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Abstrak :
National Cotton Acceleration Program (Program Akselerasi Kapas Nasional, PAKN) being incepted in East Sumba since 2008 has created three forms of resistance among female farmers in Tanamanang Village. The first form of resistance includes referring to the PAKN cotton as “project’s cotton,” which represents a negative inference, and can be categorized into a form of symbolic resistance. The second resistance is an open resistance since the actions can be observed in the female farmers’ daily routines. This form of resistance is done by defying the PAKN rules, such as the farming method and the sales agreement. The third form of resistance can be regarded as assertion resistance, whichv is done by rejecting the cotton demonstration plot being implemented in their front and back yard.

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This essay examines the consequences of migration by looking at the relationship between migration and social transformation. In particular, it focuses on the construction of gender and how migration disrupted traditional gender relations among Hadramis from Hadramawt valley of Southern Yemen in Indonesia. It utilizes a fictional work criticizing migration as a point of departure in looking at the effects of migration on the traditional order. The text is important as it is a critique of migration written from the perspective of the Thariqah 'Alawiyyah (the dominant Sufi order in Hadramaut), thereby, highlighting the disruption caused by migration to traditional structures. The essay is divided into four parts. The first deals with the background information concerning migration and the Thariqah in order to contextualize the text The second part looks at how migration disrupts the notion of masculinity and femininity' The third part focuses on the concept of family and its reconfiguration due to migration And the final concluding section places the Hadrami migration experience into a gendered theoretical framework to illustrate that gender is historically and culturally dependent.

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Following the murder of six generals and one lieutenant in the night of October 1,1965 by the G30S group, a military-organised psy war followed to incite rightwing militias to help murder probably one million people. At a global scale this genocide is one of the least known massacres after the Second World War. Nationally, it is still surrounded by silence, fear and stigma. A core element in this campaign of hate propaganda was the sexual slander against young women allegedly belonging to Gerwani. Though to most people the details are lost in the abyss of history, the association of the death of the generals with castrating and sexually promiscuous women that the girls were falsely accused of lingers on. In this article, I discuss first the account of Jemilah who was mistaken for Jamilah; her forged testimony proved most inflammatory. Then I analyse a modern-day echo of this story in the sexual and murderous nightmares of Anwar, the protagonist in Joshua Oppenheimer's film The Act of Killing.

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This study provides an overview of the problems faced by LGBT people in Indonesia. There are four issues raised, namely, the meaning of gender and sexual orientation, violence and abuse, the role of the state, and the meaning of happiness for LGBT people. This study uses a sample of 60 respondents living in large cities, especially Jakarta. However, the strength of this study lies not in the survey results but in the results of the in-depth interviews. From this study it was found that respondents, in the context of a conservative state, are more open in interviews than surveys. This study unearths the meaning of life for LGBT people under a state which is repressive and absent for them.

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Human rights as convened through international law and the United Nations should be universal. However, in implementation, in the interest of the state, state sovereignty, religion and culture, the universality of human rights has been restricted by the state or certain parties. Subsequently, the implementation of human rights has become relative in Indonesia. Lesbian, gay, bisexual, and transgender/transsexual (LGBT) issues have been protested at the local and national levels. It remains that the state has the responsibility to recognise, protect and fulfil the human rights of LGBT Indonesians. This paper will explore how LGBT human rights are implemented in Indonesian policy

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The haram (to forbid) fatwa issued by the MUI against LGBTs and the death penalty against sexual offenders deviant has shaken the people of Indonesia, especially those of diverse sexualities. Religion, suppose to provide ease and solace to the human condition, has effectively buried those of non-normative sexualities alive. This is despite the fact that the regional, national and international legal human rights instruments recognize their rights as human beings to express their sexual and gender identities and orientations. In essence, Shariah and Islamic law is being used as the theological foundation for the issuing of the MUI fatwa contrary to the concept of human rights. Here, the work of Khaled M. Abou El Fadl is important as he attempts to break the tension between religion (Islam) and human rights using the social approach of contemporary humanities.

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This article examines one hundred and fifty film flyers released between 1966 and 1998 and identifies two overlapping trends in their depictions of women: the Sexual Woman and the Sensual Woman. The former is marked by an emphasis on sexuality, which includes more exposed skin, the use of phallic imagery, and the depictions of implied sexual relations, both consensual and non-consensual. The latter is marked by modest clothing, a demure demeanor, and an emphasis on the importance of romantic relationships between women and men. These two archetypes, we argue, were determined by the films target audiences: the Sexual Woman was used to advertise films to men, whereas the Sensual Woman was used to advertise films to women. These flyers thus reproduced the state gender narratives and biases, but were ultimately unable to conceal the fluidity of women and their bodies.

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This paper aims to explain woman subjectivity reflected in Tempurung novel by Oka Rusmini by describing main character perception toward body and autonomy in the formation of woman subjectivity. In discussion I use feminist literary criticism approach. This study reveals that woman characters in Tempurung perceiving her body as a significant part of her subjectivity. Furthermore, woman subjectivity isnt her own project but a form of dialogue with other elements including her relationship with husband, children, body and social culture construction which surrounding her. The conclusion of this study is Oka Rusmini makes resistance to the notion of subjectivity on conventional/traditional thought by representing narrative of woman subjectivity which doesnt neglect body, doesnt individual, doesnt always rational, doesnt subject to universal notion of subject and doesnt finish.