Hasil Pencarian  ::  Simpan CSV :: Kembali

"Feminisme poskolonial merupakan respons terhadap arus utama feminisme Barat. Feminisme poskolonial menolak landasan universalisasi yang berkembang dalam feminisme Barat. Universalisasi menciptakan ketimpangan representasi perempuan. Perjuangan feminisme poskolonial adalah mengikutsertakan representasi perempuan negara bekas jajahan dalam perkembangan ilmu pengetahuan. Representasi yang diperjuangkan adalah melalui pengakuan terhadap pengalaman sejarah kolonialisme dan persinggungan berbagai kategori sosial, baik kelas, etnis, budaya, ras, agama, kebudayaan, atau relasi kuasa, yang memengaruhi kehidupan perempuan. Dalam ilmu Hubungan Internasional, pembahasan feminisme poskolonial masih termarginalkan. Oleh karena itu, tinjauan pustaka ini bertujuan menggambarkan dialog antara feminisme poskolonial dan hubungan internasional. Tinjauan pustaka ini berargumen bahwa feminisme poskolonial mampu memberikan kontribusi besar terhadap perkembangan ilmu Hubungan Internasional. Feminisme poskolonial dapat merekonstruksi ilmu Hubungan Internasional melalui perdebatan mengenai power, struktur, agen, dan agensi, serta spektrum global-lokal. Rekonstruksi feminisme poskolonial ini merupakan usaha dalam menciptakan ilmu Hubungan Internasional yang kontekstual.

---

Postcolonial feminism emerged in response to mainstream Western feminism. Postcolonial feminism rejects the growing notion of universalization central to Western feminism. It argues that universalisation creates an imbalance representation of women. Postcolonial feminism struggles to include the representation of women from former colonies into knowledge development. The representation championed through the recognition of colonial experience and intersection between various social categories, such as class, ethnicity, culture, race, religion, or power relations, which affect women rsquo s live. In the field of international relations, the discussion about postcolonial feminism is being marginalized. Therefore, this literature review aims to illustrate the dialogue between postcolonial feminism and international relations. This literature review argues that postcolonial feminism is capable of contributing considerably to the development of international relations study. Postcolonial feminism reconstructs international relations study through the debates on power, structure, agents, and agencies, as well as the global local spectrum. This reconstruction, as a contribution of postcolonial feminism perspective, should be understood as an attempt to create contextuality in international relations study."

"At a time when even much of the political left seems to believe that transnational capitalism is here to stay, Marxism, Modernity and Postcolonial Studies refuses to accept the inevitability of the so-called 'New World Order'. By giving substantial attention to topics such as globalisation, racism, and modernity, it provides a specifically Marxist intervention into postcolonial and cultural studies. An international team of contributors locate a common ground of issues engaging Marxist and postcolonial critics alike. Arguing that Marxism is not the inflexible, monolithic irrelevance some critics assume it to be, this collection aims to open avenues of debate - especially on the crucial concept of 'modernity' - which have been closed off by the widespread neglect of Marxist analysis in postcolonial studies. Politically focused, at times polemical and always provocative, this book is a major contribution to contemporary debates on literary theory, cultural studies, and the definition of postcolonial studies."

"Apa yang terjadi pada masa penjajahan Belanda di Hindia Belanda meninggalkan kesan yang begitu dalam bagi setiap pihak yang terlibat, tidak hanya kaum inferior tetapi juga kaum superior. Penceritaan kembali mengenai apa yang terjadi pada masa kolonial dilakukan melalui berbagai media, salah satunya karya sastra postkolonial Familiefeest karya Theodor Holman. Secara jelas dan nyata pasti terjadi diskriminasi pada masa tersebut. Dengan metode penelitian deskriptif-sinkronis, diteliti bagaimana penggambaran diskriminasi yang ditemukan dalam cerita Familiefeest beserta dampak yang dihasilkannya. Melalui cerita ini, ditemukan diskriminasi ras, etnis, dan kebangsaan yang terjadi pada tokoh didalamnya, yang notabene adalah kaum superior pada masa kolonial tersebut, dan dampak yang dialami para tokoh tersebut tidaklah ringan karena menyangkut masalah psikis dan masa depan mereka. Diskriminasi yang mereka alami mengubah sifat, perilaku, dan kehidupan mereka. Mereka memandang negatif akan masa depan dan selalu dihantui oleh rasa takut, terancam, dan malu.

---

What happened during the Netherlands‟ colonialism in the Dutch East Indies left deep impression to every side that involved this moment, not only the inferior side but also the superior side. About what that happened on colonial period was told through many media, one of them is through postcolonial literature, Familiefeest by Theodor Holman. Discrimination was clearly and obviously happened on that moment. By using descriptive-synchronic method, the description and the effects of discriminations on Familiefeest were researched and found. On Familifeest was found racial, ethnic, and nationality discriminations that were experienced by the personages that on this story were superior people on colonialism moment. The effects that they experienced weren‟t simple things because those have correlation with psychological problem and how they faced their future. It changed their character, behavior, and life. They looked negatively about their future and haunted by fear, threat, and shame."

"Yasmina Khadra, a female name, pseudonym of Muhammed Moulessehoul, an Algerian military officer for 25 years is now a French citizen. John Cullen translates The attack (2006) from French. Rosenau?s post-modernist perspective places the Israel-Palestine conflict in a context of social gap. Israel, a First World, whereas Palestine Third World, are both in the Middle East region. Amin Jaafari and his wife, Sihem, a couple of Arab naturalized citizens of Israel, live in urban cosmopolitan city of Tel Aviv. Opposing Amin?s success as a surgeon, Sihem is more attracted to fight for the Palestinian liberation for a homeland. Sihem camouflaged herself with prosthetic pregnancy, blew bombs in a Tel Aviv café, and died. McLeod?s postcolonial point of view places Sihem as a hero. Woodward?s concept of identity addresses the Jaafaris? troubled identity. Thus, opposition against urban cosmopolitan setting is the central theme as a notion of identity of that of the protagonists responding to their set situation."

"Using Roland Barthes's semiotics as a tool of analysis, this article intends to find out the implications made by Disney's changes on this story of Chinese women and people in general. Barthes's multilevel semiotics shows how the same medium-the animation Mulan-could be viewed from different perspectives. Disney claimed that Mulan is a message on women's heroism. This is based on Disney's convictions that Mulan is an animation produced with "respect to women and non-Western peoples." Through feminist frame of thought and knowledge of the differences between the original Chinese and the Disney version, women experienced multilayered subordinations in the animation. The first subordination against women occurs when a person is born as a girl. Based on myths, society gives a set of characterizations to women, called the feminine character. The character is used as the basis to subordinate women and repress them. The next subordination against women occurs when the feminine character, having been applied to women for as long as they live (and taken for granted), is applied to a certain thing, person or group. Thus, whatever is regarded as having the feminine characteristics are placed in a subordinate position, and thus experience repression. Using the ethnographic approach, the writer finds that the viewers of Mulan could be categorized into three groups based on their meaning of Mulan: the "lover" group, the "ironists" group, and the "hater" group."

""The Post colonial Studies Dictionary provides students with an essential resource for navigating the field of post colonial theory"--"

"ABSTRAKPerspektif postcolonial memberi ruang menyuarakan sekaligus penelusuran ulang terhadap upaya teologi lokal yang terpinggirkan, mengungkap idealitas yang diharapkan individu (indigeneous) dibawah relasi kuasa penguasa yang diwacanakan sebelumnya oleh pemerintah kolonial. Telaah postcolonial di era kontemporer menjadi ruang negosiasi yang berimplikasi pada suatu kesadaran dan sistem mentalitas kritis dalam memandang dikotomi Barat dan Timur. Penelitian ini bertujuan menelaah peranan dan konsistensi pengajaran Kiai Ibrahim Tunggul Wulung dengan sudut pandang postcolonial dalam menyebarkan ajaran Kristen Kejawen, sehingga menjadi bentuk negosiasi identitas dalam struktur sosial di bawah pemerintah kolonial. Hasil temuan menunjukkan transfer pengajaran Kristen oleh Tunggul Wulung menampilkan spiritualitas dan humanisme religious, diimbangi asketisme serta kesadaran politik menentukan hak nasib sendiri, resistensi atas represi kolonialisme, yang secara implisit menampilkan keinginan hidup bersama dalam suasana demokrasi. Pola nalar dan mentalitas yang mengidentifikasikan kebebasan berpikir dan kadar penerimaan yang mengarah pada pembentukan identitas sosial sebagai bekal pembebasan dari kesewenangan pemerintah."

"Ruang arsitektur adalah wadah kehidupan yang terus berubah dan memiliki makna dan nilai subjektif, tergantung siapa yang membahasnya. Sifatnya yang dinamis menjadi bekal potensi kemajuan peradaban untuk kehidupan sosial yang adil dan layak. Narasi sejarah secara historis menunjukkan hubungan sebab-akibat dari pengambilan keputusan di masa lampau kepada eksistensi kota saat ini. Kebebasan pasca masa penjajahan mendorong keringin untuk membangun kembali negara sesuai nilai dan identitas sejatinya. Maka, fokusan isu dalam skripsi ini mengacu pada paradigma poskolonial dan hubungannya dengan proses perkembangan ruang yang turut mendasari identitas masyarakat di kota-kota bekas penjajahan seperti Jakarta. Dengan memadukan sejarah dengan arsitektur dan kajian sosial budaya, akan muncul kritik dan pemahaman dari penulis selaku individu yang mengalami transisi peradaban di era modern digital. Sebagaimana manusia dikoreografikan oleh arsitektur dan lingkungan, pun sebaliknya.

---

Architectural space is a medium of life that is constantly changing and has subjective meaning and value, depending on who is discussing it. Its dynamic nature is a provision for the potential progress of proper social life and civilization. Historical narratives historically show a causal relationship from decision making in the past to the existence of the city today. The post-colonial freedoms have encouraged people to rebuild the country according to its true values and identity. Thus, the focus of the issue in this thesis refers to the postcolonial paradigm and its relation to the process of spatial development, which also underlies the identity of people in former colonial cities such as Jakarta. By combining history with architecture and socio-cultural studies, criticism and understanding will emerge from the author as an individual who is experiencing a civilizational "

"Penelitian ini bertujuan untuk menganalisis konstruksi politik tubuh dalam tokoh-tokoh perempuan utama dalam novel Pillars of Salt dan My Name is Salma karya Fadia Faqir, serta menyimpulkan apakah ilustrasi perjuangan para tokoh tersebut dalam melawan manifestasi politik tubuh yang opresif mendobrak atau justru menguatkan representasi Barat mengenai perempuan Muslim. Menggunakan metodologi kualitatif-deskriptif dengan pendekatan close reading sebagai metode analisis, penelitian ini berangkat dari stereotipe perempuan Muslim dari sudut pandang Barat yang cenderung negatif dan asumsi bahwa novel-novel penulis perempuan Arab umumnya bertujuan untuk mendobrak stereotipe tersebut. Penemuan penelitian ini adalah: pertama, tokoh-tokoh protagonis dalam kedua novel menjadi obyek dari berbagai bentuk politik tubuh yang dikenakan para tokoh laki-laki Timur maupun Barat, dan kedua, meskipun kedua teks tersebut terlihat menguatkan representasi Barat bahwa perempuan Muslim mengalami opresi, namun sesungguhnya mendobrak anggapan Barat bahwa perempuan Muslim cenderung pasif dan patuh. Penelitian ini menyimpulkan bahwa patriarki dan kolonialisme merupakan dua sistem yang membatasi resistensi dan menguatkan marjinalisasi perempuan, dan media operasi kedua sistem tersebut adalah tubuh.

---

This research aims to analyse the construction of body politics in the female protagonists in Pillars of Salt and My Name is Salma by Fadia Faqir, and to draw a conclusion on whether the illustration of the female characters‘ struggles against the oppressive manifestation of body politics succeed to challenge, or conversely to strengthen, western representation of Muslim women. Using a qualitative methodology with a close reading approach as a method of analysis, this research builds on the western stereotype of Muslim women that tends to be negative and the assumption that Anglophone Arab female writers commonly intends to challenge such stereotype.

The findings of this research are: first, the female protagonists in the novels of Pillars of Salt and My Name Is Salma underwent several forms of body politics that were imposed by both eastern and western men, and second, although these texts seem to strengthen western representations of Muslim women as oppressed, but it actually challenge the western portrayals of Muslim women as passive and obedient. This research concludes that it is both patriarchy and colonialism that overturn their resistance and strengthen female marginalisation, and that both systems take place first and foremost through the body."