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"Domestic violence is one shape of violence that happened to certain women in the world. The major cause of this type of V " violence is discrimination against women as one of gender issues. Actually, problem of women's discrimination has been addressed in several law instruments, both national and international. Domestic violence is obstinate to restrain in society and is difficult to bring up to the surface for the reason that there is power relationship between victim and offender besides emotional relationship and psychological burden. This recent day, Indonesia attempts to develop a draft of national rule for protecting women from domestic violence, which called Draft on Domestic Violence Law. Unfortunately, this draft still has some lack that can raise new problems in its implementation. This article explains about a whole picture of domestic violence, the critics towards Draft on Domestic Violence Law, and alternative solution to manage problems in domestic violence."

"This kualitatif study examines female vuctims understanding about husband-wife relationships,including description of their phenomenological experiences as victims of domestic violence and their opinions of what constitutes a harmonious relationship

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"UU PKDRT adalah wujud nyata perjuangan kaum feminis untuk mengangkat KDRT ke ranah publik dengan menjadikannya sebagai kejahatan di mata hukum. Sayangnya keberfungsian UU ini menjadi diragukan ketika dalam pelaksanaannya terjadi sejumlah persoalan. Oleh karena itu evaluasi dan pemantauan terhadap kinerja aparat penegak hukum selaku pelaksana utama dari UU PKDRT perlu terus dilakukan agar tercipta perbaikan hukum. Dari pemantauan peradilan yang telah dilakukan sejauh ini oleh sejumlah lembaga terlihat bahwa tidak cukup untuk melihat pelaksanaan hukum hanya dari perspektif hukum itu sendiri. Sepertinya ada aspek-aspek psikologis yang kuat mewarnai sebuah proses hukum. Hal ini mendorong saya menggunakan metode grounded theory untuk melihat penanganan hukum kasus KDRT yang dialami oleh para perempuan korban. Penelitian ini menggunakan pendekatan kualitatif. Pengolahan data melibatkan 6 korban, 2 pengacara, 7 pendamping hukum, dan sejumlah aparat penegak hukum.Hasilnya menunjukkan betapa sulit proses hukum yang dijalani perempuan korban. UU PKDRT sendiri masih terhambat pelaksanaannya di samping perlunya revisi dalam beberapa pasal. Pendamping hukum dibatasi oleh aspek personal dan lembaga. Aparat penegak hukum kaku dalam menjalankan prinsip hukum objektif namun tanpa sadar dipengaruhi oleh bias-bias pribadi. Hukum pun menjadi tidak se-objektif, se-netral, dan se-rasional seperti yang mereka inginkan. Subjektivitas dan keberpihakan pada dasarnya perlu untuk mencapai objektivitas asalkan disertai kepekaan psikologis yang mengandung kepedulian. Tanpa kepedulian, keadilan hanya impian yang sulit digapai perempuan korban. Untuk dapat mewujudkannya, saya menawarkan sebuah proses hukum berperspektif psikologi hukum feminis yang menekankan etika kepedulian.

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The Law of the Elimination of Violence in the Family/Household is the manifestation of feminists? struggle to take domestic violence into the public sphere by making it as a crime before law. Unfortunately, the functionality of this ordinance is doubted when its implementation meets several problems. Therefore evaluation and monitoring towards the performance of law upholder as the main implementer of this law is continually needed in order to bring the law improvement into reality. The court monitoring has been done by some organizations show that it?s not sufficient to see the law implementation by the legal perspective itself. It seems there are psychological aspects that coloring the legal process strongly. It urges me to apply grounded theory method to look closer the legal intervention of domestic violence cases. This research was based on qualitative approach. Data processing involves 6 victims, 2 lawye officials.The results reveal how difficult the process has been through by victims to get justice. The Law of the Elimination of Violence in the Family/Household is impeded on its implementation despite of the revision needed on several chapters. The legal counselors are restricted by institutional and personal limitations. The judicial personnel carry out the principle of objective law rigidly. However they are influenced by personal biases unconsciously. The law becomes less objective,neutral, and rational than they expect. Actually, subjectivity and impartiality are needed to reach objectivity. But they ought to be accompanied by psychological sensitivity with care within. Without care, justice is only a wish that?s difficult to reach by the female victims. To bring it into reality, I propose the legal process that has perspective of feminist legal psychology emphasizes the ethics of care."

"ABSTRAKPenelitian ini mempermasalahkan tentang kekerasan dalam rumah tangga (KDRT) dalam budaya maja labo dahu (MLD) orang Bima dengan fokus etnografi pada pengalaman dan pandangan perempuan sebagai korban. Penelitian ini hendak menjelaskan tentang konstruksi gagasan, nilai-nilai dan norma-norma apa yang memungkinkan dan mendorong suami melakukan kekerasan terhadap istri, relasi kuasa yang terbangun antara suami dan istri, pemahaman dan pemaknaan kekerasan menurut perspektif budaya MLD, dan resistensi dan respon korban, masyarakat, negara terhadap kekerasan yang dialami istri. Penelitian ini dilatarbelakangi oleh asumsi bahwa budaya MLD memiliki nilai yang baik namun KDRT terjadi. Mengapa dan bagaimana kekerasan terjadi dalam budaya MLD? Penelitian?yang dilakukan di Kota Bima yang bermotto ?Maja Labo Dahu??menggunakan metode kualitatif dengan analisis kritis terhadap kasus-kasus keributan dan kekerasan yang diperoleh melalui pengamatan, dokumen dan wawancara dengan korban (istri) dan pelaku (suami) KDRT.Hasil penelitian menunjukkan bahwa pemahaman tekstual keagamaan dan nilai-nilai MLD cenderung menempatkan istri sebagai pihak yang subordinatif, yang posisinya rendah sebagai dampak dari relasi kuasa yang timpang dan kuat. Relasi kuasa ini dapat terbentuk dan didasari oleh konsep rangga (perkasa, maskulin), qawwam (pemimpin), fu'u mori (pilar kehidupan), co'i (mahar/harga), mitos penciptaan perempuan, dan pemahaman konsep kodrat yang simplistis dapat mendorong dan memberi kontribusi bagi terjadinya KDRT. Peristiwa peristiwa KDRT itu sendiri terjadi karena dipicu oleh hal-hal yang terkategori dalam persoalan ekonomi, sosial, dan personal. Kekerasan dilihat sebagai hal yang biasa dan diprakktikan dalam kehidupan rumah tangga yang dilatarbelakangi oleh pemahaman dan gagasan yang legitimatif; karena itu, KDRT bersifat ekskalatif dan repetitif. Penelitian ini menyimpulkan bahwa MLD melegitimasi subordinasi dan kekerasan terhadap istri dalam rumah tangga karena diabsahkan oleh pemahaman keagamaan, pemahaman atas konsep laki laki sebagai rangga (perkasa/maskulin), sebagai qawwam (pemimpin), sebagai fu'u mori (pilar kehidupan), perempuan sebagai properti, dan mitos penciptaan perempuan yang semuanya menekankan istri sebagai subordinasi dari suami. Kepatuhan istri terhadap suami merupakan bentuk ibadah. Bias penafsiran dan pemahaman yang bersifat patriarkal pada gilirannya memungkinkan pula istri menerima saja perlakuan suami sebagai kodrat, dan tidak melakukan resistensi yang nyata terhadap perlakuan suami, meskipun dalam kondisi-kondisi tertentu istri mampu melakukan resistensi. Adanya resistensi mencerminkan bahwa budaya MLD tidak mampu memberi perlindungan terhadap keselamatan, kenyamanan, dan keadilan bagi istri sehingga mereka mencari dan mengakses keadilan di luar yaitu UUPKDRT, pranata yang disediakan pemerintah. Penelitian ini merekomendasikan untuk mengembangkan suatu ?wacana anti kekerasan? dalam komunitas budaya MLD, sebagai upaya membuka diskusi dan dialog ke arah penghapusan KDRT (zero violence). Untuk kebijakan, direkomendasikan kepada pemerintah untuk mengadakan pelatihan dan pendidikan terhadap calon pasangan suami-istri agar mereka memperoleh pengetahuan dan pemahaman tentang bagaimana menjadi suami dan menjadi istri, tentang hak dan kewajiban suami-istri dalam rumah tangga, dan tentang kehidupan rumah tangga yang berkeadilan gender.

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ABSTRACTThe research focused on the domestic violence based on women?s experience and ideas within maja labo dahu (MLD: shame and fright) culture. It studied the values that enable and force husbands to perpetrate violence against their wives; how the violence itself is understood in accordance with MLD cultural perspectives. It also studied the power relation between husband and wife, the women (wives) responses and resistances, responses of community and state against the violence within the Bimanese households. It was based on the assumption that MLD culture has good point of view (values) but domestic violence happens. The question arose: "Why and how does it happen?" Qualitative method was used for the research that conducted at Bima Municipality, in West Nusa Tenggara Province. Data?collected by using interview, observation, and documents?were critically analyzed throughout the cases of domestic violence. The ethnography of the research focused on the experience and the ideas of women (wives).The result of the research shows that distortive understandings of religious and cultural values which place women as the second position in society life (power relation) encourage men to perpetrate violence to women (their wives). Apart from these, the construction and understanding of men as rangga (masculinity), as qawwam (leader), as fu'u mori (pillar of life), women as property or as a bought "thing", and mythological understanding of women's creation makes men dominate or subordinate women and perpetrate violence against women. Wives must be totally obedient to their husbands. The values of obedience as normative and dogmatic things make women (wives) themselves accept the violence as a kodrat (God's omnipotence), and as an act of ibada (devotion). Such internal values in the husbands' mind encourage them to perpetrate violence if they are stimulated by unsatisfactory service and ncemba (disobedience) of wives or categorized as personal, economic, and social problems. Some of the wives make resistances towards the abusive acts of their husbands. In connection with escaping resistance for example, the wives need to be free and to access justice outside the household. It means that the Bimanese culture ?maja labo dahu? is not able to protect the wives from their husbands' violence, to meet women's need: happiness and safety, and justice. This condition makes wives find out "thing", an access to justice outside. Their option is UUPKDRT (Law on the Elimination of Domestic Violence) in which they are able to get an access to justice and protect them from violence and unsafe life. The domestic violence in Bimenese community is seen as a natural thing and it is escalate and repetitive. Based on the data and analysis, it is concluded that MLD legitimates the subordination and violence against women (wives) because of the construction of understanding on the concepts of men as rangga (masculinity), as qawwam (leader) who also has a right to hit his wife, as fu'u mori (pillar of life), women as property or as a bought "thing", and mythological understanding of women's creation. The various concepts insist that women are subordinate to men. Based on the research findings, the writer recommends the government to develop a discourse of eliminating violence against women within and outside the household life. He also recommends the government to take urgent action: ?to conduct a short course or workshop on how to be a husband and a wife, to understand their rights and gender equality in the household life for (a couple of) girl and boy who are going to get married.?"