Re: [Rantau-Net] Salah kaprah Emansipasi I

[Khairi Yusuf]

Sjamsir Sjarif <[EMAIL PROTECTED]> manulih$B!'(J
>At 1:55 AM +0900 4/21/00, Khairi Yusuf wrote:
>>>Assalamu'alaikum wr.wb.

>Maa Angku Khairi Yusuf,
>

>Apo aratinyo "salah kaprah"?

>Tarimo kasih.
>
>Salam
>Mak Ngah

Wa'alaikum salam.w.w.
  Maaf, walau mungkin agak talambek, dek karano ambo baru lapeh
dari rangkik-rangkik, sabalun tibo rangkik-rangkik berikutnyo,
bialah kiniko ambo sampai selamat ka Uda dek lah salasai manunai
kan rukun nan ka limo dan dapek haji mabrur handaknyo, dan mudah-
mudah kami diperkenankan pulo dek Allah swt. mangarajokannyo 
nantik. Aaamiin Yaa Rabbal 'aalaamiin.
  Manganai kato tu, ambo surang indak tahu kalau alun ado dalam
kamus besar bahaso Indonesia lai. Tapi nan mukasuik kalau ambo
indak salah adolah "salah sangko", "salah kesimpulan", dan buliah
jadi juo "salah awai" di bahaso awaknyo. Cuma kok ado nan santiang
dari segi soal kaidah bahasa tolong ambo dipaelok-i.
  Baitu se nyo da, he he he ... maaf kalau ambo pun lah terimbas
dek istilah-istilah nan lah "menjamur" dalam perbendaharaan kata
bahasa Indonesia.

Wassalam

Khairi Yusuf
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RE: [Rantau-Net] Salah kaprah Emansipasi II

[Alfian - PGT]

Mohon jo maaf talabiah dahulu ambo layangkan katangah palantako.

Mayalo ambo sketek satantang Emasipasi ko ( bukan Ema Si Sapi doh ...Hanyo
bagarah )
Mengenai nan ciek nanko takana dek ambo kato nyo Si  "Ainul Najib" yang
antara lain;
*   Pertamo sekali dari lahia sampai nyo kawin di sabuik ;
Padusi alias perempuan.

*   Kalaw lah Bersuami mako disabuik ; Isteri dan status ikolah
yang mambuek mereka-
baparan sebagai " Ibu Rumah Tangga  " jo Tugas2 nya manuruik
Agamo nyo masiang2.

*   Dan terakhi sakali yang yang ter masuak nan Emasipasi tu
adolah Padusi sebagai " IBU "
yang kalaw lah di inok2 aratinyo  sangaek luas sekali.
Hanyo iko nan dapek ambo katanga kan .

Wassalam .
nan jolong gadang.

alfian (di Tampek bataduah )
 
> --
> From: Sjamsir Sjarif[SMTP:[EMAIL PROTECTED]]
> Reply To: [EMAIL PROTECTED]
> Sent: Sunday, April 23, 2000 3:10 AM
> To:   [EMAIL PROTECTED]
> Subject:  Re: [Rantau-Net] Salah kaprah Emansipasi II
> 
> At 12:10 PM -0600 4/22/00, Rita Desfitri wrote:
> 
> >
> >Alaaahhh
> >Takana di ambo diskusi (sabuik se lah MAOTA) kami induak-induak
> >di Denpasar babarapo tahun nan lalu. Salah surang kawan maangkek topik
> >karajo nan cocok untuak laki-laki atau padusi ko. Satu hal nan menarik
> >manuruik kami (ambo manyabuiknyo paradoks), adolah masalah karajo di
> sawah
> >atau di ladang. Kalau urang padusi di kantua-kantua dan ditampek-tampek
> >lain acok di 'gugat' ndak cocok karajo di sinanlah, maambiak lahan karajo
> >urang laki-laki lah.
> >
> >Anehnyo salamo ko 'sa tahu kami', alun ado kami urang padusi
> >mandanga kaum laki-laki mangatokan hal nan samo untuak pakaro karajo di
> >ladang jo di sawah. Padohal itu kan juo profesi, mato pencaharian.
> >Karajo barek balumua luluak di sawah, atau diraguik-raguik duri runciang
> >dalam parak/ladang.
> >
> >Alangkah malang nyo (atau kah baruntuang?) urang padusi nan baiak pilihan
> >sendiri atau tapaso kini manjadi petani, sabab indak pernah di'gugat'
> >urang doh, baraso karajo model tu adolah milik urang laki-laki. ???
> >
> >Sampai diskusi kami berakhir wakatu tu, kami ndak mandapek jawabannyo
> doh,
> >baa kok kaum laki-laki ndak manggugat 'hak' nyo tantang petani ko.
> >Sayang dek peserta 'maota' tu induak-induak sadonyo, jadi kami ndak ado
> >urang laki-laki untuak referensi tampaek batanyo. Mungkin sanak tahu..?
> >
> >Baa lah kiro-kiro heh, kok marabo pulo urang kali-laki ko, lalu
> manggugat,
> >mulai kini, padusi dilarang karajo di sawah atau di ladang, karano itu
> >lahan karajo urang laki-laki... jan dirabuik pulo :-)
> >
> >salam jo maaf,
> >Anak dusun
> >
> >>
> >> Wassalam,
> >> dn
> >>
> 
> Wakatu ambo di Bali tahun 1985 sabagai turih malala surang ambo siap jo
> mambawo kamera mamabiak gambar spontan (candid) maabadikan nan
> ganjia-ganjia dalam pancaliakan ambo.  Di jalan-jalan ado anak-anak nan
> manyapo jo Bahaso Inggirih, Where are you going? Mungkin disangkonyo ambo
> turih Japang sasek. Ambo indak manjawab jo kato-kato doh cuma jo isaraik
> jo
> jari ampu tangan sajo, nan dalam caro awaknyo dapek diaratikan "Pai kian
> Cah" sambia Galak Nabi...:)
> 
> Wakatu ambo maminteh jalan (bajalan kaki) dari Ngurah Ray (dakek
> palabuahan
> kapa tabang) ka pai baranang ka kolam ranang di Kompleks Hotel Pertamina
> Cottages (ditapi pantai) ambo caliak urang padusi mangacau simin dan
> maangkek-angkek simim palepoh, bakarajo sabagai tukang batu tembok melepoh
> pambangunan rumah. Ado babarapo urang padusi nan bakarajo kareh tu. Padusi
> kasado alahe.
> 
> Tapi ambo heran, indak ado sikua juo urang jantan doh nan bakarajo. Jadi
> ambo patiak kamera, ambiak slides, diabadikan.  Kudian ambo tanyo-tanyo
> kama urang jantan painyo. Manga mangko karajo sabarek ko cuma dikarajokan
> urang padusi sajo. Ruponyo urang nan jantan-jantannyo pai bakarajo maadu
> ayam jantan  .
> 
> Salam,
> Mak Ngah
> 
> **
> ***
> On a cold day in Jerusalem, a wife requests her husband, "Sweetheart,
> please close the window; it's cold outside." The husband retorts, "What,
> if
> I close the window, will it get warm outside?" Anonymous (Contributed by
> Arnold Levine, Austria).
> **
> ***b
> 
> 
> http://lapau.rantaunet.web.id
> =
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> WebPage RantauNet http://w

Re: [Rantau-Net] Hompage Rantaunet Kitooooo

[Bandaro]

Lah mbo silau kaduo burando  wakgo.
Ancak, informatif.

Usul ..
ha awak nan  panumpang gratisko bisano usua ka usuasin,
mangarajokan indak bisa  'ngaku dh.

1. Manganai "sipangka" di Sambutan, lah saelokno pulo"direpormasi"
Disitu tatulih : Eddy, Ari Noviandi, A Bandaro, Masdar TGM,
Budi Putera, Maifil E Putra.

Karano lah ado babarapo sanak nan indak aktip lai dilapau,
ambo usul "sipangka" ditulih  :
Rang lapau ;  Eddy - Miko - Arisman Adnan - Maifil E P

2. Kodak-kodak rang lapau  lah ado HPno, kok dibuekgan "link"
kasitu baa no ?
   Addresno : http://whowhere.com/community/emon.s/iyobana.html
   Atau disalinkan utuak HP baru.

   3. Diadokan  photo gallery pemandangan Minang / Sumbar.
Lah ado babarapo gambar didisket nan disarahkan ka Miko.

4. Manganai sijarah RN mungkin  mak Ngah lai juo arsipno.

Tarimo kasi Miko - Maifil.

'Ndaro
~~

- Original Message -
From: "Maifil Eka Putra" <[EMAIL PROTECTED]>
To: <[EMAIL PROTECTED]>
Subject: [Rantau-Net] Hompage Rantaunet Kito


> Sanak salapau, kalau ingin mancaliak mirror homepage rantaunet kito
> klik sajo di: 
>
> salamek mancaliak, dan kalau adoh sanak nan bapartisipasi untuk
pengembangan content rantaunet.com silahlkan hubungi japri, maifil dan miko.
>
> tarimo kasih
>
> salam
>
> kb
> http://lapau.rantaunet.web.id
> =




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[Rantau-Net] Alat penyimpan beras karatan.

[Bandaro]

Untuak diwaspadai.  
Postingko diposkilatkan ke Kompas, RCTI  ( "Warna-Warni" ). Kpd 
mak Sati tolong dilayokgan ka YLKI.
Tarimokasi.
Untuk rubrik " REDAKSI YTH 
"---REDAKSI 
YTH  
AWAS, Penyimpan Beras Karatan.
Belum lama ini sewaktu membersihkan / memeriksa alat Penyimpan Beras 
dirumah ( merek terkenal, dipakai 2+ thn), saya menemukan karat yang tebal di 
mekanisme penakarnya. Ternyata sebagian dari mekanisme penakar tersebut dibuat 
dari plat besi. Pelat tersebut berhubungan langsung dengan beras, sehingga 
kontaminasi karat dengan beras selalu terjadi. Hal ini sangat 
membahayakan kesehatan.Keberadaan karat ini bisa diperiksa dengan 
merogoh bgn atas lobang penakar dengan jari. (Dengan memencet angka 2 atau 
3.Untuk itu diminta kepada pabrik pembuat alat ini agar tidak menggunakan 
bahan rawan karat untuk alat penakar maupun kotaknya.Kpd YLKI kami masih 
menyimpan alat tersebut untuk bukti.Bandaro
 

Re: [Rantau-Net] Salah kaprah Emansipasi II

[Desmawati Radjab]

Rita dan Evi, iko diskusi dan argumentasi yang menarik dari adik-adik kaum
Bundo  Kanduang.  I am proud of both of you. Ni Des sadang tak punyo
wakatu, jadi cuma bisa bilang NOT MUCH sarupo Annisa.  Silakan lanjutkan.


dr
rang kampuang
nan sadang takuruang
di kandang pinguin :(



At 16:24 23/04/00 +0700, you wrote:
>-Original Message-
><[EMAIL PROTECTED]>
><[EMAIL PROTECTED]>
>Date:  23 April 2000 1:28
>Subject: Re: [Rantau-Net] Salah kaprah Emansipasi  II
>
> >Jadi siko sabananyo masalahnyo duo arah. Kami urang padusi, dengan  segala
>>kekurangan (dan kelebihan) yang kami miliki, butuah bimbingan dan  pimpinan
>>dari urang laki-laki. Kalau memang kami salah dan indak kami  sadari, di
>>situlah paralunyo urang laki-laki, nan ka manunjuak maajari.  Tapi sabalun
>>manunjuak maajari urang padusi, tantu kami nan diajari  maliek dulu, apa
>>nan maaja, nan mambimbiang, nan mamimpin itu 'capable'  atau indak.
>>urang nyo sendiri 'batua' apo indak, minimal dari suduik  pandang nan awam.
   tidaknya kaum  ini).


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Re: [Rantau-Net] Salah kaprah Emansipasi II

[Budi Kurniawan]

Assalamu'alaikum wr.wb,

Iyo menarik juo diskusi tantangan padusi iko.

Kalau di Ambo kondisi yang ado kiniko iyo indak bisa disalahkan ka urang padusi sajo 
doh.
Urang laki-laki sabanyo punyo andil juo terhadap apo nan dikatokan dek Angku Khairi 
Yusuf
'salah kaprah' (kalau di Ambo maartikannyo sebagai kesalahan pemahaman) terhadap
emansipasi.

Taruih tarang, Ambo acok mancaliak kesewenang-wenangan dan perlakuan yang indak adil 
dari
laki-laki terhadap padusi. Ambo memang indak ahli dalam agamo, tapi manuruik ambo 
banyak
yang menafsirkan ajaran agamo (Islam) dari yang 'tersurat' sajo (indak meliek dan 
memahami
apo yang 'tersirat') dan mancaliak dan memahami ajaran itu sapotong-sapotong. Hal iko
mengakibatkan sikap, perilaku dan perlakuan terhadap padusi indak pado tampeknyo. 
Dengan
adonyo perlakuan dan tindakan iko mengakibatkan timbuanyo 'pemberontakan' dan 
'perlawanan'
dari kaum Hawa iko, nan barujuang pado apo yang banyak kito tamui balakangan iko.

Kalau di Ambo kondisi yang ado kiniko sabananyo adolah kegagalan kaum Adam/laki-laki
sebagai 'pemimpin', kegagalan dalam ma arahkan jo ma bimbiang nan dipimpinnyo. Sarupo
carito Mak Ngah tantang apo nan baliau caliak di Bali, apokah kito akan menyalahkan
padusinyo nan karajo bakuli samantaro laki-lakinyo bahampok jo ma adu ayam satalah tu
pulang ka rumah ma ambiak 'setoran' dari padusinyo?

Namun demikian, bukannyo Ambo ingin memberikan pembenaran dan 'apology', persoalan iko
sabananyo dipengaruahi dek banyak aspek. Proses sosialisasi dan interaksi masyarakat 
yang
semakin tabuka jo transparan, informasi nan masuak baitu batubi-tubi dari berbagai 
sumber
sahinggo sangaik sulik untuak melakukan filter/penyariangan yang barujuang pado 
taciptanyo
distorsi bagi proses pembentukan wawasan dan perilaku. Hal iko diantaronyo mambuek 
adonyo
tuntutan emansipasi dalam bentuk 'persamaan gender' bukannyo 'kesetaraan gender'.

Tapi tantu sajo iko indak mambuek kito manyarah baitu sajo dan bapikia bahwa iko lah
tuntutan zaman nan ado. Ambo yakin dan picayo pasti ado jalan kaluanyo, saindaknyo kito
bisa melakukan antisipasi bagi lingkuangan tadakek kito. Hal yang paliang pantiang
manuruik Ambo adolah melakukan proses komunikasi yang dialogis di dalam keluarga; 
antaro
suami jo istri, antaro Bapak dan Ibu dengan anak-anaknyo (baiak nan laki-laki maupun 
nan
padusi) tantang hakekaik status, peran dan fungsi masiang-masiang.

Ambo ingek suatu katiko Habibie pernah bacarito dengan gaya khasnyo tantang ba'a 
baliau jo
urang rumahnyo marundiangkan fungsi jo perannyo masiang-masiang, tantang ba'a baliau
mambarikan pilihan ka istrinyo untuak 'tingga di rumah' ma urus dan mandidik anak-anak
samantaro inyo nan 'mancari' atau sabaliaknyo inyo nan 'tingga di rumah' dan istrinyo 
nan
'mancari' (dek karano istrinyo iko seorang profesional pulo, yaitu dokter) dan akhianyo
istrinyo iko mamiliah untuak 'tingga di rumah'.

Kalaulah indak ado proses komunikasi nan dialogis dan watak sarato kapasitas 
'leadership'
dari laki-laki/suami untuak me-'leading' padusi/istri, tantunya akan timbua pamikiran 
dek
padusi/istri: "lamak sajo manyuruah ambo tingga di rumah, percuma se sakolah 
tinggi-tinggi
kalau ka ma urus rumah tanggo, merawat jo mandidik anak-anak sajo".

Saitu dulu lah urun rambuak dari Ambo. Sabananyo masih banyak nan taraso, tapi lain 
wakatu
lah di 'tumpah'kan. Salut Ambo untuak sanak Rita Desfitri.

Wassalam,
Budi  K.


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[Rantau-Net] Fatima Mernissi

[Evi]

Title: Fatima Mernissi



Ass.wr.wb,
Bagi yang tertarik untuk mengetahui 
realitas wanita dalam peradaban islam secara agak mendalam, situs dibawah 
ini,sedikit banyak, insya Allah ,akan membantu. Saya sedang membaca bukunya 
Mernissi, Beyond  the Veil, yang telah diterjemahkan kedalam bahasa 
Indonesia oleh penerbit Mizan dengan judul "Teras Terlarang".  Buku ini 
cerita puitis plus uraian air  mata tentang kehidupan wanita di dalam 
Harem. 
 
Menurut "The Oxford Encyclopedia of Modern 
Islamic worl" bahwa harem  adalah institusi peneguhan atau ekspressi 
tertinggi dari pemisahan  laki-laki dan perempuan yang dimulai sejak 
kekhalifahan Abasiyyah. Sedangkan menurut Mernissi sendiri, "dewasa ini bentuk 
Harem jauh lebih subtil, yakni dengan pemakaian busana Muslim berupa jilbab, 
hijab, dan sebagainya."
 
 
Wassalam,
 
Evi
 
 

  
  


  Mernissi, Fatima
   
  
  
Profile 
at The Bactra Review Cyberistan 

Utne 
Visionaries: 100 people, 100 visions"one of the pre-eminent 
Koranic scholars of our time " 



Articles


anadolu: 
Beyond the VeilMale-Female Dynamics in Modern Muslim Society 


Modus 
Vivendi: The Invisible Society: Women in Middle Eastern 
Culture 

Dream 
to Trespass: Tales of a Harem Girlhood 

Dream 
to Trespass (buy the book) 

Dreams of 
Tresspass (quotations) 

Bactra 
Review: The Veil and the Male Elite 

OTHERWISE: 
Hudud, or BoundariesReview of Three Books Fatima Mernissi 
(article) 

'Calligraphy 
and Dialogics: Moroccan Writings' Islamic Intertextualities' 
(abstract) 

'Calligraphy 
and Dialogics: Moroccan Writings' Islamic Intertextualities' 
(full-paper) 

Equal Before Allah 
with Riffat Hassan 

Life 
Behind The Veil 

Modernizing 
the Sexes:Changing Gender Relations in a Moroccan Town 

"Only 
Silence Will Protect You": Women, Freedom of Expression and the 
Language of Human Rights 

Islamic Law: 
Myths and Realities 

Possessed by Love: 
Gender and Romance in Morocco 

Al-Jadid: 
Arab Journals Provide Rich But Neglected Sources for Study of Arab 
World 

York 
U. Essay Bank:IS ISLAM AS A RELIGION OPPRESSIVE TO WOMEN ? 

Civil 
Societies in Muslim Countries Conference 

North 
African Women's Lecture Series Begins 

ETNOLOGIA 
DELLE CULTURE MEDITERRANEE 

Mai 
Yamani: Feminism and Islam: Legal and Literary Perspectives 

Bangladeshi 
Women and the Politics of Religion 

RELIGIOUS 
FREEDOM FOR SCHOOL CHILDREN? 

SOME NOTES ON THE 
ISLAMIC VIEW OF WOMEN 

The mosque and the 
satellite":Media and adolescence in a Moroccan town 

Ella 
Shohat: Framing Post-Third-Worldist Culture: Gender and Nation in Middle 
Eastern/ North African Film and Video 

Muslim Women in 
History 

OTHERWISE: 
The Earth Pledge Foundation's Book Review Exploring Sustainable 
Development 

History 
of Islam List Sample 

The 
Knowledge of Good and Evil 

RELIGION, 
CONTINGENCY, AND VIOLENCE: CASES FROM ISLAM by Peter G. Mandaville 

Genovagando: 
Voices and images of the Mediterranean Stories and 
literatures 

Polity 
Press: Servives for Authors 

Zaqafa de 
Barcelona: 

Books about Women 


Social Theory 
& The Middle East 

World 
Views 1996 

The 
Association for Middle East Women's Studies 

EuromedPer 
què els àrabs emigren a Europa? 

UNRISD 
Social Development NewsRethinking Social Development 

Motivation to 
Manage: A Comparative Study Between Male and Female Library and 
Information Science Students In the United States of America and India 


SECURE 
IN SISTERHOOD 

SECURE IN 
SISTERHOOD (alternate) 

ISLAM SHEDS 
ITS IMAGE AS PURELY EASTERN RELIGION MUSLIMS IN THE WEST 

ISLAM SHEDS ITS 
IMAGE AS PURELY EASTERN RELIGION MUSLIMS IN THE WEST (alternate) 

Delahanty: 
eclectic ramblings and links of a social misfit : feminism 

[Rantau-Net] Atribute to Rita --new gender awareness in Islam

[Evi]

The Jakarta Post - The journal of Indonesia today: Full-text article, SUNDAY


Features

Aisyah ponders new gender awareness in Islam

By Devi M. Asmarani

JAKARTA (JP): Aisyah Hamid Baidlowi is a prime example of a modern Muslim
woman succeeding in her worldly ambitions, yet never straying from her
Islamic roots.
She currently is a Golkar Party legislator in the House of Representatives,
but a significant portion of her career was spent within the religious
milieu. For five years ending last month she was the head of the Muslimat
Nahdlatul Ulama (NU), the woman's body of the country's largest Muslim
organization.

Soft-spoken yet filled with spirit, the mother of five and the grandmother
of seven speaks of how one of the world's great religions gained such a bad
reputation in regard to the treatment of women because of the infiltration
of patriarchal cultures.
Aisyah is certainly well versed in Islam. Born on June 6, 1940, in Jombang,
East Java, the second of six children, she hails from one of the country's
most influential Muslim families. Her grandfather, Hasyim Ashari, founded
NU, and her father, Wahid Hasyim, was minister of religious affairs in 1945.
Aisyah's older brother is President Abdurrahman Wahid.

But Aisyah does not take credit for her success. She insists that it was the
power of her mother that made her what she is.
"My mother is the great one, not me," she says modestly. "My mother
encouraged her children to broaden their horizons. We were given books all
the time. Everything was books, and we became used to reading."
Her mother also fostered democracy among the children from a very early age
by encouraging them to express their opinions.
"Every dinner, we'd have heated debates. And we were also given the freedom
to bring our friends home. It was my mother's philosophy to treat every
guest the best she could."

The memories of their beloved mother serve as the tie that binds in a family
where political aspirations run in different, and sometimes conflicting,
directions. Abdurrahman is the founder of the National Awakening Party (PKB)
while another brother, Salahuddin Wahid, is a member of the United
Believers' Awakening Party.
When The Jakarta Post interviewed Aisyah last week, she was tending her
husband, who had just suffered a heart attack, at Harapan Kita Hospital. In
between talking to the doctor and looking after her husband, she shared her
views on the new gender awareness in Islamic teaching in the country. The
following is an excerpt of the interview:
Question: Recently there have been increased efforts in Indonesia to
introduce a new teaching of Islam that is more gender sensitive. Is this a
new thing, and why should there be a reinterpretation of Islamic teachings
on women?
Answer: In countries that are based on Islam, this has been done. In
Indonesia it's a relatively new thing, but it started around the late 1980s
or early 1990s. We observe that Muslim women are marginalized. But it is not
caused by religious teachings, rather by the influence of local cultures.
In what sense do religious teachings encourage a situation where women are
marginalized?
Women are excluded from decision making by the husband, but she has to bear
the implications of the decisions. Now we hear more and more of domestic
violence, which 10 years ago was hardly heard of because it was considered
taboo and shameful for the women.

But there have been changes in values. Marriages in Muslim families are no
longer determined by the parents. These changes have been taking place
mostly because the level of education has improved for the women. The
women's horizons are broader, and they are no longer bound by cultural
taboos. With higher levels of education, they are breaking cultural
barriers.
So is there a loosening of religious values in educated women here?
They still hold on to Islamic values, even if they have adopted a modern
mind-set. Many women in Jakarta still wear headscarves and go to religious
gatherings. It is from partaking in religious activities that they realize
some things have to be reexamined.
The new interpretations of women in Islam seem radical compared to what we
were brought up to think. Do you believe there is a limit to interpreting
religious teachings?
Yes, there is. Koranic verses that are absolute and universal must be
accepted. For example, if a woman is left by her late husband, she must go
through iddah (a waiting period) before she can remarry. This, to me, cannot
be bargained, because the purpose is to see whether the woman is carrying
the baby of her late or former husband. Some people have different
interpretations of what should happen during this time. Some do not allow a
woman to leave her house at all, even to go to the front yard. But other
than this extreme interpretation, a woman still has the chance to have a
normal life with her family. She can still go out to shop, see a doctor or
go to a movie if she needs recreation during the mourning period.

Does this new

[Rantau-Net] Fighting Gender Bias in Islam

[Evi]

The Jakarta Post - The journal of Indonesia today: Full-text article, SUNDAY



Fighting gender bias in Islam

Muslim feminists believe that male values in the interpretation of Islamic
teachings have given the religion a reputation for oppressing women.

The Jakarta Post's Devi M. Asmarani talks to experts about the issue in
conjunction with Kartini Day - the day commemorating the birth of Indonesian
heroine of emancipation on April 21.

JAKARTA (JP): To be a Muslim has not been easy for Musdah Mulia. The core
thing is to live a life fully without drifting too far away from the
religious teachings. She learned the hard way from her grandfather, a
traditional kyai (Muslim scholar).
"When I was growing up, I wasn't allowed to laugh freely, because it was
seen as corrupted," she said.

She once won first prize for a Koran reading competition, but her
grandfather forbade her from entering more contests after she reached
puberty, "I was told a woman's voice is her aurat (the part of the woman's
body that must not be revealed)."
But it was only after she finished elementary school and was told that a
young woman must go to an Islamic school, instead of a public school, that
Musdah felt her first twinge of unfairness.

Decades later, after years of extensive schooling in Islam and through
academic researches and studies she has become an element that drives a
movement promoting a new understanding of gender-sensitivity in Islamic
teachings.
Musdah, now a senior researcher in the Ministry of Religious Affairs, is
contributing something to benefit every Muslim woman in this country: a
reinterpretation of Islamic teachings on women.

She is not alone. Along with her is a brave group of Muslim men and women
who want to set the records clear. They see that centuries of male values in
the interpretation of the religious teachings have given Islam a reputation
as one that oppresses.
"The existing interpretations of Islamic teachings are infused with
patriarchal values and gender bias," Musdah said.

Musdah said oppression and discrimination against women has been legitimized
and justified by the understanding, or misunderstanding, of Islam.
The Muslim feminist movement is not something new. The world's Muslim
societies have seen great female figures, including Fatima Mernissi and
Riffat Hasan, pushing for reforms in religious teachings.
In Indonesia, the movement began in the late 1980s, but has gotten big again
since Soeharto's resignation from 32-years of rule in 1998.
One of the promoters of the efforts to teach a women-friendly Islam is none
other than the first lady herself, Sinta Nuriyah. Nuriyah is currently
"reconstructing" a standard guidebook of religious edicts called the "yellow
book", the content of which emphasizes a woman's obligations with little
reference to her rights.
Muslim scholar Komaruddin Hidayat attributes the movement to tremendous
progress in women's emancipation in the western world. Progress in the west
influences women in Muslim society.
"This is a rebellion of existential conscience, a rebellion at the
structural and cultural levels," Komaruddin, who chairs the Paramadina
foundation, said.
Its progress has been hampered by the level of education and a religion
that, in practice, excludes them.
"The first thing to do is change the mind-set, the ideological, theological
and religious barriers," he said.
What has actually caused such a misperception in Islamic teaching?
The most dominant argument was that the holy scripture Koran and hadith,
Prophet Muhammad's sayings and tradition according to the way the religion
is practiced, were written at a time when society was driven by males.
"The Koran and hadith, although they are divine, were born in the rough
regions of the desert, and many of the verses were descriptive, instead of
prescriptive," Komaruddin said.

The Koran "prescribes" that man and woman are equal, he said, but the
descriptive verses tell of how men are dominant because they have to conquer
the savage nature of the desert and go to war.
Verses in the Koran can be separated into two groups. The first ones are
those that have universal and absolute meanings, and the second ones are
those that are open to contextual interpretation.
A research by the Indonesian Ministry of Religious Affairs shows that verses
that fall into the first category are smaller in number than the second.
Because of this there are many books of interpretation or fikih on Islam.
The ministry's research of 100 Islamic fikih books published in this
country, some originally written in Indonesia and others translated from
Arabic, found that only 18 of the books were gender sensitive. The remaining
82 were written from the male's perspective. Unsurprisingly only eight of
the books surveyed were written by women.
Islam

When Prophet Muhammad introduced Islam, he offered a religion that would
free people from their societal shackles and eliminate immorality in the
male-dominated tradition. The Prophet started a r

Re: [Rantau-Net] Salah kaprah Emansipasi II

[Siegfried]

-Original Message-From: Rita Desfitri 
<[EMAIL PROTECTED]>To: Balerong 
<[EMAIL PROTECTED]>Date: 
23 April 2000 1:28Subject: Re: [Rantau-Net] Salah kaprah Emansipasi 
II
>Jadi siko sabananyo masalahnyo duo arah. Kami urang padusi, dengan 
segala>kekurangan (dan kelebihan) yang kami miliki, butuah bimbingan dan 
pimpinan>dari urang laki-laki. Kalau memang kami salah dan indak kami 
sadari, di>situlah paralunyo urang laki-laki, nan ka manunjuak maajari. 
Tapi sabalun>manunjuak maajari urang padusi, tantu kami nan diajari 
maliek dulu, apa>nan maaja, nan mambimbiang, nan mamimpin itu 'capable' 
atau indak.>urang nyo sendiri 'batua' apo indak, minimal dari suduik 
pandang nan awam.
 
>Taruih tarang, iyo tagalak sengeng ambo tangah malam buto, 
mandanga>komentar sanak 'annisa' manjawab tanyo sanak dedi ko, 
>    NOT 
MUCH >kato sanak annisa... singkek...>not much yang dikandak-i 
oleh kaum padusi untuak emansipasi.>Memang batua... sacaro umum, memang 
nan kami kehendaki ndak macam-macam>doh.
 
 
Assalamualaikum wR wB ...
 
Ambo NOT MUCH pulo bakomentar,
Tapi ambo salut jo uraian Rita, it really makes 
sense.
Runtut dan mudah dimengerti oleh orang awam 
macam ambo.
Taruih jalan Rita dengan permainan logika nya. 
(Maaf) ... kalau 
menurut ambo inilah hakekat emansipasi yang 
dicita-citakan 
oleh Ibu Kartini. Kaum wanita bisa, mampu dan berani  arguing 
dengan kaum lelaki.
 
Wassalam,
Siegfried
(wanita adalah ibu bangsa, karena 
majunya bangsa tergantung dari maju 
 tidaknya kaum 
ini).