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.
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