INTRODUCTION
A. Background
When discussing maalah women, a concept that should not be overlooked is the concept of gender. Gender is something that we do / we have attached show the appearance and affect each person so that such attitudes appear authoritarian. Gender build their own biological nature of the natural to the irrelevant. Gender also has keuntungna that can be viewed from various forms of social order and culture in society. Opposite types of women as of men who described the image-the image of a particular inferioritas impressive women in the social structure or culture.
Inferioritas effects can be found dalamsistem division of work concerning the function and role of women, so that's going dikemudian men compared to women in power. Women who experience violence often do not have the power untukmelawan. Stories in one novel, entitled "Women Siter picker" which is one of the novel-length collection of Ahmad Munif which is the first by a narration Publisher Yogyakarta in 2003. in the story is a story that relate ketertindasan and disparagement of the female figure who is seen men sebgai noose of a low and insulted. In general, the top and looked as indigenous women, who are subject to bias only the men.
B. Problem formulation
How forms of violence and harassment experienced by leaders in one of the novel, and how the role and functions of leaders who called Sri Hardini culture in the process of mediation with the surrounding community members which consist of various circles, and things are what cause the image inferioritas on self-figure in the novel?
C. Destination Issues
Writing this has theoretical and practical purposes, the theoretical aim of this literature critics applying feminism in a novel in which to analyze the concept of violence against women and lowering sednagkan practically, to menanbah insight and understanding of the story, which in the main experienced by women.
Discussion
A. Figures in the identification of "Women Siter picker"
At its core in learning about the feminist literary criticism / toeri feminism is about tokohnya which involves two parties, namely beroposisi men and women. To explain the unsure-about elements of feminism in the story is presented which involves the three figures of men and women. Three sections of the image on the lan penganalisisan figures of men, women and the image penganalisisan the manifestation of gender terhdap position of each gender.
In the first section analyzes the image of female figures in the story, this analysis of the figures that contribute pentng in pembentukna image inferioritas women. Tokohnya include: sri hardini, mbok sriyatun, and yuk ginah. The second part analyzes the image of prominent men, among others: gus Kyai Abdul Wahab, Mahmud Kang, headman Samparan, Kuwat, Sutris, Imam dn Tanaka-San.
A.1 image of women in "Women Siter picker"
A.1.a Citra Sri Hardini
Women leaders who first told the story in this is the Sri Hardini (early). He is a female figure that simple life is not luxurious in the village Gondang, Sragen. See the situation for himself with his mother, to make himself the hard work from morning until night in order to bring the needs and the mother. So because ketrampilannya yan gdimilikinya is capable of creating economic resources eventually, working as a picker Early siter with sing-tembang tembang bred in many places even dipinggir road early in order to do the search. Besides, the early women who are not neglectful of the power, although still busy working to himself still remember just like what God ordered her mother to early before leaving for work early.
During siter himself as a picker, like depression has become the angina. Sukanya as picker siter love quotes himself as guitarist, so fingers are finger-educated than the first since his tembang also like to sing it but the other tears the Early checkout as siter, always considered himself as a woman of a low but early as it does not consider obstruction for him to keep working, for her contention that it is not foreign ditelinganya. In addition, because the work is often dominated by men so many men who seduce menggodanya Early dn with odd-aneh.selama Early also has to fall in love Kang Mahmud but has not been accomplished due to explicate the content of his heart, Kang Mahmud died because buried when landslides.
Old kenudian with Sutris Early marriage, a man who clearly does not work parlente which met early in the Bering harjo market. Sutras is known as a womanizer during early married Sutris that because it was originally berhubungna sexual before marriage. After that they were married a few months early start Sutris not feel like the previously known Dini. Always early diremehkan dn degraded speech with not-not, Early senagi considered peempuan the oppressed than as early as the mother of the household himself also as a source of livelihood with her husband. However, her husband always benranggapan bahaawa a picker siter impressive as teaser male, always alone Sutris Early exploit with physical violence such as slap, kick and even if the hair still jambakan against even the Early benar.karena himself felt that the household is not maintained anymore, so ask divorce but silain parties akan Sutris kill Dini ask if cera. Not long after that sutris died after his foray jewelry Early goal that was initially untukmain gambling.
After her early sepeninggalan not long away in kesediahn himself still fighting hard and look for earnings as a picker siter who is now starting in the main hotel which was only in the streets, cafés, perempatan. Not much different like before that many yan gmenggoda due to the physical offset early and have a beautiful body beautiful. Although many who tempt even the early melamarnya but not respond seriously. During the early work in the hotel, itself known with a man called a student of Imam Should work. The priest, known as the early figures are good, and clever women appreciate a time to express love Imam Early on but do not believe early nomongan with Imam.
One day early to meet client work called Tanak San yan, yan himself was also a good heart and treat women righteously. During a San Tanaka, early feel surprised that there is still consider himself yan yan sincere woman after Tanaka tells San length about their lives and pekerjaanya in Japan. Tanaka San teach many people about menyanyangi yan menyanyangi ourselves.
A. 1. b Mbok Sriyatun
Mbok Sriyatun is from the early mother, she is a woman as a mother dekaligus a very menyanyangi son. Devote himself always concern for the child sematang wayangnya and will do what SAJ kebahagaian for their children. Mbok Sriyatun own advice more often memeberikan and he is sosk yan gselalu have the more difficult early and happy.
A. 1. c Narmi
Narmi also a woman yan siter picker at the time when Saburo San (father Tanaka San) in Japan. Narmi own entry is kekamar with menembang complete sound track in the passage siter, but San Saburo not only attracted by the sound narmi even beauty and body so that it appears narmipun intention to Saburu San memeperkosanya but narmi finally able to escape and return to Ungaran prohibited.
A. 1. d Yuk Ginah
Peempuan in this story diriny asebagi pemilki demand stalls yan yan is a collection of stalls for men than it Yuk Ginah also known as yan flirtatious young widow who has shared the way that men laiki drop in warungnya. Yuk Ginah already own with a collection of the boys, so go ahead ginah understand what normal yan laiki discussed the men if there is a beautiful woman as well as in the early picker siter. It is interesting yan yuk ginah also a woman even have a wife, but here in position and the position of women as a wife to be invincible due to his young widow, so go ahead ginah not memeprehatikan social roles as women themselves.
A.2 Citra men in "Women Siter picker"
Gender prejudice in the story is closely associated with the opposition of gender that is different from that of men and women. Figure men treat women leaders based on the experiences, motives, and understanding of the relationship that should be between men and women or sebalikny aperempuan receive and respond to the treatment of men dengna pehamaman about dalm hubunganya position of women to men.
A. 2. a Gus Kyai Abdul Wahab
Gus Kyai Abdul Wahab merupakn soerang instruction where teachers learn ngaji Early in the village Kaiiwungu who is also the father dri Mahmud, besides gus Kyai Abdul Wahab, also known as a rich, santri a sincere and good-hearted people, so many yan gmengaji dipengajiannya.
A. 2. Kang b Mahmud
Her male dalamcerita this is a clever religion during the study, which was established by his father. Mahmud, also known as the person who soleh and good heart, his break would start from early on to read the Qur'an so that if one does not put the heart at early Mahmud figures for early Mahmudlah yan but will look for others, praised in death occur when natural flooding and landslides yan pad praised that time is working on the sloping land.
A. 2. c groove Samparan
In the figures of men, the third groove is Samparan in conjunction with the community very ditakitu by others because Samparan groove of the blade is in the area. The other in the groove itself Samparan there is also the nature of the rough, like the main woman in this case so that the groove Samparan means demean the existence of women in the eyes of men. Samparan groove also has its own nature with the violence that women can ditaklukkan, the petition against him lontarkan early pda to have especially because early. An easy way Samparan groove early with up to ask for early menembangkan track how many return to pay the amount of money early. Dominant attitude is shown as a groove Samparan with the intention to have a variety of ways to get even early early already have their own moorings heart.
A. 2. d Kuwat
Kuwat a prominent figure in the relationship of communities dependent on the groove itself (samparan). Itself does not have the determination and courage of women, so that only considered himself as a subordinate headman Samparan yan only agree if the groove Samparan holds because if not approved then the groove Samparan will not lift the foot as his hands so that the economy depends on pad lurahnya. Kuwat yourself in the story is not very explicit, so that only a few found in the image of himself.
A.2 e Sutris
Sutris figure in the life of himself, he is an unemployed sukanya nongkrong in the market menggodai women who deems interesting. Sutris have a captivating charisma, the congealed form, the body of a steady but less dala himself does not yet have a definitive work. Charisma of himself like that other mabok-mabokan, casino, debt and there hingg asuatu day to meet with him early sutris court to flee and captivate early and end early enamored with sutris. Once eaten accidentally by manisnya waffle sutris, until a time sutris invite a visit to her home early and want dinipun-like because he has eaten accidentally oelh gentle persuasion sutris. Sutris do with sexual hubungna early without any bond, so that worries appear pad ahati early. In early heart, he wanted to sutris responsible and engaged women are valid even if the ad in gkurang yan yan sutris not reflect the figures of men in him. By the early stigma would cover married sutris. After a while settle disuatu contract, early family life and the more experienced sutris conflict because until now sutris not have work so early that only a source of finance.
Until then some sutris dikabarkan died after stealing jewelry while his wife, in this case sutris in relationship with people is very less because of her interact with people who do not carry moral and forgot himself as to its obligations as a husband who promised earlier, before marrying her early promise will soon find a job but to wait-wait no results.
A. 2. f. Imam
Figure in the story is the priest himself appears as a mediator for the early and even heroic. It is said hero helps himself because early and appreciate her respect for women and men terhadp although early work orng considered as inferior. Imam own good tempered, alimdan naive in their lives even in the community itself, known as workers as workers yan gullet Should disis others because she still educated in one of the unuversitas. With the presence of priests in the early life, can forget the early start kesediaha ago so that now begin to be themselves with no change in the late grief. Priest secretly fall in love early on and explain the contents of the heart early on the beach early Parangtritis but not considered serious. After the early meeting with Tanaka San ahati early start to prove the presence of men and the priest is the one, have found early the previous description of the story Tanaka San.
A. 2. g. Tanaka San
Attendance figures in this story Tanaka San terhadp early as enlightenment about their lives that people actually Tanaka San jawa he only works in Japan. Parents Tanaka San semarang-bred offspring. San Tanaka to meet early and telling stories about Japanese soldiers forced women into Indonesia entertainer.
B. Traditional Role of Women As a wife, mother, and the Housewife.
Definition of the role of traditional women's first known due to the wave of feminism in the United States appear to pad aabad-19. waves due to the emergence of feminism reksi hegemony and power of the men who melabeli absolute nature, attitudes / activities of women. Traditional role of women in the story "Women Siter picker" only a few tegambar namely Sriyatun, Sri Hardini, and Narmi.
Sriyatun women's traditional role as wife in the story are not in concrete but yan gdijelaskan only as mothers and housewives. Sriyatun as a mother, caring for themselves and educate sri hardini (early) to adults with the simplicity of the mother to his son. Meanwhile, as the mother of the household himself only able to maintain the family in this story because her father not be told early. Role as a housewife tapmak little concrete as early in the story also berperansebagi mother in the household but cared for her husband even though early and the wife of a role the withdrawal subject to the withdrawal as a husband and wife in general. But her husband did not heed early existence as a housewife ayang only get marahan bias and violence.
Narmi role as a traditional woman, especially his wife, he is faithful and willing to serve her husband well and respect her husband, while the role of women as mothers only bias barmi rear their children (Tanaka San) to 15 years and the role of women as housewives are also only up to 15 years together with age Tanaka San.
C. Women's dependence on men
According soenarjati-djajanegara (1995:110) that the attitude towards gender Feminism is the dependence of the implications of Vicarious attitude. That women are considered weak, is not powerless, not berinisisatif women who ultimately have to rely pad husband, son. In the story "Women Siter picker" dependence on men experienced by Sri Hardini, Yuk Ginah and Narmi. Dependence of the economy of Sri Hardini seen that with the job as picker siter source means that the economy is on men who, although not to the ad nsuaminya expectations. As the siter picker here, the dependence on men in concrete without any visible men early here can not afford to meet the needs of economy. Men here who are highlighting in this story include: Samparan groove, the tourists, Burhan pack into the holder in the financial rotation early, which is a priest as a dependency of social income in the paw. Against her husband sutras, do not get early dependence is due sutris not memeberikan what he righteously responsibility as a husband.
Other economic dependence faced by Yuk Ginah the source of the economic sources of economic man with no roads. Dependence as a social community ginah yuk subordinate headman samparan while those who have an important position. On the other experienced the other dependencies oelh Narmi against San Saburo dependence here lies in the social community, which is inferior to the Islamic community abangan and economic dependency to become a member as husband Narmi Japanese troops.
CONCLUSION
An example of a novel "Women Siter picker" a novel in which the social unsure feminim a strong position, especially concerning the relationship of women with men. Stories "of women Siter picker" recounts the life temntang Sri Hardini that since small players as picker siter yangmerambah life of the road to a more feasible. In a different time like tears early dirasakannya has siter picker as the dominant digodain by the man married to one of the pda men but does not survive long after her husband left died.
Manifestation of gender prejudice on the one seen this story in the form of violence that women terhdap experienced by most women's figures except Sriyatun and Yuk Ginah. Violence against women occurs in the scope of domestic or public, in the scope of domestic violence appear in the form of physical violence, emotional, economic and pad alingkup public violence against women includes sexual, emotional violence and physical violence against women, the scope of domestic pad form of exploitation of women in job.
In general inferioritas women in this story due to gender prejudice the cause of gender inequality in the termanifestasikan and treatment of women. Gender prejudice has been caused marginalisasi, stereotypes and women's dependence on men that do not cause a woman utuhnya identity and cause stereoitip the melabeli on the image as a wife, mother, housewife and the image of woman as a husband.
A. Background
When discussing maalah women, a concept that should not be overlooked is the concept of gender. Gender is something that we do / we have attached show the appearance and affect each person so that such attitudes appear authoritarian. Gender build their own biological nature of the natural to the irrelevant. Gender also has keuntungna that can be viewed from various forms of social order and culture in society. Opposite types of women as of men who described the image-the image of a particular inferioritas impressive women in the social structure or culture.
Inferioritas effects can be found dalamsistem division of work concerning the function and role of women, so that's going dikemudian men compared to women in power. Women who experience violence often do not have the power untukmelawan. Stories in one novel, entitled "Women Siter picker" which is one of the novel-length collection of Ahmad Munif which is the first by a narration Publisher Yogyakarta in 2003. in the story is a story that relate ketertindasan and disparagement of the female figure who is seen men sebgai noose of a low and insulted. In general, the top and looked as indigenous women, who are subject to bias only the men.
B. Problem formulation
How forms of violence and harassment experienced by leaders in one of the novel, and how the role and functions of leaders who called Sri Hardini culture in the process of mediation with the surrounding community members which consist of various circles, and things are what cause the image inferioritas on self-figure in the novel?
C. Destination Issues
Writing this has theoretical and practical purposes, the theoretical aim of this literature critics applying feminism in a novel in which to analyze the concept of violence against women and lowering sednagkan practically, to menanbah insight and understanding of the story, which in the main experienced by women.
Discussion
A. Figures in the identification of "Women Siter picker"
At its core in learning about the feminist literary criticism / toeri feminism is about tokohnya which involves two parties, namely beroposisi men and women. To explain the unsure-about elements of feminism in the story is presented which involves the three figures of men and women. Three sections of the image on the lan penganalisisan figures of men, women and the image penganalisisan the manifestation of gender terhdap position of each gender.
In the first section analyzes the image of female figures in the story, this analysis of the figures that contribute pentng in pembentukna image inferioritas women. Tokohnya include: sri hardini, mbok sriyatun, and yuk ginah. The second part analyzes the image of prominent men, among others: gus Kyai Abdul Wahab, Mahmud Kang, headman Samparan, Kuwat, Sutris, Imam dn Tanaka-San.
A.1 image of women in "Women Siter picker"
A.1.a Citra Sri Hardini
Women leaders who first told the story in this is the Sri Hardini (early). He is a female figure that simple life is not luxurious in the village Gondang, Sragen. See the situation for himself with his mother, to make himself the hard work from morning until night in order to bring the needs and the mother. So because ketrampilannya yan gdimilikinya is capable of creating economic resources eventually, working as a picker Early siter with sing-tembang tembang bred in many places even dipinggir road early in order to do the search. Besides, the early women who are not neglectful of the power, although still busy working to himself still remember just like what God ordered her mother to early before leaving for work early.
During siter himself as a picker, like depression has become the angina. Sukanya as picker siter love quotes himself as guitarist, so fingers are finger-educated than the first since his tembang also like to sing it but the other tears the Early checkout as siter, always considered himself as a woman of a low but early as it does not consider obstruction for him to keep working, for her contention that it is not foreign ditelinganya. In addition, because the work is often dominated by men so many men who seduce menggodanya Early dn with odd-aneh.selama Early also has to fall in love Kang Mahmud but has not been accomplished due to explicate the content of his heart, Kang Mahmud died because buried when landslides.
Old kenudian with Sutris Early marriage, a man who clearly does not work parlente which met early in the Bering harjo market. Sutras is known as a womanizer during early married Sutris that because it was originally berhubungna sexual before marriage. After that they were married a few months early start Sutris not feel like the previously known Dini. Always early diremehkan dn degraded speech with not-not, Early senagi considered peempuan the oppressed than as early as the mother of the household himself also as a source of livelihood with her husband. However, her husband always benranggapan bahaawa a picker siter impressive as teaser male, always alone Sutris Early exploit with physical violence such as slap, kick and even if the hair still jambakan against even the Early benar.karena himself felt that the household is not maintained anymore, so ask divorce but silain parties akan Sutris kill Dini ask if cera. Not long after that sutris died after his foray jewelry Early goal that was initially untukmain gambling.
After her early sepeninggalan not long away in kesediahn himself still fighting hard and look for earnings as a picker siter who is now starting in the main hotel which was only in the streets, cafés, perempatan. Not much different like before that many yan gmenggoda due to the physical offset early and have a beautiful body beautiful. Although many who tempt even the early melamarnya but not respond seriously. During the early work in the hotel, itself known with a man called a student of Imam Should work. The priest, known as the early figures are good, and clever women appreciate a time to express love Imam Early on but do not believe early nomongan with Imam.
One day early to meet client work called Tanak San yan, yan himself was also a good heart and treat women righteously. During a San Tanaka, early feel surprised that there is still consider himself yan yan sincere woman after Tanaka tells San length about their lives and pekerjaanya in Japan. Tanaka San teach many people about menyanyangi yan menyanyangi ourselves.
A. 1. b Mbok Sriyatun
Mbok Sriyatun is from the early mother, she is a woman as a mother dekaligus a very menyanyangi son. Devote himself always concern for the child sematang wayangnya and will do what SAJ kebahagaian for their children. Mbok Sriyatun own advice more often memeberikan and he is sosk yan gselalu have the more difficult early and happy.
A. 1. c Narmi
Narmi also a woman yan siter picker at the time when Saburo San (father Tanaka San) in Japan. Narmi own entry is kekamar with menembang complete sound track in the passage siter, but San Saburo not only attracted by the sound narmi even beauty and body so that it appears narmipun intention to Saburu San memeperkosanya but narmi finally able to escape and return to Ungaran prohibited.
A. 1. d Yuk Ginah
Peempuan in this story diriny asebagi pemilki demand stalls yan yan is a collection of stalls for men than it Yuk Ginah also known as yan flirtatious young widow who has shared the way that men laiki drop in warungnya. Yuk Ginah already own with a collection of the boys, so go ahead ginah understand what normal yan laiki discussed the men if there is a beautiful woman as well as in the early picker siter. It is interesting yan yuk ginah also a woman even have a wife, but here in position and the position of women as a wife to be invincible due to his young widow, so go ahead ginah not memeprehatikan social roles as women themselves.
A.2 Citra men in "Women Siter picker"
Gender prejudice in the story is closely associated with the opposition of gender that is different from that of men and women. Figure men treat women leaders based on the experiences, motives, and understanding of the relationship that should be between men and women or sebalikny aperempuan receive and respond to the treatment of men dengna pehamaman about dalm hubunganya position of women to men.
A. 2. a Gus Kyai Abdul Wahab
Gus Kyai Abdul Wahab merupakn soerang instruction where teachers learn ngaji Early in the village Kaiiwungu who is also the father dri Mahmud, besides gus Kyai Abdul Wahab, also known as a rich, santri a sincere and good-hearted people, so many yan gmengaji dipengajiannya.
A. 2. Kang b Mahmud
Her male dalamcerita this is a clever religion during the study, which was established by his father. Mahmud, also known as the person who soleh and good heart, his break would start from early on to read the Qur'an so that if one does not put the heart at early Mahmud figures for early Mahmudlah yan but will look for others, praised in death occur when natural flooding and landslides yan pad praised that time is working on the sloping land.
A. 2. c groove Samparan
In the figures of men, the third groove is Samparan in conjunction with the community very ditakitu by others because Samparan groove of the blade is in the area. The other in the groove itself Samparan there is also the nature of the rough, like the main woman in this case so that the groove Samparan means demean the existence of women in the eyes of men. Samparan groove also has its own nature with the violence that women can ditaklukkan, the petition against him lontarkan early pda to have especially because early. An easy way Samparan groove early with up to ask for early menembangkan track how many return to pay the amount of money early. Dominant attitude is shown as a groove Samparan with the intention to have a variety of ways to get even early early already have their own moorings heart.
A. 2. d Kuwat
Kuwat a prominent figure in the relationship of communities dependent on the groove itself (samparan). Itself does not have the determination and courage of women, so that only considered himself as a subordinate headman Samparan yan only agree if the groove Samparan holds because if not approved then the groove Samparan will not lift the foot as his hands so that the economy depends on pad lurahnya. Kuwat yourself in the story is not very explicit, so that only a few found in the image of himself.
A.2 e Sutris
Sutris figure in the life of himself, he is an unemployed sukanya nongkrong in the market menggodai women who deems interesting. Sutris have a captivating charisma, the congealed form, the body of a steady but less dala himself does not yet have a definitive work. Charisma of himself like that other mabok-mabokan, casino, debt and there hingg asuatu day to meet with him early sutris court to flee and captivate early and end early enamored with sutris. Once eaten accidentally by manisnya waffle sutris, until a time sutris invite a visit to her home early and want dinipun-like because he has eaten accidentally oelh gentle persuasion sutris. Sutris do with sexual hubungna early without any bond, so that worries appear pad ahati early. In early heart, he wanted to sutris responsible and engaged women are valid even if the ad in gkurang yan yan sutris not reflect the figures of men in him. By the early stigma would cover married sutris. After a while settle disuatu contract, early family life and the more experienced sutris conflict because until now sutris not have work so early that only a source of finance.
Until then some sutris dikabarkan died after stealing jewelry while his wife, in this case sutris in relationship with people is very less because of her interact with people who do not carry moral and forgot himself as to its obligations as a husband who promised earlier, before marrying her early promise will soon find a job but to wait-wait no results.
A. 2. f. Imam
Figure in the story is the priest himself appears as a mediator for the early and even heroic. It is said hero helps himself because early and appreciate her respect for women and men terhadp although early work orng considered as inferior. Imam own good tempered, alimdan naive in their lives even in the community itself, known as workers as workers yan gullet Should disis others because she still educated in one of the unuversitas. With the presence of priests in the early life, can forget the early start kesediaha ago so that now begin to be themselves with no change in the late grief. Priest secretly fall in love early on and explain the contents of the heart early on the beach early Parangtritis but not considered serious. After the early meeting with Tanaka San ahati early start to prove the presence of men and the priest is the one, have found early the previous description of the story Tanaka San.
A. 2. g. Tanaka San
Attendance figures in this story Tanaka San terhadp early as enlightenment about their lives that people actually Tanaka San jawa he only works in Japan. Parents Tanaka San semarang-bred offspring. San Tanaka to meet early and telling stories about Japanese soldiers forced women into Indonesia entertainer.
B. Traditional Role of Women As a wife, mother, and the Housewife.
Definition of the role of traditional women's first known due to the wave of feminism in the United States appear to pad aabad-19. waves due to the emergence of feminism reksi hegemony and power of the men who melabeli absolute nature, attitudes / activities of women. Traditional role of women in the story "Women Siter picker" only a few tegambar namely Sriyatun, Sri Hardini, and Narmi.
Sriyatun women's traditional role as wife in the story are not in concrete but yan gdijelaskan only as mothers and housewives. Sriyatun as a mother, caring for themselves and educate sri hardini (early) to adults with the simplicity of the mother to his son. Meanwhile, as the mother of the household himself only able to maintain the family in this story because her father not be told early. Role as a housewife tapmak little concrete as early in the story also berperansebagi mother in the household but cared for her husband even though early and the wife of a role the withdrawal subject to the withdrawal as a husband and wife in general. But her husband did not heed early existence as a housewife ayang only get marahan bias and violence.
Narmi role as a traditional woman, especially his wife, he is faithful and willing to serve her husband well and respect her husband, while the role of women as mothers only bias barmi rear their children (Tanaka San) to 15 years and the role of women as housewives are also only up to 15 years together with age Tanaka San.
C. Women's dependence on men
According soenarjati-djajanegara (1995:110) that the attitude towards gender Feminism is the dependence of the implications of Vicarious attitude. That women are considered weak, is not powerless, not berinisisatif women who ultimately have to rely pad husband, son. In the story "Women Siter picker" dependence on men experienced by Sri Hardini, Yuk Ginah and Narmi. Dependence of the economy of Sri Hardini seen that with the job as picker siter source means that the economy is on men who, although not to the ad nsuaminya expectations. As the siter picker here, the dependence on men in concrete without any visible men early here can not afford to meet the needs of economy. Men here who are highlighting in this story include: Samparan groove, the tourists, Burhan pack into the holder in the financial rotation early, which is a priest as a dependency of social income in the paw. Against her husband sutras, do not get early dependence is due sutris not memeberikan what he righteously responsibility as a husband.
Other economic dependence faced by Yuk Ginah the source of the economic sources of economic man with no roads. Dependence as a social community ginah yuk subordinate headman samparan while those who have an important position. On the other experienced the other dependencies oelh Narmi against San Saburo dependence here lies in the social community, which is inferior to the Islamic community abangan and economic dependency to become a member as husband Narmi Japanese troops.
CONCLUSION
An example of a novel "Women Siter picker" a novel in which the social unsure feminim a strong position, especially concerning the relationship of women with men. Stories "of women Siter picker" recounts the life temntang Sri Hardini that since small players as picker siter yangmerambah life of the road to a more feasible. In a different time like tears early dirasakannya has siter picker as the dominant digodain by the man married to one of the pda men but does not survive long after her husband left died.
Manifestation of gender prejudice on the one seen this story in the form of violence that women terhdap experienced by most women's figures except Sriyatun and Yuk Ginah. Violence against women occurs in the scope of domestic or public, in the scope of domestic violence appear in the form of physical violence, emotional, economic and pad alingkup public violence against women includes sexual, emotional violence and physical violence against women, the scope of domestic pad form of exploitation of women in job.
In general inferioritas women in this story due to gender prejudice the cause of gender inequality in the termanifestasikan and treatment of women. Gender prejudice has been caused marginalisasi, stereotypes and women's dependence on men that do not cause a woman utuhnya identity and cause stereoitip the melabeli on the image as a wife, mother, housewife and the image of woman as a husband.
why we often see people with oily face, and how to address them, why do people on the oily mukannya, let's study:
Oil gland is too active, so the production of oil on the skin to become excessive, is one of the causes of why someone oily skin. Genetic factors, hormones, eating patterns, air and lifestyle habits such as smoking is the cause why our skin oily. Characteristic of the most visible is porous so that the width tends to be easy, of course, pustular and very quick oily, so that usually make up
not survive long. However, the good, or wrinkling on the face appear figmentasi slower growth over age than other types of skin, such as normal or dry skin.
Here are some tips treat oily skin:
* Clean your face with 2-3 x per day type of solvents, foam-free oil (oil-free). If scrubbing do, do it with the soft. Press and rub with a hard-gosoknya will only make the skin teriritasi. Provide cleansing pad at beraltifitas (available at drug store) if you already have to clean the face, but not available in the public toilets around you.
* Do not use cleaning products only on the recommendation of others even though it is from people that even experts. Because when you have to find a suitable cleaning product with the skin, you do not need to replace it again.
* Wash face with warm water. Water tends to heat only akan megikis kadar kelembapan needed by the skin. Sememtara cold water akan surprising your skin.
* Avoid the type of solvents, which tend to make the face skin becomes very dry. This condition will only trigger the skin produce more oil.
* Use pelembap, sun screen lotion and oil products make up-free, does not close the pore (non-comedogenic) and contain AHA (Alpha-hydroxy acids) to lift the dead skin cells.
* Wearing a mask of papaya in the blender-, diamkan suit 10 minutes ago Rinse clean. Papaya fruit contains acid / sour fruit.
* Uapi face 1-2 x / week with hot water that is ditetesi chamomile oil or lavender oil to the skin merilekskan face.
Feed * Reduce fat and oil in your food, otherwise perkaya Feed fresh vegetables, fruits and grains.
* Make sure the skin is not affected by exposure to excessive sunlight, because the fact that excessive heat
will stimulate the oil gland to produce work more oil.
* Do not forget mengonsummsi supplement B-complex vitamins, vitamin A, vitamin C, zinc and vitamin E.
Preventing is better than the treat! Skin problems are successfully solved in general will not be back as early in the condition. Therefore, treat your skin regularly and correctly is very advisable for the Next 5 steps to get your skin healthy and beautiful.
Tip 1. Make a Dry Brush Exfoliation.
Dry Brush Exfoliation do every morning when you bathe, when the body dry. Exfoliation or pengelupasan the skin cells to function at the same time removing the dead skin of poison-poison from the body. With the swipe of movement, the friction generated between the brush and the skin will produce effects such as massage, so that the circulation of blood to be returned. You only need a special brush for the body / loofah to do this.
Tip 2. Make sure that System The Better.
The skin will be healthy if the body of the disposal system, such as the sweat and move small / large. Those who have skin problems such as pimple, rosacea (skin redness because the broad line of blood), among others, can be ascertained because the disposal system is not smooth or good.
This problem could arise due to:
* Less Feed water in the body. Gynecology water in skin cells will help facilitate the discharge of substances-substances that are not needed by the body.
* Not enough fiber. According to a research conducted olehi National Academy of Sciences Food and Nutrition Board in the United States, average people consume only 12 g fiber a day, while adult men aged 19-50 years are recommended for mengonsumsi fiber 38 g per day and men above 50 years old consume 31 g fiber a day. While adult women age 19 - 50 years old, needs a number of fiber is 25 g for a day and age above 50 years old, 21 g per day.
Tip 3. Bergeraklah
Moving is one of the things that are important to health. If you are working behind the desk, imbangi this with regular exercise. Rarely move or exercise can cause the occurrence of disturbances such as skin blotch and all. If you are still not running, start the exercise now. Sports should not be out of the house, you can do stretching or skipping.
Tip 4. Fat consumption is not saturated
There are some body fat because it is important for the benefit for the formation of the cell membrane, hormones, and body chemistry. No saturated fat (good fat) makes your heart stay healthy and avoid illness from cancer. Fish such as salmon sardin Daan is an example of foods that contain good sources of fat.kecantikan
Oil gland is too active, so the production of oil on the skin to become excessive, is one of the causes of why someone oily skin. Genetic factors, hormones, eating patterns, air and lifestyle habits such as smoking is the cause why our skin oily. Characteristic of the most visible is porous so that the width tends to be easy, of course, pustular and very quick oily, so that usually make up
not survive long. However, the good, or wrinkling on the face appear figmentasi slower growth over age than other types of skin, such as normal or dry skin.
Here are some tips treat oily skin:
* Clean your face with 2-3 x per day type of solvents, foam-free oil (oil-free). If scrubbing do, do it with the soft. Press and rub with a hard-gosoknya will only make the skin teriritasi. Provide cleansing pad at beraltifitas (available at drug store) if you already have to clean the face, but not available in the public toilets around you.
* Do not use cleaning products only on the recommendation of others even though it is from people that even experts. Because when you have to find a suitable cleaning product with the skin, you do not need to replace it again.
* Wash face with warm water. Water tends to heat only akan megikis kadar kelembapan needed by the skin. Sememtara cold water akan surprising your skin.
* Avoid the type of solvents, which tend to make the face skin becomes very dry. This condition will only trigger the skin produce more oil.
* Use pelembap, sun screen lotion and oil products make up-free, does not close the pore (non-comedogenic) and contain AHA (Alpha-hydroxy acids) to lift the dead skin cells.
* Wearing a mask of papaya in the blender-, diamkan suit 10 minutes ago Rinse clean. Papaya fruit contains acid / sour fruit.
* Uapi face 1-2 x / week with hot water that is ditetesi chamomile oil or lavender oil to the skin merilekskan face.
Feed * Reduce fat and oil in your food, otherwise perkaya Feed fresh vegetables, fruits and grains.
* Make sure the skin is not affected by exposure to excessive sunlight, because the fact that excessive heat
will stimulate the oil gland to produce work more oil.
* Do not forget mengonsummsi supplement B-complex vitamins, vitamin A, vitamin C, zinc and vitamin E.
Preventing is better than the treat! Skin problems are successfully solved in general will not be back as early in the condition. Therefore, treat your skin regularly and correctly is very advisable for the Next 5 steps to get your skin healthy and beautiful.
Tip 1. Make a Dry Brush Exfoliation.
Dry Brush Exfoliation do every morning when you bathe, when the body dry. Exfoliation or pengelupasan the skin cells to function at the same time removing the dead skin of poison-poison from the body. With the swipe of movement, the friction generated between the brush and the skin will produce effects such as massage, so that the circulation of blood to be returned. You only need a special brush for the body / loofah to do this.
Tip 2. Make sure that System The Better.
The skin will be healthy if the body of the disposal system, such as the sweat and move small / large. Those who have skin problems such as pimple, rosacea (skin redness because the broad line of blood), among others, can be ascertained because the disposal system is not smooth or good.
This problem could arise due to:
* Less Feed water in the body. Gynecology water in skin cells will help facilitate the discharge of substances-substances that are not needed by the body.
* Not enough fiber. According to a research conducted olehi National Academy of Sciences Food and Nutrition Board in the United States, average people consume only 12 g fiber a day, while adult men aged 19-50 years are recommended for mengonsumsi fiber 38 g per day and men above 50 years old consume 31 g fiber a day. While adult women age 19 - 50 years old, needs a number of fiber is 25 g for a day and age above 50 years old, 21 g per day.
Tip 3. Bergeraklah
Moving is one of the things that are important to health. If you are working behind the desk, imbangi this with regular exercise. Rarely move or exercise can cause the occurrence of disturbances such as skin blotch and all. If you are still not running, start the exercise now. Sports should not be out of the house, you can do stretching or skipping.
Tip 4. Fat consumption is not saturated
There are some body fat because it is important for the benefit for the formation of the cell membrane, hormones, and body chemistry. No saturated fat (good fat) makes your heart stay healthy and avoid illness from cancer. Fish such as salmon sardin Daan is an example of foods that contain good sources of fat.kecantikan
The last two years, one thing that most deserve our syukuri wet season is that we always natural. With the wet season, so farmers can continue to run the process plant to plant and the results, our agricultural production, particularly food crops, have increased significantly.
That makes the government can do sesumbar to export rice. Even not only that, with the good agricultural production, economic growth can we continue to grow positively in the middle of a global economic crisis dash. We can concentrate to do the activities that are productive,
because the basic needs can be met with a community that is relatively stable prices.
We certainly do not cover the fact that there is improvement from the side of the sustain increased production. However, agricultural production facilities to the other, no significant improvement. Fertilizer, for example, are sometimes difficult to get farmers in the market. Irrigation only at a minor level. Most of the irrigation channel in the primary and secondary areas of agricultural production is still in damaged condition. Agricultural land conversion also continues to be without.
If agricultural production and can increase significantly, we deserve the gratitude of the season are in the last two years. Wet season to make the farmers do not have to nearly stop to production. When usually only twice a year in the plant can
planting is done, then two years ago to farmers to plant three more times.
This year it seems that luck can not be perceived. This season is not a wet dry season. Feared even start the dry season this time will last longer.
Facts that began to be perceived in many places. Lakes began to dry up. The rivers also drain debit lower. Many farmers began to subject the production process. They can not raise again, because the water is not available.
Rightly, when President Susilo Bambang Yudhoyono reminded threat season that we must face. El Nino phenomenon appears to be our natural and this will impact significantly on agricultural production, especially crops.
Challenges such as this is not the first time we experienced. Some years earlier we had to feel the impact of the bad influence of El Nino, which occurs in drought-and where agricultural production is declining sharply. We still remember how the government and forced to import rice, to cover the lack of food needs
This time we do not want to experience the same difficulty. Despite the threat of El Nino will be in front of the eye, we hope the government does not need to lack of food, let alone have to import.
Here the management of food needed is better. Management of food not only lies in the production process, but also the handling of both pascaproduksi. There must be a unity of national food, so that we can control the supply and demand. Furthermore we are also more effective in saving rice production while removing the abundant and when production is reduced.
One thing that we often do not note the food is a matter of diversification. Repeatedly submitted that although the dependence of this nation against the rice, but still only in the realization of a major food from Sabang to Merauke. In fact, if we want it more seriously, so much food available in this country, but never socialized as maize, sago, food and many others.
All this can not be released from the enjoyment that we feel for this. With the season that are so, finally, we're not sensitive to nature. Compare to the people who live in four seasons. They must continue to struggle throughout the year in order to survive and get a sufficient supply of food to be able to live year-round.
As a result, the people who live in the four seasons more creative and never stop to search for innovation. They are very aware, failure to find more new technology that will make them become a victim of the season.
Since the change of climate due to global warming, true "enjoyment" that we have already much reduced. That can feel the changes of the rainy season and dry season, which does not match the cycle in October-March and March-October, as we used to know. Changes in climate extremes are felt by all people in the world. No one country can be protected from extreme changes in climate.
Here is the actual task terberat we must do. How do we build a shared awareness that the name El Nino, the dry season length and El Nina, the rainy season, high intensity, which does not become integral part of our lives. That is not just something that happens only occasionally. In the future it is a cycle that will come at any time.
Honestly we are never too memedulikan issue of climate change. The many other issues that should be good problem we face political, economic, social, security, environment does not create a problem terperhatikan.
In fact we often note that all countries have a responsibility to meet the "Challenge 80:20. Each state has a responsibility to dispose of the gas emissions in the form of CO2 up to 80 percent in 20 years. All this is intended to cool the Earth is too hot due to global warming, climate changes, so the very extreme.
For that vision is needed that is longer than the nation in adapting to climate change globally. That can not be in ways that normal, especially with the problems of how to view only from year to year. The issue of climate change due to food not only must we face this year, but is a lifelong challenge for the futuremetro
That makes the government can do sesumbar to export rice. Even not only that, with the good agricultural production, economic growth can we continue to grow positively in the middle of a global economic crisis dash. We can concentrate to do the activities that are productive,
because the basic needs can be met with a community that is relatively stable prices.
We certainly do not cover the fact that there is improvement from the side of the sustain increased production. However, agricultural production facilities to the other, no significant improvement. Fertilizer, for example, are sometimes difficult to get farmers in the market. Irrigation only at a minor level. Most of the irrigation channel in the primary and secondary areas of agricultural production is still in damaged condition. Agricultural land conversion also continues to be without.
If agricultural production and can increase significantly, we deserve the gratitude of the season are in the last two years. Wet season to make the farmers do not have to nearly stop to production. When usually only twice a year in the plant can
planting is done, then two years ago to farmers to plant three more times.
This year it seems that luck can not be perceived. This season is not a wet dry season. Feared even start the dry season this time will last longer.
Facts that began to be perceived in many places. Lakes began to dry up. The rivers also drain debit lower. Many farmers began to subject the production process. They can not raise again, because the water is not available.
Rightly, when President Susilo Bambang Yudhoyono reminded threat season that we must face. El Nino phenomenon appears to be our natural and this will impact significantly on agricultural production, especially crops.
Challenges such as this is not the first time we experienced. Some years earlier we had to feel the impact of the bad influence of El Nino, which occurs in drought-and where agricultural production is declining sharply. We still remember how the government and forced to import rice, to cover the lack of food needs
This time we do not want to experience the same difficulty. Despite the threat of El Nino will be in front of the eye, we hope the government does not need to lack of food, let alone have to import.
Here the management of food needed is better. Management of food not only lies in the production process, but also the handling of both pascaproduksi. There must be a unity of national food, so that we can control the supply and demand. Furthermore we are also more effective in saving rice production while removing the abundant and when production is reduced.
One thing that we often do not note the food is a matter of diversification. Repeatedly submitted that although the dependence of this nation against the rice, but still only in the realization of a major food from Sabang to Merauke. In fact, if we want it more seriously, so much food available in this country, but never socialized as maize, sago, food and many others.
All this can not be released from the enjoyment that we feel for this. With the season that are so, finally, we're not sensitive to nature. Compare to the people who live in four seasons. They must continue to struggle throughout the year in order to survive and get a sufficient supply of food to be able to live year-round.
As a result, the people who live in the four seasons more creative and never stop to search for innovation. They are very aware, failure to find more new technology that will make them become a victim of the season.
Since the change of climate due to global warming, true "enjoyment" that we have already much reduced. That can feel the changes of the rainy season and dry season, which does not match the cycle in October-March and March-October, as we used to know. Changes in climate extremes are felt by all people in the world. No one country can be protected from extreme changes in climate.
Here is the actual task terberat we must do. How do we build a shared awareness that the name El Nino, the dry season length and El Nina, the rainy season, high intensity, which does not become integral part of our lives. That is not just something that happens only occasionally. In the future it is a cycle that will come at any time.
Honestly we are never too memedulikan issue of climate change. The many other issues that should be good problem we face political, economic, social, security, environment does not create a problem terperhatikan.
In fact we often note that all countries have a responsibility to meet the "Challenge 80:20. Each state has a responsibility to dispose of the gas emissions in the form of CO2 up to 80 percent in 20 years. All this is intended to cool the Earth is too hot due to global warming, climate changes, so the very extreme.
For that vision is needed that is longer than the nation in adapting to climate change globally. That can not be in ways that normal, especially with the problems of how to view only from year to year. The issue of climate change due to food not only must we face this year, but is a lifelong challenge for the futuremetro
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INTRODUCTION
A. Background
When discussing maalah women, a concept that should not be overlooked is the concept of gender. Gender is something that we do / we have attached show the appearance and affect each person so that such attitudes appear authoritarian. Gender build their own biological nature of the natural to the irrelevant. Gender also has keuntungna that can be viewed from various forms of social order and culture in society. Opposite types of women as of men who described the image-the image of a particular inferioritas impressive women in the social structure or culture.
Inferioritas effects can be found dalamsistem division of work concerning the function and role of women, so that's going dikemudian men compared to women in power. Women who experience violence often do not have the power untukmelawan. Stories in one novel, entitled "Women Siter picker" which is one of the novel-length collection of Ahmad Munif which is the first by a narration Publisher Yogyakarta in 2003. in the story is a story that relate ketertindasan and disparagement of the female figure who is seen men sebgai noose of a low and insulted. In general, the top and looked as indigenous women, who are subject to bias only the men.
B. Problem formulation
How forms of violence and harassment experienced by leaders in one of the novel, and how the role and functions of leaders who called Sri Hardini culture in the process of mediation with the surrounding community members which consist of various circles, and things are what cause the image inferioritas on self-figure in the novel?
C. Destination Issues
Writing this has theoretical and practical purposes, the theoretical aim of this literature critics applying feminism in a novel in which to analyze the concept of violence against women and lowering sednagkan practically, to menanbah insight and understanding of the story, which in the main experienced by women.
Discussion
A. Figures in the identification of "Women Siter picker"
At its core in learning about the feminist literary criticism / toeri feminism is about tokohnya which involves two parties, namely beroposisi men and women. To explain the unsure-about elements of feminism in the story is presented which involves the three figures of men and women. Three sections of the image on the lan penganalisisan figures of men, women and the image penganalisisan the manifestation of gender terhdap position of each gender.
In the first section analyzes the image of female figures in the story, this analysis of the figures that contribute pentng in pembentukna image inferioritas women. Tokohnya include: sri hardini, mbok sriyatun, and yuk ginah. The second part analyzes the image of prominent men, among others: gus Kyai Abdul Wahab, Mahmud Kang, headman Samparan, Kuwat, Sutris, Imam dn Tanaka-San.
A.1 image of women in "Women Siter picker"
A.1.a Citra Sri Hardini
Women leaders who first told the story in this is the Sri Hardini (early). He is a female figure that simple life is not luxurious in the village Gondang, Sragen. See the situation for himself with his mother, to make himself the hard work from morning until night in order to bring the needs and the mother. So because ketrampilannya yan gdimilikinya is capable of creating economic resources eventually, working as a picker Early siter with sing-tembang tembang bred in many places even dipinggir road early in order to do the search. Besides, the early women who are not neglectful of the power, although still busy working to himself still remember just like what God ordered her mother to early before leaving for work early.
During siter himself as a picker, like depression has become the angina. Sukanya as picker siter love quotes himself as guitarist, so fingers are finger-educated than the first since his tembang also like to sing it but the other tears the Early checkout as siter, always considered himself as a woman of a low but early as it does not consider obstruction for him to keep working, for her contention that it is not foreign ditelinganya. In addition, because the work is often dominated by men so many men who seduce menggodanya Early dn with odd-aneh.selama Early also has to fall in love Kang Mahmud but has not been accomplished due to explicate the content of his heart, Kang Mahmud died because buried when landslides.
Old kenudian with Sutris Early marriage, a man who clearly does not work parlente which met early in the Bering harjo market. Sutras is known as a womanizer during early married Sutris that because it was originally berhubungna sexual before marriage. After that they were married a few months early start Sutris not feel like the previously known Dini. Always early diremehkan dn degraded speech with not-not, Early senagi considered peempuan the oppressed than as early as the mother of the household himself also as a source of livelihood with her husband. However, her husband always benranggapan bahaawa a picker siter impressive as teaser male, always alone Sutris Early exploit with physical violence such as slap, kick and even if the hair still jambakan against even the Early benar.karena himself felt that the household is not maintained anymore, so ask divorce but silain parties akan Sutris kill Dini ask if cera. Not long after that sutris died after his foray jewelry Early goal that was initially untukmain gambling.
After her early sepeninggalan not long away in kesediahn himself still fighting hard and look for earnings as a picker siter who is now starting in the main hotel which was only in the streets, cafés, perempatan. Not much different like before that many yan gmenggoda due to the physical offset early and have a beautiful body beautiful. Although many who tempt even the early melamarnya but not respond seriously. During the early work in the hotel, itself known with a man called a student of Imam Should work. The priest, known as the early figures are good, and clever women appreciate a time to express love Imam Early on but do not believe early nomongan with Imam.
One day early to meet client work called Tanak San yan, yan himself was also a good heart and treat women righteously. During a San Tanaka, early feel surprised that there is still consider himself yan yan sincere woman after Tanaka tells San length about their lives and pekerjaanya in Japan. Tanaka San teach many people about menyanyangi yan menyanyangi ourselves.
A. 1. b Mbok Sriyatun
Mbok Sriyatun is from the early mother, she is a woman as a mother dekaligus a very menyanyangi son. Devote himself always concern for the child sematang wayangnya and will do what SAJ kebahagaian for their children. Mbok Sriyatun own advice more often memeberikan and he is sosk yan gselalu have the more difficult early and happy.
A. 1. c Narmi
Narmi also a woman yan siter picker at the time when Saburo San (father Tanaka San) in Japan. Narmi own entry is kekamar with menembang complete sound track in the passage siter, but San Saburo not only attracted by the sound narmi even beauty and body so that it appears narmipun intention to Saburu San memeperkosanya but narmi finally able to escape and return to Ungaran prohibited.
A. 1. d Yuk Ginah
Peempuan in this story diriny asebagi pemilki demand stalls yan yan is a collection of stalls for men than it Yuk Ginah also known as yan flirtatious young widow who has shared the way that men laiki drop in warungnya. Yuk Ginah already own with a collection of the boys, so go ahead ginah understand what normal yan laiki discussed the men if there is a beautiful woman as well as in the early picker siter. It is interesting yan yuk ginah also a woman even have a wife, but here in position and the position of women as a wife to be invincible due to his young widow, so go ahead ginah not memeprehatikan social roles as women themselves.
A.2 Citra men in "Women Siter picker"
Gender prejudice in the story is closely associated with the opposition of gender that is different from that of men and women. Figure men treat women leaders based on the experiences, motives, and understanding of the relationship that should be between men and women or sebalikny aperempuan receive and respond to the treatment of men dengna pehamaman about dalm hubunganya position of women to men.
A. 2. a Gus Kyai Abdul Wahab
Gus Kyai Abdul Wahab merupakn soerang instruction where teachers learn ngaji Early in the village Kaiiwungu who is also the father dri Mahmud, besides gus Kyai Abdul Wahab, also known as a rich, santri a sincere and good-hearted people, so many yan gmengaji dipengajiannya.
A. 2. Kang b Mahmud
Her male dalamcerita this is a clever religion during the study, which was established by his father. Mahmud, also known as the person who soleh and good heart, his break would start from early on to read the Qur'an so that if one does not put the heart at early Mahmud figures for early Mahmudlah yan but will look for others, praised in death occur when natural flooding and landslides yan pad praised that time is working on the sloping land.
A. 2. c groove Samparan
In the figures of men, the third groove is Samparan in conjunction with the community very ditakitu by others because Samparan groove of the blade is in the area. The other in the groove itself Samparan there is also the nature of the rough, like the main woman in this case so that the groove Samparan means demean the existence of women in the eyes of men. Samparan groove also has its own nature with the violence that women can ditaklukkan, the petition against him lontarkan early pda to have especially because early. An easy way Samparan groove early with up to ask for early menembangkan track how many return to pay the amount of money early. Dominant attitude is shown as a groove Samparan with the intention to have a variety of ways to get even early early already have their own moorings heart.
A. 2. d Kuwat
Kuwat a prominent figure in the relationship of communities dependent on the groove itself (samparan). Itself does not have the determination and courage of women, so that only considered himself as a subordinate headman Samparan yan only agree if the groove Samparan holds because if not approved then the groove Samparan will not lift the foot as his hands so that the economy depends on pad lurahnya. Kuwat yourself in the story is not very explicit, so that only a few found in the image of himself.
A.2 e Sutris
Sutris figure in the life of himself, he is an unemployed sukanya nongkrong in the market menggodai women who deems interesting. Sutris have a captivating charisma, the congealed form, the body of a steady but less dala himself does not yet have a definitive work. Charisma of himself like that other mabok-mabokan, casino, debt and there hingg asuatu day to meet with him early sutris court to flee and captivate early and end early enamored with sutris. Once eaten accidentally by manisnya waffle sutris, until a time sutris invite a visit to her home early and want dinipun-like because he has eaten accidentally oelh gentle persuasion sutris. Sutris do with sexual hubungna early without any bond, so that worries appear pad ahati early. In early heart, he wanted to sutris responsible and engaged women are valid even if the ad in gkurang yan yan sutris not reflect the figures of men in him. By the early stigma would cover married sutris. After a while settle disuatu contract, early family life and the more experienced sutris conflict because until now sutris not have work so early that only a source of finance.
Until then some sutris dikabarkan died after stealing jewelry while his wife, in this case sutris in relationship with people is very less because of her interact with people who do not carry moral and forgot himself as to its obligations as a husband who promised earlier, before marrying her early promise will soon find a job but to wait-wait no results.
A. 2. f. Imam
Figure in the story is the priest himself appears as a mediator for the early and even heroic. It is said hero helps himself because early and appreciate her respect for women and men terhadp although early work orng considered as inferior. Imam own good tempered, alimdan naive in their lives even in the community itself, known as workers as workers yan gullet Should disis others because she still educated in one of the unuversitas. With the presence of priests in the early life, can forget the early start kesediaha ago so that now begin to be themselves with no change in the late grief. Priest secretly fall in love early on and explain the contents of the heart early on the beach early Parangtritis but not considered serious. After the early meeting with Tanaka San ahati early start to prove the presence of men and the priest is the one, have found early the previous description of the story Tanaka San.
A. 2. g. Tanaka San
Attendance figures in this story Tanaka San terhadp early as enlightenment about their lives that people actually Tanaka San jawa he only works in Japan. Parents Tanaka San semarang-bred offspring. San Tanaka to meet early and telling stories about Japanese soldiers forced women into Indonesia entertainer.
B. Traditional Role of Women As a wife, mother, and the Housewife.
Definition of the role of traditional women's first known due to the wave of feminism in the United States appear to pad aabad-19. waves due to the emergence of feminism reksi hegemony and power of the men who melabeli absolute nature, attitudes / activities of women. Traditional role of women in the story "Women Siter picker" only a few tegambar namely Sriyatun, Sri Hardini, and Narmi.
Sriyatun women's traditional role as wife in the story are not in concrete but yan gdijelaskan only as mothers and housewives. Sriyatun as a mother, caring for themselves and educate sri hardini (early) to adults with the simplicity of the mother to his son. Meanwhile, as the mother of the household himself only able to maintain the family in this story because her father not be told early. Role as a housewife tapmak little concrete as early in the story also berperansebagi mother in the household but cared for her husband even though early and the wife of a role the withdrawal subject to the withdrawal as a husband and wife in general. But her husband did not heed early existence as a housewife ayang only get marahan bias and violence.
Narmi role as a traditional woman, especially his wife, he is faithful and willing to serve her husband well and respect her husband, while the role of women as mothers only bias barmi rear their children (Tanaka San) to 15 years and the role of women as housewives are also only up to 15 years together with age Tanaka San.
C. Women's dependence on men
According soenarjati-djajanegara (1995:110) that the attitude towards gender Feminism is the dependence of the implications of Vicarious attitude. That women are considered weak, is not powerless, not berinisisatif women who ultimately have to rely pad husband, son. In the story "Women Siter picker" dependence on men experienced by Sri Hardini, Yuk Ginah and Narmi. Dependence of the economy of Sri Hardini seen that with the job as picker siter source means that the economy is on men who, although not to the ad nsuaminya expectations. As the siter picker here, the dependence on men in concrete without any visible men early here can not afford to meet the needs of economy. Men here who are highlighting in this story include: Samparan groove, the tourists, Burhan pack into the holder in the financial rotation early, which is a priest as a dependency of social income in the paw. Against her husband sutras, do not get early dependence is due sutris not memeberikan what he righteously responsibility as a husband.
Other economic dependence faced by Yuk Ginah the source of the economic sources of economic man with no roads. Dependence as a social community ginah yuk subordinate headman samparan while those who have an important position. On the other experienced the other dependencies oelh Narmi against San Saburo dependence here lies in the social community, which is inferior to the Islamic community abangan and economic dependency to become a member as husband Narmi Japanese troops.
CONCLUSION
An example of a novel "Women Siter picker" a novel in which the social unsure feminim a strong position, especially concerning the relationship of women with men. Stories "of women Siter picker" recounts the life temntang Sri Hardini that since small players as picker siter yangmerambah life of the road to a more feasible. In a different time like tears early dirasakannya has siter picker as the dominant digodain by the man married to one of the pda men but does not survive long after her husband left died.
Manifestation of gender prejudice on the one seen this story in the form of violence that women terhdap experienced by most women's figures except Sriyatun and Yuk Ginah. Violence against women occurs in the scope of domestic or public, in the scope of domestic violence appear in the form of physical violence, emotional, economic and pad alingkup public violence against women includes sexual, emotional violence and physical violence against women, the scope of domestic pad form of exploitation of women in job.
In general inferioritas women in this story due to gender prejudice the cause of gender inequality in the termanifestasikan and treatment of women. Gender prejudice has been caused marginalisasi, stereotypes and women's dependence on men that do not cause a woman utuhnya identity and cause stereoitip the melabeli on the image as a wife, mother, housewife and the image of woman as a husband.
When discussing maalah women, a concept that should not be overlooked is the concept of gender. Gender is something that we do / we have attached show the appearance and affect each person so that such attitudes appear authoritarian. Gender build their own biological nature of the natural to the irrelevant. Gender also has keuntungna that can be viewed from various forms of social order and culture in society. Opposite types of women as of men who described the image-the image of a particular inferioritas impressive women in the social structure or culture.
Inferioritas effects can be found dalamsistem division of work concerning the function and role of women, so that's going dikemudian men compared to women in power. Women who experience violence often do not have the power untukmelawan. Stories in one novel, entitled "Women Siter picker" which is one of the novel-length collection of Ahmad Munif which is the first by a narration Publisher Yogyakarta in 2003. in the story is a story that relate ketertindasan and disparagement of the female figure who is seen men sebgai noose of a low and insulted. In general, the top and looked as indigenous women, who are subject to bias only the men.
B. Problem formulation
How forms of violence and harassment experienced by leaders in one of the novel, and how the role and functions of leaders who called Sri Hardini culture in the process of mediation with the surrounding community members which consist of various circles, and things are what cause the image inferioritas on self-figure in the novel?
C. Destination Issues
Writing this has theoretical and practical purposes, the theoretical aim of this literature critics applying feminism in a novel in which to analyze the concept of violence against women and lowering sednagkan practically, to menanbah insight and understanding of the story, which in the main experienced by women.
Discussion
A. Figures in the identification of "Women Siter picker"
At its core in learning about the feminist literary criticism / toeri feminism is about tokohnya which involves two parties, namely beroposisi men and women. To explain the unsure-about elements of feminism in the story is presented which involves the three figures of men and women. Three sections of the image on the lan penganalisisan figures of men, women and the image penganalisisan the manifestation of gender terhdap position of each gender.
In the first section analyzes the image of female figures in the story, this analysis of the figures that contribute pentng in pembentukna image inferioritas women. Tokohnya include: sri hardini, mbok sriyatun, and yuk ginah. The second part analyzes the image of prominent men, among others: gus Kyai Abdul Wahab, Mahmud Kang, headman Samparan, Kuwat, Sutris, Imam dn Tanaka-San.
A.1 image of women in "Women Siter picker"
A.1.a Citra Sri Hardini
Women leaders who first told the story in this is the Sri Hardini (early). He is a female figure that simple life is not luxurious in the village Gondang, Sragen. See the situation for himself with his mother, to make himself the hard work from morning until night in order to bring the needs and the mother. So because ketrampilannya yan gdimilikinya is capable of creating economic resources eventually, working as a picker Early siter with sing-tembang tembang bred in many places even dipinggir road early in order to do the search. Besides, the early women who are not neglectful of the power, although still busy working to himself still remember just like what God ordered her mother to early before leaving for work early.
During siter himself as a picker, like depression has become the angina. Sukanya as picker siter love quotes himself as guitarist, so fingers are finger-educated than the first since his tembang also like to sing it but the other tears the Early checkout as siter, always considered himself as a woman of a low but early as it does not consider obstruction for him to keep working, for her contention that it is not foreign ditelinganya. In addition, because the work is often dominated by men so many men who seduce menggodanya Early dn with odd-aneh.selama Early also has to fall in love Kang Mahmud but has not been accomplished due to explicate the content of his heart, Kang Mahmud died because buried when landslides.
Old kenudian with Sutris Early marriage, a man who clearly does not work parlente which met early in the Bering harjo market. Sutras is known as a womanizer during early married Sutris that because it was originally berhubungna sexual before marriage. After that they were married a few months early start Sutris not feel like the previously known Dini. Always early diremehkan dn degraded speech with not-not, Early senagi considered peempuan the oppressed than as early as the mother of the household himself also as a source of livelihood with her husband. However, her husband always benranggapan bahaawa a picker siter impressive as teaser male, always alone Sutris Early exploit with physical violence such as slap, kick and even if the hair still jambakan against even the Early benar.karena himself felt that the household is not maintained anymore, so ask divorce but silain parties akan Sutris kill Dini ask if cera. Not long after that sutris died after his foray jewelry Early goal that was initially untukmain gambling.
After her early sepeninggalan not long away in kesediahn himself still fighting hard and look for earnings as a picker siter who is now starting in the main hotel which was only in the streets, cafés, perempatan. Not much different like before that many yan gmenggoda due to the physical offset early and have a beautiful body beautiful. Although many who tempt even the early melamarnya but not respond seriously. During the early work in the hotel, itself known with a man called a student of Imam Should work. The priest, known as the early figures are good, and clever women appreciate a time to express love Imam Early on but do not believe early nomongan with Imam.
One day early to meet client work called Tanak San yan, yan himself was also a good heart and treat women righteously. During a San Tanaka, early feel surprised that there is still consider himself yan yan sincere woman after Tanaka tells San length about their lives and pekerjaanya in Japan. Tanaka San teach many people about menyanyangi yan menyanyangi ourselves.
A. 1. b Mbok Sriyatun
Mbok Sriyatun is from the early mother, she is a woman as a mother dekaligus a very menyanyangi son. Devote himself always concern for the child sematang wayangnya and will do what SAJ kebahagaian for their children. Mbok Sriyatun own advice more often memeberikan and he is sosk yan gselalu have the more difficult early and happy.
A. 1. c Narmi
Narmi also a woman yan siter picker at the time when Saburo San (father Tanaka San) in Japan. Narmi own entry is kekamar with menembang complete sound track in the passage siter, but San Saburo not only attracted by the sound narmi even beauty and body so that it appears narmipun intention to Saburu San memeperkosanya but narmi finally able to escape and return to Ungaran prohibited.
A. 1. d Yuk Ginah
Peempuan in this story diriny asebagi pemilki demand stalls yan yan is a collection of stalls for men than it Yuk Ginah also known as yan flirtatious young widow who has shared the way that men laiki drop in warungnya. Yuk Ginah already own with a collection of the boys, so go ahead ginah understand what normal yan laiki discussed the men if there is a beautiful woman as well as in the early picker siter. It is interesting yan yuk ginah also a woman even have a wife, but here in position and the position of women as a wife to be invincible due to his young widow, so go ahead ginah not memeprehatikan social roles as women themselves.
A.2 Citra men in "Women Siter picker"
Gender prejudice in the story is closely associated with the opposition of gender that is different from that of men and women. Figure men treat women leaders based on the experiences, motives, and understanding of the relationship that should be between men and women or sebalikny aperempuan receive and respond to the treatment of men dengna pehamaman about dalm hubunganya position of women to men.
A. 2. a Gus Kyai Abdul Wahab
Gus Kyai Abdul Wahab merupakn soerang instruction where teachers learn ngaji Early in the village Kaiiwungu who is also the father dri Mahmud, besides gus Kyai Abdul Wahab, also known as a rich, santri a sincere and good-hearted people, so many yan gmengaji dipengajiannya.
A. 2. Kang b Mahmud
Her male dalamcerita this is a clever religion during the study, which was established by his father. Mahmud, also known as the person who soleh and good heart, his break would start from early on to read the Qur'an so that if one does not put the heart at early Mahmud figures for early Mahmudlah yan but will look for others, praised in death occur when natural flooding and landslides yan pad praised that time is working on the sloping land.
A. 2. c groove Samparan
In the figures of men, the third groove is Samparan in conjunction with the community very ditakitu by others because Samparan groove of the blade is in the area. The other in the groove itself Samparan there is also the nature of the rough, like the main woman in this case so that the groove Samparan means demean the existence of women in the eyes of men. Samparan groove also has its own nature with the violence that women can ditaklukkan, the petition against him lontarkan early pda to have especially because early. An easy way Samparan groove early with up to ask for early menembangkan track how many return to pay the amount of money early. Dominant attitude is shown as a groove Samparan with the intention to have a variety of ways to get even early early already have their own moorings heart.
A. 2. d Kuwat
Kuwat a prominent figure in the relationship of communities dependent on the groove itself (samparan). Itself does not have the determination and courage of women, so that only considered himself as a subordinate headman Samparan yan only agree if the groove Samparan holds because if not approved then the groove Samparan will not lift the foot as his hands so that the economy depends on pad lurahnya. Kuwat yourself in the story is not very explicit, so that only a few found in the image of himself.
A.2 e Sutris
Sutris figure in the life of himself, he is an unemployed sukanya nongkrong in the market menggodai women who deems interesting. Sutris have a captivating charisma, the congealed form, the body of a steady but less dala himself does not yet have a definitive work. Charisma of himself like that other mabok-mabokan, casino, debt and there hingg asuatu day to meet with him early sutris court to flee and captivate early and end early enamored with sutris. Once eaten accidentally by manisnya waffle sutris, until a time sutris invite a visit to her home early and want dinipun-like because he has eaten accidentally oelh gentle persuasion sutris. Sutris do with sexual hubungna early without any bond, so that worries appear pad ahati early. In early heart, he wanted to sutris responsible and engaged women are valid even if the ad in gkurang yan yan sutris not reflect the figures of men in him. By the early stigma would cover married sutris. After a while settle disuatu contract, early family life and the more experienced sutris conflict because until now sutris not have work so early that only a source of finance.
Until then some sutris dikabarkan died after stealing jewelry while his wife, in this case sutris in relationship with people is very less because of her interact with people who do not carry moral and forgot himself as to its obligations as a husband who promised earlier, before marrying her early promise will soon find a job but to wait-wait no results.
A. 2. f. Imam
Figure in the story is the priest himself appears as a mediator for the early and even heroic. It is said hero helps himself because early and appreciate her respect for women and men terhadp although early work orng considered as inferior. Imam own good tempered, alimdan naive in their lives even in the community itself, known as workers as workers yan gullet Should disis others because she still educated in one of the unuversitas. With the presence of priests in the early life, can forget the early start kesediaha ago so that now begin to be themselves with no change in the late grief. Priest secretly fall in love early on and explain the contents of the heart early on the beach early Parangtritis but not considered serious. After the early meeting with Tanaka San ahati early start to prove the presence of men and the priest is the one, have found early the previous description of the story Tanaka San.
A. 2. g. Tanaka San
Attendance figures in this story Tanaka San terhadp early as enlightenment about their lives that people actually Tanaka San jawa he only works in Japan. Parents Tanaka San semarang-bred offspring. San Tanaka to meet early and telling stories about Japanese soldiers forced women into Indonesia entertainer.
B. Traditional Role of Women As a wife, mother, and the Housewife.
Definition of the role of traditional women's first known due to the wave of feminism in the United States appear to pad aabad-19. waves due to the emergence of feminism reksi hegemony and power of the men who melabeli absolute nature, attitudes / activities of women. Traditional role of women in the story "Women Siter picker" only a few tegambar namely Sriyatun, Sri Hardini, and Narmi.
Sriyatun women's traditional role as wife in the story are not in concrete but yan gdijelaskan only as mothers and housewives. Sriyatun as a mother, caring for themselves and educate sri hardini (early) to adults with the simplicity of the mother to his son. Meanwhile, as the mother of the household himself only able to maintain the family in this story because her father not be told early. Role as a housewife tapmak little concrete as early in the story also berperansebagi mother in the household but cared for her husband even though early and the wife of a role the withdrawal subject to the withdrawal as a husband and wife in general. But her husband did not heed early existence as a housewife ayang only get marahan bias and violence.
Narmi role as a traditional woman, especially his wife, he is faithful and willing to serve her husband well and respect her husband, while the role of women as mothers only bias barmi rear their children (Tanaka San) to 15 years and the role of women as housewives are also only up to 15 years together with age Tanaka San.
C. Women's dependence on men
According soenarjati-djajanegara (1995:110) that the attitude towards gender Feminism is the dependence of the implications of Vicarious attitude. That women are considered weak, is not powerless, not berinisisatif women who ultimately have to rely pad husband, son. In the story "Women Siter picker" dependence on men experienced by Sri Hardini, Yuk Ginah and Narmi. Dependence of the economy of Sri Hardini seen that with the job as picker siter source means that the economy is on men who, although not to the ad nsuaminya expectations. As the siter picker here, the dependence on men in concrete without any visible men early here can not afford to meet the needs of economy. Men here who are highlighting in this story include: Samparan groove, the tourists, Burhan pack into the holder in the financial rotation early, which is a priest as a dependency of social income in the paw. Against her husband sutras, do not get early dependence is due sutris not memeberikan what he righteously responsibility as a husband.
Other economic dependence faced by Yuk Ginah the source of the economic sources of economic man with no roads. Dependence as a social community ginah yuk subordinate headman samparan while those who have an important position. On the other experienced the other dependencies oelh Narmi against San Saburo dependence here lies in the social community, which is inferior to the Islamic community abangan and economic dependency to become a member as husband Narmi Japanese troops.
CONCLUSION
An example of a novel "Women Siter picker" a novel in which the social unsure feminim a strong position, especially concerning the relationship of women with men. Stories "of women Siter picker" recounts the life temntang Sri Hardini that since small players as picker siter yangmerambah life of the road to a more feasible. In a different time like tears early dirasakannya has siter picker as the dominant digodain by the man married to one of the pda men but does not survive long after her husband left died.
Manifestation of gender prejudice on the one seen this story in the form of violence that women terhdap experienced by most women's figures except Sriyatun and Yuk Ginah. Violence against women occurs in the scope of domestic or public, in the scope of domestic violence appear in the form of physical violence, emotional, economic and pad alingkup public violence against women includes sexual, emotional violence and physical violence against women, the scope of domestic pad form of exploitation of women in job.
In general inferioritas women in this story due to gender prejudice the cause of gender inequality in the termanifestasikan and treatment of women. Gender prejudice has been caused marginalisasi, stereotypes and women's dependence on men that do not cause a woman utuhnya identity and cause stereoitip the melabeli on the image as a wife, mother, housewife and the image of woman as a husband.
By: Dra. Sinta Nuriyah Abdurrahman Wahid, M. Hum .
Social Dekonstruksi; claim superiority against Women Men
Not to get stuck in a provocative thought and turgid, have
well before step further, we first perform
serious examination of the map teoritik and paradigmatic framework
sciences sociology. This needs to be done, because dekonstruksi
and has a very large impact on construction
social.
In my view, social dekonstruksi efforts must be made with
read the paradigmatic framework is serious. From here we will
can find the root of the problems that can be used as footing for the
dekosntruksi do. In accordance with the TOR of the committee, then I will
refer to the two major paradigms, namely the paradigm "Structural
Functional "(Structural fungsinalism) and the paradigm of conflict. Paradigm
This was developed by Robert Merton and Talcott Parsons (JH Turner;
1991).
Feminist movement in the map, this paradigm bring feminist movement
is opposed. On the one hand, this paradigm show movement
radical feminist who ignore the structure and system as the principal
meperjuangkan issues in gender equality. But on the other hand
movement that appears to try to structure dekonstruksi
and social construction which is considered as the ringleader of a relationship
social justice that is not between men and women.
Thought that emphasizes the social effort dekonstruksi visible in this
Fatima Mernissi thought that the traditional culture and norms
as the basis for the establishment of the social construction of mendiskreditkan
women (misoginis). Even the construction of social structure misoginis this
the instrument is also made to understand and interpret
religious texts. As a result, many born of religious thought
misoginis (Fatima Mernissi, 1997).
Views on the strong influence of social structure in creating
oppression against women is also expressed by Nawal Sadawi. Deep
This he declares; any religion in the world trying to
the social construction of women's place in the weak position
in social relations. Oppression of women in the substance is not
caused by religious ideology, whether born in the community
East or West, but the roots of the system and class system
patriarkat that the humankind has, since slavery
human progress. Religions of the world prize
principles the same in the case of control of women. However,
Therefore, as long as about women, religion is thus
add a new burden to the heavy chain of women dipikul
(Nawal Sadawi; 2001).
All this fact menujukkan still strong, "perselingkuhan" between
understanding the root of the religious traditions that make up the construction
social community. To experience what I experienced and observed
I do that with reference to the functional paradigm can
said, the position of women in social relations more
determined by the social construction of society. If this is the perpesktif
use, social structure dekonstruksi is a problem
important in the effort to build the equivalent of social relations between men
and women, because strktur social (traditions, culture and the system
value) is clearly not on the side of women.
Due to strong religious thought as the rest legitimacy
construction of the social structure, the first conducted
in the effort dekonstruksi social conduct is reinterpretasi
texts of the religion of more aligned to the women.
This is important because it made two fundamental reasons; first
reinterpetasi with the text of the religion, we have a discourse subduct
and function of religion as a form legitimacy. If during the time they
the religion as a basis for maintaining the status of defense
quo, then we make the other religion as the basis for legitimacy
perform the transformation and changes in the social structures that
oppress. Dengaan Therefore, we have the same legitimacy that
strong, because of the efforts made dekonstruksi charity as the form
religious teachings, not because of the encouragement sekularisasi or modernization
as they tuduhkan. Second, by making
reinterpretasi against the teachings of religion, we can disassemble
"perselingkuhan" between the religious traditions that can handcuff
religious spirit itself. Thus we can akan memilah which
dogma that must be maintained otentisitasnya and where the tradition
can be modified for instrument actualization dogma.
In this way social dekonstruksi akan can be done.
Gender Relations Potential For Conflict
This view stems from the conflict paradigm, in which science
sociology is an alternative paradigm of fungsionalisme.
This paradigm mengasumsikan each community group has
'interest', interest, and the power (power) is the center of
every social relationship, including male and female relationships. Ide
and values for them are always used as a weapon to
and legitimize the power and not the exception of the relationship
between men and women. With this assumption, the changes
akan going through a conflict that will eventually change the position
the relationship between men and women (Mansour Faqih, 1996).
Feminist movement in the map, this paradigm forth various flow
among the flow of radical feminist who holds that the man
the ideological and political issues are part of. Both
is the flow of Marxist feminist. This group rejected the confidence
radical feminist who makes the distinction as the basis for biological
gender. For this group of women's oppression is part of the
oppression in the class relations of production. Oppression of women is
continuation of the exploitative system that is structural. By
Therefore they do not consider the man or patriarkhi
as problems, but the system as kapitalismelah
cause of the problem.
Flow from the three paradigm conflict is Socialist feminism. Deep
the views of this group, oppression of women occurs in any class,
and the socialist revolution is not necessarily the position of
woman. Feminism without awareness class also cause problems.
Therefore, the analysis must patriarkhi analysis is integrated with
class.
Although there are differences but there are similarities between them. Throughout
the conflict paradigm that makes gender analysis as a tool
analysis is generally focused on the structure of injustice
and the system caused by gender. Dari study yang dilakukan
analysis with gender as a potential conflict found various
manifestations include injustice; first, against marginalisasi
women; the second, the occurrence of subordination on the one type of
sex, which, in general, experienced women; third labeling
negative (stereotype) on women, violence against the four
women; Burden fifth over for the women as they often
assume the role ganda (Mansour Faqih, 1996).
Here are some initial notes, which you can see when using
analysis of gender relations as a potential conflict.
And emancipation of women in public space.
In this issue, we will always face the problems of classical
namely the distance between the normative teachings of that is reflected in the text
religion with the objective reality of the case. The believer (ulama)
always refers to the role of a hit in the history of the Prophet Khadijah, greatness
In the story of Queen Bilqis Al-Qur'an, Ai'syah severity in playground
political leaders and some great other Islamic women (Mary,
Fir'aun wife, and so forth) to show how Islam
provide an important role for the women to be able to berkiprah
in the public world.
However, we view the factual, as there are women who appear to
public space, the believer does not shrink from a hammer strike with sledge hammer
and close door meetings with key proof-proof that is not
subject to: "those who commit to a urusannya
women will never feel the prosperity "and a line of
hadist-hadith misoginis the mendeskreditkan women.
All this reflects the reality of Islam in the human vertigo
implement and interpret the teachings of religion. Religious texts still
disikapi a fork. On the one hand they support the progress of women
in public space, although in fact just to support the
normative claims pomp and concern for the role of Islam
woman. With this normative references them (the believer who
actual patriarkhi) would exhibit grandeur of Islam. However, it
only a rhetorical effect, because on the other hand, they
teaching is not up for walking in reality, as evidenced
with the reception they are raw to the hadith-hadith
misoginis without doing a critical study terhadapnya. The chilling,
they do not just accept but to use it to prevent
and lock the role of women in public space.
In mensikapi this problem, I agree with what the
by Fatima Mernissi. With all the tenacity and ketekunannya,
Mernissi perform critical study of the hadith-hadith
mendeskreditkan women. Through the eyes of penajaman
social construction, Histories and sociological context of the birth of a
hadith, it will be known spirit, purpose and true meaning of the text
Hadith is. Thus the gap between the religious spirit
reality can be reduced. I think this is the need to be
to defend the role of women in public space.
Multiculturalism and pluralism in gender relations.
In this context, the use of the concept of multiculturalism and pluralism
must be made with caution, because if not, can be
Boomerang movement for gender equality. On the one hand can multikulturalis
a tool to fight for legitimacy of gender, most can not
become eyehole wall reveals the strong tradition. But the need to
note, this offer of the same rights and equality of life for
all the tradition and culture. In such conditions, culture and tradition
already well established and strong will survive because it can be supported by
structure and social system that has been established. In fact, as we
know, a lot of tradition and culture that is not aligned on
gender equality movement. In such conditions, gender culture,
feminist tradition that is a tradition in the construction of new social
people of Indonesia will face difficulties due to not yet have
a strong base. This is the consideration that we need to think more
information. Not mean that multiculturalism and pluralism is not good for
issue was made in the fight for gender equality. However, the
note, is that now we are in war
subduct legitimacy, discourse and issue. Tactics and strategies need to
be a deeply, do not we use to issue
and discourse that can be used as a means to hit back
Social Dekonstruksi; claim superiority against Women Men
Not to get stuck in a provocative thought and turgid, have
well before step further, we first perform
serious examination of the map teoritik and paradigmatic framework
sciences sociology. This needs to be done, because dekonstruksi
and has a very large impact on construction
social.
In my view, social dekonstruksi efforts must be made with
read the paradigmatic framework is serious. From here we will
can find the root of the problems that can be used as footing for the
dekosntruksi do. In accordance with the TOR of the committee, then I will
refer to the two major paradigms, namely the paradigm "Structural
Functional "(Structural fungsinalism) and the paradigm of conflict. Paradigm
This was developed by Robert Merton and Talcott Parsons (JH Turner;
1991).
Feminist movement in the map, this paradigm bring feminist movement
is opposed. On the one hand, this paradigm show movement
radical feminist who ignore the structure and system as the principal
meperjuangkan issues in gender equality. But on the other hand
movement that appears to try to structure dekonstruksi
and social construction which is considered as the ringleader of a relationship
social justice that is not between men and women.
Thought that emphasizes the social effort dekonstruksi visible in this
Fatima Mernissi thought that the traditional culture and norms
as the basis for the establishment of the social construction of mendiskreditkan
women (misoginis). Even the construction of social structure misoginis this
the instrument is also made to understand and interpret
religious texts. As a result, many born of religious thought
misoginis (Fatima Mernissi, 1997).
Views on the strong influence of social structure in creating
oppression against women is also expressed by Nawal Sadawi. Deep
This he declares; any religion in the world trying to
the social construction of women's place in the weak position
in social relations. Oppression of women in the substance is not
caused by religious ideology, whether born in the community
East or West, but the roots of the system and class system
patriarkat that the humankind has, since slavery
human progress. Religions of the world prize
principles the same in the case of control of women. However,
Therefore, as long as about women, religion is thus
add a new burden to the heavy chain of women dipikul
(Nawal Sadawi; 2001).
All this fact menujukkan still strong, "perselingkuhan" between
understanding the root of the religious traditions that make up the construction
social community. To experience what I experienced and observed
I do that with reference to the functional paradigm can
said, the position of women in social relations more
determined by the social construction of society. If this is the perpesktif
use, social structure dekonstruksi is a problem
important in the effort to build the equivalent of social relations between men
and women, because strktur social (traditions, culture and the system
value) is clearly not on the side of women.
Due to strong religious thought as the rest legitimacy
construction of the social structure, the first conducted
in the effort dekonstruksi social conduct is reinterpretasi
texts of the religion of more aligned to the women.
This is important because it made two fundamental reasons; first
reinterpetasi with the text of the religion, we have a discourse subduct
and function of religion as a form legitimacy. If during the time they
the religion as a basis for maintaining the status of defense
quo, then we make the other religion as the basis for legitimacy
perform the transformation and changes in the social structures that
oppress. Dengaan Therefore, we have the same legitimacy that
strong, because of the efforts made dekonstruksi charity as the form
religious teachings, not because of the encouragement sekularisasi or modernization
as they tuduhkan. Second, by making
reinterpretasi against the teachings of religion, we can disassemble
"perselingkuhan" between the religious traditions that can handcuff
religious spirit itself. Thus we can akan memilah which
dogma that must be maintained otentisitasnya and where the tradition
can be modified for instrument actualization dogma.
In this way social dekonstruksi akan can be done.
Gender Relations Potential For Conflict
This view stems from the conflict paradigm, in which science
sociology is an alternative paradigm of fungsionalisme.
This paradigm mengasumsikan each community group has
'interest', interest, and the power (power) is the center of
every social relationship, including male and female relationships. Ide
and values for them are always used as a weapon to
and legitimize the power and not the exception of the relationship
between men and women. With this assumption, the changes
akan going through a conflict that will eventually change the position
the relationship between men and women (Mansour Faqih, 1996).
Feminist movement in the map, this paradigm forth various flow
among the flow of radical feminist who holds that the man
the ideological and political issues are part of. Both
is the flow of Marxist feminist. This group rejected the confidence
radical feminist who makes the distinction as the basis for biological
gender. For this group of women's oppression is part of the
oppression in the class relations of production. Oppression of women is
continuation of the exploitative system that is structural. By
Therefore they do not consider the man or patriarkhi
as problems, but the system as kapitalismelah
cause of the problem.
Flow from the three paradigm conflict is Socialist feminism. Deep
the views of this group, oppression of women occurs in any class,
and the socialist revolution is not necessarily the position of
woman. Feminism without awareness class also cause problems.
Therefore, the analysis must patriarkhi analysis is integrated with
class.
Although there are differences but there are similarities between them. Throughout
the conflict paradigm that makes gender analysis as a tool
analysis is generally focused on the structure of injustice
and the system caused by gender. Dari study yang dilakukan
analysis with gender as a potential conflict found various
manifestations include injustice; first, against marginalisasi
women; the second, the occurrence of subordination on the one type of
sex, which, in general, experienced women; third labeling
negative (stereotype) on women, violence against the four
women; Burden fifth over for the women as they often
assume the role ganda (Mansour Faqih, 1996).
Here are some initial notes, which you can see when using
analysis of gender relations as a potential conflict.
And emancipation of women in public space.
In this issue, we will always face the problems of classical
namely the distance between the normative teachings of that is reflected in the text
religion with the objective reality of the case. The believer (ulama)
always refers to the role of a hit in the history of the Prophet Khadijah, greatness
In the story of Queen Bilqis Al-Qur'an, Ai'syah severity in playground
political leaders and some great other Islamic women (Mary,
Fir'aun wife, and so forth) to show how Islam
provide an important role for the women to be able to berkiprah
in the public world.
However, we view the factual, as there are women who appear to
public space, the believer does not shrink from a hammer strike with sledge hammer
and close door meetings with key proof-proof that is not
subject to: "those who commit to a urusannya
women will never feel the prosperity "and a line of
hadist-hadith misoginis the mendeskreditkan women.
All this reflects the reality of Islam in the human vertigo
implement and interpret the teachings of religion. Religious texts still
disikapi a fork. On the one hand they support the progress of women
in public space, although in fact just to support the
normative claims pomp and concern for the role of Islam
woman. With this normative references them (the believer who
actual patriarkhi) would exhibit grandeur of Islam. However, it
only a rhetorical effect, because on the other hand, they
teaching is not up for walking in reality, as evidenced
with the reception they are raw to the hadith-hadith
misoginis without doing a critical study terhadapnya. The chilling,
they do not just accept but to use it to prevent
and lock the role of women in public space.
In mensikapi this problem, I agree with what the
by Fatima Mernissi. With all the tenacity and ketekunannya,
Mernissi perform critical study of the hadith-hadith
mendeskreditkan women. Through the eyes of penajaman
social construction, Histories and sociological context of the birth of a
hadith, it will be known spirit, purpose and true meaning of the text
Hadith is. Thus the gap between the religious spirit
reality can be reduced. I think this is the need to be
to defend the role of women in public space.
Multiculturalism and pluralism in gender relations.
In this context, the use of the concept of multiculturalism and pluralism
must be made with caution, because if not, can be
Boomerang movement for gender equality. On the one hand can multikulturalis
a tool to fight for legitimacy of gender, most can not
become eyehole wall reveals the strong tradition. But the need to
note, this offer of the same rights and equality of life for
all the tradition and culture. In such conditions, culture and tradition
already well established and strong will survive because it can be supported by
structure and social system that has been established. In fact, as we
know, a lot of tradition and culture that is not aligned on
gender equality movement. In such conditions, gender culture,
feminist tradition that is a tradition in the construction of new social
people of Indonesia will face difficulties due to not yet have
a strong base. This is the consideration that we need to think more
information. Not mean that multiculturalism and pluralism is not good for
issue was made in the fight for gender equality. However, the
note, is that now we are in war
subduct legitimacy, discourse and issue. Tactics and strategies need to
be a deeply, do not we use to issue
and discourse that can be used as a means to hit back
we struggle. Congratulations struggle.
