Women’s Politics Representation in Media

Politic Representation and Media

Gerakan Perempuan Indonesia Tanpa Ideologi

Hasil pengamatan dan pengalaman saya, gerakan Perempuan Indonesia yang selayaknya memiliki ideologi feminisme ternyata tidak berideologi feminisme. Feminisme yang saya amati selama lebih dari sepuluh tahun berkiprah dalam gerakan perempuan sekedar feminisme sebagai cara praktis berkegiatan (seminar, diskusi, pengorganisasian massa atau komunitas), dan bukan bentuk feminisme dalam artian metode strategi gerakan (sosialisme, radikal), tetapi benar-benar metode pelaksanaan kegiatan yang mungkin bagian utama dari strategi feminisme liberal. Feminisme yang tumbuh dalam gerakan sebagai cara praktis dalam seminar, rapat-rapat, diskusi dan mungkin beberapa sudah menerapkan dalam organisasi maupun struktur, tapi belum diadopsi menjadi ideology pribadi (persons politics) yang aktif maupun yang pensiun dari gerakan perempuan. Feminisme dalam konteks ini adalah feminisme gerakan kolektif dan individu yang secara simultan mengimplementasikan (terejawantahkan dalam keseharian) tujuan melawan dan menghapuskan seksime serta secara simultan melawan rasisme, klasisme yang ada (yang antara lain didorong oleh sistem kapitalisme).

Saya berkesimpulan sebagian kegagalan perempuan selama ini adalah karena feminisme belum menjadi ideologi gerakan, apalagi ideologi personal para aktifis perempuannya. Mengapa saya harus membedakan antara ideologi dan cara praktis. Cara-cara feminisme sebagai praktis memang telah diterapkan pada kurikulum pemberdayaan perempuan di berbagai lini komunitas bawah, menengah maupun atas, tapi yang membedakan ideologi Feminisme dengan ideology lain yang ada dimuka bumi ini adalah kata-kata inclusive-exclusive (femin(e)-isme, perempuan. Yang berarti barang siapa perempuan yang mengaku feminis, taruhannya adalah ideology (gerakan) itu sendiri. Tolok ukurnya sangat kasat mata (perempuan/female/wanita/woman) manakala seorang yang memakai cara praktis feminisme belum tentu ia berideologi feminis. Buktinya tapi apakah sebagai ideologi telah diterapkan didokrinasi sehingga menembus dan menetap ke alam bawah sadar aktifis perempuan (laki-laki) saya sangat menyangsikannya. Hal ini terutama karena sepanjang perjalanan sebagai aktifis saya mendapati bahwa feminisme sebagai cara-cara berorganisasi dan berkegiatan belum ‘menjadi’ dan ‘menjati’ pada diri aktifis perempuan yang berkegiatan dan mengunakan metode feminisme tersebut.

INDONESIA’S WOMEN LOCAL CULTURE

This paper will describe how women too practiced its values, in general term act for solidarity between women gotong royong and tolong menolong (mutual help). These practiced has been and still done by ethnic groups in many areas in Indonesia, and become informal institutions. These institutions have important implications in field of economics as refereeing to a technique of teamwork[10], but in neither case is it possible to distinguish between individual obligation and group interest (guyub). And with this aura of global culture, could women still could preserve this institution, or how do they manage to react on what is coming into their life? And how does the role of the state within this context, is it actively involve to maintain or ignore?

Beyond Differences Women’s Culture and Global Culture

Woman work is daily work, it part of their live as women, as mother, sister and human being. In maintaining culture, their activities are part of daily basis in preserving their family, their environment and their future generation. These were said and unsaid by women, but we could look right through their activities as it were something with meaning, a great meaning of as part Indonesian women identity and as Nation. Throughout women activities we could almost always seen solidarity as part of their action.
Indonesian women have different culture for each tribe, island and class background. And in its differences there are almost always have similarity. Within this paper I would like to describe a bit about the differences and similarity between women from random big island in Indonesia that could be in Sumatera, Java, Kalimantan, Sulawesi, Nusatenggara, Papua or Bali. Due to limited funding, and time for research, I will only make example from what I find through literature and my personal observation.
The daily activities of women cultures are shown in differences activities in related wedding processes, labor, mourning commemoration of a deceased person, crops production process, financial owner and decision making within family. The similarities are their value for religious fervor, position in traditional board (Lembaga Adat), solidarity and mutual help/assistance or gotong royong, respect with each other, and sharing method of healing for ill.
Gotong royong is usually shown in marriage ceremony, labor (gave birth), death commemoration, beginning cultivating, harvest, or if neighbor of colleague friend hospitalize and traditional ritual in related to religious or ongoing activities as arisan; a social gathering whose member contribute and like to an aggregate some money. Money is not the aim, but communality in essence is act of sisterhood/brotherhood or silaturahmi (good with each other).
Solidarity and respect are shown in almost activities of women. Most women who have to leave the house for work, she could ask her neighbor to look after her children. Respect each other as women regardless their differences of religious, ideology, work status, or even class as shown in women organization. These women’s cultures are still persisted today, while the world has come to global culture. How women still maintain this culture, with this speedy of invasion of global culture, especially by television? Is it still existed as it was, or changed or modified?

WOMEN ON STATE DISCOURSE, NEVER HEARD, NEVER PUBLISHED

Many of social activities that being conduct through civil society organization, especially women’s organization were/are to reconsidered social contract for women as citizen. They start upsurge the questions of rights of women as citizen. Do women have rights to have their own name after marriage, do women have rights to bear children after divorce, do women have to get husband’s permission to submit loan, do women independently could go for election; become candidate, do women could get a higher career and go abroad for duty without husband/father permission, to state acknowledge women as part of citizen to defend their country with the way they chose non gender’s way. Those questions are part of women’s power to redefined social contracts. Like what already been stated by Carole Pateman,”…that the very theorytical structure of modern system of power ignore female sexual difference by absorbs it into an abstract paradigm of the individual which is understand a male and universal”.

In Indonesia, women denial to participation in politics as part of citizen rights is acute. More often than not, women become fear, and lack of self esteem were/are to actively involve in state politics. The New Order government has managed to exploited stereotype of women in advantage of greater space for masculinity/militaristic control of all individuals. The exploitation is implemented in suppressed and control of women in politic/public and domestic. Women could never enjoy to able to express their opinion, not even proud of. The New Order government maintain stereotype by introduced women’s dignity and valued after their task as mother. Women must be good and be angel. Double standard is only for women. New order’s fall in 1998 yet still lingering this condition.

VIOLENCE REPRODUCTION: So Often, it Become Common

VIOLENCE REPRODUCTION: So Often, it Become Common
A friend of mine could not stand to see more scene of rape violence act in stage, theatre she walks out of the building. It was already play for only 20 minutes, which over all is two hours play. It was happened in February last year in Jakarta Graha [...]

Brief History, Road of Indonesia Women Moveament

The movement achievement was held first Indonesian Women’s Congress 22, December, 1928 in Mataram (Yogyakarta). The project officer for the Congress was Sujatin, with member of the OC Mrs,Sukonto and Nyi Hajar Dewantara, The first congress attended by various women’s organization from throughout Indonesia. The women has similar goal to recommend such as equality for education with increasing school for women, economics support for widow and orphan by colonial government and not to cut welfare benefit. First Indonesian women’s congress agreed to held congress each year. The name for the umbrella organization is PPI (Perikatan Perempuan Indonesia-Federation of Indonesian Women, later in 1946 Kowani-Indonesian Women’s Congress), In congress 1938, women’s demand a representative in People Council, and proposed Maria Ulfah, but then Dutch woman was elected.

The were extraordinary movement within this period, was that current women’s issues such as prostitution, reproduction rights, economic independent, marital leave already brought into serious discussion. The women even brought the issues to formal level, which was to colonial government. Those was shown when the Special Commission Report on to examined less fortune people in village in 1914, where nine women has given their thought about women’s situation. As Raden Ayu Siti Sundari wrote in Wanito Sworo (Women’s Voice) about education and the right of women to have profession and has income as well to have equal paid for equal work. There were much discussion about trafficking women, and in 1938 PPI initiate to form P4A (Perkumpulan Pemberantasan Perdagangan Perempuan dan Anak- Association for Abolition of Trade in Women and Children)…