One of the more notable features of Indonesian Islamic law is its recognition of the concept of jointly owned marital property which bears a striking similarity to the community property system in California. In both systems the marital estate consists of property acquired during the marriage through the efforts of either of the spouses.
Islamic inheritance law has long been a source of controversy in Indonesia. The controversy has generally been framed in terms of a supposed conflict between Islamic inheritance doctrines and the customary law or adat of the country's many ethnic communities. This article argues that recent developments in Indonesian Islamic inheritance law have narrowed the differences between Islamic and customary approaches to the distribution of property on death.
Indonesia the largest Muslim country in the world, has witnessed what may be interpreted as a continued Islamisation of its Family Law, including the absorption & subsumption of prevalent practices into a logic of codification and reform according to particular interpretations of Muslim laws. But in the light of the Government’s 1988 Compilation of Islamic law, some limited changes in the inheritance laws favourable to women have taken place. The paper by Cammack examines the intricacies of this process in Indonesia.
In Java, Indonesia, only about one-third of land title certificates reflect ownership by women. This lack of registered land ownership can potentially harm women by depriving them of influence within the household and leaving them vulnerable in cases of divorce or a spouse’s death. This Article argues that effective land registration mechanisms and legal and social recognition of women’s property rights all play a critical role in protecting women’s ownership interests.
One of the central dynamics shaping agrarian change, and one seldom highlighted, is the structure and ideology of kinship and clientage in peasant communities. This article examines the importance of kin ties in the maintenance of nonwage labor relationships in a wet-rice farming community in West Sumatra, Indonesia. In this village patron-client ties are primarily organized on the basis of matrilineal kin ties through and between women.
This paper discusses the role of Indonesian religious courts in giving access to justice for women. It will analyze the role with the perspective of procedural and substantive justice. The discussion on access to procedural justice encompasses client service, prodeo case, and circuit court, while access to substantive justice will focus on three selected areas: polygamy, divorce and joint marital property.
Afghanistan’s 30 million hectares of pasture lands represent 45 percent of the total land area and are key to livelihood and water catchment in the exceedingly dry country. This is one of the case studies in this report which addresses the tenure fate of three commons in conflict affected states (the other two are Liberia and Sudan). The report, however, does not address women’s access to this valuable resource.
This paper draws together findings from three rural field studies in Bamyan, Faryab and Badakhshan provinces. The first two were rapid appraisal studies but concurred in a main finding that pastureland tenure needs priority attention. The third focal report on pasture issues in Badakhshan built upon in-depth and longitudinal research by its author. Sec 2.2.4 (p. 26) tackles the issue of female land ownership albeit far too briefly.
This study concludes that long years of misdirected policy have entrenched deeply inequitable and often unjust land ownership relations among tribes, between agricultural and pastoral systems and among feudally arranged classes of society. Attempts to remedy these have been poorly executed.