Papers by Mardian Sulistyati
Studia Islamika, Dec 26, 2023
The ecofeminism movement in Indonesia is generally territorial and intersectional but tends to be... more The ecofeminism movement in Indonesia is generally territorial and intersectional but tends to be secular. This study shows the emergence of ecofeminism ideas integrated with Islamic values in the form of pesantren. Unlike other ecofeminisms-which were generally born as a response to women and environmental issues an sich, pesantren ecofeminism was an effort to rise from the mental-class and economic-class trauma of peasant society. I used a subsistence perspective which led me to the Pesantren Ekologi Ath-Thaariq in Garut, West Java, Indonesia. I combined Harvard and Longwe frameworks to analyze pesantren's activity, access, control, and equivalence level. This article contains the pesantren ecofeminism concept in viewing the environment through faith, local wisdom, and piety. This study further examines the ability of pesantren to break unequal power relations between humans and between humans and non-humans instead of continuing the patriarchal tradition and its kiai-centric system.
Musawa, Feb 6, 2023
Women in the Minangkabau matrilineal system have the central role and position, but the power com... more Women in the Minangkabau matrilineal system have the central role and position, but the power comes together with the defining and debilitating by adat. This reality raises several questions: Does the privilege of women in the Minangkabau tradition come from awareness? Does the Minangkabau concept of maternity mediate the masculine custom's desire? Does it have anything to do with strengthening the Islamic identity in West Sumatera? In this article, I discuss these questions through a critical analysis of the adat concept: padusi, bundo kanduang, and sumbang duo baleh. This article shows that the construction of female sexuality is a substantial element in being able to read the traces of masculinity in a cultural system. The thesis of this article is the ambivalence of femininity and masculinity in the Minangkabau matrilineal system. On the one hand, women's femininity is glorified and perpetuated but controlled and restricted by custom. On the other hand, male masculinity is muted and sidelined, but their identity is strengthened in custom spaces. Recently, the sharia rules (syarak-ization) of women's sexuality have increasingly emphasized this ambivalence ideologically and practically.] Perempuan dalam sistem matrilineal Minangkabau memiliki peran dan posisi utama, namun kekuatan itu hadir bersamaan dengan semangat adat yang mendefinisikan sekaligus melemahkan. Realitas ini memantik sejumlah pertanyaan: apakah pengistimewaan perempuan dalam tradisi Minangkabau benar-benar berangkat dari kepedulian an sich? Mungkinkah konsep matrilineal Minangkabau memperantarai hasrat adat yang (sangat mungkin) maskulin? Apakah keadaan ini ada kaitannya dengan penguatan identitas keislaman di Sumatera Barat? Ketiga persoalan tersebut didiskusikan melalui tinjauan kritis terhadap tiga konsep adat, yaitu padusi, bundo kanduang, dan sumbang duo baleh. Artikel ini menunjukkan bahwa konstruksi seksualitas perempuan adalah elemen substansial untuk dapat membaca jejak maskulinitas dalam suatu sistem budaya. Tesis utama artikel ini ada pada ambivalensi feminitas dan maskulinitas yang bekerja dalam sistem matrilineal Minangkabau. Feminitas perempuan dimuliakan dan dilanggengkan secara adat, namun bersamaan dengan pengawasan dan pembatasan yang juga secara adat. Sementara itu, maskulinitas laki-laki ditekan dan dikesampingkan secara adat, namun bersamaan dengan penguatan dan pengutamaan mereka dalam ruang-ruang adat. Belakangan, aturan-aturan syariat (syarak-isasi) seksualitas perempuan semakin menguatkan kutub ambivalen ini secara ideologis dan praksis.
Studia Islamika, 2023
The ecofeminism movement in Indonesia is generally territorial and intersectional but tends to be... more The ecofeminism movement in Indonesia is generally territorial and intersectional but tends to be secular. This study shows the emergence of ecofeminism ideas integrated with Islamic values in the form of pesantren. Unlike other ecofeminisms—which were generally born as a response to women and environmental issues an sich, pesantren ecofeminism was an effort to rise from the mental-class and economic-class trauma of peasant society. I used a subsistence perspective which led me to the Pesantren Ekologi Ath-Thaariq in Garut, West Java, Indonesia. I combined Harvard and Longwe frameworks to analyze pesantren’s activity, access, control, and equivalence level. This article contains the pesantren ecofeminism concept in viewing the environment through faith, local wisdom, and piety. This study further examines the ability of pesantren to break unequal power relations between humans and between humans and non-humans instead of continuing the patriarchal tradition and its kiai-centric system.
Musawa: Jurnal Studi Gender dan Islam, 2023
Women in the Minangkabau matrilineal system have the central role and position, but the power com... more Women in the Minangkabau matrilineal system have the central role and position, but the power comes together with the defining and debilitating by adat. This reality raises several questions: Does the privilege of women in the Minangkabau tradition come from awareness? Does the Minangkabau concept of maternity mediate the masculine custom's desire? Does it have anything to do with strengthening the Islamic identity in West Sumatera? In this article, I discuss these questions through a critical analysis of the adat concept: padusi, bundo kanduang, and sumbang duo baleh. This article shows that the construction of female sexuality is a substantial element in being able to read the traces of masculinity in a cultural system. The thesis of this article is the ambivalence of femininity and masculinity in the Minangkabau matrilineal system. On the one hand, women's femininity is glorified and perpetuated but controlled and restricted by custom. On the other hand, male masculinity is muted and sidelined, but their identity is strengthened in custom spaces. Recently, the sharia rules (syarak-ization) of women's sexuality have increasingly emphasized this ambivalence ideologically and practically.]
Perempuan dalam sistem matrilineal Minangkabau memiliki peran dan posisi utama, namun kekuatan itu hadir bersamaan dengan semangat adat yang mendefinisikan sekaligus melemahkan. Realitas ini memantik sejumlah pertanyaan: apakah pengistimewaan perempuan dalam tradisi Minangkabau benar-benar berangkat dari kepedulian an sich? Mungkinkah konsep matrilineal Minangkabau memperantarai hasrat adat yang (sangat mungkin) maskulin? Apakah keadaan ini ada kaitannya dengan penguatan identitas keislaman di Sumatera Barat? Ketiga persoalan tersebut didiskusikan melalui tinjauan kritis terhadap tiga konsep adat, yaitu padusi, bundo kanduang, dan sumbang duo baleh. Artikel ini menunjukkan bahwa konstruksi seksualitas perempuan adalah elemen substansial untuk dapat membaca jejak maskulinitas dalam suatu sistem budaya. Tesis utama artikel ini ada pada ambivalensi feminitas dan maskulinitas yang bekerja dalam sistem matrilineal Minangkabau. Feminitas perempuan dimuliakan dan dilanggengkan secara adat, namun bersamaan dengan pengawasan dan pembatasan yang juga secara adat. Sementara itu, maskulinitas laki-laki ditekan dan dikesampingkan secara adat, namun bersamaan dengan penguatan dan pengutamaan mereka dalam ruang-ruang adat. Belakangan, aturan-aturan syariat (syarak-isasi) seksualitas perempuan semakin menguatkan kutub ambivalen ini secara ideologis dan praksis.
Studia Islamika, 2022
Ismail Fajrie Alatas. 2021. What Is Religious Authority? Cultivating Islamic Communities in Indo... more Ismail Fajrie Alatas. 2021. What Is Religious Authority? Cultivating Islamic Communities in Indonesia. Princeton & Oxford: Princeton University Press.This book discusses the authority of the source of knowledge of the saints in the archipelago. The stories and cases in this book show how the diversity and uniqueness of the previous saints crossed and merged into the complex culture of the archipelago while opening up new channels for transmitting the teachings of the Prophet. The main argument is the ethnographic and anthropological proof of how hard work of translation, mobilization, collaboration, and political competition are the key elements that shape the strength and diversity of the understanding of Islam in Indonesia. There is a close connection between the prophetic past and every life’s cultural particularity, which transcends regional boundaries. Thus, instead of reinforcing the view that Islam is a “finished religion” and monolithic, this finding shows us that Islam is ...
Jurnal Harkat: Media Komunikasi Gender, 2018
Until now, the development process in most Third World countries including Indonesia still places... more Until now, the development process in most Third World countries including Indonesia still places women as second-class citizens; while leaving a latent environmental crisis problem. This paper examines the influence of development practices through the face of mining corporations and examines the experiences of the struggles of the people who are in the circle of power relations. The global ecofeminism approach of Vandana Shiva and Maria Mies is used as a linguistic nomenclature that helps explain each of the keywords in the concept that have previously been tendered by the patriarchal power system. In the end, the value of ecofeminism as the ethics of life becomes a solutive choice to restore traditional and relational awareness that transcends the binary barriers of the human genitals and transcends the boundaries of human egoism towards non-humans.
Jurnal Indo-Islamika, 2015
The articles examines the primacy of the fighting of Indonesian Ahmadiyya Community (JAI) against... more The articles examines the primacy of the fighting of Indonesian Ahmadiyya Community (JAI) against a stigma perspectively and contextually to join with the majority’s social system. The fieldwork took place in Kampung Gondrong, Tangerang, Banten. The research shows that the resilience and power of JAI originate in “love for all hatred for none” principles which protect their existence in the face of threat and pressure. The article also proves that both the power and the resilience of JAI result from their awareness to strategically develop many ways to deal with the stigma. This is the jihad of JAI as a foundation to motivate the community and spread out their influences.
Keywords: Stigma, Ahmadiyah, Jihad, Godly Nationalism, Love for All Hatred for None.
Jurnal Masyarakat dan Budaya, 2017
Religious sentiment is often called as primary factor behind the many cases of violent conflict i... more Religious sentiment is often called as primary factor behind the many cases of violent conflict in Indonesia. Nevertheless, many contemporary studies on conflict and peace showed that trigger variables of conflict are not only varied but also layered and unique. This article reveals about the relational model and management between JAI (Jemaat Ahmadiyah Indonesia/Indonesian Ahmadiyya Community) and non-JAI in the rural Manislor. By phenomenology, this study looked at the depth of relations, perceptions, and conceptions of both groups; and by genetic structuralism of Bourdieu, this study revealed the relationships that unite and integrate of these two groups. Some of the findings appeared that besides the theological factor, the variables such as group sentiments, space separation, identity polemic, economical jealousy, political jealousy and elite interference, contribute to the segregation and conflict between them. Thus, this is the the strengthening of social bonding such as local habituations and local wisdoms is an urgent matter to build a suistainable peace. As well as the agents of civil society, with their own way, must be readily to care and control the mechanisms of conflict resolution.
Fuaduna: Jurnal Kajian Keagamaan dan Kemasyarakatan, Jan 2019
Abstract:
The competition of the television industry in Indonesia creates open spaces for the ima... more Abstract:
The competition of the television industry in Indonesia creates open spaces for the image of women with the aesthetic standards they create. Television now is no longer just a medium of entertainment but as an ideal female image construction. Beautiful rules are no longer focused on women-only programs but have penetrated the entertainment, religious, reportage, politics, sports, economy, and crime segments. This research is to answer the problem of women's image presented on television, the influence and response are generated; also, the strategies in managing their identity. Applicatively, this research applies the Identity Management Theory pioneered by William R. Cupach and Tadasu Todd Imahori. This theory is used to dismantle the process of identity formed, maintained, and changed in a relationship. This study found several keywords that formulated the concept of managing women's self-identity. These keywords are: force dead/stiff, cornered/alienated; dilemma; and unstable for the context of cultural conflict, and approach; adjustments; and rejuvenation for the completion phase.
Keywords: Myths of beauty, identity, media.
Books by Mardian Sulistyati
Khilafah Ahmadiyah dan Nation State, 2019
Bagi Ahmadiyah, kekhilafahan merupakan divine system, sumber kekuatan, determinan utama pemersatu... more Bagi Ahmadiyah, kekhilafahan merupakan divine system, sumber kekuatan, determinan utama pemersatu umat Islam yang dimaknai sebagai suprastruktur spiritual yang berorientasi pada kerohanian.
Opinion by Mardian Sulistyati
The GeoTimes, Jul 3, 2020
Beberapa waktu lalu, seorang teman mengunggah foto tangkapan layar berita protes Gubernur Sumater... more Beberapa waktu lalu, seorang teman mengunggah foto tangkapan layar berita protes Gubernur Sumatera Barat atas Alkitab berbahasa Minang di akun Facebooknya. Pada foto tersebut ia menyertakan kalimat: "Religion for peace. If it doesn't, then there's no need!".
Book Reviews by Mardian Sulistyati
Studia Islamika Vol. 29, No. 1, 2022
This book discusses the authority of the source of knowledge of the saints in the archipelago. Th... more This book discusses the authority of the source of knowledge of the saints in the archipelago. The stories and cases in this book show how the diversity and uniqueness of the previous saints crossed and merged into the complex culture of the archipelago while opening up new channels for transmitting the teachings of the Prophet. The main argument is the ethnographic and anthropological proof of how hard work of translation, mobilization, collaboration, and political competition are the key elements that shape the strength and diversity of the understanding of Islam in Indonesia. There is a close connection between the prophetic past and every life’s cultural particularity, which transcends regional boundaries. Thus, instead of reinforcing the view that Islam is a “finished religion” and monolithic, this finding shows us that Islam is a “religion that has always become” and pluralistic.
ASMA BARLAS: Membaca dan Menafsir dengan Adil, 2018
Bukankah kita semua, masyarakat Muslim di muka bumi, sepakat bahwa Islam hadir dengan membawa pes... more Bukankah kita semua, masyarakat Muslim di muka bumi, sepakat bahwa Islam hadir dengan membawa pesan-pesan kebaikan universal atas seluruh dan setiap makhluk? Konon, Islam hadir untuk mengubah tradisi yang merendahkan perempuan secara gradual dengan tetap mempertimbangkan realitas riil yang ada (nilai konteks). Namun tak bisa dihindari, tarik-menarik antara pesan Islam tentang seksualitas perempuan yang memanusiakan dan tradisi yang menistakan terus berlangsung hingga kini. Hasilnya antara lain, lahirnya tradisi dan pemahaman yang justru melemahkan seksualitas perempuan atas nama agama. Atas nama Islam. Oleh karenanya, penting untuk diwujudkan strategi baru melalui tafsir alternatif dalam mewujudkan peri kehidupan yang adil gender. Salah satu yang berani mengambil risiko—dan mempertaruhkan hidupnya—melakukan upaya ini adalah Asma Barlas melalui buku reflektif-kritis, “’Believing Women’ in Islam: Unreading Patriarchal Interpretations of the Qur’an.” Pemicu utama Barlas melahirkan buku ini adalah stigma yang berkembang dan meluas khususnya di masyarakat Barat mengenai Islam yang disebut sebagai patriarki agamis (religious patriarchy). Islam dinilai sarat model relasi yang hierarkis, ketidaksetaraan seksual, dan superioritas laki-laki atas perempuan.
Jurnal El-Ghazy, 2013
Pengembangan potensi kreatif merupakan sendi utama dalam norma dasar pendidikan Islam, sejalan de... more Pengembangan potensi kreatif merupakan sendi utama dalam norma dasar pendidikan Islam, sejalan dengan potensi kreativitas yang secara alamiah sudah ada pada diri manusa. Figur Nabi Muhammad yang illitirate misalnya, namun sangat mencintai ilmu, secara dramatis menstimulasi kaum Muslim untuk mengeruk ilmu sebanyak mungkin, yang kemudian menjadi pilar pendukung muncul dan berkembangnya peradaban yang melek huruf. Kenyataan ini tentu saja menjadi trigger hadirnya kreativitas yang sifatnya massif, etos kerja yang luar biasa tinggi, serta kultur keilmuan di masa-masa awal Islam (hal.v). Namun semakin kurun bertambah, semangat keilmuan tampak kian mengalami * Mahasiswa Sekolah Pascasarjana UIN Syarif Hidayatullah Jakarta
Talks & Conferences by Mardian Sulistyati
Conference on Religious Authority in Indonesian Islam: Contestation, Pluralization, and New Actors (ISEAS, Singapore)
In the past few years, as the increases of people identifying as a homosexual, the homophobic sta... more In the past few years, as the increases of people identifying as a homosexual, the homophobic statements are also increasing. Moreover, The Indonesian Ulama Council (MUI) has issued a fatwa proposing punishments ranging from caning to the death penalty for individuals accused of homosexual acts. They are forced to confront religious dogma, which advocates the punishment of non-heterosexuals leading them to repress and deny their sexuality. This article examines how lesbian Muslim understands the relationship between religion and sexuality; how these women manage conflicting areas between their sexuality and religious selves, then reconfigure their religious identity. In this article, I am guided by the queer-feelings and phenomenological framework—for exploring a deeper understanding of how lesbian women, brought up in Indonesian Islamic families and with strong faith, developed their lesbian identity. Queer-feelings also provides space to criticize the hegemony of existing sexuality (read: heteronormativity) labels; identifying and then deconstructing the binaries or dualisms of ontology to achieve apparent coherence. I explore how they use Islam to affirm their sexuality but at the same time contest the homophobic rhetoric attached to homosexuality within Islam. The obstacles imposed upon these women by moral and social boundaries initially compelled them to separate their religious and sexual selves. However, by reinterpreting the prohibition of homosexuality in Islam by adopting a more progressive understanding of social justice and respect for diversity and equality, the women vigorously challenge the idea that they as lesbians do not have a right to identify as Muslims.
Keywords: Women’s sexuality, Indonesia, Lesbian-Muslims, Female Same-Sex Sexuality, Queer Feelings.
Materi Diskusi Komunitas Atap Langit Ciputat, 2018
Tulisan ini terdiri dari tiga bagian pokok pikiran yang menjadi pengantar ringkas diskusi. Bagian... more Tulisan ini terdiri dari tiga bagian pokok pikiran yang menjadi pengantar ringkas diskusi. Bagian pertama berisi uraian definitif dan ruang lingkup SOGIE (Sexual Orientation, Gender Identity and Expression)—yang akan berguna untuk memahami urgensi keberadaan universal perlindungan HAM. Pada bagian kedua, penulis memaparkan secara ringkas tiga pendekatan dalam memahami SOGIE sebagai bangun-ruang-kesadaran mengenai eksistensi ‘siapa manusia’ (sebagai makhluk pribadi) dan ‘bagaimana manusia’ membangun konsensus yang melahirkan konstruksi seksualitas (sebagai makhluk sosial). Kemudian pada bagian ketiga, pembacaan atas seksualitas tersebut dibaca menggunakan instrumen hukum sebagai hak asasi setiap manusia. Tulisan ini tidak untuk mengarahkan pembaca pada positioning pro atau kontra terhadap salah satu normativitas, melainkan mengajak pembaca untuk sadar akan keterbatasan berpikir-memilih sekaligus pertarungan konsensus dalam mengkonstruksi seksualitas. Sehingga, apapun sikap yang dipilih kemudian adalah atas dasar kesadaran utuh dengan segala konsekuensi dan pengaruhnya terhadap manfaat/kerugian bagi kemanusiaan. Harapan lain, diskusi ini dapat membantu kita untuk membangun nilai-nilai (etika) yang menghargai setiap pilihan pemahaman orientasi, dalam ruang pribadi dan dalam ruang-ruang kolektif.
International Seminar on Islam and Democracy (Graduate School Syarif Hidayatullah, Jakarta)
Religious sentiment is often called a primary factor behind the many cases of violent conflict in... more Religious sentiment is often called a primary factor behind the many cases of violent conflict in Indonesia. Nevertheless, many contemporary studies on conflict and peace showed that trigger variables of conflict are not only varied but also layered and unique. This article reveals about the relational model and management between JAI (Jemaat Ahmadiyah Indonesia/Indonesian Ahmadiyya Community) and non-JAI in the
rural Manislor. Some of the findings appeared that besides the theological factor, the variables such as space separation, group sentiments, political jealousy, identity polemic, elite interference and socioeconomic, contribute to the segregation and conflict between them. Thus, the strengthening of social bonding, such as local habituations and local pearls of wisdom, is an urgent matter to build a wave of sustainable peace. As well as the agents of civil society, in their way, they must be ready to care and control the mechanisms of conflict resolution.
Keywords: Social Relationship, Segregation, Bonds of Citizenship, Jemaat Ahmadiyah Indonesia, Manislor.
Uploads
Papers by Mardian Sulistyati
Perempuan dalam sistem matrilineal Minangkabau memiliki peran dan posisi utama, namun kekuatan itu hadir bersamaan dengan semangat adat yang mendefinisikan sekaligus melemahkan. Realitas ini memantik sejumlah pertanyaan: apakah pengistimewaan perempuan dalam tradisi Minangkabau benar-benar berangkat dari kepedulian an sich? Mungkinkah konsep matrilineal Minangkabau memperantarai hasrat adat yang (sangat mungkin) maskulin? Apakah keadaan ini ada kaitannya dengan penguatan identitas keislaman di Sumatera Barat? Ketiga persoalan tersebut didiskusikan melalui tinjauan kritis terhadap tiga konsep adat, yaitu padusi, bundo kanduang, dan sumbang duo baleh. Artikel ini menunjukkan bahwa konstruksi seksualitas perempuan adalah elemen substansial untuk dapat membaca jejak maskulinitas dalam suatu sistem budaya. Tesis utama artikel ini ada pada ambivalensi feminitas dan maskulinitas yang bekerja dalam sistem matrilineal Minangkabau. Feminitas perempuan dimuliakan dan dilanggengkan secara adat, namun bersamaan dengan pengawasan dan pembatasan yang juga secara adat. Sementara itu, maskulinitas laki-laki ditekan dan dikesampingkan secara adat, namun bersamaan dengan penguatan dan pengutamaan mereka dalam ruang-ruang adat. Belakangan, aturan-aturan syariat (syarak-isasi) seksualitas perempuan semakin menguatkan kutub ambivalen ini secara ideologis dan praksis.
Keywords: Stigma, Ahmadiyah, Jihad, Godly Nationalism, Love for All Hatred for None.
The competition of the television industry in Indonesia creates open spaces for the image of women with the aesthetic standards they create. Television now is no longer just a medium of entertainment but as an ideal female image construction. Beautiful rules are no longer focused on women-only programs but have penetrated the entertainment, religious, reportage, politics, sports, economy, and crime segments. This research is to answer the problem of women's image presented on television, the influence and response are generated; also, the strategies in managing their identity. Applicatively, this research applies the Identity Management Theory pioneered by William R. Cupach and Tadasu Todd Imahori. This theory is used to dismantle the process of identity formed, maintained, and changed in a relationship. This study found several keywords that formulated the concept of managing women's self-identity. These keywords are: force dead/stiff, cornered/alienated; dilemma; and unstable for the context of cultural conflict, and approach; adjustments; and rejuvenation for the completion phase.
Keywords: Myths of beauty, identity, media.
Books by Mardian Sulistyati
Opinion by Mardian Sulistyati
Book Reviews by Mardian Sulistyati
Talks & Conferences by Mardian Sulistyati
Keywords: Women’s sexuality, Indonesia, Lesbian-Muslims, Female Same-Sex Sexuality, Queer Feelings.
rural Manislor. Some of the findings appeared that besides the theological factor, the variables such as space separation, group sentiments, political jealousy, identity polemic, elite interference and socioeconomic, contribute to the segregation and conflict between them. Thus, the strengthening of social bonding, such as local habituations and local pearls of wisdom, is an urgent matter to build a wave of sustainable peace. As well as the agents of civil society, in their way, they must be ready to care and control the mechanisms of conflict resolution.
Keywords: Social Relationship, Segregation, Bonds of Citizenship, Jemaat Ahmadiyah Indonesia, Manislor.
Perempuan dalam sistem matrilineal Minangkabau memiliki peran dan posisi utama, namun kekuatan itu hadir bersamaan dengan semangat adat yang mendefinisikan sekaligus melemahkan. Realitas ini memantik sejumlah pertanyaan: apakah pengistimewaan perempuan dalam tradisi Minangkabau benar-benar berangkat dari kepedulian an sich? Mungkinkah konsep matrilineal Minangkabau memperantarai hasrat adat yang (sangat mungkin) maskulin? Apakah keadaan ini ada kaitannya dengan penguatan identitas keislaman di Sumatera Barat? Ketiga persoalan tersebut didiskusikan melalui tinjauan kritis terhadap tiga konsep adat, yaitu padusi, bundo kanduang, dan sumbang duo baleh. Artikel ini menunjukkan bahwa konstruksi seksualitas perempuan adalah elemen substansial untuk dapat membaca jejak maskulinitas dalam suatu sistem budaya. Tesis utama artikel ini ada pada ambivalensi feminitas dan maskulinitas yang bekerja dalam sistem matrilineal Minangkabau. Feminitas perempuan dimuliakan dan dilanggengkan secara adat, namun bersamaan dengan pengawasan dan pembatasan yang juga secara adat. Sementara itu, maskulinitas laki-laki ditekan dan dikesampingkan secara adat, namun bersamaan dengan penguatan dan pengutamaan mereka dalam ruang-ruang adat. Belakangan, aturan-aturan syariat (syarak-isasi) seksualitas perempuan semakin menguatkan kutub ambivalen ini secara ideologis dan praksis.
Keywords: Stigma, Ahmadiyah, Jihad, Godly Nationalism, Love for All Hatred for None.
The competition of the television industry in Indonesia creates open spaces for the image of women with the aesthetic standards they create. Television now is no longer just a medium of entertainment but as an ideal female image construction. Beautiful rules are no longer focused on women-only programs but have penetrated the entertainment, religious, reportage, politics, sports, economy, and crime segments. This research is to answer the problem of women's image presented on television, the influence and response are generated; also, the strategies in managing their identity. Applicatively, this research applies the Identity Management Theory pioneered by William R. Cupach and Tadasu Todd Imahori. This theory is used to dismantle the process of identity formed, maintained, and changed in a relationship. This study found several keywords that formulated the concept of managing women's self-identity. These keywords are: force dead/stiff, cornered/alienated; dilemma; and unstable for the context of cultural conflict, and approach; adjustments; and rejuvenation for the completion phase.
Keywords: Myths of beauty, identity, media.
Keywords: Women’s sexuality, Indonesia, Lesbian-Muslims, Female Same-Sex Sexuality, Queer Feelings.
rural Manislor. Some of the findings appeared that besides the theological factor, the variables such as space separation, group sentiments, political jealousy, identity polemic, elite interference and socioeconomic, contribute to the segregation and conflict between them. Thus, the strengthening of social bonding, such as local habituations and local pearls of wisdom, is an urgent matter to build a wave of sustainable peace. As well as the agents of civil society, in their way, they must be ready to care and control the mechanisms of conflict resolution.
Keywords: Social Relationship, Segregation, Bonds of Citizenship, Jemaat Ahmadiyah Indonesia, Manislor.