Authors:sah riza Abstract: Dalam artikel penelitian ini bertujuan untuk menganalisis peran wanita petani kopi selama pandemic covid-19 ini. Masalah dalam penelitian ini adalah bagaimana peran ganda pada wanita petani kopi dalam mengatur aktivitas mereka sebagai petani kopi dalam memenuhi kebutuhan perekonomian sehari-hari, ibu rumah tangga, dan mendampingi anak belajar di rumah. Penelitian ini menggunakan pendekatan kualitatif yang bersifat deskriptif.Teknik pengumpulan data yang digunakan dalam penelitian ini adalah dokumentasi dan wawancara langsung kepada informan. Instrumen panduan wawancara tidak terstruktur dan dokumentasi. Ada sekitar 30 orang yang berasal dari kalangan petani kopi di desa kenawat, Kecamatan Lut Tawar, Kabupaten Aceh Tengah. Hasil wawancara menunjukkan bahwa merasa kesulitan pada masa pandemic covid-19 ini dengan tambahan peran sebagai pengajar dalam mendampingi anak-anak dalam belajar di rumah. Ada juga sebagian dari wawancara sebagian tidak bisa menggunakan handphone untuk mengajar anak mereka, keterbatasan sinyal karena tinggal di pegunungan jaringan sangat sulit setiap mati lampu jaringan tidak ada hal ini menyebabkan kendala belajar daring bagi anak-anak sekolah saat ini. Dalam mengatasi peran ganda salah satunya tetap membagi waktu secara efektif dan seefisien mungkin dan membuat perencanaan pekerjaan setiap hari. Sehingga peran ganda petani kopi dapat terlaksana dengan baik dan seimbang dalam urusan pekerjaan, rumah tangga dan tugas belajar anak. Kendala di lapangan, dari hasil wawancara kurang pemahaman orang tua dalam penggunaan handphone, sebagian orang tua tidak memiliki handphone, jaringan internet yang tidak memadai dan kurang pahamnya tentang pelajaran.Yang diharapkan dari wanita petani kopi, peran guru dalam membantu pembelajaran daring, dengan salah satunya dalam seminggu diharapkan ada tatap muka semisal hari senin kelas satu, selasa kelas dua, rabu kelas tiga dan seterusnya hari sabtu kelas eman, tentu ini sangat membantu wanita yang berprofesi sebagai petani kopi, dalam seminggu guru dapat memberikan tugas selama seminggu dan pertemuan selanjutnya di kumpul semua tugas yang diberikan oleh guru. PubDate: 2022-06-01 DOI: 10.24014/marwah.v21i1.16591 Issue No:Vol. 21, No. 1 (2022)
Authors:Fajria Noviana Pages: 1 - 13 Abstract: Folktales intended for children have a significant role in shaping children's characters, including gender identities and roles. Nevertheless, literary works often portray women in stereotypical roles or even ignore them, which means that those works have carried out the symbolic annihilation of women. The purpose of this study is to describe the symbolic annihilations found in a classic Japanese children's folktale with a female main character entitled “Kaguyahime” which was published on the Pictio website in 2014. This research is a literature study that uses a qualitative paradigm with a feminist approach, using Tuchman’s concept of symbolic annihilation. As a result, it is known that the folktale “Kaguyahime” represents the views and thoughts of the Japanese nation, that adhere to a patriarchal ideology towards women. Japanese women experience symbolic annihilation in various manifestations, especially trivialization. They are constructed as weak beings who are not autonomous and are in the domestic sphere, which serves as some satisfactory for men's views. PubDate: 2022-06-30 DOI: 10.24014/marwah.v21i1.16580 Issue No:Vol. 21, No. 1 (2022)
Authors:Jenny Rahayu Afsebel Situmorang Pages: 14 - 26 Abstract: ABSTRACTThis article shows a new perspective about female terrorist offenders, predominantly female suicide bombers. The method is a literature review with human rights and victim perspectives. The authors argue they are not indeed offenders in the terrorism and terror agenda, and even if they are lone offenders, they also have human rights. They are victims of power relations. How can female terrorist offenders, especially female suicide bombers and their families, get human rights' This article argues human rights ideas for them despite their position in society and legal as offenders or families of offenders. The victim and feminism perspectives use to support this idea. Female terrorist offenders include female suicide bombers who are still alive need protection in their daily lives, such as mental health and health access. [Artikel ini menunjukkan perspektif baru tentang perempuan pelaku terorisme terutama perempuan pelaku teror bunuh diri. Metode dalam penulisan menggunakan penelusuran literatur dengan penggunaan perspektif hak asasi manusia dan korban. Penulis menemukan bahwa mereka sebenarnya bukan pelaku sungguhan dalam terorisme maupun agenda teror, andai pun mereka pelaku independen, sebagai manusia mereka tetap punya hak asasi manusia. Mereka adalah korban relasi kuasa. Lantas, bagaimana perempuan pelaku terorisme secara khusus pelaku teror bunuh diri dan keluarganya mendapatkan hak asasi manusia' Artikel ini menggunakan pemikiran hak asasi manusia sebagai ide dan mengesampingkan posisi mereka sebagai pelaku maupun keluarga pelaku. Perspektif korban maupun feminis mendukung ide tersebut. Perempuan teroris termasuk perempuan pelaku teror bnuh diri yang masih hidup membutuhkan perlindungan dalam kehidupannya termasuk kesehatan mental maupun fisik.] Keyword: human rights, female suicide bombers, female terrorist, feminism, power relation PubDate: 2022-07-01 DOI: 10.24014/marwah.v21i1.15309 Issue No:Vol. 21, No. 1 (2022)
Authors:Najmudin Najmudin, Ima Maisaroh, Nina Yuliana Pages: 27 - 36 Abstract: Baduy women have a special and honorable position because they are directly related to the concept of Ambu and Nyi Pohaci (the Goddess of Rice) as the goddess of the source of Baduy life. With this identification, the food security of the Baduy family and community is determined by the role of women. The need for agricultural land/fields continues to be urgent, slowly among them in 2010-2012 the Baduy people were able to buy land outside of customary land covering an area of 900 hectares spread over 12 sub-districts designated as agricultural land expansion. Land expansion is needed to meet food availability as well as family economic income which has an impact on increasing welfare. The land is purchased from years of savings from financial management and women's creative industries. This study aims to determine the method/model of the role of Baduy women in food security for families and communities through qualitative research with activity theory and religious communication. The result is that Baduy women continue to use their traditional positions and roles by utilizing customary knowledge and skills which continue to be developed with concessions to the interpretation of customary law and are carried out according to social and economic motives to return to the big motive, namely the religious motive to buy land and carry out functions. worship as a farmer and the concept of Sunda Wiwitan belief. PubDate: 2022-07-02 DOI: 10.24014/marwah.v21i1.16551 Issue No:Vol. 21, No. 1 (2022)
Authors:Alhamudin Maju Hamonangan Sitorus Pages: 37 - 51 Abstract: This article highlights the social exclusion against women with disabilities as a victim of sexual violence during the legal process. Unlike the previous study on people with disabilities which tend to discuss the social inequalities in the field of work, education, health, and political participation (Smith, 2003; Barnes & Mercer, 2005; Sakakibara, 2020; Temple et al., 2020; Dube et al., 2021), this study fills the gap on the legal aspect which has a lack of attention. This study contributes to methodological novelty through digital approach using NVIVO and Gephi Software. The data from online media news related to sexual violence against women with disabilities are analyzed using Textual Network Analysis (TNA). The findings show that women with disabilities as victims of sexual violence experienced social exclusion during the legal process. This article also provides an inclusive recommendation for the legal process of women with disabilities. PubDate: 2022-07-20 DOI: 10.24014/marwah.v21i1.16508 Issue No:Vol. 21, No. 1 (2022)
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