Hasil Pencarian  ::  Simpan CSV :: Kembali

Abstrak :
ABSTRAK Salah satu negara yang menganut budaya patriarki adalah Indonesia. Dalam budaya patriarki, perempuan sering dianggap bergantung pada laki-laki dan memiliki kelas lebih rendah dalam status sosial budaya. Adat dan nilai-nilai budaya mengharuskan perempuan berada di wilayah domestik. Budaya patriarki dalam masyarakat Jawa membuat perempuan mengalami ketidakadilan gender berupa subordinasi dan stereotipe. Novel Kartini karya Abidah El Khalieqy merupakan salah satu novel yang menyoroti perjuangan perempuan demi hak dan kesetaraan perempuan. Penelitian ini bertujuan untuk menunjukkan subordinasi dan stereotipe yang dialami oleh perempuan dan upaya perempuan untuk mendapatkan posisi yang setara dengan laki-laki.

---

ABSTRACT One of the countries that adopted a patriarchal culture is Indonesia. In patriarchal culture, women are often being represented as the ones who always depend themselves on men and somehow, has a lower class in social and cultural status than men. The tradition and norms of Indonesian cultures requires women to take a role on domestic sector only. Patriarchal culture, specifically in Java, caused gender inequality towards women. Those type of gender inequality, often to be called gender bias, are subordination and stereotype. The novel called Kartini by Abidah El Khalieqy is one of the novel that focused on women rsquo s struggle and battles to achieve a more equal position, the same as men. This research is going to point out types of gender inequality gender bias that can be found in this novel such as subordination and stereotype that happened to women, also their efforts to achive an equal position, the same position as men.

Abstrak :
Jugun ianfu adalah istilah bagi perempuan yang dijadikan perempuan penghibur oleh tentara Jepang, lalu ditempatkan pada suatu rumah hiburan militer Jepang. Selama masa pendudukan Jepang di Indonesia, banyak diantara perempuan-perempuan ini yang merasakan ketidakadilan dari tentara Jepang. Permasalahan yang diangkat dalam penelitian ini terfokus pada ketidakadilan gender yang dialami oleh jugun ianfu sebagai akibat dari konstruksi perempuan sebagai "other". Penelitian ini menggunakan metode kualitatif, dengan bentuk deskriptif yang bertujuan untuk menguraikan karakteristik atau sifat-sifat tentang suatu keadaan pada waktu tertentu yang meliputi pengumpulan informasi melalui berbagai dokumen dan sumber data yang lain. Pengumpulan data dilakukan dengan studi kepustakaan dan wawancara dengan sumber yang mengerti mengenai masalah jugun ianfu. Sedangkan analisis dilakukan dengan teori dari Simone de Beauvoir. Dari analisis berdasarkan teori Simone de Beauvoir, disimpulkan bahwa: 1) perempuan jugun ianfu mengalami ketidakadilan gender dari tentara Jepang; 2) ketidakadilan gender tersebut meliputi marginalisasi, subordinasi, stereotip, violence, dan doubleburden; 3) ketidakadilan gender yang dialami oleh perempuan jugun ianfumerupakan akibat dari konstruksi perempuan sebagai "other".

---

Jugun ianfu is a term for woman who served to comfort the Japanese soldier in the Japanese military brothel houses. During the Japanese occupation in Indonesia, many women of jugun ianfu felt that they had been treated unfairly by the Japanese army. The focus of this study is the gender bias experienced by jugun ianfu resulting from a social construction that stated women as the "other". This study is a qualitative research using analytical descriptive method. The data were collected by literature study and interviews with people who are credible in jugun ianfu issue. The Analysis was made using the theory presented by Simone de Beauvoir. The conclusion of this study are: 1) jugun ianfu experienced gender bias fromJapanese army; 2) the gender bias comprises marginalization, subordination, stereotype, violence, and double burden; 3) the gender bias experienced by jugun ianfu was the result from the social construct that states women as the "other".

Abstrak :
ABSTRACT
This paper discusses gender bias within the Indonesian historiography tradition. Various historical literature records that all major events in Indonesian history as a nation are masculine and strongly dominated by male narratives.There is no space for women to be present in the narratives of the past. As if the history of Indonesia is a history of men, whereas if critical research is done then women such as men have a past narrative that is also important. Women are present and give meaning to the development of the nations history. This matter is absent in Indonesian historiography. The strength of gender bias in the historiography of Indonesia can not be separated from the strong patriarchal culture in the life of society. Thus the gender bias ultimately forms a canon, so this is then reproduced from generation to generation. This article argues that critical research by revealing a new fact is a power to change gender bias in Indonesian historiography.

Abstrak :
Women and health are two very close issues as family health lies most often in the hands of women. Ironically, their awareness toward their own health is still low. Cultural constraints have made single, unmarried women or virgins feel reluctant to go to obgyn clinics, though there is an increasing prevalence of cervical cancer in Indonesia. Related to the role of the media to reduce the number of women with cervical cancer, a question rises. How do the media represent this conflict? The object of the study is a documentary film about several problems faced by women. The unit of analysis is the episode that contains issues related to the virtue of virginity, and data were collected through an analysis of the media text. The findings show that the media seem to have an awareness of the problems, but they have not fully adopted gender perspectives, and this leads to the strengthening of myths, taboos and traditional values surrounding virginity.

Abstrak :
Pada dasarnya, kejahatan memiliki batasan tersendiri di setiap disiplin ilmu, seperti halnya yang ditekankan dalam tulisan ini, yaitu suatu tindakan yang dapat memberikan kerugian fisik, psikologis, bahkan materi. Terlebih lagi ketika media telah mengambil peran, sehingga terbentuk pola yang dapat merepresentasikan suatu kejahatan, baik secara faktual maupun fiktif sebagai bagian dari landasan berpikir seorang individu mengenai sifat kejahatan, khususnya viktimisasi. Berdasarkan hal tersebut, tulisan ini secara khusus menyoroti film sebagai wadah penyampaian makna melalui audio dan visual menenai sebuah fenomena yang dikenal sebagai glass ceilling. Film Kim Ji-Young, Born 1982 merupakan salah satu film yang berusaha menunjukkan adanya bias gender di ranah privat maupun dunia kerja. Untuk mempermudah penulis dalam melihat fenomena tersebut, metode pengumpulan data yang dimanfaatkan oleh penulis merujuk pada level analisis wacana yang ditawarkan oleh Sara Mills, meliputi 1) cuplikan adegan karakter dan peran Kim Ji Young; 2) cuplikan adegan fokalisasi Kim Ji Young; 3) cuplikan adegan skemata Kim Ji Young; dan 4) cuplikan adegan penggambaran glass ceiling sebagai bentuk bias gender dalam film Kim Ji Young, Born 1982. Lebih lanjut, penulis mendalami fenomena tersebut menggunakan teori feminis sosialis, kriminologi konstitutif, pendekatan kriminologi visual, dan pendekatan kriminologi naratif. Berdasarkan teori feminis sosialis dan kriminologi konstitutif, penulis dapat menarik kesimpulan bahwa terdapat pembatas yang dibuat secara nyata dalam lingkungan sosial. Secara khusus, dalam tulisan ini feminis sosialis berfungsi untuk melihat adanya sistem patriarki dan kapitalis sebagai landasan terjadinya bias gender. Kondisi ini kemudian dijelaskan sebagai sebuah kejahatan karena dilandasi oleh bias gender yang pada akhirnya membatasi ruang gerak perempuan, pada akhirnya juga bisa berdampak pada kesehatan mental seorang perempuan atau dikenal sebagai postpatrum depression. ......Crime has limitations in each discipline, as emphasized in this paper, namely an action that can cause physical, psychological, and even material harm. When the media has taken a role, a pattern is formed that can represent a crime, both factually and victimization. As part of the foundation of an individual's thinking about the nature of the crime, especially victimization. Based on this, this paper explicitly highlights film as a vehicle for conveying meaning through audio and visuals regarding a phenomenon known as glass ceilings. Kim Ji-Young, Born in 1982, is one of the films that try to show the existence of gender bias in the private sphere and the world of work. To make it easier for the writer to see this phenomenon, the data collection method used by the writer refers to the level of discourse analysis offered by Sara Mills, including: 1) footage of Kim Ji Young's character and role; 2) footage of Kim Ji Young's vocalization scene; 3) stills of Kim Ji Young's schemata scene; and 4) Footage of the glass ceiling depiction as a form of gender bias in the film Kim Ji Young, Born 1982. Furthermore, the author explores this phenomenon using socialist feminist theory, constitutive criminology, visual criminology, and narrative criminology approaches. Based on socialist feminist theory and constitutive criminology, the writer can conclude that there are barriers that are actually made in the social environment. Specifically, in this paper, socialist feminists function to see the patriarchal and capitalist systems as the foundation for gender bias. This condition is then explained as a crime because it is based on gender bias which ultimately limits women's space for movement. In the end, it can also impact a woman's mental health, known as postpartum depression.