Pub Date : 2021-06-13DOI: 10.32678/jsga.v8i01.5861
Nina Chairina
Pernikahan itu ibarat perserikatan yang berdiri atas cinta dan kasih sayang. Jika demikian hanya, masing-masing suami dan isteri harus berusaha membuat pasanagannya ridho, bahagia dan senang, bahkan walaupun harus mengorbankan kebahagiaan pribadinya.Disini suami atauisteri, apa saja hak –hak ku dan apa saja kewajiban-kewajibanku. Akan tetapi masing –masing dari mereka akan berusaha membahagiakan pasangannya sejauh kemampiannya. Dan hal itu tidak akan terwujud, kecuali dengan adanya niat yang tulus dan ikhlas karena Allah. Keharmonisan dalam rumah tangga sangat erat hubunganya dengan kesadaran suami istri dalam memahami hak dan kewajiban masing-masing. Suami mempunyai kewajiban untuk mencari nafkah di dalam keluarga sedangkan istri mempunyai kewajiban utama untuk mengatur urusan rumah tangga dengan sebaik-baiknya. Dengan kewajiban istri untuk mengatur rumah tangga bukan berarti istri tidak boleh bekerja, karena Islam tidak melarang perempuan untuk bekerja selama wanita tersebut membutuhkan atau pekerjaan itu membutuhkannya dan dapat menjaga kehormatan diri. Realita di masyarakat bahwa tidak jarang seorang istri menjadi pencari nafkah dalam keluarga. Istri sebagai pencari nafkah dalam kehidupan keluarga menjadikan istri berperan ganda, dengan istri bekerja maka kesempatan untuk mengurus rumah tangga terlupakan dan terabaikan karena kesibukan mencari nafkah sehingga memberikan pengaruh dalam kehidupan rumah tangga.Istri yang mencari nafkah disebabkan karena suami kurang mampu mencukupi perekonomian keluarga. istri yang mencari nafkah keluarga memberikan pengaruh yang positif dan negative terhadap harmonisasi dalam rumah tangga. Pengaruh positif istri sebagai pencari nafkah yaitu menjadikan perekonomian dalam rumah tangga menjadi lebih baik. Pengaruh negatifnya yaitu kebutuhan seksualitas suami istri kurang terpenuhi dengan baik, ketaatan istri terhadap suami berkurang, dan kewajiban mengurus anak dirumah terabaikan. Istri yang mencari nafkah keluarga rata-rata keharmonisannya tidak terganggu, sangat menguntungkan bagi keduanya karena dengan istri mencari nafkah maka ada yang mengurus rumah tangga dan juga keduanya saling mengerti dan memahami satu sama lain. Kata Kunci: Nafkah dalam kehidupan rumah tangga, hak dan kewajiban suami istri
{"title":"Istri Pencari Nafkah Utama Dalam Keluarga (Kajian Pasal 34 Ayat 1 Undang-Undang No. 1 Tahun 1974 Tentang Perkawinan)","authors":"Nina Chairina","doi":"10.32678/jsga.v8i01.5861","DOIUrl":"https://doi.org/10.32678/jsga.v8i01.5861","url":null,"abstract":"Pernikahan itu ibarat perserikatan yang berdiri atas cinta dan kasih sayang. Jika demikian hanya, masing-masing suami dan isteri harus berusaha membuat pasanagannya ridho, bahagia dan senang, bahkan walaupun harus mengorbankan kebahagiaan pribadinya.Disini suami atauisteri, apa saja hak –hak ku dan apa saja kewajiban-kewajibanku. Akan tetapi masing –masing dari mereka akan berusaha membahagiakan pasangannya sejauh kemampiannya. Dan hal itu tidak akan terwujud, kecuali dengan adanya niat yang tulus dan ikhlas karena Allah. Keharmonisan dalam rumah tangga sangat erat hubunganya dengan kesadaran suami istri dalam memahami hak dan kewajiban masing-masing. Suami mempunyai kewajiban untuk mencari nafkah di dalam keluarga sedangkan istri mempunyai kewajiban utama untuk mengatur urusan rumah tangga dengan sebaik-baiknya. Dengan kewajiban istri untuk mengatur rumah tangga bukan berarti istri tidak boleh bekerja, karena Islam tidak melarang perempuan untuk bekerja selama wanita tersebut membutuhkan atau pekerjaan itu membutuhkannya dan dapat menjaga kehormatan diri. Realita di masyarakat bahwa tidak jarang seorang istri menjadi pencari nafkah dalam keluarga. Istri sebagai pencari nafkah dalam kehidupan keluarga menjadikan istri berperan ganda, dengan istri bekerja maka kesempatan untuk mengurus rumah tangga terlupakan dan terabaikan karena kesibukan mencari nafkah sehingga memberikan pengaruh dalam kehidupan rumah tangga.Istri yang mencari nafkah disebabkan karena suami kurang mampu mencukupi perekonomian keluarga. istri yang mencari nafkah keluarga memberikan pengaruh yang positif dan negative terhadap harmonisasi dalam rumah tangga. Pengaruh positif istri sebagai pencari nafkah yaitu menjadikan perekonomian dalam rumah tangga menjadi lebih baik. Pengaruh negatifnya yaitu kebutuhan seksualitas suami istri kurang terpenuhi dengan baik, ketaatan istri terhadap suami berkurang, dan kewajiban mengurus anak dirumah terabaikan. Istri yang mencari nafkah keluarga rata-rata keharmonisannya tidak terganggu, sangat menguntungkan bagi keduanya karena dengan istri mencari nafkah maka ada yang mengurus rumah tangga dan juga keduanya saling mengerti dan memahami satu sama lain. Kata Kunci: Nafkah dalam kehidupan rumah tangga, hak dan kewajiban suami istri","PeriodicalId":33408,"journal":{"name":"Yinyang Jurnal Studi Islam Gender dan Anak","volume":"50 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89205957","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-13DOI: 10.32678/jsga.v8i01.5859
Tuty Alawiyah
Maraknya kasus kekerasan seksual yang terjadi belakangan ini tidak lagi hanya mengancam para remaja yang rentan terhadap informasi yang salah mengenai seks. Eksploitasi seks pada anak dibawah umur nyatanya juga sering terjadi oleh orang-orang terdekat yang bahkan dilakukan oleh keluarga korban sendiri. Meningkatnya kasus kekerasan merupakan bukti nyata kurangnya pengetahuan anak mengenai pendidikan seks yang seharusnya sudah mereka peroleh dari tahun pertama oleh orang tuanya. Tetapi persepsi masyarakat mengenai pendidikan seks yang masih menganggap tabu untuk dibicarakan bersama anak menjadi sebab yang harus dibenahi bersama untuk membekali anak melawan arus globalisasi yang semakin transparan dalam berbagai hal termasuk seksualitasPendidikan seks seharusnya menjadi bentuk kepedulian orang tua terhadap masa depan anak dalam menjaga apa yang telah menjadi kehormatannya, terlebih bagi seorang perempuan. Pendidikan seks menjadi penting mengingat banyaknya kasus-kasus yang terjadi mengenai tindak kekerasan seksual terhadap anak dan remaja. Tetapi yang terjadi di lapangan justru orang tua bersikap apatis dan tidak berperan aktif untuk memberikan pendidikan seks sejak usia dini kepada anaknya. Mereka beranggapan bahwa pendidikan seks akan diperoleh anak seiring berjalannya usia ketika ia sudah dewasa nanti. Mereka seolah menyerahkan pendidikan seks kepada pihak sekolah sebagai sumber ilmu bagi anaknya. Padahal pendidikan seks sendiri belum diterapkan secara khusus dalam kurikulum sekolah Kurangnya pengetahuan orang tua terhadap kebutuhan anaknya sendiri dalam mengahadapi tuntutan zaman yang semakin berkiblat ke arah barat menjadi faktor utama belum tersampaikannya pendidikan seks sejak usia dini di lingkup keluarga.Pandangan masyarakat sepertinya masih terlalu sempit dalam mengartikan seks yang hanya dianggap sebagai aktivitas mesum hingga ke hal-hal yang lebih intim. Makna seks sebenarnya menurut KBBI adalah jenis kelamin, maksudnya disini adalah jenis kelamin yang membedakan pria dan wanita secara biologis. Namun karena kurangnya pengetahuan para orang tua itulah yang menjadikan pendidikan seks belum diajarkan kepada anak bahkan sebagian besar remaja pun tidak memperoleh pengajaran tentang pendidikan seks dari keluarga terutama dari orang tuanya sehingga mereka mendapatkan informasi yang tidak tepat bahkan cenderung menjerumuskannya untuk melakukan apa yang mereka temukan dari informasi yang tidak bertanggung jawab tersebut.
{"title":"Pendidikan Sex Pada Anak","authors":"Tuty Alawiyah","doi":"10.32678/jsga.v8i01.5859","DOIUrl":"https://doi.org/10.32678/jsga.v8i01.5859","url":null,"abstract":"Maraknya kasus kekerasan seksual yang terjadi belakangan ini tidak lagi hanya mengancam para remaja yang rentan terhadap informasi yang salah mengenai seks. Eksploitasi seks pada anak dibawah umur nyatanya juga sering terjadi oleh orang-orang terdekat yang bahkan dilakukan oleh keluarga korban sendiri. Meningkatnya kasus kekerasan merupakan bukti nyata kurangnya pengetahuan anak mengenai pendidikan seks yang seharusnya sudah mereka peroleh dari tahun pertama oleh orang tuanya. Tetapi persepsi masyarakat mengenai pendidikan seks yang masih menganggap tabu untuk dibicarakan bersama anak menjadi sebab yang harus dibenahi bersama untuk membekali anak melawan arus globalisasi yang semakin transparan dalam berbagai hal termasuk seksualitasPendidikan seks seharusnya menjadi bentuk kepedulian orang tua terhadap masa depan anak dalam menjaga apa yang telah menjadi kehormatannya, terlebih bagi seorang perempuan. Pendidikan seks menjadi penting mengingat banyaknya kasus-kasus yang terjadi mengenai tindak kekerasan seksual terhadap anak dan remaja. Tetapi yang terjadi di lapangan justru orang tua bersikap apatis dan tidak berperan aktif untuk memberikan pendidikan seks sejak usia dini kepada anaknya. Mereka beranggapan bahwa pendidikan seks akan diperoleh anak seiring berjalannya usia ketika ia sudah dewasa nanti. Mereka seolah menyerahkan pendidikan seks kepada pihak sekolah sebagai sumber ilmu bagi anaknya. Padahal pendidikan seks sendiri belum diterapkan secara khusus dalam kurikulum sekolah Kurangnya pengetahuan orang tua terhadap kebutuhan anaknya sendiri dalam mengahadapi tuntutan zaman yang semakin berkiblat ke arah barat menjadi faktor utama belum tersampaikannya pendidikan seks sejak usia dini di lingkup keluarga.Pandangan masyarakat sepertinya masih terlalu sempit dalam mengartikan seks yang hanya dianggap sebagai aktivitas mesum hingga ke hal-hal yang lebih intim. Makna seks sebenarnya menurut KBBI adalah jenis kelamin, maksudnya disini adalah jenis kelamin yang membedakan pria dan wanita secara biologis. Namun karena kurangnya pengetahuan para orang tua itulah yang menjadikan pendidikan seks belum diajarkan kepada anak bahkan sebagian besar remaja pun tidak memperoleh pengajaran tentang pendidikan seks dari keluarga terutama dari orang tuanya sehingga mereka mendapatkan informasi yang tidak tepat bahkan cenderung menjerumuskannya untuk melakukan apa yang mereka temukan dari informasi yang tidak bertanggung jawab tersebut.","PeriodicalId":33408,"journal":{"name":"Yinyang Jurnal Studi Islam Gender dan Anak","volume":"14 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82620612","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Khitan sebagai suatu syariat dalam Islam berbeda dengan praktik khitan sebelumnya. Kekerasan seksual terhadap perempuan dalam praktik khitan banyak terjadi di berbagai negara. Studi ini membahas khitan dan praktiknya, kekerasan seksual yang terjadi terhadap perempuan yang dikhitan, dan manfaat khitan secara kesehatan. Dalam kajian ulama terdahulu tentang khitan, disebutkan bahwa sunnah muakkadah bagi laki-laki dan “dianjurkan” bagi perempuan. Banyak penyelewengan praktik khitan yang dipengaruhi oleh adat setempat. Perlu ada perhatian dari pemegang kebijakan di daerah yang mana khitan terhadap perempuan sangat dianjurkan bahkan terkesan diwajibkan. Hal ini untuk menghindari kekerasan seksual terhadap perempuan.
{"title":"Khitan, Perempuan dan Kekerasan Seksual","authors":"Hery Purwosusanto","doi":"10.32678/jsga.v7i02.180","DOIUrl":"https://doi.org/10.32678/jsga.v7i02.180","url":null,"abstract":"Khitan sebagai suatu syariat dalam Islam berbeda dengan praktik khitan sebelumnya. Kekerasan seksual terhadap perempuan dalam praktik khitan banyak terjadi di berbagai negara. Studi ini membahas khitan dan praktiknya, kekerasan seksual yang terjadi terhadap perempuan yang dikhitan, dan manfaat khitan secara kesehatan. Dalam kajian ulama terdahulu tentang khitan, disebutkan bahwa sunnah muakkadah bagi laki-laki dan “dianjurkan” bagi perempuan. Banyak penyelewengan praktik khitan yang dipengaruhi oleh adat setempat. Perlu ada perhatian dari pemegang kebijakan di daerah yang mana khitan terhadap perempuan sangat dianjurkan bahkan terkesan diwajibkan. Hal ini untuk menghindari kekerasan seksual terhadap perempuan.","PeriodicalId":33408,"journal":{"name":"Yinyang Jurnal Studi Islam Gender dan Anak","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76706125","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Paper ini merupakan refleksi kritis atas riset mengenai perlindungan perempuan dan anak korban kekerasan di Banten. Dilatarbelakangi oleh realitas kekerasan terhadap perempuan dan anak yang lewati batas kemanusiaan pada era global ini. Perempuan dan anak sebagai sumber reproduksi dan produktivitas manusia dinistakan dan dialienasikan. Di Indonesia, ada 35 perempuan korban kekerasan seksual tiap hari. Di Banten, jumlah perempuan dan anak korban kekerasan meningkat pada tahun 2013-2015 (822-1753 jiwa). Ada dua pertanyaan riset. Mengapa manusia tega melakukan kekerasan terhadap perempuan dan anak? Apa yang mendasari seseorang tega melakukan kekerasan? Di dalam Islam, kekerasan dan segala bentuk praktik kejahatan yang real antikemanusiaan wajib dihapuskan. Negara pun menjamin dan melindungi hak berkeluarga dan berketurunan setiap warganya. Dengan perspektif gender dan kekerasan simbolik Bourdieu, ditemukan bahwa dominasi maskulin global mengonstruksi manusia tega melakukan kekerasan terhadap perempuan dan anak. Dominasi maskulin global ini didasari oleh budaya patriarki masyarakat Banten. Untuk itu, “kampus aman” merupakan konsep sebagai bentuk tanggung jawab sosial keagamaan dipertimbangkan untuk melindungi perempuan dan anak secara periodik, sustainble, dan intensif.
{"title":"Islam dan Dominasi Maskulin Global: Menimbang Kampus Aman Bagi dan Anak di Banten","authors":"M. Wahid","doi":"10.32678/jsga.v7i02.184","DOIUrl":"https://doi.org/10.32678/jsga.v7i02.184","url":null,"abstract":"Paper ini merupakan refleksi kritis atas riset mengenai perlindungan perempuan dan anak korban kekerasan di Banten. Dilatarbelakangi oleh realitas kekerasan terhadap perempuan dan anak yang lewati batas kemanusiaan pada era global ini. Perempuan dan anak sebagai sumber reproduksi dan produktivitas manusia dinistakan dan dialienasikan. Di Indonesia, ada 35 perempuan korban kekerasan seksual tiap hari. Di Banten, jumlah perempuan dan anak korban kekerasan meningkat pada tahun 2013-2015 (822-1753 jiwa). Ada dua pertanyaan riset. Mengapa manusia tega melakukan kekerasan terhadap perempuan dan anak? Apa yang mendasari seseorang tega melakukan kekerasan? Di dalam Islam, kekerasan dan segala bentuk praktik kejahatan yang real antikemanusiaan wajib dihapuskan. Negara pun menjamin dan melindungi hak berkeluarga dan berketurunan setiap warganya. Dengan perspektif gender dan kekerasan simbolik Bourdieu, ditemukan bahwa dominasi maskulin global mengonstruksi manusia tega melakukan kekerasan terhadap perempuan dan anak. Dominasi maskulin global ini didasari oleh budaya patriarki masyarakat Banten. Untuk itu, “kampus aman” merupakan konsep sebagai bentuk tanggung jawab sosial keagamaan dipertimbangkan untuk melindungi perempuan dan anak secara periodik, sustainble, dan intensif.","PeriodicalId":33408,"journal":{"name":"Yinyang Jurnal Studi Islam Gender dan Anak","volume":"98 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77430429","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study focus on gender Islamic regarding women's involvement in terrorism networks in Indonesia. The approach of Islamic studies becomes a paradigm or point of view in understanding gender issues, especially terrorism in Indonesia. This study has some objectives. There are how the approach of gender in Islam is, how Islam and Terrorism, and how Islamic studies and women's participation in terrorism networks is. The design of this study uses a literature review. The results of this study indicate that humans (women and men) can perform their functions as khalîfah, such as piety and not gender. The existence of Islam with the values of justice and equality greatly benefits to the oppressed and marginalized, especially women.
{"title":"Women's participation in the terrorist network in the view of gender","authors":"Husnatul Hamidiyyah Siregar, Ulfah Nurfadhila, Wildana Wargadinata","doi":"10.24090/yinyang.v15i2.3885","DOIUrl":"https://doi.org/10.24090/yinyang.v15i2.3885","url":null,"abstract":"This study focus on gender Islamic regarding women's involvement in terrorism networks in Indonesia. The approach of Islamic studies becomes a paradigm or point of view in understanding gender issues, especially terrorism in Indonesia. This study has some objectives. There are how the approach of gender in Islam is, how Islam and Terrorism, and how Islamic studies and women's participation in terrorism networks is. The design of this study uses a literature review. The results of this study indicate that humans (women and men) can perform their functions as khalîfah, such as piety and not gender. The existence of Islam with the values of justice and equality greatly benefits to the oppressed and marginalized, especially women.","PeriodicalId":33408,"journal":{"name":"Yinyang Jurnal Studi Islam Gender dan Anak","volume":"12 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78647357","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The thesis discuss about reforming and formulating Islamic Law of personal status codes in Tunisia, and it was happened by appearing Majallah al-Akhwāl Ash-Shakhshiyyah in 1956. This activity have been done in order to do some unifications to codes of personal status and more sensitive within modernity and human needs, because the traditional formula of Islamic law is not able to response the contemporary issues. Then, the personal status codes factually trigger and appear some debate and controversial in the roundtable of Islamic scholars, because its considered as opposite within Qur’ānic verses and Ḥadīth. They are; prohibiting polygamous marriage, erasing ijbār rights, setting the age limit for getting married, making the procedures of Ṭalāq, setting codes of nafaqah (the relationship between husband and wife), making procedure of Ṭalaq Ba’in (three divorces) and setting procedure of adoption. All of issues above become the articles of Constitution in Tunisia. It must be informed that all topics are inspired and adopted from the modern Islamic scholars’ opinions such as Muhammad ‘Abduh, Ṭāhir Ḥaddād and others, in addition the secularity approach which is promoted by the president of Tunisia Ḥabib Borghuiba. Thus, it drives reforming and renewing Islamic law of personal status codes in social life of Tunisia, which is considered by the majority of Islamic Scholars as more modern and progressive in Arab world.
本文论述了突尼斯伊斯兰教法中个人身份法典的改革与制定，并以1956年Majallah al-Akhwāl Ash-Shakhshiyyah的出现为契机。这样做是为了对个人地位的规范做一些统一，并且在现代性和人的需求中更加敏感，因为伊斯兰法的传统公式已经无法回应当代问题。其次，在伊斯兰学者的圆桌会议上，个人身份代码实际上引发并出现了一些争论和争议，因为它在古兰经ānic经文和Ḥadīth经文中被认为是相反的。他们是;禁止一夫多妻制，取消ijbār权利，规定结婚年龄限制，制定Ṭalāq程序，制定nafaqah(夫妻关系)法典，制定Ṭalaq Ba 'in(三次离婚)程序，制定收养程序。这些问题都成为突尼斯宪法的条款。必须指出的是，除了突尼斯总统Ḥabib Borghuiba所提倡的世俗主义方法外，所有的主题都是从现代伊斯兰学者的观点如Muhammad ' Abduh， Ṭāhir Ḥaddād等人的观点中得到启发和采纳的。因此，它推动了突尼斯社会生活中个人地位法典的伊斯兰法律的改革和更新，这被大多数伊斯兰学者认为是阿拉伯世界中更现代和进步的。
{"title":"Majallah Al Akhwal Ash-Shakhshiyyah dan Pembaharuan Hukum Keluarga di Tunisia","authors":"Dede Ahmad Permana","doi":"10.32678/jsga.v7i01.173","DOIUrl":"https://doi.org/10.32678/jsga.v7i01.173","url":null,"abstract":"The thesis discuss about reforming and formulating Islamic Law of personal status codes in Tunisia, and it was happened by appearing Majallah al-Akhwāl Ash-Shakhshiyyah in 1956. This activity have been done in order to do some unifications to codes of personal status and more sensitive within modernity and human needs, because the traditional formula of Islamic law is not able to response the contemporary issues. Then, the personal status codes factually trigger and appear some debate and controversial in the roundtable of Islamic scholars, because its considered as opposite within Qur’ānic verses and Ḥadīth. They are; prohibiting polygamous marriage, erasing ijbār rights, setting the age limit for getting married, making the procedures of Ṭalāq, setting codes of nafaqah (the relationship between husband and wife), making procedure of Ṭalaq Ba’in (three divorces) and setting procedure of adoption. All of issues above become the articles of Constitution in Tunisia. It must be informed that all topics are inspired and adopted from the modern Islamic scholars’ opinions such as Muhammad ‘Abduh, Ṭāhir Ḥaddād and others, in addition the secularity approach which is promoted by the president of Tunisia Ḥabib Borghuiba. Thus, it drives reforming and renewing Islamic law of personal status codes in social life of Tunisia, which is considered by the majority of Islamic Scholars as more modern and progressive in Arab world.","PeriodicalId":33408,"journal":{"name":"Yinyang Jurnal Studi Islam Gender dan Anak","volume":"91 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80857047","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-10DOI: 10.24090/yinyang.v14i2.3044
Wardah Nuroniyah
The issue of the position of women is a matter that invites much debate among feminists and observers of gender equality. Different perspectives and paradigms of thinking lead to differences of opinion in resolving these problems. This paper examines the position of women in the Islamic marriage system by reflecting it on the marriage system in the pre-Islamic era through a historical approach to understanding the position of women in the marriage environment. History shows that the position of women in marriage in pre-Islamic times has an unfavorable position. This is due to the division of roles according to their respective gender, where in the end it creates inequality in social life. In Arabian society, men are tasked with defending and maintaining all family members, responsible for meeting all the needs of family members. Consequently men monopolize leadership at all levels. Patriarchal culture dominates, so marriage becomes more synonymous with a contract of sale where women are considered to be nothing more than an object being sold. In addition, the killing of female infants is a custom in Arab society and women who are caught in war are usually made into concubines. Islam came by renewing the Arab community’s marriage system. Various innovations introduced by the Koran to improve the dignity of women at that time were only the initial stages, which were in accordance with the patrilineal context. Therefore, patrilineal at that time was a situation which had to be consolidated by Islam, and not institutionalized. An understanding of the pre-Islamic marriage system is important in order to be able to see clearly how the position of women in the Islamic marriage system is actually far more advanced than before.
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Pub Date : 2019-07-24DOI: 10.24090/yinyang.v14i1.2858
Hesti Nurlaeli
This study aims to determine whether there is stunting that occurs in children under five (0-59 months) at the Posyandu Lestari and what efforts can be made to prevent the occurrence of the stunting. This research was conducted at Posyandu Lestari, Ciporos Village, Karangpucung District, Cilacap Regency. This study uses a qualitative approach, the type of which is a case study, followed by data on the calculation of the nutritional status of children in May 2019. Data analysis techniques are the data analysis techniques of Miles and Huberman models. The results showed that 60% of toddlers 0-59 months in Posyandu Lestari had stunting and 40% of children under five were normal. of 60% stunting toddlers consist of 50% stunting in male toddlers and 50% stunting in female toddlers. It can be concluded that the percentage of stunting in Ciporos village, Posyandu Lestari is quite high and sufficient to be considered properly so that prevention is quickly carried out. One of them is the counseling from village midwives and the health office related so that parents better understand the balanced fulfillment of child nutrition.
{"title":"Stunting pada Anak Usia 0-59 Bulan Di Posyadu Lestari, Desa Ciporos, Karangpucung, Cilacap","authors":"Hesti Nurlaeli","doi":"10.24090/yinyang.v14i1.2858","DOIUrl":"https://doi.org/10.24090/yinyang.v14i1.2858","url":null,"abstract":"This study aims to determine whether there is stunting that occurs in children under five (0-59 months) at the Posyandu Lestari and what efforts can be made to prevent the occurrence of the stunting. This research was conducted at Posyandu Lestari, Ciporos Village, Karangpucung District, Cilacap Regency. This study uses a qualitative approach, the type of which is a case study, followed by data on the calculation of the nutritional status of children in May 2019. Data analysis techniques are the data analysis techniques of Miles and Huberman models. The results showed that 60% of toddlers 0-59 months in Posyandu Lestari had stunting and 40% of children under five were normal. of 60% stunting toddlers consist of 50% stunting in male toddlers and 50% stunting in female toddlers. It can be concluded that the percentage of stunting in Ciporos village, Posyandu Lestari is quite high and sufficient to be considered properly so that prevention is quickly carried out. One of them is the counseling from village midwives and the health office related so that parents better understand the balanced fulfillment of child nutrition.","PeriodicalId":33408,"journal":{"name":"Yinyang Jurnal Studi Islam Gender dan Anak","volume":"12 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86699352","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-07-24DOI: 10.24090/yinyang.v14i1.2843
Syaefudin Achmad
The role of women in national development is increasingly significant and should not be underestimated. To build human resources for women, education is needed that upholds gender equality so that their rights to education can be realized. But inevitably, education in Indonesia in its history has experienced a dark period where women lacked rights in education. There was once a gender gap in the world of education in Indonesia. There are several factors that influence it, such as community culture and school structure systems that lack opportunities for women to take part. Therefore, gender-conscious education needs to be realized in order to address the gender issue. One effort to realize gender-oriented education can be by developing a gender-sensitive learning process approach through fostering and training teachers, principals, and education supervisors, as well as at the level of decision making in all national education management units.
{"title":"Membangun Pendidikan Berwawasan Gender","authors":"Syaefudin Achmad","doi":"10.24090/yinyang.v14i1.2843","DOIUrl":"https://doi.org/10.24090/yinyang.v14i1.2843","url":null,"abstract":"The role of women in national development is increasingly significant and should not be underestimated. To build human resources for women, education is needed that upholds gender equality so that their rights to education can be realized. But inevitably, education in Indonesia in its history has experienced a dark period where women lacked rights in education. There was once a gender gap in the world of education in Indonesia. There are several factors that influence it, such as community culture and school structure systems that lack opportunities for women to take part. Therefore, gender-conscious education needs to be realized in order to address the gender issue. One effort to realize gender-oriented education can be by developing a gender-sensitive learning process approach through fostering and training teachers, principals, and education supervisors, as well as at the level of decision making in all national education management units.","PeriodicalId":33408,"journal":{"name":"Yinyang Jurnal Studi Islam Gender dan Anak","volume":"3 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84557412","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-07-24DOI: 10.24090/yinyang.v14i1.2847
N. Mayasari
One of abnormalities in children in terms of mental retardation is down syndrome. Down syndrome is a mental retardation disorder in which the IQ is below normal average. Children with down syndrome have mental retardation function of intellectuals in the range of middle inability with the lateral range of IQ is 40-45. The cause of down syndrome is the abnormalities of chromosome number 21 which is not properly composed of two chromosomes. In fact, there are three chromosomes (trisomy 21) that cause the children to experience the physical and intellectual malformation. Mental retardation children with down syndrome experience some barriers to achieve the developmental tasks of cognitive, affective, and psychomotor aspects. However, they can still develop a non-academic potency such as taking care of themselves, making friends, and appreciating others’ property rights. Children who grow up with the abnormalities like as down syndrome have the same rights to obtain adequate educational services. Therefore, some educational services programs that can be arranged for the children with mental retardation of down syndrome are classroom-supports and guidance for them through visual and graphic approaches, cues-prompts and scaffolding, technology-based learning, and music-based learning.
{"title":"Layanan Pendidikan Bagi Anak Tunagrahita Dengan Tipe Down Syndrome","authors":"N. Mayasari","doi":"10.24090/yinyang.v14i1.2847","DOIUrl":"https://doi.org/10.24090/yinyang.v14i1.2847","url":null,"abstract":"One of abnormalities in children in terms of mental retardation is down syndrome. Down syndrome is a mental retardation disorder in which the IQ is below normal average. Children with down syndrome have mental retardation function of intellectuals in the range of middle inability with the lateral range of IQ is 40-45. The cause of down syndrome is the abnormalities of chromosome number 21 which is not properly composed of two chromosomes. In fact, there are three chromosomes (trisomy 21) that cause the children to experience the physical and intellectual malformation. Mental retardation children with down syndrome experience some barriers to achieve the developmental tasks of cognitive, affective, and psychomotor aspects. However, they can still develop a non-academic potency such as taking care of themselves, making friends, and appreciating others’ property rights. Children who grow up with the abnormalities like as down syndrome have the same rights to obtain adequate educational services. Therefore, some educational services programs that can be arranged for the children with mental retardation of down syndrome are classroom-supports and guidance for them through visual and graphic approaches, cues-prompts and scaffolding, technology-based learning, and music-based learning. \u0000 ","PeriodicalId":33408,"journal":{"name":"Yinyang Jurnal Studi Islam Gender dan Anak","volume":"2 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87942781","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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