Pub Date : 2021-01-29DOI: 10.30829/jgsims.v1i2.8721
Rahmi Syahriza, Nasrillah -, N. .
The decree of Ministry of Education no. 84/2008, which set forth gender mainstreaming in educational field, brings to the consequence for executing the Gender Responsive Based Planning and Financing Management (GRPF). Meanwhile, this management of GRPF is only possible if the differentiated data gender is provided. This research is directed to know the policy and the statute of UIN-SU on the gender mainstreaming in the teaching-learning system and the institution management. Also, to know the steps and technological infrastructure needed in order that UIN-SU can create the gender data which is integral and interconnected. This research is a qualitative one and will conduct the PAR method. The findings of the research, among others, are First; the policy and the statute of UIN Sumatera Utara has not specifically mentioned about gender perspective and gender mainstreaming. Secondly; To create a system of gender data differentiation, some steps are needed to be done, i.e.; early observation and survey on the condition of gender data differentiation within the faculties and related units; socializing and discussing the result of the survey to the head and the decision maker in order to formulate the problem; Thirdly, The necessity to create the data gender differentiation in UIN-SU which should be coordinating with and handed in to the volunteer as well as IT experts (in this case PUSTIPADA UIN-SU). The execution of the data gender providing will be another step and being part of follow up in a research with PAR m ethod. The steps that the IT team did are; 1). Workshop for creating software of data gender differentiation; 2). Processing the existing system which is integral and connected to all faculties and office unit; 3). Producing regulation of the using and utilizing the systems.
教育部令第。第84/2008号决议规定了在教育领域将性别问题纳入主流，这对执行基于性别平等的规划和筹资管理(GRPF)产生了影响。同时，只有提供差异化的数据性别，才能实现对GRPF的管理。本研究旨在了解联合国大学在教与学系统与学校管理中性别主流化的政策与法规。此外，要了解步骤和所需的技术基础设施，以便su可以创建完整和相互关联的性别数据。本研究为定性研究，将采用PAR方法。该研究的发现包括:第一;联合国的政策和章程没有具体提到性别观点和性别主流化。其次;为了建立一个区分性别数据的制度，需要采取一些步骤，即;院系及相关单位性别数据分化情况的早期观察与调查与领导和决策者沟通和讨论调查结果，以便制定问题;第三，在un - su中创建数据性别差异的必要性，这些数据应该与志愿者和IT专家(在本例中为PUSTIPADA un - su)协调并提交。数据性别提供的执行将是另一个步骤，并且是使用PAR m方法进行研究的后续工作的一部分。IT团队所做的步骤是;1).数据性别分化软件创作工作坊;2)处理现有系统，该系统是完整的，并与所有院系和办公单位相连;3)系统使用和利用的生产规律。
{"title":"SISTEM DATA TERINTEGRASI TERINTERKONEKSI UNTUK DATA PILAH GENDER DI UNIVERSITAS ISLAM NEGERI SUMATERA UTARA","authors":"Rahmi Syahriza, Nasrillah -, N. .","doi":"10.30829/jgsims.v1i2.8721","DOIUrl":"https://doi.org/10.30829/jgsims.v1i2.8721","url":null,"abstract":"The decree of Ministry of Education no. 84/2008, which set forth gender mainstreaming in educational field, brings to the consequence for executing the Gender Responsive Based Planning and Financing Management (GRPF). Meanwhile, this management of GRPF is only possible if the differentiated data gender is provided. This research is directed to know the policy and the statute of UIN-SU on the gender mainstreaming in the teaching-learning system and the institution management. Also, to know the steps and technological infrastructure needed in order that UIN-SU can create the gender data which is integral and interconnected. This research is a qualitative one and will conduct the PAR method. The findings of the research, among others, are First; the policy and the statute of UIN Sumatera Utara has not specifically mentioned about gender perspective and gender mainstreaming. Secondly; To create a system of gender data differentiation, some steps are needed to be done, i.e.; early observation and survey on the condition of gender data differentiation within the faculties and related units; socializing and discussing the result of the survey to the head and the decision maker in order to formulate the problem; Thirdly, The necessity to create the data gender differentiation in UIN-SU which should be coordinating with and handed in to the volunteer as well as IT experts (in this case PUSTIPADA UIN-SU). The execution of the data gender providing will be another step and being part of follow up in a research with PAR m ethod. The steps that the IT team did are; 1). Workshop for creating software of data gender differentiation; 2). Processing the existing system which is integral and connected to all faculties and office unit; 3). Producing regulation of the using and utilizing the systems. ","PeriodicalId":439717,"journal":{"name":"Journal of Gender and Social Inclusion in Muslim Societies","volume":"60 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129927212","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 : 2020-12-16DOI: 10.30829/jgsims.v1i2.8720
Tetty Marlina Tarigan
A series of government policies that are deemed incapable of changing the welfare of society, especially those of low economic groups, there are other sectors of work that are promising enough to change their fate to be more prosperous, namely as Indonesian Workers (TKI). This effort received a good response from the community where people have their own reasons which are considered not excessive considering that the promised salaries are quite large when compared to the wages they receive as laborers in Indonesia. The placement of migrant workers abroad also has a negative effect, with cases that befell TKI both before, during work and when they return to their home areas in Indonesia. Of the many problems, at least the problem of education is one of the factors in the process of violence against TKI. On the other hand, the closure and restrictions on sending TKI through formal programs can stimulate the development of various forms of illegal sending, either through taikong / labor brokers or other informal channels. The problem of Indonesian migrant workers abroad also still affects the conditions of Indonesian labor, especially in relation to the implementation, placement and protection of Indonesian workers abroad. Various policies regarding the sending of TKI still need to be improved and perfected so that TKI can work well, are protected by their human rights and can fully enjoy the results of their hard work. In addition, the safety of TKI who work abroad has not received optimal protection.
{"title":"PERMASALAHAN TKI DI LUAR NEGERI DAN SEJENISNYA","authors":"Tetty Marlina Tarigan","doi":"10.30829/jgsims.v1i2.8720","DOIUrl":"https://doi.org/10.30829/jgsims.v1i2.8720","url":null,"abstract":"A series of government policies that are deemed incapable of changing the welfare of society, especially those of low economic groups, there are other sectors of work that are promising enough to change their fate to be more prosperous, namely as Indonesian Workers (TKI). This effort received a good response from the community where people have their own reasons which are considered not excessive considering that the promised salaries are quite large when compared to the wages they receive as laborers in Indonesia. The placement of migrant workers abroad also has a negative effect, with cases that befell TKI both before, during work and when they return to their home areas in Indonesia. Of the many problems, at least the problem of education is one of the factors in the process of violence against TKI. On the other hand, the closure and restrictions on sending TKI through formal programs can stimulate the development of various forms of illegal sending, either through taikong / labor brokers or other informal channels. The problem of Indonesian migrant workers abroad also still affects the conditions of Indonesian labor, especially in relation to the implementation, placement and protection of Indonesian workers abroad. Various policies regarding the sending of TKI still need to be improved and perfected so that TKI can work well, are protected by their human rights and can fully enjoy the results of their hard work. In addition, the safety of TKI who work abroad has not received optimal protection.","PeriodicalId":439717,"journal":{"name":"Journal of Gender and Social Inclusion in Muslim Societies","volume":"74 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127344490","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 : 2020-12-16DOI: 10.30829/jgsims.v1i2.8724
M. Jailani
It is a fact that University, even Islamic University under the authority of Religious Ministry Institution, is not free from the incident of sexual violence, yet they don’t have rulings and procedure of preventing and handling the case of sexual violence involving civitas academic, be it happen inside or outside the campus. For this reason, it is crucial to conduct an analysis on the document of Preventing and Handling the Sexual Violence (PPKS) rules in National Islamic Higher Education with relate to the Decree of the General Director of Islamic Education on PPKS in PTKI and National regulations. This study method uses descriptive qualitative analysis with a socio-legal approach. The data sources are field data on sexual violence and harassment research in 2019 and 2020 and library documents. From the findings and socio-legal analysis, it is known that Indonesia's positive law is still partial and does not provide sufficient detail regarding the prevention and management of sexual violence. The Decree of the Director-General of Pendis uses the definition of the form of sexual violence referring to the Bill on the Elimination of Sexual Violence, where on the one hand it takes sides with victims and human rights but on the other hand, has potential problems in the application of the Decree of the Director-General of Pendis in the future. The Draft of a decree or existing decree of the rector at PTKI, including at UIN SU, try to refer to the Decree of the Director-General of Education, especially in the juridical, sociological, philosophical aspects as well as the benefit to victims and the academic community. However, in-depth analysis of the draft of the rector's regulation does not fully comply with the Decree of the Director-General of Education, particularly in the aspects of the referral service system, PPKS management structure, and monitoring and evaluation mechanisms.
{"title":"TINJAUAN SOCIO LEGAL KEBIJAKAN PENCEGAHAN DAN PENANGANAN KEKERASAN SEKSUAL (PPKS) DI PERGURUAN TINGGI KEAGAMAAN ISLAM (PTKI) – SK DIRJEND PENDIS KEMENAG RI – DRAFT PERATURAN REKTOR TENTANG PPKS","authors":"M. Jailani","doi":"10.30829/jgsims.v1i2.8724","DOIUrl":"https://doi.org/10.30829/jgsims.v1i2.8724","url":null,"abstract":"It is a fact that University, even Islamic University under the authority of Religious Ministry Institution, is not free from the incident of sexual violence, yet they don’t have rulings and procedure of preventing and handling the case of sexual violence involving civitas academic, be it happen inside or outside the campus. For this reason, it is crucial to conduct an analysis on the document of Preventing and Handling the Sexual Violence (PPKS) rules in National Islamic Higher Education with relate to the Decree of the General Director of Islamic Education on PPKS in PTKI and National regulations. This study method uses descriptive qualitative analysis with a socio-legal approach. The data sources are field data on sexual violence and harassment research in 2019 and 2020 and library documents. From the findings and socio-legal analysis, it is known that Indonesia's positive law is still partial and does not provide sufficient detail regarding the prevention and management of sexual violence. The Decree of the Director-General of Pendis uses the definition of the form of sexual violence referring to the Bill on the Elimination of Sexual Violence, where on the one hand it takes sides with victims and human rights but on the other hand, has potential problems in the application of the Decree of the Director-General of Pendis in the future. The Draft of a decree or existing decree of the rector at PTKI, including at UIN SU, try to refer to the Decree of the Director-General of Education, especially in the juridical, sociological, philosophical aspects as well as the benefit to victims and the academic community. However, in-depth analysis of the draft of the rector's regulation does not fully comply with the Decree of the Director-General of Education, particularly in the aspects of the referral service system, PPKS management structure, and monitoring and evaluation mechanisms.","PeriodicalId":439717,"journal":{"name":"Journal of Gender and Social Inclusion in Muslim Societies","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127401464","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 : 2020-12-16DOI: 10.30829/jgsims.v1i2.8717
Wahidah Zein Br Siregar
The 2010 population census shows that the total population of Indonesia is 237,641,326 and 207,176,162 people (87%) of whom are Muslims. To this fact, the conversation on Islam and its relation to many aspects of life is unavoidable, including the gender relation, i.e., the social role, traits or characters that society attach to women and men. The change in social, economic and political life have forced Muslim women to take part and to pursue careers in various fields, so they spend quite a lot of time outside the home. This fenomena, to some extend, bring to the consequence of problems of women-men relation in Islamic community, albeit the lucidity of Qur’anic and hadis message on the equality of the two before Allah. This paper aims to describe gender relation, the relation between men and women in Indonesian Muslim society from a socio-political perspective, which means to lie the data on the ideas, experiences, and beliefs as well as the social-political theories existed in the society. Highlighting how Islamic gender relation is in accordance with those shown by Muslims in their daily lives. Also, examining how the ebb and flow of debates about women's participation in formatting their ‘self’, their families, societies, and this country. In order to answer the social problems arise from this gender inequality, this paper offer a comprehensive approach of solution, starting from Individual approach, Interactional approach until Institutional approach. All these methods will make it possible to apply different theories to save the society from the condition of “Sick Society”.
{"title":"RELASI GENDER DALAM ISLAM : TINJAUAN SOSIAL POLITIK","authors":"Wahidah Zein Br Siregar","doi":"10.30829/jgsims.v1i2.8717","DOIUrl":"https://doi.org/10.30829/jgsims.v1i2.8717","url":null,"abstract":"<p><em>The 2010 population census shows that the total population of Indonesia is 237,641,326</em><em> and </em><em>207,176,162 people (87%) of whom are Muslims. </em><em>To this fact, the </em><em>conversation </em><em>on Islam and its relation to many aspects of life is unavoidable, including the gender relation, i.e., the social role, </em><em>traits or characters that society attac</em><em>h </em><em>to women and men. </em><em>The change in social, economic and political life have forced Muslim women to </em><em>take part and </em><em>to </em><em>pursu</em><em>e </em><em>careers in various fields</em><em>, </em><em>so they spend quite a lot of time outside the home. This</em><em> fenomena, to some extend, bring to the consequence of problems of women-men relation in Islamic community, albeit the lucidity of Qur’anic and hadis message on the equality of the two before Allah. This </em><em>paper aims to describe gender relation, the relatio</em><em>n</em><em> between men and women in </em><em>Indonesian Muslim </em><em>society from a socio-political perspective</em><em>, which means to lie the data on the ideas, experiences, and beliefs as well as the social-political theories existed in the society. </em><em>Highlighting how </em><em>Islamic </em><em>gender relation</em><em> is </em><em>in accordance with those shown by Muslims in their daily lives</em><em>. Also,</em><em> examining how the ebb and flow of debates about women's participation in </em><em>formatting their ‘self’, </em><em>their families, societ</em><em>ies,</em><em> and this country. </em><em>In order to answer the social problems arise from this gender inequality, this paper offer a comprehensive approach of solution, starting from Individual approach, Interactional approach until Institutional approach. All these methods will make it possible to apply different theories to save the society from the condition of “Sick Society”.</em></p>","PeriodicalId":439717,"journal":{"name":"Journal of Gender and Social Inclusion in Muslim Societies","volume":"453 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116559523","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 : 2020-12-16DOI: 10.30829/jgsims.v1i2.8719
Neila Susanti
The Karo Batak is one of the ethnic Batak groups in North Sumatra. The Karo ethnic group greatly differentiates the position of men and women in their social structure. Differences in treatment of men and women cover various aspects of the life of the Karo ethnic group, namely that only boys can continue their father's clan, only boys become heirs and receive the same share. However, the cultural values in the Karo custom in the field of heritage seem counter-productive to the practices and behavior of the Karo people in the field in several other fields, namely education and economics. From the results of field observations, it can be seen that currently girls from the Karo Batak ethnicity have got the same opportunities as men in terms of higher education. As for the economic sector, Karo women occupy a strategic role in meeting the economic needs of their families. Based on the results of observations and interviews conducted by researchers, a wife does all economic activities with her husband. Starting from hoeing, planting, harvesting, lifting crops, to bringing crops to sell to the market. All these activities are carried out by Karo women as a manifestation of "obedience" to their husbands and a sense of responsibility to their children. Working for Karo women is part of the role she must play. A Karo woman is required to work and carry out economic responsibilities on the basis of obedience to her husband, because "it has been bought". However, the role of the economy and the role of the public which is bestowed upon them does not actually elevate them and frees them from confinement of pressure, but instead manifests gender and economic injustice and violence. It is also proven that Karo culture does not place women entitled to inheritance, even though that is her income.
{"title":"PERAN EKONOMI WANITA DAN KESETARAAN GENDER DALAM BUDAYA KARO","authors":"Neila Susanti","doi":"10.30829/jgsims.v1i2.8719","DOIUrl":"https://doi.org/10.30829/jgsims.v1i2.8719","url":null,"abstract":"The Karo Batak is one of the ethnic Batak groups in North Sumatra. The Karo ethnic group greatly differentiates the position of men and women in their social structure. Differences in treatment of men and women cover various aspects of the life of the Karo ethnic group, namely that only boys can continue their father's clan, only boys become heirs and receive the same share. However, the cultural values in the Karo custom in the field of heritage seem counter-productive to the practices and behavior of the Karo people in the field in several other fields, namely education and economics. From the results of field observations, it can be seen that currently girls from the Karo Batak ethnicity have got the same opportunities as men in terms of higher education. As for the economic sector, Karo women occupy a strategic role in meeting the economic needs of their families. Based on the results of observations and interviews conducted by researchers, a wife does all economic activities with her husband. Starting from hoeing, planting, harvesting, lifting crops, to bringing crops to sell to the market. All these activities are carried out by Karo women as a manifestation of \"obedience\" to their husbands and a sense of responsibility to their children. Working for Karo women is part of the role she must play. A Karo woman is required to work and carry out economic responsibilities on the basis of obedience to her husband, because \"it has been bought\". However, the role of the economy and the role of the public which is bestowed upon them does not actually elevate them and frees them from confinement of pressure, but instead manifests gender and economic injustice and violence. It is also proven that Karo culture does not place women entitled to inheritance, even though that is her income.","PeriodicalId":439717,"journal":{"name":"Journal of Gender and Social Inclusion in Muslim Societies","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125965069","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}
Cirebon dikenal sebagai kota wali, karena dalam sejarahnya, Cirebon merupakan pusat pertemuan para Wali Sanga untuk memusyawarahkan strategi-strategi dakwah di Indonesia, khususnya Tanah Jawa. Syekh Nurjati adalah guru para Wali Sanga. Suatu tempat bernama Puser Bumi di Gunung Sembung, Amparan Jati adalah tempat yang sangat bersejarah, tempat bertemunya para wali tersebut. Para Wali Sanga yang diakui di Indonesia semua laki-laki. Akan tetapi sesungguhnya, di balik peran para Wali Sanga, ada peran para wali perempuan yang tidak bisa dipandang enteng peran pentingnya.. Akan tetapi, permasalahannya peran para Wali perempuan tidak pernah diangkat, disosialisasikan, baik secara lisan maupun tulisan. Tentu ini mereduksi keberadaan dan peran mereka yang sangat menentukan. Riset ini menggunakan pendekatan kualitatif, memakai metode hermeneutika wilhem Dilthey, karena banyak menggunakan sumber data naskah sejarah. Wawancara pada para sesepuh pihak keraton juga dilakukan untuk triangulasi sumber data. Data yang telah diperoleh diolah secara reduktif dan display, dikuatkan dengan analisis triangulasi. Untuk alat analisis terhadap data penulis menggunakan teori filsafat sejarah kritis Wilhem Dhilthey. Temuan: Perempuan hebat dan mulia yang ikut berperan penting dalam pengembangan Islam di Cirebon di masa awal, antara lain, pertama Hadijah, cucu dari Haji Purwa Galuh, yakni Raden Bratalegawa. Setelah menikah dengan Syekh Nurjati, harta kekayaan Hadijah diserahkan pada suaminya untuk membangun pondok pesantren pertama dan tertua di Pasambangan Jati atau bukit Amparan Jati Cirebon. Tokoh lainnya, Putri Aci Bedaya, putri raja Pejajaran, yang dinikahi Sultan Bagdad. Siti Rara Bagdad putri dari Sultan Bagdad juga memiliki peran penting.
{"title":"PARA PEJUANG PEREMPUAN DALAM SEJARAH AWAL PENYEBARAN ISLAM DI CIREBON (Studi Pendekatan Filsafat Sejarah Kritis)","authors":"Siti Fatimah, Wakhit Hasyim, Alvin Yanuar Rahman, Nida Umi Farhah, Rosmaria Sjafariyah Widjajanti","doi":"10.30829/jgsims.v1i2.8718","DOIUrl":"https://doi.org/10.30829/jgsims.v1i2.8718","url":null,"abstract":"Cirebon dikenal sebagai kota wali, karena dalam sejarahnya, Cirebon merupakan pusat pertemuan para Wali Sanga untuk memusyawarahkan strategi-strategi dakwah di Indonesia, khususnya Tanah Jawa. Syekh Nurjati adalah guru para Wali Sanga. Suatu tempat bernama Puser Bumi di Gunung Sembung, Amparan Jati adalah tempat yang sangat bersejarah, tempat bertemunya para wali tersebut. Para Wali Sanga yang diakui di Indonesia semua laki-laki. Akan tetapi sesungguhnya, di balik peran para Wali Sanga, ada peran para wali perempuan yang tidak bisa dipandang enteng peran pentingnya.. Akan tetapi, permasalahannya peran para Wali perempuan tidak pernah diangkat, disosialisasikan, baik secara lisan maupun tulisan. Tentu ini mereduksi keberadaan dan peran mereka yang sangat menentukan. Riset ini menggunakan pendekatan kualitatif, memakai metode hermeneutika wilhem Dilthey, karena banyak menggunakan sumber data naskah sejarah. Wawancara pada para sesepuh pihak keraton juga dilakukan untuk triangulasi sumber data. Data yang telah diperoleh diolah secara reduktif dan display, dikuatkan dengan analisis triangulasi. Untuk alat analisis terhadap data penulis menggunakan teori filsafat sejarah kritis Wilhem Dhilthey. Temuan: Perempuan hebat dan mulia yang ikut berperan penting dalam pengembangan Islam di Cirebon di masa awal, antara lain, pertama Hadijah, cucu dari Haji Purwa Galuh, yakni Raden Bratalegawa. Setelah menikah dengan Syekh Nurjati, harta kekayaan Hadijah diserahkan pada suaminya untuk membangun pondok pesantren pertama dan tertua di Pasambangan Jati atau bukit Amparan Jati Cirebon. Tokoh lainnya, Putri Aci Bedaya, putri raja Pejajaran, yang dinikahi Sultan Bagdad. Siti Rara Bagdad putri dari Sultan Bagdad juga memiliki peran penting.","PeriodicalId":439717,"journal":{"name":"Journal of Gender and Social Inclusion in Muslim Societies","volume":"120 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127365766","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 : 2020-01-16DOI: 10.30829/jgsims.v1i1.8814
Fatimah Zuhrah
Unregistered divorce cases, i.e. -the divorce without wife’s consent as well as court’s trial- is still widely founded in society. The provisions stipulate that the divorce can only be valid if declared in front of the courtroom. This is as contained in article 39 of the Marriage Law No. 1 of 1974, which states that: Paragraph 1. Divorce can only be decided by an authorized court session but after the Court in concerned has tried and failed to reconcile the two parties; Paragraph 2. In order the divorce can be executed, there must be sufficient reasons, of which the husband and wife are not more able to live in a marriage as husband and wife in harmony. Paragraph 3. The detail of procedure for divorce before a court session is regulated in its own statutory regulations.Unregistered Divorce has caused many problems, including a). No marital status or, exactly, illegal perceived relation between husband and wife. This, in the next, generates problem when they separate with the fact that the husband committed to unregistered marriage usually just go and leave without permission of his ‘perceive’ family. How can the husband be brought to court to force him to pay the cost for Living of his ‘perceived’ wife and children. Other problem is about the legal status of his ‘perceived’ children. It is very often that the pairs of unregistered marriage avoid their obligations as parents since both parties are now in quarrelling. And least but not less is the existence of violence and abuse against wives and families.
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Pub Date : 2019-06-16DOI: 10.30829/jgsims.v1i1.6447
M. Beck
This paper will begin, but only begin, to discuss the ways the Greek pantheon of goddesses is described in myth and tragedy, and show that the realm of Greek divinities is a realm of patriarchy, of male domination. The myths and tragedies expose the ways men do great harm while at the same time ignorng or denying the real impact of their behavior. Presenting these myths and tragedies people can learn the characters and recognize thir own ability to do harm and will change. This paper will give a very brief description of the seven goddesses of Greek mythology taken from the book, Goddesses in Everywoman, by Jean Shindola Bolen. Examples are selected that show both positive and negative, creative and destructive aspects of each goddess. This paper concludes that the seven archetypes are powerful psychological forces in the souls of women, which in a patriarchal culture, the positive drive side is frustrated or destroyed and the destructive side emerges as a response to this unjust suffering. The purpose of this paper has been to describe the many dimensions of the anima force in women’s psyches so that everyone, men and women, can work toward creating a less patriarchal society.
{"title":"Creating Civilization: Integrating The Anima and Becoming Wise","authors":"M. Beck","doi":"10.30829/jgsims.v1i1.6447","DOIUrl":"https://doi.org/10.30829/jgsims.v1i1.6447","url":null,"abstract":"This paper will begin, but only begin, to discuss the ways the Greek pantheon of goddesses is described in myth and tragedy, and show that the realm of Greek divinities is a realm of patriarchy, of male domination. The myths and tragedies expose the ways men do great harm while at the same time ignorng or denying the real impact of their behavior. Presenting these myths and tragedies people can learn the characters and recognize thir own ability to do harm and will change. This paper will give a very brief description of the seven goddesses of Greek mythology taken from the book, Goddesses in Everywoman, by Jean Shindola Bolen. Examples are selected that show both positive and negative, creative and destructive aspects of each goddess. This paper concludes that the seven archetypes are powerful psychological forces in the souls of women, which in a patriarchal culture, the positive drive side is frustrated or destroyed and the destructive side emerges as a response to this unjust suffering. The purpose of this paper has been to describe the many dimensions of the anima force in women’s psyches so that everyone, men and women, can work toward creating a less patriarchal society.","PeriodicalId":439717,"journal":{"name":"Journal of Gender and Social Inclusion in Muslim Societies","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123881037","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 : 2019-06-14DOI: 10.30829/jgsims.v1i1.6445
M. Jailani, N. Nurasiah
This research departs from the basic assumption that Islam doesn’t recognize the terminology of ‘Dating’ and see it as forbidden, although it has becomed a contemporary practice and problem. This study of dating phenomenon which increasingly get acceptance and trendy among youth and adolescents as well as university’s students is to see the specific aspect of anomaly of violence happen in this relation by applying a critical gender approach. Sociologically, ‘dating’ is a reasonable form of expression and interaction based on trust and love. However, many went out of track to satisfy lust that bring out despair and regret. The phenomenon of dating is surrounded by complex problem for it can lead to a persimisiveness of free bodily and sexual contact and, furthermore, to a violation against the partner. This research is to know the context and condition of the violation between partners and its forms which is done with qualitative case study method. The respondents of the research is the students of North Sumatera UIN, of first till ninth semester. This study found that ‘dating’ is not only a matter of love and affection expression but also a kind of oppression relation, a motif to dominate, and even as a strategy for acquisition. This is to say that the substantial idea of the ‘dating’ as a process to be acquainted with prospective marriage partner is no longer true. As to the cause of the violence, i.e : a). Miscommunication; b). Jealousy toward the partner; c). Another affair; d). Disobey to dominated partners; e). Gender-biased behavior; and f). Tell a lie. At last, the type of violence ensured is ranged from non-violence (psychic, economic, sexual) to pyshical violence.
{"title":"Fenomena Kekerasan dalam Berpacaran","authors":"M. Jailani, N. Nurasiah","doi":"10.30829/jgsims.v1i1.6445","DOIUrl":"https://doi.org/10.30829/jgsims.v1i1.6445","url":null,"abstract":"This research departs from the basic assumption that Islam doesn’t recognize the terminology of ‘Dating’ and see it as forbidden, although it has becomed a contemporary practice and problem. This study of dating phenomenon which increasingly get acceptance and trendy among youth and adolescents as well as university’s students is to see the specific aspect of anomaly of violence happen in this relation by applying a critical gender approach. Sociologically, ‘dating’ is a reasonable form of expression and interaction based on trust and love. However, many went out of track to satisfy lust that bring out despair and regret. The phenomenon of dating is surrounded by complex problem for it can lead to a persimisiveness of free bodily and sexual contact and, furthermore, to a violation against the partner. This research is to know the context and condition of the violation between partners and its forms which is done with qualitative case study method. The respondents of the research is the students of North Sumatera UIN, of first till ninth semester. This study found that ‘dating’ is not only a matter of love and affection expression but also a kind of oppression relation, a motif to dominate, and even as a strategy for acquisition. This is to say that the substantial idea of the ‘dating’ as a process to be acquainted with prospective marriage partner is no longer true. As to the cause of the violence, i.e : a). Miscommunication; b). Jealousy toward the partner; c). Another affair; d). Disobey to dominated partners; e). Gender-biased behavior; and f). Tell a lie. At last, the type of violence ensured is ranged from non-violence (psychic, economic, sexual) to pyshical violence.","PeriodicalId":439717,"journal":{"name":"Journal of Gender and Social Inclusion in Muslim Societies","volume":"58 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128130785","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 : 2019-06-13DOI: 10.30829/jgsims.v1i1.6444
M. Y. Harahap
The lack of uniformity in the age limit for adults or the age limit for children in various laws and regulations in Indonesia indeed often raises questions about which limits should be used. In addition, determining the minimum age a child can perform legal actions must obtain legal certainty and guarantee so that every act he does is legal before the law. The problem that arises is that until now the age limit of children is said to have grown up, there is no unification that applies in accordance with the provisions of the law, thus confusing people who can make ambiguity in determining when someone is declared an adult and capable of carrying out legal actions. To find a comprehensive answer and in-depth analysis, the method used in this study uses a normative juridical method with a statute approach, which is a law governing the minimum age limit for children referred to as adults in Indonesia. Related to the data used in this study is to combine primary data obtained and secondary data obtained from various references.
{"title":"Batas Kedewasaan Anak untuk Cakap Hukum dalam Perspektif Peraturan di Indonesia","authors":"M. Y. Harahap","doi":"10.30829/jgsims.v1i1.6444","DOIUrl":"https://doi.org/10.30829/jgsims.v1i1.6444","url":null,"abstract":"The lack of uniformity in the age limit for adults or the age limit for children in various laws and regulations in Indonesia indeed often raises questions about which limits should be used. In addition, determining the minimum age a child can perform legal actions must obtain legal certainty and guarantee so that every act he does is legal before the law. The problem that arises is that until now the age limit of children is said to have grown up, there is no unification that applies in accordance with the provisions of the law, thus confusing people who can make ambiguity in determining when someone is declared an adult and capable of carrying out legal actions. To find a comprehensive answer and in-depth analysis, the method used in this study uses a normative juridical method with a statute approach, which is a law governing the minimum age limit for children referred to as adults in Indonesia. Related to the data used in this study is to combine primary data obtained and secondary data obtained from various references.","PeriodicalId":439717,"journal":{"name":"Journal of Gender and Social Inclusion in Muslim Societies","volume":"52 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133135182","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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