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Moslem Feminist as Agent of Change in Pesantren

Moslem Feminist as Agent of Change in Pesantren. By Siti Kholifah. Introduction. Aims of the Research. To explore Moslem feminism and how it has developed in the pesantren context. To investigate the strategies of Moslem feminists in pesantren .

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Moslem Feminist as Agent of Change in Pesantren

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  1. Moslem Feminist as Agent of Change in Pesantren By SitiKholifah

  2. Introduction

  3. Aims of the Research • To explore Moslem feminism and how it has developed in the pesantren context. • To investigate the strategies of Moslem feminists in pesantren. • To investigate the obstacles faced by Moslem feminists, considering the link between patriarchal structures and religious (Islamic) interpretation that have a gender bias.

  4. Location of Research • Three pesantren: 1. As-sa’idiyyah 2 Pesantren in Jombang as a modern pesantren that associated with NU 2. Nurul Huda Pesantren in Singosari, Malang as a salafpesantren that associated with NU 3. Mu’allimin and Mu’allimaat as a modern pesantren that based on Muhammadiyah  The different characteristics of each pesantren contribute to these changes including developing gender awareness, and I focus on As-sa’idiyyah 2.

  5. Literature Review • This research tends to use the term ‘Moslem feminist’ rather than ‘Islamist feminist’; this is because the developing gender equity in pesantrenemphasises a reinterpretation of Islamic teaching as a priority of their movement, rather than the political objectives that are common to Islamist feminists. • Foucault’s concept about power and knowledge to investigate how the power of pesantren leaders in interpreting Islamic teaching

  6. As-sa’idiyyah 2 Pesantren • is grounded in Javanese culture, and patriarchal culture is also embedded in the pesantren’s tradition. • is a family institution and as a part of BahrulUlumPesantren. • Has female leader (NyaiUmda) who are a daughter of kyai and she develops gender awareness. • NyaiUmda also replaced her father’s posotion as head of school in the MAI (MadrasahAliyahI’dadiyyah/Islamic senior high school I’dadiyyah) - organisational structure for both male and female students.

  7. The Characteristic of Moslem Feminist in Pesantren • NyaiUmda choose not to be conceived of as Moslem feminists. This is also because the term ‘gender’ tends to carry negative connotations in the pesantren community, and associated with the ideology of Western liberalism. • NyaiUmda asserted she has a self-identity that is different not only from Moslem feminists in Western countries (ex: AminaWadud), but also from Indonesian feminists and Moslem feminists (ex: MusdahMulia)

  8. The Strategies of Moslem Feminist • NyaiUmdautilises the contextualisation of Islamic teaching to develop women’s equality, which means to provide interpretation toward Islamic teaching including yellow texts according to these situations in this era.  She teach male and female santri in her pesantren, also some institutions under BahrulUlumPesantren with gender equity perspective.  She encouraged four or five elite male santri to read and interpret yellow texts from a gendered perspective in a special class.

  9. NyaiUmda and her santri

  10. NyaiUmda stressed that she used other strategies to expand the ‘gender virus’ in everyday activities. Ex: female santri have the chance to demonstrate their capability in mixed gender audiences as a strategy to develop self-confidence and empowerment of female santri.

  11. The Barrier of Moslem Feminist • The patriarchal system in the pesantren community which kyai and nyai have absolute authority and power in their community. This is showed: The leadership of NyaiUmda in the MAI over the male and female community created conflict in the MAI and BahrulUlumPesantren, as well in the extended family of NyaiUmda. Males santri tend to reject the idea of NyaiUmda related reconstruction Islamic teaching

  12. Conclusion • Moslem feminist in pesantren have an identity that is different from Indonesian and Western feminists, as well Moslem feminists outside pesantren. They seek to develop gender equity with more emphasis on substance than symbols. • NyaiUmda understands the pesantren tradition and community; so she uses ‘a soft strategy’, rather than a confrontational approach. She does not want to be identified as a ‘Moslem feminist’, as this is a sensitive term in the pesantrenand this would make change more difficult. • As agents of social change, Moslem feminist has experienced barriers from patriarchal structures, but Moslem feminist still become inspirational figures for santri.

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