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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. 19 No. 2 (2020)" : 8 Documents clear
Status Hukum Khitan Perempuan (Perdebatan Pandangan Ulama dan Permenkes RI No.1636/MENKES/PER/XI/2010) Aisyatul Azizah
Musawa Jurnal Studi Gender dan Islam Vol. 19 No. 2 (2020)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2020.192.173-186

Abstract

Khitan bagi laki-laki adalah wajib. Hal ini berbeda dengan khitan perempuan. Permasalahan ini menuai kontroversi baik terkait praktik dan status hukum. Polemik besar bergulir pasca Majelis Ulama Indonesia (MUI) berfatwa No. 9A tahun 2008. Legal himbauan ini mengatur pelarangan khitan terhadap perempuan. Pelarangan juga dimaklumatkan WHO (World Health Organitation), badan kesehatan dunia ini mengungkapkan dampak negatif pada praktik khitan perempuan. Data 140 juta perempuan mengalami pendarahan, gangguan buang air kecil, kista, dan kemandulan akibat berkhitan. LSM kemudian memvonis khitan perempuan berbahaya. Larangan tanpa tegas pada khitan perempuan juga diterbitkan kementerian Kesehatan yang membatalkan Permenkes Nomor 1636/MENKES/PER/XI/2010 dengan Permenkes Nomor 6 Tahun 2014. Hal ini menjadikan aturan khitan perempuan kurang jelas dimasyarakat. Dalam status Hukum Positif dan agama,tidak ada pelarangan maupun penganjuran secara mutlak. Namun demikian, khitan perempuan merupakan tradisi yangdipercaya sebagai penyempurna agama dalamajaran pada prilaku kesopanan. Di Indonesia, khitan perempuan dirayakan khusus dan sebagai argumen pelestarian adat dan budaya.[Circumcision for men is mandatory in Islamic Syari’ah. It is different from female circumcision. The issue is reaping controversy both practice and legal status. Public polemics is one reason in the Indonesian Ulema Council (MUI) fatwa No. 9A of 2008. The law stipulates the prohibition of female circumcision. The prohibition is announced by the WHO (World Health Organization), the world health agency that reveals negative things in female circumcision. Data on 140 million women experienced bleeding, urination problems, cysts, and infertility due to circumcision. NGOs is the next convicted female circumcision as a dangerous practice. Health Ministry also published an unequivocal prohibition on female circumcision, which canceled the Ministry rule (Permenkes) No. 1636 / MENKES / PER / XI / 2010 with Permenkes No. 6/2014. It makes the concept of rules for female circumcision less clear in society. In the status of positive law and religion, there is no absolute prohibition or recommendation. However, female circumcision is a culture believed as a religious accomplishment to make polite women. In Indonesia, female circumcision is special celebrations and argument for the preservation of tradition and culture.] 
Agensi Kepemimpinan Perempuan: Entrepreneurship Umi Waheeda Di Pesantren Al Ashriyyah Nurul Iman, Parung, Bogor Riska Dwi Agustin
Musawa Jurnal Studi Gender dan Islam Vol. 19 No. 2 (2020)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2020.192-235-247

Abstract

Paper ini mengkaji pada agensi perempuan dalam melakukan kepemimpinan di pesantren. Fokus pada tipologi kepemimpinan Nyai di pesantren dengan strategi memimpin pesantren. Paper ini sekaligus memperkuat paper yang menjelaskan tentang perempuan yang memiliki peran besar dalam merawat, melestarikan, dan melakukan kepemimpinan. Perempuan dalam hal ini adalah Umi Waheeda dalam kesibukan pengajar, imam sholat, penceramah, dan pemimpin dalam pengambil keputusan. Salah satu keputusan yang menarik adalah pelaksanaan entrepreneurship di pesantren baik putra atau putri. Paper ini merupakan studi kasus tentang agensi perempuan sebagai pemimpin pesantren dari warisan kepemimpian suami. Umi Waheeda berhasil menciptakan strategi perubahan dengan fungsi pelatihan santri guna basic income pesantren dalam sosio entrepreneurship. Paper ini mempertegas bahwa konsep gender bukan hanya factor utama dalam menentukan kepemimpinan tapi masih banyak factor utama yang lain.[The paper examines women's agencies in taking leadership in Islamic boarding schools. Focus on Nyai leadership typology in pesantren with a strategy to lead the pesantren. The paper is also strengthen literature review that describes women who have a big power in caring for, preserving and taking leadership. The woman in this case is Umi Waheeda who is busy teaching, prayer priests, lecturers, and leaders in decision-making. One of the interesting decisions is the implementation of entrepreneurship in Islamic boarding schools both boys and girls. The paper is a case study of the agency of women as pesantren leaders from the past responsible of husbands' leadership. Umi Waheeda succeeded in creating a change strategy with the function of training santri for the basic income of pesantren in socio-entrepreneurship. The paper emphasizes that the concept of gender is not only the main factor in determining leadership but there are many other main factors.]
Solidaritas Janda: Pemberdayaan Perempuan di PJJI Armalah Yogyakarta Rohinah Rohinah; Nisfi Anisah
Musawa Jurnal Studi Gender dan Islam Vol. 19 No. 2 (2020)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2020.192.157-171

Abstract

Status Janda dapat menyebabkan subordinasi dan marginalisasi. Hal ini Nampak jelas pada perempuan yang sering mengalami pengucilan sosial dan perampasan ekonomi. Janda bukan hanya nasib kurang beruntung, miskin, dan orangtua tunggal akan tetapi sikap didiskriminasi adalah pemicu dari hilangnya hak ekspresi. Status janda juga menjadi sasaran kecurigaan dan tuduhan kejahatan moral. Paper ini bertujuan mengetahui spirit pendirian komunitas persaudaraan Janda-Janda Indonesia (PJJI) Armalah Yogyakarta serta program kegiatan dan program pendampingan atau advokasi. Hal tersebut mengeksplorasi kemungkinan agensi perempuan dan destigmatisasi dalam mobilisasi jejaring sosial pada penekanan nilai kehormatan sosial sebagai seorang ibu. Paper menunjukkan tata cara kerja PJJI Armalah yang fokus pada Janda dalam hak keadilan yang berlandaskan spirit cinta kasih dan persamaan kesejahteraan dalam nilai Pancasila. Hal ini mendorong para janda dalam sikap berani dan mandiri dalam kebenaran.[A widow condition talks the subordination and marginalization on Social frame. The Woman in status is especially evident in seeing the experience of social exclusion and economic deprivation. Widows are not only unlucky, poor, and single parents, but the attitude of being discriminated against is the trigger for the loss of the right to expression. The status of the widow was also putting to suspicion and allegations of moral crimes. This paper aims to find out the spirit of the establishment of the organization's human rights on persaudaraan Janda-Janda Indonesia (PJJI) Armalah Yogyakarta. It is as well as activities in advocacy programs. It explores the possibility of female agency and destigmatization in the social framework for the Social honor value as women and mothers. The paper shows the work procedures of PJJI Armalah which focuses on widows in the right of justice based on the spirit of love and equality. It puts welfare in the values of Pancasila. The idea encourages widows to be courageous and independent in righteousness.] 
Qanun Jinayat And Sharia Police: A New Violence In The Context Of Gender In Aceh Indonesia Khairul Hasni
Musawa Jurnal Studi Gender dan Islam Vol. 19 No. 2 (2020)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2020.192-187-203

Abstract

Polisi Syariah Qanun Jinayat (Hukum Pidana Islam) didasarkan pada UU Syariah No.11 / 2006 tentang Pemerintahan Aceh. Qanun Jinayat adalah aturan untuk melindungi harkat dan martabat manusia serta menjaga dan melindungi masyarakat Aceh agar tetap mengikuti ajaran Islam. Polisi Syariah kemudian bertugas melakukan operasi terkait penerapan Hukum Syariah. Tugas tersebut dilakukan dengan memantau kota, mengendalikan, dan melakukan razia di tempat-tempat yang dinilai melanggar syariah di Aceh. Di antara kasus-kasus yang terjadi di Aceh yang terkait dengan Qanun Jinayat, ada yang melibatkan adat istiadat di mana Polisi Syariah kemudian menyerahkan kasus-kasus Qanun Jinayat ke pengadilan adat untuk diselesaikan. Wacana Perda (peraturan daerah) menjadi perbincangan di kalangan masyarakat Aceh. Beberapa aspek berkontribusi pada perluasan sistematis penelitian data, wawancara, dan observasi. Oleh karena itu, makalah ini mengeksplorasi otoritas politik baru terkait Qanun Jinayat, di mana pemerintah Aceh memiliki kewenangan eksklusif terkait Polisi Syariah. Moralitas kejahatan dan pengalaman gender melalui Peraturan Daerah berpotensi menimbulkan kekerasan dan diskriminasi terhadap perempuan di Provinsi ini.[Sharia police of Qanun Jinayat (Islamic Criminal Law) is based on the Sharia Law No.11/ 2006 on the Governance of Aceh. Qanun Jinayat is a rule to protect the dignity and human and keep and protect the people of Aceh from staying following the Islamic teachings. Sharia Police focuses on conducting operations in the context of implementing Sharia Law. The service is carried out by monitoring the city, controlling, and conducting raids in places deemed to violate the Sharia in Aceh. Among the cases that occurred in Aceh in the context of Qanun Jinayat, some involve the adat (traditional custom) in the implementation, in which Sharia Police then gives the Qanun Jinayat cases to the custom courts to be resolved. In Aceh, the discourses of Perda (local regulation) become the debates among the people of Aceh. Several aspects contribute to the systematic expansion of data research, interviews, and observation. Hence, the paper explores the significance of the new political authority regarding Qanun Jinayat, in which the Aceh government has exclusive authority in the implementation of the Sharia Police. A morality of crime and gender experience through regulated by the Regional Regulation can create violence and discrimination against women in this province.]
Gender Equality and Social Inclusion (GESI) Pada Dua Sekolah Inklusi Di Ponorogo Evi Muafiah; Ayunda Riska Puspita; Vivi Vellanita Wanda Damayanti
Musawa Jurnal Studi Gender dan Islam Vol. 19 No. 2 (2020)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2020.192.141-156

Abstract

Sekolah Luar Biasa (SLB) yang didirikan untuk membantu Anak Berkebutuhan Khusus (ABK) dalam mengakses pendidikan, ternyata di sisi lain menjadikan anak-anak ini terkelompokkan berdasar pada kategorisasi kekhususannya, sehingga mereka menjadi eksklusif. Hal ini berbeda dengan pendidikan inklusif yang memberikan kesempatan kepada semua anak untuk belajar bersama-sama di sekolah umum. Kesempatan belajar tersebut dilaksanakan dengan memperhatikan keragaman dan kebutuhan serta peran gender masing-masing individu. Paperini bertujuan untuk mendeskripsikan pembelajaran bernuansa Gender Equality and Social Inclusion ( GESI)di sekolah inklusi di Ponorogo. Analisis difokuskan pada aspek akses, partisipasi, kontrol, dan manfaat dalam pembelajaran di sekolah tersebut. Tahapan paperdimulai dari pengumpulan data (observasi, wawancara, dan dokumentasi), analisis data yang meliputi tahapan reduksi data, paparan data dan verifikasi data serta penarikan kesimpulan. Hasil penelitian menyatakan bahwa pembelajaran bernuansa GESI diterapkan dalam pelaksanaan pembelajaran dengan cara memperhatikan kebutuhan dan kemampuan siswa yang beragam terutama pada siswa berkebutuhan khusus dan tanpa membeda-bedakan antara peran laki-laki dan perempuan.[The Special School (SLB), which was established to assist Children with Special Needs (ABK) in accessing education,  in fact makes these children were grouped into their specificity so that they become exclusive. This is different with  inclusive education, which provides opportunities for all children to learn together in public schools. These learning opportunities are implemented by considering each individual’s diversity and needs and gender roles. This study aims to describe learning process with Gender Equality and Social Inclusion (GESI) in inclusive schools in Ponorogo. The analysis focuses on access, participation, control, and benefits in learning at the school. The research stages began with data collection (observation, interviews, and documentation), data analysis that included data reduction, data exposure, data verification, and conclusion. The study results  that GESI-style learning is applied in learning by paying attention to students’ various needs and abilities, especially students with special needs, without differentiating between men’s and women’s roles.]
Peran Perempuan Hindu Hare Krishna: Problematika Kelompok Narayana Smrti Ashram, D.I. Yogyakarta Diki Ahmad
Musawa Jurnal Studi Gender dan Islam Vol. 19 No. 2 (2020)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2020.192-219-233

Abstract

Artikel ini membahas peran perempuan Hare Krishna dalam memaknai darma ajaran di Narayana Smrti Ashram D.I. Yogyakarta. Perempuan dalam kitab suci Hare Krishna dan Bhagavad Gita sebagai sosok rendah dan lemah. Posisi ini menilai perempuan harus dilindungi, dikontrol, dan dibatasi kebebasannya. Namun, seiring berjalan waktu, perubahan tentang makana perempuan mempunyai peran penting dalam pembinaan dan pemberdayaan karir dalam optimalisasi kemampuan SDM. Artikel ini membahas feminisme dalam rana ajaran agama. Teori analisis gender Mansour Fakih dan teori variabel pola Talcott Parsons adalah pisau analisis wacana teks agama dalam kritik feminisme. Dalam teori tersebut menyimpulkan pola kedudukan perempuan dalam ajaran sanyasin (guru spiritual) pada varnaashramadharma. Berangkat dari budaya, norma, nilai, dan keyakinan, para perempuan Hare Krishna menghiasi peran dalam berbagai kesempatan baik dalam rumah tangga dan peran keagama seperti tokoh agama.[The article discusses the role of the woman Hare Krishna in interpreting the knowledge of Narayana Smrti Ashram D.I. Yogyakarta. In the Kitab of Hare Krishna and Bhagavad Gita, women are as lowly and weak. The position assesses that women must be protected, controlled, and put freedom limited. However, women meaning have an important role in fostering and empowering careers in optimizing human resource capabilities. This article discusses feminism in terms of religious faith. Mansour Fakih's theory and Talcott Parsons' theory of variable patterns are the blades of discourse analysis of religious texts in criticism of feminism. In deep theory concludes the women's position in the meaning of sanyasin in varnaashramadharma. Departing from culture, norms, values, and beliefs, Hare Krishna women adorn roles in various occasions both in household and in religious roles such as religious leaders.]
Proposing Feminist Intepretation of The Qur'an and Affirmative Policy to Suport Women Leadership In Indonesian State Islamic Higher Education Nina Nurmila
Musawa Jurnal Studi Gender dan Islam Vol. 19 No. 2 (2020)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2020.192.125-140

Abstract

Religion can be supportive or discriminative toward women depending on how we interpret religion. When religion is interpreted from patriarchal lenses, it tends to be discriminative toward women, such as in the case of women leadership. This paper will challenge the existing mainstream patriarchal interpretation of the Qur’an on women leadership by offering new feminist interpretation of the Qur’an which is friendly to women and suggesting affirmative policy to increase the number of women leaders in State Islamic Higher Education (Perguruan Tinggi Keagamaan Islam Negeri/PTKIN). This paper uses feminist methodology by using interview and literature studies as methods of data collection. This study shows that leadership in PTKIN is still dominated by men due to the strong patriarchal culture. There are only seven female rectors out of 58 PTKIN in Indonesia. Based on this finding, the new interpretation of the Qur’an which is friendly to women needs to be promoted and the existing gender-neutral policy on the selection of rector in PTKIN needs to be revised into affirmative policy to allow more rooms for women’s leadership to achieve Planet 50-50 by 2030. [Agama itu bisa bersifat mendukung atau diskriminatif terhadap perempuan tergantung pada bagaimana kita menafsirkan agama, misalnya dalam hal kepemimpinan perempuan. Artikel ini akan mengkritisi penafsiran Al-Qur’an tentang kepemimpinan perempuan yang ada yang pada umumnya bersifat patriarki dengan menawarkan penafsiran feminis yang baru tentang Al-Qur’an, yang ramah terhadap perempuan, dan dengan menyarankan adanya kebijakan afirmatif untuk meningkatkan jumlah pemimpin perempuan di Perguruan Tinggi Keagamaan Islam Negeri (PTKIN). Artikel ini menggunakan metodologi feminis dengan menggunakan wawancara dan studi literatur sebagai metode pencari data. Penelitian ini menunjukkan bahwa kepemimpinan di PTKIN masih didominasi oleh laki-laki karena masih kuatnya budaya patriarki. Hanya ada tujuh rector perempuan pada 58 PTKIN di Indonesia. Berdasarkan penemuan ini, penafsiran baru tentang Al-Qur’an yang ramah terhadap perempuan perlu dipromosikan dan kebijkan yang netral gender yang ada sekarang ini tentang seleksi rector di PTKIN perlu direvisi menjadi kebijakan afirmatif untuk memberikan ruang yang lebih luas bagi kepemimpinan perempuan, agar dapat mencapai Planet 50-50 pada tahun 2030.]
Tradisi Bahts Al-Masail Nahdhatul Ulama (NU): Pematangan Pemikiran Fikih Adil Gender Husein Muhammad Eni Zulaiha; B Busro
Musawa Jurnal Studi Gender dan Islam Vol. 19 No. 2 (2020)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2020.192-205-218

Abstract

Artikel ini bertujuan mengungkapkan irisan penting tradisi Bahtstal-Masail NU dalam pemikiran fikih adil gender oleh Husein Muhammad. Paper ini menemukan 3 poin besar dalam (1) dinamika metodologi istinbath hukum dalam tradisi Bahtstal-Masail NU memiliki tantangan zaman modern; (2) Bahtstal-Masail NU dengan metode taqlidul manhaji dan Bahsul Masail Diniyyah mauduiyyah memiliki metode baru dalam langkah akademis; (3) pengaruh pemikiran Husein Muhamad berlatarbelakang dari pola asuh dalam keluarga Kyai NU, pendidikan pesantren, aktivitas Politik serta Masyarakat, pengalaman kajian- P3M, dan Bahts al-Masail dari sosok Abdurahman Wahid. Paper ini membuktikan tentang tradisi Bahts al-Masail NU menjadi bagian penting dalam pemikiran fikih adil gender Husein Muhammad terutama setelah Munas Lampung tahun 1992.[The article aims to reveal an essential part of the NU’s Bahtstal-Masail lesson in fiqh gender by Husein Muhammad. The paper finds three significant points in (1) the issue of the istinbath methodology in the bahstal-Masail process in NU tradition, in which has modern challenges; (2) the taqlidul manhaji method and Bahsul Masail Diniyyah mauduiyyah in NU Bahtstal-Masail have a new method in academic steps; (3) the thoughts Husein Muhamad’s idea takes from the background of parenting in the NU Kyai family, Islamic boarding school education, Political and Community activities, P3M-study experience, and Bahts al-Masail from the figure of Abdurahman Wahid. The paper proves that the NU Bahts al-Masail lesson tradition is an essential part of Husein Muhammad’s gender Issue for knowledge of fiqh for equal humanity. The idea was necessary when the meeting did in munas Lampung in 1992.] 

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