Masthuriyah Sa'dan
Universitas Gadjah Mada (Yogyakarta), Fakultas Filsafat, Graduate Student
- Researcher and author on transgender studies and Islamic feminismedit
Research Interests: Philosophy, Multiculturalism, Nonsense, Faith, Islam, and 3 moreReligious Studies, Indonesian, and nothing
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The decision of “haram” which is coming from The Indonesian Islamic Scholar Council(MUI ) against such a group which has homo sexual oriented and the death penalty forsexual offenders "deviant" make the people of Indonesia... more
The decision of “haram” which is coming from The Indonesian Islamic Scholar Council(MUI ) against such a group which has homo sexual oriented and the death penalty forsexual offenders "deviant" make the people of Indonesia shaken, especially those who feelthey have gender identity "third". "Religion" which should give way ease, as if to buryalive a person who has a gay sexual orientation. In fact, legal instruments, regional,national and International human rights recognize their rights as human beings. Byusing contemporary humanities social approach, this paper presents the Lesbian, Gay,Bisexual And Transgender group as a human's dignity to be treated like a human beingwhich must be respected.
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Yogyakartaxxxii, 262 halaman: ilustrasi; 21 c
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The decision of "haram" which is coming from The Indonesian Islamic Scholar Council (MUI) against such a group which has homo sexual oriented and the death penalty for sexual offenders "deviant" make the people of... more
The decision of "haram" which is coming from The Indonesian Islamic Scholar Council (MUI) against such a group which has homo sexual oriented and the death penalty for sexual offenders "deviant" make the people of Indonesia shaken, especially those who feel they have gender identity "third". "Religion" which should give way ease, as if to bury alive a person who has a gay sexual orientation. In fact, legal instruments, regional, national and international human rights recognize their rights as human beings. By using contemporary humanities social approach, this paper presents the Lesbian, Gay, Bisexual And Transgender group as a human's dignity to be treated like a human being which must be respected. Abstrak Fatwa "haram" MUI terhadap kelompok yang memiliki orientasi seksual homo (LGBT) dan hukuman mati terhadap pelaku seksual "menyimpang" membuat rakyat Indonesia terguncang, khususnya mereka yang merasa memiliki ident...
. Exit of the Beijing Platform For Action (BPFA) on gender equality mainstreaming was incorporated into development policy during the fourth world women's conference in Beijing in 1995 so Abdurrahman Wahid declared Presidential... more
. Exit of the Beijing Platform For Action (BPFA) on gender equality mainstreaming was incorporated into development policy during the fourth world women's conference in Beijing in 1995 so Abdurrahman Wahid declared Presidential Instruction number 19 December 2000. 9 of 2000 on gender mainstreaming in national development. This is where the islamic boarding school is required to be able to respond to the dynamics of the era along with the development of modernization and globalization, so that islamic boarding school can answer the issue of gender equality discourse that goes into the boarding booths. This paper wants to answer how the strategy and implementation of Gender Mainstreaming in islamic boarding school education. This review is literature review using feminist approach and gender analysis in Islam. After the review, the authors found that the strategy for realizing gender mainstreaming in islamic boarding school education is to re-design the gender perspective te...
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In Islamic jurisprudence (fiqh), the right to choose a partner for a woman is set by families. This then becomes the spotlight of many circles who argue that fiqh is discriminatory against women. Muslim men have the right to decide with... more
In Islamic jurisprudence (fiqh), the right to choose a partner for a woman is set by families. This then becomes the spotlight of many circles who argue that fiqh is discriminatory against women. Muslim men have the right to decide with whom to marry. In contrary, Muslim women do not have such a right. Women right is taken over by parents in the name of Islamic law. In the World Conference on Population and Women in Cairo-Egypt in 1994, however, women were proclaimed to have their own reproductive rights that must be protected and maintained. One form of the demands of the reproductive rights is the right of women to determine their own life partner. This paper wants to examine the right to choose a husband for women from the perspective of Islamic law and international law on human rights. Keywords: the right to choose, women, Islamic law, human rights.
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Dakwah adalah sebuah kegiatan untuk menyampaikan pesan-pesan agama yang dilakukan oleh seorang da’i. Kegiatan dakwah gencar di laksanakan, akan tetapi dakwah hanya bersifat ukhrawi-oriented, dan bukan sosial-kontekstual. Akibatnya dakwah... more
Dakwah adalah sebuah kegiatan untuk menyampaikan pesan-pesan agama yang dilakukan oleh seorang da’i. Kegiatan dakwah gencar di laksanakan, akan tetapi dakwah hanya bersifat ukhrawi-oriented, dan bukan sosial-kontekstual. Akibatnya dakwah belum mampu menyelesaikan persoalan ummat yang terkait dengan isu-isu perempuan. Ironisnya, dakwah yang disampikan oleh para da’i justru menambah dan memperkuat beban perempuan dalam kerangkeng agama. Akibatnya perempuan terpasung dalam otoritas teks yang di dalangi oleh laki-laki. Oleh sebab itu, sebenarnya ada yang perlu dirubah dalam dakwah. Salah satunya adalah perubahan konten materi dakwah. Rekonstruksi materi dakwah dilakukan dengan menggunakan analisa teologi feminis dalam hal ini feminis muslim
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The lack access in knowledge, education, training and economic factor has made women and girls become prone-victims of trafficking. Malaysian Govt has reported that 4.268 sex commercial workers are coming from Indonesia. They are mostly... more
The lack access in knowledge, education, training and economic factor has made women and girls become prone-victims of trafficking. Malaysian Govt has reported that 4.268 sex commercial workers are coming from Indonesia. They are mostly trafficked via the borders of Malaysia and Indonesia. To cut the chain of violence, it is necessary to cut the whole syndicate of traffickers instead of one trafficker. International diplomacy between Indonesia and Malaysia is hoped to foster the reduction of human trafficking, specifically women and girls as way to advocate international gender instruments.
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Sexual violence in the history of humankind is a common phenomena. Ironically the object of violence is frequently women. Unfortunately, those violence are legitimated with doctrine. Cases of husband beating wife as nusyuz and other... more
Sexual violence in the history of humankind is a common phenomena. Ironically the object of violence is frequently women. Unfortunately, those violence are legitimated with doctrine. Cases of husband beating wife as nusyuz and other violences are legitimated with holytexts. Muhamad’s personality to his wives even being used as legitimation of theology. This made interpretation becomes bias. Amina Wadud’s tafsir indicated that there is a need to re-evaluate and reinterprete those bias tafsir.
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This study explores harmonious lives among religious groups in the Winong village, Banjarnegara. It describes both religious and social lives including factors that reinforcing the creation of harmony among religious groups in the... more
This study explores harmonious lives among religious groups in the Winong village, Banjarnegara. It describes both religious and social lives including factors that reinforcing the creation of harmony among religious groups in the village. Based on Inter-religious harmony theories, the study shows that Winong is a village with differs cultures and religious communities but it is able to maintain harmony. The harmony among religious beliefs in Winong , as shown between the Ahmadis and NU community, is manifested not only in terms of toleration and passive co-existence, but also in the equality of all elements in the society which is embodied in the social, culture and the political lives.
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In Islamic jurisprudence (fiqh), the right to choose a partner for a woman is set by families. This then becomes the spotlight of many circles who argue that fiqh is discriminatory against women. Muslim men have the right to decide with... more
In Islamic jurisprudence (fiqh), the right to choose a partner for a woman is set by families. This then becomes the spotlight of many circles who argue that fiqh is discriminatory against women. Muslim men have the right to decide with whom to marry. In contrary, Muslim women do not have such a right. Women right is taken over by parents in the name of Islamic law. In the World Conference on Population and Women in Cairo-Egypt in 1994, however, women were proclaimed to have their own reproductive rights that must be protected and maintained. One form of the demands of the reproductive rights is the right of women to determine their own life partner. This paper wants to examine the right to choose a husband for women from the perspective of Islamic law and international law on human rights. Keywords: the right to choose, women, Islamic law, human rights. Abstrak Dalam fiqih, hak memilih pasangan atau calon suami bagi perempuan di tentukan oleh wali. Inilah kemudian yang menjadi soro...
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There is a tradition of forced marriage (kawin/nikah paksa) in Madurese society in which young females are paired up with and married off to young males of their parents choosing. Young women may be promised in marriage when they are... more
There is a tradition of forced marriage (kawin/nikah paksa) in Madurese society in which young females are paired up with and married off to young males of their parents choosing. Young women may be promised in marriage when they are still in their mothers' wombs or in childhood, and the marriage age for girls is generally under the age of 18 years, though there are those who marry between 12-15 years. Regeneration of the ancestral lineage can be seen in several areas in Madura including Bangkalan, Sampang, Pamekasan and Sumenep. Instead of the following the prescriptions of Muhammad, girl children have become 'victims' of a culture that discriminates against them. If seen from a human rights perspective, the tradition of kawin paksa breaches the ethics related to humanity, justice and equality. A. Pendahuluan Globalisasi informasi dan teknologi sebagai era perubahan masyarakat dari agraris ke industrialis, telah memacu percepatan penyadaran manusia tentang hak-hak dasar...
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The Fatwa ”Haram” of MUI against homosexual orientation (LGBT) and the death penalty against LGBT had shaken the Indonesian, and further marginalized ”third” gender people. ”Religion” is urged to provide justice to the Ummah but the Ulema... more
The Fatwa ”Haram” of MUI against homosexual orientation (LGBT) and the death penalty against LGBT had shaken the Indonesian, and further marginalized ”third” gender people. ”Religion” is urged to provide justice to the Ummah but the Ulema did the opposite thing by discriminating sexual minorities. The legal instrument of regional, national and international human rights has recognizes LGBT rights as basic human rights. Islamic religion in this case Shari’ah and Islamic law is used as a theological foundation by MUI to issued the fatwa that is contrary to the concept of human rights. The progressive interpretation of Khaled M. Abou El-Fadl became important to be studied to protect LGBT. Khaled attempted to break up the tension between religion (Islam) and human rights by using the social approach of contemporary humanities. By this means, Abou El-Fadl introduced a scheme of protection to LGBT under Quranic Syariah Law.
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Some of the Yellow Book (traditional source of Islamic Study) are taught in a traditional boarding school including sexual and reproductive health issues. Such discussion is the realm of the study of jurisprudence. However discussions in... more
Some of the Yellow Book (traditional source of Islamic Study) are taught in a traditional boarding school including sexual and reproductive health issues. Such discussion is the realm of the study of jurisprudence. However discussions in the Yellow Book are often gender-bias and less relevant to the women of today who have different sexual and reproductive health problems compared to their grandparents. As a result, many cases of sexual violence and women’s reproductive affecting female students because of lack of knowledge not to say being ”blind” of sexual and reproductive health and rights (SRHR). By using the approach of Islamic epistemology and feminist theological analysis, this paper will attempt to reconstruct the Islamic sciences by integrating the Islamic jurisprudence (fiqh) into the study of gender and social science.
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This study aims to analyse sexism in science education at two Islamic schools in the specialised area of Yogyakarta, namely in MTs Assalafiyyah Mlangi Sleman and Ali Maksum Krapyak Bantul. This study uses an ethnographic approach with... more
This study aims to analyse sexism in science education at two Islamic schools in the specialised area of Yogyakarta, namely in MTs Assalafiyyah Mlangi Sleman and Ali Maksum Krapyak Bantul. This study uses an ethnographic approach with data collection techniques of observation, interviews, and surveys. The results showed that science was partial to boys due to gender giving birth to sexism in science education. Discrimination based on sex is not a good thing and is contrary to scientific ethics, namely science for all genders. However, the fact this sexism behaviour also spreads in all lines of people's lives. Without realising the difference in giving and treatment of girls and boys in science is considered as something healthy and so it is. So, to minimise such conditions, we need synergy between all elements of government, school principals, teachers, parents, and society, that girls have the right to master science and technology the same as boys.
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Forced-marriage is a Madurese tradition that forces daughters to marry to men being chosen by the parent. Usually they are betrothed while still in the womb or as a child. Average age of girls being married are under 18 years old. Even in... more
Forced-marriage is a Madurese tradition that forces daughters to marry to men being chosen by the parent. Usually they are betrothed while still in the womb or as a child. Average age of girls being married are under 18 years old. Even in some cases they were being wed on their 12-15 age. The preservation of the tradition can be found in certain areas in Madura such as Bangkalan, Sampang, Pamekasan and Sumenep. This tradition was formed because of customary law which merged with religious understanding of Madurese community about Islam, supported also by the economic conditions and low levels of education.
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The Madurese never refuse a proposal of a man who first comes. Therefore, Madurese girls would marry at a much younger age in their teenage years even before they reach 12 years old. Child marriages leads to the following severe problems:... more
The Madurese never refuse a proposal of a man who first comes. Therefore, Madurese girls would marry at a much younger age in their teenage years even before they reach 12 years old. Child marriages leads to the following severe problems: domestic violence, infidelity, divorce, problems of pregnancy and birth. In this context, there is injustice toward girls in the process of marriage and when the marriage happens. Psychologically, the girls are not ready enough to face domestic taks as a wife and mother. Besides that, girls also face a life-threatening situation during pregnancy and childbirth because of the unprepared reproductive organs. Therefore, a judicial review to the Constitutional Court regarding the minimum age of marriage for women from the age of 16 in article 7 of Law No. 1 of 1974 to the age of 18 years is a solution to eliminate the increasing child marriage and reduce the rate of maternal death and child-mortality rate.
Abstrak: Tulisan ini merupakan kajian atas penjelasan Majelis Ulama Indonesia ketika pengajuan uji materi UUP No. 1 tahun 1974 ke Mahkamah Konstitusi untuk merevisi usia minimum perkawinan perempuan dari 16 tahun menjadi 18 tahun. Rumusan... more
Abstrak: Tulisan ini merupakan kajian atas penjelasan Majelis Ulama Indonesia ketika pengajuan uji materi UUP No. 1 tahun 1974 ke Mahkamah Konstitusi untuk merevisi usia minimum perkawinan perempuan dari 16 tahun menjadi 18 tahun. Rumusan masalah dalam penelitian ini adalah bagaimana mendekonstruksi keterangan MUI dalam pengujian UUP No. 1 Tahun 1974. Kajian dalam tulisan ini adalah kajian pustaka dan menggunakan pendekatan epistemologi Islam analisa dekonstruksi Mohammed Arkoun. Hasil kajian menemukan bahwa alasan MUI terkait konsep balig yang merupakan pandangan fikih Imam Syâfi‘i memiliki dua maksud keinginan, yaitu keinginan yang tidak terkatakan oleh institusi MUI adalah laki-laki ingin menjadi yang superior di atas perempuan. Sedangkan keinginan yang terkatakan adalah MUI membawa argumentasi agama dalam hal ini fikih Imam Syâfi‘i untuk menguatkan pandangan dalam penjelasan uji materi di Mahkamah Konstitusi. : The Constellation of Woman Power in Judicial Review of Marriage Law ...
Gubernur Daerah Istimewa Yogyakarta mengeluarkan peraturan daerah nomor 1 tahun 2014 tentang penanganan gelandangan dan pengemis. Para waria yang mengamen di pinggir jalan, di trotoar dan di lampu merah juga menjadi incaran utama aparat.... more
Gubernur Daerah Istimewa Yogyakarta mengeluarkan peraturan daerah nomor 1 tahun 2014 tentang penanganan gelandangan dan pengemis. Para waria yang mengamen di pinggir jalan, di trotoar dan di lampu merah juga menjadi incaran utama aparat. Sehingga mereka yang ditangkap tidak mendapat perlakuan yang manusiawi di camp assessment termasuk pelayanan dalam hal kesehatan seksual dan reproduksi bagi waria yang mengidap HIV/AIDS. Padahal mengamen bagi waria mungkin ”satu-satunya” cara untuk bertahan hidup di kota Yogyakarta. Dengan menggunakan kajian pustaka, tulisan ini ingin mengkaji mengapa waria mengamen dan bagaimana sikap dan tanggung jawab negara untuk memenuhi hak asasi bagi waria.Kata kunci: waria, pemerintah, hak seksual.
Tulisan ini merupakan kajian penafsiran Muhammad Syahrur tentang ayat “Qawwam” dalam QS. QS. An-Nisa’:34 yang dikorelasikan dengan realitas perempuan nelayan pesisir utara pulau Madura. Tulisan ini merupakan kajian pustaka dan kualitatif... more
Tulisan ini merupakan kajian penafsiran Muhammad Syahrur tentang ayat “Qawwam” dalam QS. QS. An-Nisa’:34 yang dikorelasikan dengan realitas perempuan nelayan pesisir utara pulau Madura. Tulisan ini merupakan kajian pustaka dan kualitatif lapangan.Pertanyaan utama dalam kajian ini adalah, bagaimana posisi perempuan sebagai kepala keluarga dalam konteks tafsir QS. An-Nisa’:34. Kemudian, bagaimanakah perempuan diproyeksikan sebagai kepala keluarga dalam kajian Muhammad Syahrur.Tujuan dari kajian ini adalah untuk menyajikan fakta dan realita bahwa posisi dan peran perempuan nelayan utara pulau Madura merupakan salah satu bukti implementasi interpretasi Syahrur. Kajian ini menemukan implementasi tafsir Syahrur tentang ruang sosial dan kepemimpinan tidak hanya milik laki-laki tetapi juga perempuan,dengan syarat kapasitas dan kemampuan yang dimiliki harus seperti seorang pemimpin. Maka dalam realitas perempuan nelayan Madura, penulis menemukan bahwa perempuan nelayan Madura merupakan bukti...