THE ROLE OF MUSLIM WOMEN IN PREVENTING VIOLENT EXTREMISM (PVE) IN INDONESIA Alimatul Qibtiyah, Ph.D.

Within the discourse of Islamic extremist movement, Muslim women are no longer seen as supporters. There are cases in which women are behind the violent action. Between 1985 and 2010, female bombers committed over 257 suicide attacks (representing about a quarter of the total). In 2017 there are 420 Indonesian returnees from Syria who joined ISIS, 70 percent of them women and children. At least 45 Indonesian women migrant worker has suspected involved at ISIS. Social Media have a big contribution for recruiting the extremist member. The power of social media is to influence netizen by emphasizing feeling instead of thinking which reinforces gender stereotypes that women are more emotional than rational. Although more women have been actively involved in intolerant activities recently, women’s roles as policy shapers, educators, community members and activists in Countering Violent Extremism (CVE) have started to be recognized. Women, Peace and Security (WPS) agenda from UNSCR 1325 also asserts that women's role in CVE is significant important. There is a strong correlation between gender inequality and the status of women and violent conflict. Promoting gender equality is included in the recommendations in the UN’s Preventing Violent Extremism Plan of Action. Violent extremism is most effectively countered through increased education, better critical thinking and enhanced opportunities for women. There are at least 23 organizations in Indonesia contribute to a national CVE strategy for Indonesia. One of them is 'Aisyiyah, a woman's wing organization of Muhammadiyah, one of two biggest Islamic organizations in Indonesia. This paper discusses the experience of 'Aisyiyah promoting Peace of Islam through training which encourages women to be an agent of active tolerance. 'Aisyiyah implements active learning and uses media such as religious animation and poster as a training strategy

Self-identified feminists among gender activists and scholars at Indonesian universities

"Die Selbstidentifikation als FeministIn ist unter FrauenrechtsaktivistInnen und WissenschafterInnen ein kontroverses Thema. In erster Linie liegt dies wohl an unterschiedlichen Interpretationen und positiven wie auch negativen Assoziationen die geläufigerweise mit dem Begriff 'FeministIn' verbunden sind. Die hier präsentierte Forschung untersucht wie sich AktivistInnen und WissenschafterInnen an indonesischen Universitäten innerhalb oder gegenüber dem Begriff Feminismus selbst verorten und analysiert die den jeweiligen Inhalt und die Bedeutung, welche der Begriffs 'FeministIn' für die befragten Personen einnimmt. Die Datenerhebung erfolgte an Pusat Studi Wanita (Zentren für Frauenforschung) bzw. Pusat Studi Gender (Zentren für Genderforschung) sechs verschiedener indonesischer Universitäten in Yogyakarta. Viele Befragte unterstreichen die Bedeutung westlicher FeministInnen für die Bewusstseinschaff ung für geschlechtsspezifische Probleme, für die Stärkung feministischer Identität sowie islamischen Glaubens. Diese Untersuchung behandelt jedoch auch gezielt die Frage, warum der Begriff 'FeministIn' widerum von anderen abgelehnt wird." (Autorenreferat)"Being a self-identified feminist is controversial among women's rights activists and scholars. This relates to different interpretations of and positive and negative associations with the term 'feminist' in society. The research presented here discusses the different 'feminist' identities and other labels among activists and scholars at Indonesian universities and explores what 'feminist' means for them. Respondents come from Pusat Studi Wanita (Centres for Women's Studies) or Pusat Studi Gender (Centres for Gender Studies) at six universities in Yogyakarta, Indonesia. Many respondents acknowledge that Western feminists are able to raise awareness of gender issues, strengthen feminist identity, and build up faith in Islam. The paper, however, also addresses the question of why some reject the 'feminist' label." (author's abstract

Review Buku: Disiplin Hukum Yang Mewujudkan Kesetaraan Dan Keadilan Gender

Judul : Disiplin Hukum yang Mewujudkan Kesetaraan dan Keadilan GenderPenulis : L.M. Gandhi LapianPenerbit : Yayasan Pustaka Obor IndonesiaCetakan : 2012Jumlah Halaman : 24

Peran Suami di Balik Keberhasilan Politikus Perempuan

Tahun 2018-2019 adalah tahun-tahun politik. Sejak diumumkannya partai-partai yang lolos dalam pemilu, kegiatan dunia politik semakin intensif. Aktivitas politik dimulai dari pemilihan pengurus partai, pemilihan Bakal Calon legislatif, pemilihan juri, kampanye, dll. sampai akhirnya terpilih menjadi anggota eksekutif, yudikatif, dan juga legislatif dan mengeimplementasikan program-program yang dijanjika

Indonesian Muslim Women and the Gender Equality Movement

Throughout the history of Indonesia, the concepts of gender and power-relations between men and women have been linked to a shifting and fluctuating idea of what constitutes good women, good men, and good gender relationships within the context of Indonesia and Islam. To analyse these changing attitudes to women's issues in Indonesia, we need to pay attention to several points: the character of the women's organizations, whether fully independent, semi autonomous, or subsidiaries of existing male organizations; the important issues rising within the movements, as well as the strategies to deal with them; and lastly the influential factor of government intervention in the women's movement. This paper tries to explore the Muslim women's movement and its strategy to accommodate or resist from the domination of Islam in terms of the nation state, the constitution and the dominant cultural norms in Indonesia

MAPPING OF MUSLIMS’ UNDERSTANDINGS ON GENDER ISSUES IN ISLAM AT SIX UNIVERSITIES IN YOGYAKARTA, INDONESIA

There is considerable disagreement among Muslims in how Islam says aboutmany gender issues. One factor that influences the ways in which people understand gender issues in Islam and deal with the associated controversy is the approach they take when reading and interpreting Islamic texts. Some research has been done on the variety of thoughts on Islamic studies, but mapping thoughts comprehensively on gender issues not yet explored. This paper maps the Muslims’ understanding of six contentious gender issues in Islam into three approaches: textualist/conservative, semi-textualist/moderate, and contextualist/progressive approaches. I document the diversity of thought among feminist and non-feminist Muslim intellectuals on gender issues (in the light of their faith) using documentation and in-depth interview techniques. 25 respondents (male and female) from six universities in Yogyakarta were selected in this research. Textualist/conservative and contextualist/progressive scholars show the most strongly contrasting views on gender issues in Islam. Semi-textualist/moderates present their views relatively flexibly: sometimes their views match those of the textualist/conservatives: sometimes they align closely with the contextualist/progressives. Based on their views and the arguments they present, semi-textualist/moderates’ and contextualist/progressives’ views seem close to the stance adopted by many Islamic Feminist. [Masih terdapat perbedaan pendapat antar umat Islam memahami isu gender. Salah satu faktor berpengaruh dalam pemahaman isu gender pada Islamadalah hal kontroversial dalam pendekatan pembacaan dan penafsiran teks agama. Beberapa penelitian telah mengkaji keragaman dalam pemikiran keislaman, namun pemetaan pemikiran secara komprehensif mengenai isu gender belum banyak. Tulisan ini memetakan pemahaman para feminis tentang enam isu gender dalam Islam di tiga kelompok (1) tekstual – konservatif, (2) semi tektual – moderat, dan (3) kontekstual – progresif. Artikel ini mengambil lapangan di 6 universitas Yogyakarta dengan wawancara lebih dari 25 informan laki – laki dan perempuan baik feminis dan non feminis. Kelompok tektualis dan kelompok kontekstual merupakan dua kelompok yang saling bertentangan dan kelompok semi tekstual lebih pada fleksibel. Terkadang pandangan ke tiga kelompok bergeser saling mendekat dan menjauh. Berdasarkan pandangan dan argumentasi ke tiga kelompok tersebut, semi tektual dan kontekstual menggambarkan kecondongan lebih banyak pada adopsi feminis muslim]

Pengakuan Ulama dan Isu Perempuan di Majlis Tarjih dan Tajdid Muhammadiyah

Lembaga fatwa di beberapa tempat identik dengan dunia laki-laki. Di beberapa kalangan perempuan masih dianggap sebagai makhluk yang tidak mempunyai kemampuan yang memadai untuk melakukan kajian-kajian agama dan membuatnya sebagai dasar pembuatan hukum. Otoritas keagamaan dianggap sebagai wilayah laki-laki saja. Beberapa argumen umum yang digunakan oleh kebanyakan tokoh agama soal hal ini adalah karena Nabi adalah lak-laki dan kata ganti Tuhan di dalam kitab suci itu mengacu pada kata ganti laki-laki. Selain itu kebanyakan kalangan berkeyakinan bahwa laki-laki adalah pemimpin bagi perempuan baik pada ranah sosial-publik maupun privat-ritual

ARAH GERAKAN FEMINIS MUSLIM DI INDONESIA

Semangat keluarga feminis menghargai semua peran anggota keluarga sama pentingnya, mengimplementasikan kesalingan dan kesetaraan, mengedepankan negosiasi da