This a call to action and informative post by the Women Living Under Muslim Laws (WLUML) international solidarity network and the Global Campaign to Stop Killing and Stoning Women (SKSW) with regard to a set of regressive new laws introduced in Aceh, Indonesia on 14 September 2009. Indonesia's province of Aceh has passed a new law that imposes severe sentences for consensual extra-marital sexual relations, rape, homosexuality, alcohol consumption and gambling. Previously, Aceh's partially-adopted Sharia law enforced dress codes and mandatory prayers.
This book provides a comparison between the provisions of the Indonesian Law no. 23, year 2004, on Elimination of Violence Against Women in Domestic (household or family) Environment and gender relations according to the Qur’an and Hadith. [in Indonesian]
This work is the result of a collaborative effort between the National Commission for Women (Komnas Perempuan), female scholars, and religious leaders representing Islam, Catholicism, and Protestanism. The aim is to break the monopoly held by men over interpretations of holy books and to challenge the hegemonic patriarchal culture upon which domestic violence is based. The manuscript for Muslims was written by a team affiliated with Muhammadiya; Indonesia’s second largest Muslim organisation.
This book’s aim is to encourage ‘alternative’ interpretations to and participate in the enforcement of justice with regards to domestic violence. Chapter 2 discusses the unequal relations between men and women, and gives historical background to the social construction of this inequality. Chapter 3 gives a detailed review of the understandings, causes, and forms of domestic violence. It also discusses domestic violence from an Islamic perspective – i.e. fiqh – and refers to the Qur’an and Hadith in its explanation of a religious view that grants justice for women.
Prior to the reform era (1998) the issue of violence against women in Indonesia was largely neglected. Post-1998 the women’s movement in Indonesia began to focus on the issue of violence against women in both the public and the domestic sphere. This chapter examines the efforts of women activists in combating such violence, with a specific focus on the South Sulawesi region. It looks at both the national dimensions of violence against women and also the specific kinds of violence that arise the in the dominant Bugis-Makassar society.
This study is based on approximately 2000 fatwa (plural fatawa) - an opinion on a point of law or dogma given by a person with recognised authority (ijaza) - demonstrating that classical Islamic reasoning is an alternative to state defined Islam and is capable of dealing with contemporary challenges in ethics and morality in a consistent and rational way.
In this book, Susan Blackburn examines how Indonesian women have engaged with the state since they began to organise a century ago. Voices from the women’s movement resound in these pages, posing demands such as education for girls and reform of marriage laws. The state, for its part, is shown attempting to control women. The book investigates the outcomes of these mutual claims and the power of the state and the women’s movement in improving women’s lives.
Amnesty International uses the same human rights framework mentioned above to oppose a bylaw that endorses stoning to death for adultery in Aceh province in Indonesia. Here they say: "Stoning to death is particularly cruel and constitutes torture, which is absolutely forbidden under all circumstances in international law."
In this volume the authors explore violence against women in the wider context of patriarchal violence, seeking to tease out the ways in which violence acts to perpetuate not only gender inequality, but also broader social, economic and political injustices that deny women’s and men’s human rights. In this volume, the authors address each of the interconnected categories of direct, indirect and structural violence.
On the 100 years celebration of women’s day, Solidaritas Perempuan (SP) organized a campaign series with title of Anti-Discrimination Women Movement (GADIS) as a form of public education. The selection of “GADIS” (GIRL) term, was not to reinforce nor perpetuating patriarchal discourse behind the word of GADIS that limiting women sexuality rights, but this campaign also used the term GADIS to restore the original meaning, which was; a woman who have undergone puberty and during that time, discrimination of women sexuality rights was becoming more visible.