{"title":"印度尼西亚进程中的妇女抵抗","authors":"Harjito Harjito","doi":"10.14421/MUSAWA.2018.172.153-164","DOIUrl":null,"url":null,"abstract":"Relasi perempuan dan lelaki dapat disebut tidak setara. Ketidaksetaraan menyebabkan adanya penindasan atau tindak kekerasan. Menyikapi hal tersebut, perempuan melakukan resistensi. Tulisan ini meneliti bagaimana resistensi perempuan yang terdapat dalam prosa Indonesia. Objek material penelitian berupa tiga prosa berbahasa Indonesia, yaitu Timun Mas dan Buto Ijo, “Timun Emas’, dan “Meja Makan yang Menggigil”. Ketiga teks bersubjek perempuan dan berlatar tempat Indonesia. Resistensi perempuan terhadap kekerasan berwujud tiga kategori, yaitu diam, mengulur waktu, dan membinasakan. Diam atau mengulur waktu dilakukan karena kekuatan fisik perempuan yang lebih terbatas dibandingkan lelaki. Resistensi yang berwujud tindakan membinasakan dilakukan manakala pelaku kekerasan mengancam nyawa perempuan atau keluarga. Dalam membinasakan, perempuan menggunakan alat bantu. Selain itu, di akhir kisah terdapat sikap religius yang ditunjukkan dengan adanya keyakinan terhadap Tuhan dan rasa syukur atas karunia Tuhan. Resistensi perempuan menunjukkan bahwa perempuan bukanlah makhluk yang tidak berdaya.[The relations between women and men can be considered unequal. Inequality has caused oppression or violence. In response to the situation, women take the act of resistance. This paper discusses the form of resistance the women have done in Indonesian prose. The material object of the research consists of three prose in the Indonesian language, ie.e. Timun Mas dan Buto Ijo, “Timun Emas”, and “Meja Makan yang Menggigil”. The three prose take the women as the subject of the text and take Indonesia as the social context. The women resistance toward the violence manifests in three categories: silent, stalling for time, and destroying. They did it because women have less physical strength as compared to men. The last form of resistance is taken when the oppressor threatens the life of the women and their family’s life. In addition, at the end of the story, women show the religious attitude as they believe in God and praise to Him for the blessing. The resistance implies that women are not a powerless creature.]","PeriodicalId":33379,"journal":{"name":"Musawa Jurnal Studi Gender dan Islam","volume":"1 1","pages":""},"PeriodicalIF":0.0000,"publicationDate":"2019-07-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Resistensi Perempuan dalam Prosa Indonesia\",\"authors\":\"Harjito Harjito\",\"doi\":\"10.14421/MUSAWA.2018.172.153-164\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"Relasi perempuan dan lelaki dapat disebut tidak setara. Ketidaksetaraan menyebabkan adanya penindasan atau tindak kekerasan. Menyikapi hal tersebut, perempuan melakukan resistensi. Tulisan ini meneliti bagaimana resistensi perempuan yang terdapat dalam prosa Indonesia. Objek material penelitian berupa tiga prosa berbahasa Indonesia, yaitu Timun Mas dan Buto Ijo, “Timun Emas’, dan “Meja Makan yang Menggigil”. Ketiga teks bersubjek perempuan dan berlatar tempat Indonesia. Resistensi perempuan terhadap kekerasan berwujud tiga kategori, yaitu diam, mengulur waktu, dan membinasakan. Diam atau mengulur waktu dilakukan karena kekuatan fisik perempuan yang lebih terbatas dibandingkan lelaki. Resistensi yang berwujud tindakan membinasakan dilakukan manakala pelaku kekerasan mengancam nyawa perempuan atau keluarga. Dalam membinasakan, perempuan menggunakan alat bantu. Selain itu, di akhir kisah terdapat sikap religius yang ditunjukkan dengan adanya keyakinan terhadap Tuhan dan rasa syukur atas karunia Tuhan. Resistensi perempuan menunjukkan bahwa perempuan bukanlah makhluk yang tidak berdaya.[The relations between women and men can be considered unequal. Inequality has caused oppression or violence. In response to the situation, women take the act of resistance. This paper discusses the form of resistance the women have done in Indonesian prose. The material object of the research consists of three prose in the Indonesian language, ie.e. Timun Mas dan Buto Ijo, “Timun Emas”, and “Meja Makan yang Menggigil”. The three prose take the women as the subject of the text and take Indonesia as the social context. The women resistance toward the violence manifests in three categories: silent, stalling for time, and destroying. They did it because women have less physical strength as compared to men. The last form of resistance is taken when the oppressor threatens the life of the women and their family’s life. In addition, at the end of the story, women show the religious attitude as they believe in God and praise to Him for the blessing. The resistance implies that women are not a powerless creature.]\",\"PeriodicalId\":33379,\"journal\":{\"name\":\"Musawa Jurnal Studi Gender dan Islam\",\"volume\":\"1 1\",\"pages\":\"\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2019-07-26\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Musawa Jurnal Studi Gender dan Islam\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.14421/MUSAWA.2018.172.153-164\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Musawa Jurnal Studi Gender dan Islam","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.14421/MUSAWA.2018.172.153-164","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
摘要
男女关系是不平等的。不平等导致欺凌或暴力。在这一点上,女性会表现出阻力。这篇文章探讨了印尼散文中存在的女性阻力。该研究材料的主题包括三篇印度尼西亚文的散文,即Timun Mas和Buto Ijo,“Timun Mas gold”和“颤抖的餐桌”。这三篇课文都是关于女性和印尼背景的。女性对有形暴力的抵抗有三种类型:沉默、拖延和破坏。沉默或拖延是因为女性的体力比男性有限。当暴力罪犯威胁到妇女或家庭的生命时,就会发生明显的破坏性抵抗。在破坏中,妇女使用工具。此外,在故事的结尾,宗教的态度表现在对上帝的信心和对上帝礼物的感激。女性的抵抗表明,女性不是无助的生物。女人和男人之间的关系可能被认为是不平等的。不平等带来了压迫或暴力。为了应对这种情况,妇女们采取了反抗行动。这篇论文概述了印尼妇女反抗运动的形式。这项研究的目标是印度尼西亚语言的三种方案。西葫芦和西葫芦,西葫芦和颤抖的餐桌。这三种说法是把女人当作文本的主题,把印尼当作社会背景。妇女反抗者在三种方式中表现出的暴力:沉默,拖延时间,毁灭。他们这样做是因为女性和男人缺乏身体上的力量。当反对者威胁到妇女和她们的家庭的生活时,抵抗运动的最后一种形式就发生了。此外,在故事的结尾,妇女们表现出她们相信上帝并为上帝的祝福而向他祈祷的宗教态度。女性的抵抗暗示着她不是一个没有力量的生物。
Relasi perempuan dan lelaki dapat disebut tidak setara. Ketidaksetaraan menyebabkan adanya penindasan atau tindak kekerasan. Menyikapi hal tersebut, perempuan melakukan resistensi. Tulisan ini meneliti bagaimana resistensi perempuan yang terdapat dalam prosa Indonesia. Objek material penelitian berupa tiga prosa berbahasa Indonesia, yaitu Timun Mas dan Buto Ijo, “Timun Emas’, dan “Meja Makan yang Menggigil”. Ketiga teks bersubjek perempuan dan berlatar tempat Indonesia. Resistensi perempuan terhadap kekerasan berwujud tiga kategori, yaitu diam, mengulur waktu, dan membinasakan. Diam atau mengulur waktu dilakukan karena kekuatan fisik perempuan yang lebih terbatas dibandingkan lelaki. Resistensi yang berwujud tindakan membinasakan dilakukan manakala pelaku kekerasan mengancam nyawa perempuan atau keluarga. Dalam membinasakan, perempuan menggunakan alat bantu. Selain itu, di akhir kisah terdapat sikap religius yang ditunjukkan dengan adanya keyakinan terhadap Tuhan dan rasa syukur atas karunia Tuhan. Resistensi perempuan menunjukkan bahwa perempuan bukanlah makhluk yang tidak berdaya.[The relations between women and men can be considered unequal. Inequality has caused oppression or violence. In response to the situation, women take the act of resistance. This paper discusses the form of resistance the women have done in Indonesian prose. The material object of the research consists of three prose in the Indonesian language, ie.e. Timun Mas dan Buto Ijo, “Timun Emas”, and “Meja Makan yang Menggigil”. The three prose take the women as the subject of the text and take Indonesia as the social context. The women resistance toward the violence manifests in three categories: silent, stalling for time, and destroying. They did it because women have less physical strength as compared to men. The last form of resistance is taken when the oppressor threatens the life of the women and their family’s life. In addition, at the end of the story, women show the religious attitude as they believe in God and praise to Him for the blessing. The resistance implies that women are not a powerless creature.]