dan, Masthuriyah
Musawa Jurnal Studi Gender dan Islam Vol. 14 No. 2 (2015)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2015.142.143-156

Abstract

There is a tradition of forced marriage (kawin/nikah paksa) in Madurese society in which young  females are paired up with and married off to young males of their parents choosing. Young women may be promised in marriage when they are still in their mothers’ wombs or in childhood, and the marriage age for girls is generally under the age of 18 years, though there are those who marry between 12-15 years. Regeneration of the ancestral lineage can be seen in several areas in Madura including Bangkalan, Sampang, Pamekasan and Sumenep. Instead of the following the prescriptions of Muhammad, girl children have become ‘victims’ of a culture that discriminates  against them. If seen from a human rights perspective, the tradition of kawin paksa breaches the ethics related to humanity, justice and equality.
KEBIJAKSANAAN SYARI’AT ISLAM DALAM BERBUSANA ISLAMI SEBAGAI PEMENUHAN HAK-HAK ANAK PEREMPUAN Akbar, Eliyyil
Musawa Jurnal Studi Gender dan Islam Vol. 14 No. 2 (2015)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2015.142.157-170

Abstract

Dressing in unwelcome contemporary fashion to mistakenly conceal one’s identity in the name  of beauty is one of the causal factors of moral degradation threatening our young generation. To establish their identity and charming personality, many young girls perform malfunction of what they should politely and proportionally wear for the sake of the latest mode and art although they have to break religious laws and teachings. To deal with this phenomenon, regions governed under Islamic law establish suitable fashion criteria and administer mild punishment to whoever violates the policy. Some opponents of the rule have voice protest against it, claiming that it violates women’s right to express their style through fashion. It is widely known that there are some ill-conceived policies stirring up violence against the human rights. However, some policies formulated by Islamic legal administers in Takengon, Central Aceh, have granted women the right to wear the fashion of their choice. Here, the author wants to impart the wisdom of Islamic law in setting down the rule on fashion and in giving young women their rights. The wisdom can act as guidance for lawmakers against the formulation of divisive policies violating human rights. The rule on Islamic fashion in this discussion is based on the Syafi’i teaching that women must cover up their entire body except for the face and the palms of the hands. The wisdom of the Islamic rule is that it reminds and urges young girls to confide in their parents to ensure that their existence as women is protected.

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