THESIS Submitted to the Board o f Examiners in Partial Fulfillment o f the Requirements for the Degree o f Sarjana Pendidikan Islam (S.Pd.I) in the English and Education Department
THE CONCEPT OF ISLAMIC GENDER RELATIONSHIP
(A Study in Sachiko Murata’s Perspective) THESIS
Submitted to the Board o f Examiners in Partial Fulfillment
o f the Requirements for the Degree o f Sarjana Pendidikan Islam (S.Pd.I)
in the English and Education Department BySHOIFAH MUSLIKHATIS SHOFA NIM. 113 03 008
ENGLISH AND EDUCATION DEPARTMENT
STATE ISLAMIC STUDIES INSTITUTE (STAIN)SALATIGA
2007
DEPARTEMEN AGAMA SEKOLAH TINGGI AGAMA ISLAM NEGERI (STAIN) SALATIGA
Jl. Tentara Pelajar 02 Telp. (0298) 323706, 323433 Fax 323433 Salatiga 50721 Website :
D E K L A R A S I
BismillahirrahmanirrahimDengan penuh kejujuran dan tanggung jawab, penulis menyatakan bahwa skripsi ini tidak berisi materi yang pernah ditulis oleh orang lain atau pernah diterbitkan. Demikian juga skripsi ini tidak berisi satupun pikiran-pikiran orang lain, kecuali informasi yang terdapat dalam referensi yang dijadikan bahan rujukan.
Apabila di kemudian hari ternyata terdapat materi atau pikiran-pikiran orang lain di luar referensi yang peneliti cantumkan, maka peneliti sanggup mempertanggung jawabkan kembali keaslian skripsi ini di hadapan sidang munaqosyah skripsi.
Demikian deklarasi ini dibuat oleh peneliti untuk dapat dimaklumi.
Salatiga, * September 2007 Penulis
SHOIFAH MUSLIKHATIS SHOFA NIM. 113 03 008 Norwanto, M.Hum The Lecturer o f Education Faculty
State Islamic Studies Institute o f Salatiga ATTENTIVE COUNSELOR NOTES Case : Shoifah Muslikhatis Shofa’s Thesis Salatiga, August 6th 2007
Dear The Head of State Islamic
Studies Institute of Salatiga Assalamu’alaikum Wr. Wb.
After reading and correcting Shoifah Muslikhatis Shofa’s thesis entitled “THE CONCEPT OF ISLAMIC GENDER RELATIONSHIP (A STUDY IN SACHIKO MURATA’S PERSPECTIVE)”, I have decided and would like to propose that if it could be accepted by the educational faculty, I hope it would be examined as soon as possible. i Wassalamu’alaikum Wr. Wb.
Consultant NorwanterMTTum
NIP. 150 321 407 »
DEPARTMENT OF RELIGIOUS AFFARIS STATE ISLAMIC STUDIES INSTITUTE SALATIGA
Jl. Stadion 03 Phone (0298) 323706 Salatiga 50721
STATEMENT OF CERTIFICATION
THE CONCEPT OF ISLAMIC GENDER RELATIONSHIP
(A Study in Sachiko Murata’s Perspective)
SHOIFAH MUSLIKHATIS SHOFA NIM. 113 03 008 Has been brought to the board of examiners in September 11th, 2007/Sya’ban 29th 1428 H to completely fulfill the requirement of the Degree of Sarjana Pendidikan
Islam (S.Pd.I) in English and Education Department.
Sya'ban 29th, 1428 H Salatiga,
Board Examiners September 11th, 2007 M
Secretary
Drs. H. Sa’adi, M.Ag NIP. 150 256 821 Dra. Woro Retnaningsih. M.Pd NIP. 150 262 646
Consultant
NIP. 150 321 407
MOTTO
y-& o ^ y < S y-^ Cr*“He whose two days are equal (in accomplishment) is sure loser” (Sunan al Daylami)
DEDICATION
This study’s conferral fo r:
1. My beloved Mom in beautiful “godenhemel”
2. My highly valued parents, Bapak Fachrur Rozi also Ibu Siti Saudah, their patience and praying made my dreams come true.
3. My younger sister and brother. May Muflihah Arrozi and M. Nashrullah Jamaluddin Arrozi..” Do the best yaaaah....!!”
4. My K’........the unmentioned gift of mine!!
ABSTRACT
The title of this thesis is “The Concept of Islamic Gender Relationship (A Study in Sachiko Murata's Perspective). The problems had begun to interest the researcher since she found the uniqueness from Sachiko Murata, who is unidetical with Islam but the fact she writes more about Islamic gender relationship, in explaining the ideas of equality. This research has three objectives, these are to study about the background of the writing process of Sachiko Murata's book The
Tao o f Islam : A Sourcebook on Gender Relationship in Islamic Thought, to study
about the concept of Islamic gender relationship according to Sachiko Murata. and to find the possible relevance of Sachiko Murata's ideas toward woman education.
This research is intended to be a library research and the writer uses documentation as the way to collect the data documentation, in this case is the data which are related to the research.
From all of discussions, it can be taken that Sachiko wrote her book The
Tao o f Islam because of the negative view of her students toward Islamic gender
while her great interest in it. She presents that the quality of differenciation and plurality of God's creation are not to be contradicted but to form a completeness. It is also for masculinity and femininity on the rank of human being. Each has positive and negative side that completes each other. It is described in the concept of Yin and Yang, the duality to reach a balance and a unity. By the Tao, peoples will know that the relationship is the keyword. So, it is not a matter of things who have the relationship. If all of the relationships are appreciated, include of educational relationship, the good unity will color the universe.
The achievement of this research are expected to give some contribution to the study of Islamic gender. Practically, the study will give a guidance for the women, how to place themselves before the men in Sachiko Murata's view.
Key words : Islamic gender, The Tao, Sachiko Murata
ACKNOWLEDGEMENT
Assalamu’alaikum Wr. Wb.Alhamdulillahirobbiralamin, firstly the writer said as praise and thanks to Allah SWT with his blessing, finally this thesis can be completed.
However, this success would not be achieved without the support, guidance, advice, help and encouragement from individuals and institutions.
Therefore, the writer would like to express special gratitude to .
1. Mr. Imam Sutomo, M.Ag, as the Head of State Islamic Studies Institute (STAIN) of Salatiga.
2. Mr. Drs. Sa’adi, M.Ag, the head of Education Faculty.
3. Mr. Ruwandi, MA, the head of English Department
4. Mr. Norwanto, M.Hum, the consultant of this thesis. Thanks for his careful, guidance, wisdom, kindness and suggestion also thanks for the books... during completion of this thesis.
5. Mr. Zakiyudin, M.Ag, thanks for the inspiration and unforgettable discussion, although I was nervous at that time.
6. Mr. Yedi Efriadi, M.Ag, your book and explanations really help me to complete this thesis. Thanks you so much... I'll miss to discuss everything with you! 7. Mr. Ari Setiawan, S.Pd, MM, thanks for the conversation.
8. All of the lecturer of TPBI (Mr. Hanung, Mr. Hamam, Mrs. Woro, Mrs.
I Imami, Mrs. Dyah, etc) who have given the knowledge patiently.
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. Thanks for Mr. And Mrs. Hammam also Kauman’s community (Nashrul, Indri, Andix, Luqman cs). Thanks for the criticism, motivation and
suggestions also for being my great parent and family. I’m proud of you all, but I’m sorry...
10. Mr. Kaslolani, M.Ag, my academic consultant, thank you for the opportunity to join English course at Pare that was given to me.
11. for double “A”. Atina and Aida, thanks for being my nice friends. 12. for my sisters ... Beni, Upe, Yayuk, Elcan, Eny, Inun, Anding, lin, Anis, Okta, Uthe’... thanks for coloring my days.
13. Mr. Abnadee Salaekhao... thanks for the book “The Tao of Islam”. It’s very useful for me guy!
14. For White House community, David, Joel, Jay, Christ, Teuku Nasher, Mr.
Yahya, thank you...
15. Thanks for Mas Zuli for typing my thesis, Mr. Muhtarom Effendi and crews for the good services in borrowing books. Thank you so much.
16. ('EC's lovers... thank you !
17. All TBI '03 A and B, Ninik, Dani, Agus, Najib. P. Dock Inna, Mb Nurul and others. I’ll miss you all...
18. All of friends and institutions who help me to face my life.
Finally the writer expects to the constructive criticism from the readers because this thesis is still far from being perfect.
Wassalamu’alaikum Wr. Wb.
Salatiga, September 2007 The writer
TABLE OF CONTENTS
CHAPTER I INTRODUCTION
CHAPTER II THE GENERAL PERCEPTION OF GENDER AND THE DYNAMIC OF GENDER EQUALITY
CHAPTER III THE BIOGRAPHY OF SACHIKO MURATA, HER WORKS AND HER VIEW OF ISLAMIC GENDER RELATIONSHIP
C. Background of the Writing Process of the Book “The Tao of Islam : A Source Book on Gender Relationship
CHAPTER IV SACHIKO MURATA’S CONCEPT OF ISLAMIC GENDER RELATIONSHIP AND ITS IMPLICATION TOWARD WOMAN EDUCATION
CHAPTER I INTRODUCTION A. Background of Study The problem of femininity is an important and popular topic in the way to find a general understanding about the term of emancipation. However, women discrimination still exists in the real social, political,
economy, cultural, law and educational contexts. It brings the movement to release the women form “the cage” to be growing up.
Those discriminative acts are caused by the lack of understanding about the values of equality between man and woman, which finally cause discriminative gender acts, including marginalization, subordination, .stereotype, violence and burden. I hose tinlait gender inaiule,station is interrelated and socialized firmly to men and women. Finally they believe that their role is the matter of destiny. Sooner or later, unfair structure and gender system will be accepted as a good thing.
The circle of time has brought women into their own existence looking for the justification about their position toward men. Many sexists act can be seen due to the raise of groups that struggle for the equality between the woman and man, feminism.
Feminism is growing up among the woman in the form of self awareness which places the woman as the suppress and subordinated side, so they have to struggle and fight the discrimination. Self awareness slogan.
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which shows that the woman is weak, has been used by a group of feminist, for example some advertisement on TV use woman figures such as the ads characters for cooking oil or coffee. Those advertisements show the woman is cooking or making coffee, while their husband is sleeping. The illustration man. Women should carry the domestic job.
The assumption which says that the woman is the weaker side than the man in the family has risen a paternalistic concept. This is assumed as the origin of all forms of discrimination. According to Mansur Fakih, this assumption is caused by several things such as, social and cultural values being formed, and then socialized and constructed through religion and state. 2
Paternalistic ideology has pushed the group of feminists to create ideas about the equality between the woman and the man. They .wanted an equal condition where there is no discrimination in all life aspects. It means that there will be
no
admittance about biological diversity so it will be no structure that may cause division of labour in the family. fndah Winarni in her thesis states that, according to Lies Marcocs
Natsir, in Indonesian context, the equality is considered as the relationship between man and woman which likes a pair of “sandal”, It shows how the
M izan, Handling, 1000, page. HO Mansour l'akili, Analisis Gender dan Transformasi Sosial, l’ustaka Pelajar, Yogyakarta,
1007. page. 0
leaves a question “why should woman make the coffee for her husband?”1 ', the ads shows that the woman is subordinated group toward the
1 Ratna Megawangi, Membiarkan Berbeda Sudut Pandang Baru Tentang Relasi Gender,
3 harmonious relationship between man and woman is being simplified with all complex problems inside. The picture of “sandal’ is a symbol that means woman does not know anything about power and how to use it in the political context. They will not struggle for social role to get potential sources. If they “involve in politic' and understand that in a dominant culture there is an assumption that the right is better and more polite, so all “sandals” will prefer the right side to the left side.
The existence of family and religion, which is assumed to reserve the paternalistic value will be the main reason for feminists to set up social transformation for the gender equality. In fact, it is important to consider the problem from religion point of view. In Islam, it is clearly stated that the position of men and women is naturally equal, just the level of faith that make them different in God’s view :
Men, we have created you from a male and a female, and made you into nations and tribes that you might get to know one another. The noblest o f you in Allah’s sight is the most righteous o f you. Allah is wise and all knowing.
(49 : 13)3 From that verse we can understand that religion has strategic position as the verses interpreter, which can place exact position to the woman. A partial understanding about the verses will cause an ambiguity and twisted meanings. A critical study is required to end the bias and a domination in
Mnhimid Y./.iiyid. The Qur'an I)<ir At Choura, Beirul, Libanon, 1980, page.384
4 religion interpretation. It needs collective process that combines study, investigation, social analysis, education and action to blow up the woman issues.4
The verse above is supported by unity concept from Taoism philosophy, through the balance and unity of “.lamar (feminity) and “JalaT’ (masculinity) both externally and internally. In the other word, the essence of life goal, both man and woman is being a “insan kamil’, a human being who unites ”ilahiah jamaF (YIN - gentleness) and “JalaT' (YANG - Power) to be “Kamal” (the perfect unity of YIN and YANG or insan
kamil).5 It is the manifestation from the man who has a balance harmony in Jalal ox Jamal (its YIN or YANG).
The development of feminism has risen new feminists with various point of views in understanding the meaning of equality or the justice of gender between man and woman. Those figures such as Fatima Memissi, Riffat Hasan. Mansour Faqih, Masdar F. Mas’udi, Ratna Megawangi and many more with various background and science point of view' in searching the format of feminism. It also includes Sachiko Murata, a moslem professor from .lapan who carried the gender uniqueness through unfamiliar approach used in Indonesia, cosmological approach.
From those figures above, actually there is same movement focus on understanding the meaning of gender equality and its application in social
’ Mansour Faqih, op. cit., page. 134
5Sachiko Murata. The Tao o f Islam Kitah Rujukan tentang Relasi Gender dalam
Kosmologi dan Teologi Islam, translated by Rahmani Astuti and MS Nasnillah, Mizan, Bandung,
page. 417
5
life. However, there are some uniqueness from Sachiko Murata, who is unidentical with Islam but the fact she writes more about Islamic gender relationship, in explaining the ideas of equality.
Those considerations above, will be the basic for the writer in investigating Sachiko Murata’s perspective about feminism and the application toward social justice. The writer will explore the idea into a thesis ’’THE CONCEPT OF ISLAMIC GENDER RELATIONSHIP
(A Study in Sachiko Murata’s Perspective)".
B. Literature Review
Endah Winarni in her thesis entitled Feminisme, Perspektif Ratna
Megawangi (Telaah Hermenetik Atas Buku Membiarkan Berbeda)
concludes that Ratna Megawangi presents a unique concept about feminism through inclusive paradigm, the model of individual development as the appreciation to the nature or qudrah. She consciously knows that femininity has high values. God creates this quality as a potential thing. However, she interprets it in “pos'b vc active” meaning. Women’s role in family is a noble task, because the society is from it. Although this role is not as popular as public sector, but, proportionally women’s role also decides many things through this position. Through inclusive paradigm, the equality of role between men and women should be placed in each “qudrah ’ and in the right context. So, between the idea of feminism and the reality can be synchronized that women also have the same opportunities to decide their
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choices in reaching the equality values. As the note, Ratna Megawangi's concept should be placed in the right social condition.
In Islamic perspective sex is not a barrier. But in social life, Islam regards that equality can not be applied in all things. Because in Gender Relation, each man and women must keep ethics and morals according to the norms and values. It is written in thesis entitled Analisis Gender Dalam
Konteks Pendidikan di Indonesia (Suatu Tinjauan Keislaman) by Ririn
Mufarikhah.Habibah Khoiriyah in her thesis Kesetaraan Jender dan Potensi
Berprestasi dalam Perspektif Al-Qur ’an concludes :
1. Gender is a concept used to identify the difference between men and women from the social cultural non biological view.
2. Islam does not regard women as the inferior. It does not tolerate any kind of injustice because the purpose of human creation is worshipping Allah.
3. There are some verses in the Holy Qur'an about the equality of men and women. For example Al Hujurat : 13, An Nahl ; 97, At Taubah ; 71, Al Ahzab ; 35, An Nisa’ : 1, Nuh ; 17, As Shoffal : 11, Ar Rahman : 14, etc.
Concept o f Gender (a qur’ante perspective) which is written by
Iswatun Maftuhah presents that great people will complete to go to proper college. Under the national education law, the higher education is held to
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prepare academically and professionally qualified person as a society member who is able to apply, improve and discover the role of religion, science, knowledge, technology and art. Actually, the holy Qur 'an explains that all Moslems must look for knowledge because it is very important. It aims at obtaining the reasonable standard of life that is firmly guaranted by constitution. There are no differences between men and women in looking for knowledge. All of them have the same opportunity to be the best.
C. Problem Statement
Based on the background of the study, there are many questions which must be answered. They are;
1. What is the background of the writing process for Sachiko Murata's book of “The Tao of Islam : A Sourcebook on Gender Relationship in Islamic Thought”?
2. How is the concept of Islamic Gender Relationship according to Sachiko Murata ?
3. How is the implication of Sachiko Murata’s ideas toward women education ?
D. Limitation of the Problem
To avoid mistakes in understanding this research the writer will limit the problem as follows :
8 1. The view of Sachiko Murata about Gender.
2. Sachiko Murata’s concept of Gender Relationship in Islamic perspective.
From the limitation of the problem above, it can be inferred that the focus of the research toward thesis title of “The Concept of Islamic Gender Relationship (A Study in Sachiko Murata’s Perspective)” is Sachiko Murata’s concepts in applying her ideas about Islamic Gender Relationship.
E. Objective of Study
The objective of the study are as follows :
1. To study about the background of the writing process for Sachiko Murata's book of “The Tao of Islam : A Sourcebook on Gender Relationship in Islamic Thought”.
2. To study the concept of Islamic gender relationship according to Sachiko Murata.
3. To find the possible relevance of Sachiko Murata’s ideas toward woman education.
F. The Benefit of the Study
1. Theoretically, this study will add the reference of the theory about ( iciuler especially for Islamic gender relationship.
2. Practically, this study will be a guidance for the woman, how to place herself before the man in Sachiko Murata’s view.
G. Definition of the Study
The scientific writing entitled “Islamic Gender Relationship (A Study in Sachiko Murata’s Perspective)” is a very abstract semantically, therefore, the writer needs to define the terms used in this study as follows:
1. Islamic Gender Relationship
a. Islamic means the adjective of Moslem religion, based on the teaching of the prophet Muhammad.6 b. Gender means grouping into male and female; sex.7
c. Relationship means connection.8
2. Sachiko Murata Sachiko Murata is professor in Japan who ever takes hold of the professor of Religions studies in state University of New York. She shows that the classical Moslem researchers often analyze “God’s reality” and its relation with cosmos and human being through the principles of polarity or complementary, which closely resemble the Chinese philosophy about YIN/YANG. 9
9
6 Oxford Learner’s Pocket D ic tio n a r y Oxford University Press, Hongkong, 1995, page. 22?
1 ibid., page. 173 'ibid., page. 348 ’Sachiko Murata, op. cit., page. 25-29
10
3. Perspective In Ensiklopedia Indonesia, it’s mentioned that perspective is
pandangan or sudut pandang. 10
Perspective means point of view or view. 11
H. Research Methodology
This is the library research. The methodology which will be used by the writer is :
1. Method of collecting data To collect the data about Islamic Gender Relationship (A Study in Sachiko Murata’s Perspective), the writer uses the library research to study the writing sources, which are published.
a. The primary data source The source relates to the object of the research. The first source is Sachiko Murata’s book entitled : “The Tao of Islam : A
Sourcebook on Gender Relationship in Islamic Thought’’ that have been translated into Indonesia ”The Tao o f Islam : Kitab Rujukan
Tentang Relasi Gender dalam Kosmologi dan Teologi Islam ",
by Rahmany Astuti and M. S. Nasrullah.
b. The secondary data source It is data source, which is used to complete while the writer analyze the problem. For examples, similar books, hadiths, journals, etc, which support the research.
l0Hassan Shadily,Ensiklopedia Indonesia, PT. Ichtiar Baru-Van Hoeve, Jakarta, 1991, him. 997 "iX'pilikhm t. Kamus ties o r tiahasa Indonesia. Balai Pustaka. Jakarta. 1994. page. 520
1!
2. Method of analysis
a. Induction method Induction method is one of reasoning in which general laws are produced from particular facts. 12 b. Deduction method
Deduction is conclusion reached by reasoning. 13 It also means penurunan kesimpulan-kesimpulan sebagaimana mestinya dari pernyataan pangkal pikir.
14
c. Documentation method It is, a method of analyzing data by looking for the data related to the variables such as from note, transcript, book, magazine, newspaper, etc.
According to Suharsimi Arikunto Documentation Method is mencari data mengenai hal-hal atau variabel yang yang
berupa catatan, transkrip, buku, surat kabar, majalah, dan sebagainya.
15 This method is used to look for the data of Sachiko Murata’s biography.
'"’Oxford, op. cit., page. 213 i
11 Ibid., page. 109
4H. A. Dardiri, Humaniora Filsafat dan Logika, Rajawali. Jakarta, 1995, page.75 ,5Suharsimi Arikunto, Prosedur Penelitian Suatu Pendekatan Praktik, Rineka Cipla.Jaknrla, 1996, page. 236-237 r
12
i
d. Comparative Method This method is used to overcome the objective by using one’s understanding with another and then join or relate between the former and finally propose the newest understanding.
I. The Outline of Thesis
In order to make this paper easy to understand, the writer uses the following system of presentation.
The cover of paper there is a title page and the body of contents consists o f : CHAPTER I : INTRODUCTION, It contains background of the study, literature review, problem statement, limitation of the problem, objectives of the study, the benefit of the study, definition of key terms, research method and thesis organization.
CHAPTER II : THE THEORIES OF GENDER RELATIONSHIP AND THE DYNAMIC OF GENDER EQUALITY, It contains : The definition of gender, feminism and feminine, and the problem of gender equality. CHAPTER III: THE BIOGRAPHY OF SACHIKO MURATA, HER WORKS AND HER VIEW OF ISLAMIC GENDER RELATIONSHIP, It contains of Sachiko Murata’s biography, around Sachiko Murata’s works, background of
15 that globally related to the two sexes also inexistence of the sex (or “neutrality).1
While in the social terminology, gender is introduced to refer the distinctions between woman and man without any connotations that fully have biological characteristic. Therefore, the formulation of gender, in this case, refer to the distinction that formed by social construction; the distinction still appear although it is not caused by the biological distinction related to the
4 sex.
Gender is a term for the socially imposed division between the sexes. Gender refers to the emotional and psychological attributes which a given culture expects to coincide with physical maleness or femaleness. Generally, it is used to identify men and women sociologically. Gender studies man and ,
- - ■ woman sociologically whether sex is biologically.
B. The Theory of Gender
Biological reality that differentiates the two sexes, thinks out two theories,3 5 * 4 they are:
1. Nature Theory It assumes that the different role among men and woman is God’s omnipotence (nature). Man’s biological anatomy is different from woman.
3Mandy Macdonald, et. al., Gender dan Perubahan Organisasi Menjembatani
Kesenjangan antar Kebijakan dan Praktik, translated by Om i Intan Naomi, Insist, Jakarta, 1999.
This book explained that those definition written on the concise Oxford Dictionary o f Current
English, 8"' edition, 1990, page xii4Imam Sutomo, et.al., Perpektif Kyai Tentang Wacana Kesetaraan Jender (Studi Kasus
pada Tiga Pondok Pesantren di Kabupaten Boyolali), a research paper, STAIN Salatiga, 2001,
page 17 'Nasaruddin, op. cit.. page xxi21
system. According to this theory, woman will not get her right and opportunity if she still life in capitalism.11 It refuses the traditional and theology's opinion that affirm the woman under the man because of biological factor and historical background.12 It looks same with the conflict theory and Marx-Engels theory. But, the point is, this theory more concern in sexual factor and gender in the ideological basic term.13
c. Radical This theory assumes that the main factor of the division of labor is the patriarchal system. It also refuses the division of labor based on the sexes, it even tolerates the practice of lesbian. It finds many critics, not only from sociologist but also from the feminist itself.14
d. Fxofeminism It is a theory that too conspicuous of the feminine quality’s superiority. It is influenced by the Westerns philosophy, ecophilosopy.
It assumes negatively to the masculine.15 This theoiy came up because of the unsatisfaction to the development of world’s ecology that dilapidated. One of ecofeminism’s critic to the modem feminism,
"Yunahar Ilyas, Feminisme dalam Kajian Tafsir Al Qur'an Klasik dan Kontemporer, Pustaka Pelajar Yogyakarta, 1098, page 42 '■ ’Nasanuldin, np. rit,, page 65 '' Ibid., page 66
14 Ibid., page 67 l5Sachiko Murata, The Tao o f Islam - Kitab Rujukan tentang Relasi Gender dalam Kosmologi dan Teologi Islam, translated by Rahmani Astuti and Ms. Nasrullah, Mizan, Bandung. 1996. page 8
22
especially to liberal and socialist/Marxist feminism, is more women desperate their feminine quality when they get occasion to enter to the masculine world, as Suzana Gordon’s in the book “Prisoners o f Men ’s
Dreams ” (1991). According to this theory, if the women enter to the
masculine world, time to time, so the modem civilization will be dominated by the masculine quality. Then, it also causes the competition, self centered, domination, and exploitation. After that, more children become the victims of state of neglecting by their mothers. The ecofeminist's critic have changed the resemble of discussions about feminism in 1980. And it brought the discussion to focus to the feminine quality analysis and tend toward receiving the man and woman distinction. More feminist conscious that the modem civilization is not balance again. It is dominated by masculine quality and less in the feminine quality, like love, care, etc. Ecofeminism has “A Declaration of Interdependence” (Ecofeminist Newsletter I:
1990),16 it is: “When in the course of human events, it became necessary to create a new bond among peoples of the earth, connecting each to the other, undertaking equal responsibilities under the laws of nature, a decent respect for the welfare of humankind and all life on earth requires us to declare our interdependence ... that humankind has not
"Tadhilah Suralaga. et. a L op. cit.. page 106-110
23
woven the web of life; we are but one thread within it. Whatever we do to the web, we do to our selves”, e. Islamic Feminism
Islamic feminist appeared in the end of nineteenth century, they are Aisyah Taimuriah, Huda Sya’rowi, Nabawiyah Musa, Zainab Fawwaz, Rokayah Sakhwat Hossain, RA Kartini, etc. Then in the middle of twentieth century, there are Nawal El Shadawi, Lathifah Azzayat, Fatima Memissi, Riffat Hasan, Amina Wadud, Ashgar Ali E, Mansour Fakih, Masdar Faried Mas’udi, Siti Ruhaini Dzuhayatin, Wardah Hafidz, Nurul Agustina, Ratna Megawangi, etc.17
As the general feminism, Islamic feminism was not a theoretical thinking and uniformed movement.18 Nevertheless, the movement or their theory of feminism emerged from the same awareness, namely their concern towards the fact that the woman in the Muslim community was still not yet receiving the position that was equal to the man in the social structure.
They have the view that this apprehensive situation is not caused by the Islamic basic teaching, that indeed placed the woman was supervised by the man in the social structure, but because of
“man's ray". In Islamic understanding, the teaching sources formed the
,7Mansour Fakih, Membincang Feminisme Diskursus Gender Perspektif Islam, Surabaya, Risalah (iusti, cot. I, 19% page 77-78 ls Ibid page 181
24 Islamic traditions and it as applied in the life of the community.19 2 The
understanding that this ray deviated from the spirit of the foundation of Al Qur'an so as to have the real impact in giving the rights to the woman in the life of the community.
Therefore, in the struggle to release the woman from gender inequality relations, Muslim feminism tried to unload the historicity of the problem root that caused inequality etceteras to expand the new understanding about gender relation this was based on the Islam source of the teaching that main, these are Al Qur'an and hadits.21
The woman theology thinkers find the basic and universal problem, that is patriarchal system that places the man as superior in religious discourse. As Gandha Kami stated that Islam and patriarchal system, whether individually or combination from both, have given the effect to the woman status wherever the both are applied.22
From those feminist theories. Sachiko Murata in the writer’s perspective, then belongs to the liberal group and ecofeminism. It belongs to liberal feminism because generally Sachiko’s idea assumes that all of human being, men and women, are equal. God creates them
'''Read Fatima Mernissi and Riffat Hasan, Selara di Hadapan Allah: Relasi laki-laki dan
Perempuan dalam Tradisi Islam Pasca Patriarki , TIM LSPPA, Yogyakarta: LSPPA, 1995,
page 67-6820Ashagar Ali Engineer, The Rights o f Women in Islam, IBS Buku SDN. BHD, Selangor, Malaysia, 1992, page 63 2lYunahar Ilyas, op. cit., page 56
22 Siti Ruhaini Dzuhayatin et. al., Rekonstruksi Metodologis Wacana Kesetaraan Gender
dalam Islam , PSW IAIN Sunan Kalijaga in Cooperation with Me Gill-ICIHEP and Pustaka
Pelajar. Yogyakarta. 2002, page 1425
in hormonious and balance, and it hopefully do not appear the oppression around them.
Then, in its development, Sachiko explains the meaning of unity and the meaning of duality that comes from unity. It is not different from the theory of ecofeminism. Because ecofeminism assumes that the end of everything is unity. Ecosophy as the basic root of ecofeminism critizes the Western civilization which is out of earth’s carrying capasity. Then, eastern spiritual and mystical religions influence its development. Moreover, the living climates of the elder peoples, which was hormonious with nature, it influental to this theory.
Those points of view are close to what Sachiko Murata means in her book explicitly. Ecofeminisme agrees to conspicuous of the feminine quality’s superiority, but Sachiko Murata do not do that. It is the different. Moreover, Sachiko is the traditional feminism because she appears the Islamic gender relationship, basic^allyfrom the ancient China teaching.
C. The Problem of Gender Equality In this context, some peoples think that the problem of gender equality is loo exaggerated but other peoples feel that they need to reach the equality.
Gender distinction takes in two man and woman. But gender distinction that aimed to the woman in fact causes the inequality, because there is no basic right fulfillment to the woman. All of the roles, status, areas, and
■' Sachiko Murata, op. c it.. page 8-9
31
projects the woman’s status so that they are not assumed as a thing again but as an honored individuality.
Although normatively Islam has placed the woman in equal position of the man, but the woman’s reality in Moslem society showed the irrelevant fact with Islamic teaching normatively. Woman according to Islam indicates the w oman position in normative text, but woman according to Moslem indicates her position toward the interpreter and theologian’s perspectives, whether classic or contemporary.
1. Woman Position : Moslem Classical Discourse Although Islam have stated the ideas of gender equality clearly in text normativity, along with historical fact that were showed by prophet
Muhammad to the women in his era, the woman’s social role in Islamic history faced the decline in second century, that was the era when the Moslem administrator reintroduced the Hellenistic tradition into political area. That tradition accommodated the Jew’s teaching that placed the woman in no role in social life.37
That tradition which is also patriarchal especially used to interpret Qur’anic verses and hadith, that textually they marginalize the woman.
The texts of Qur’an and hadith are functionalized to strengthen the woman position that subordinated under man. Even there is inclination that they interpreted those texts not as gender problem, man regarded as the strong ereature physically.^ Man more aggressive and progressive biologically, in
' Nasaruddin Umar, op. c il., page 118
36 In 1909, Egypt’s feminist, Huda Sya’rawi began the career by
giving the free health helping to the women and children. She is a pioneer in two organizations that concerned in woman education, at 1914. Then at 1923 she lead al ittihad al nisa ’ al misri.45
Since the middle of twentieth century noted the names- who have big roles in Islamic contemporary feminism discourse. One of them is Nawa el Saadawi, she is a doctor and socialist Egypt feminist. According to her, the true emancipation means free from all of kinds of emancipation, whether economically, politically, sexually or culturally. She wrote many books, novels, and essays that bring the problem of pressure to the woman, from social pressure, psychological to sexual pressure.46
Fatima Memissi, a sociologist also Moslem feminist, criticized the Islamic classical treasure. In some of her works, she reinterpreted The Islamic classical texts into feminism perspective. She more concerned her study in hadilh studies. And one of her result of studies that important is that Muhammad p.b.u.h, actually do not wish the separation of the personal and public area. But because of his followers, who received this
- revolution but also wanted to maintain the tradition, he Finally accepted the separation. According to her, this is why the women, who were before it in good position, found the bad condition again.47
‘T ies Mnrcocs Nnlsir, op, clt., page 117 ''’Nawa el Saadawi, Perempuan dalam Budaya Patriarkhi, translated by Zulhilmi Yasri, Pustaka Pelajar, Yogyakarta. 2001, page 8 * Fatima Memissi. It anu a di dalam Islam. translated by Yaziar Radianti. Pustaka. Bandung, 1994, page 141
37 While Moslem feminist man in contemporary, can be represented
by Asghar Ali Engeneer, a Moslem thinkers from Indonesia. He has opinion that normatively A1 Qur'an shows the equality status for man and woman, although contextually it explains there is certain superiority in man. A1 Qur'an states that man and woman have the same source of creation, from a creature, so that both of them have the same right. The world “nafsun wahidah” in A1 Nisa (4): 1 shows that man and woman are from the same source, so there is no one who is more superior and other is inferior. 48
Others feminists who have the same idea they are Mahmod Mohammed Toha (1996), Amina Wadud Muhsin (1994), Leila Ahmed (1992) and Abdullah Ahmad an Naim who struggle for gender equality in the context of human rights principles maintenance in Islamic world.
Generally they accused some gender ray in Islamic teaching understanding. They offered the new perspective to text, which by them it is regarded more suitable with God’s willing in gender equality concept.
In Indonesia, there are many feminists such as Ratna Megawangi, who divides the woman potential into universal potentiality and specific potentiality. With her universal potentiality, woman has the similarity with the man, especially in her intelligence. And the specific potentiality from her as to has natural femininity (Megawangi, 1999).49 Peoples also know Mansour Fakih, Masdar Farid Mas’udi and Nasarudin Umar who study 4
4SAsghar A lie E., op. cit., page 56-69 4>Dani Mtihlada, op. cit., page 5
37 While Moslem feminist man in contemporary, can be represented
by Asghar Ali Engeneer, a Moslem thinkers from Indonesia. He has opinion that normatively A1 Qur'an shows the equality status for man and woman, although contextually it explains there is certain superiority in man. A1 Qur'an states that man and woman have the same source of creation, from a creature, so that both of them have the same right. The world “nafsun wahidah” in A1 Nisa (4): 1 shows that man and woman are from the same source, so there is no one who is more superior and other is inferior.48
Others feminists who have the same idea they are Mahmod Mohammed Toha (1996), Amina Wadud Muhsin (1994), Leila Ahmed (1992) and Abdullah Ahmad an Naim who struggle for gender equality in the context of human rights principles maintenance in Islamic world.
Generally they accused some gender ray in Islamic teaching understanding. They offered the new perspective to text, which by them it is regarded more suitable with God’s willing in gender equality concept.