In January 2021, at SMKN2 state high school in Padang, after a video on jilbab went viral and a school inspector visited, the school stopped pressuring Christian students to wear the mandatory jilbab and long-sleeve shirts. The video, uploaded on Facebook, was made by the father of a girl who attended the school. I was fed up with the attitude of these so-called Islam defenders. The ethical values in this country have shifted along with the bombastic religious jargon. The pace of fanaticism is almost unstoppable, and jilbabization is the gateway to this religious symbolism. Women like me, as well as my children, bear the risks and burdens for a primordial identity that has no end. If our dress code is being dictated, how can women be free with other life choices?
- As with many other developing countries, high fertility rate is a major problem.
- The conference will not only discuss the progress that have been made, but also the challenges that the country continues to face.
- “You want to stick this on your certificate? Why aren’t you wearing a headscarf?” said the staff member.
- Four days in a row , three female teachers plus a male Islamic religion teacher bullied me.
- The 2021 report documented widespread bullying of girls and women to force them to wear the jilbab, as well as the deep psychological distress the bullying can cause.
Table 1 summarizes demographic characteristics of all Indonesian women ranging in age from 15 years to 49 years of age. Of these, the majority were married (76.5%); more than half had completed secondary education (52%) and were lower-mid socioeconomic status (20.1%). More than half had access to a newspaper and or radio at least once weekly, but almost all had access to televisions (95.2%).
Sexual crime, harassment, and trafficking
I entered SMAN 2 Sragen in 2012 and was asked to wear a headscarf at school. In 2013, a woman hit me with her motorcycle, leaving me temporarily paralyzed. Human Rights Watch spoke with several women about their struggle against the mandatory jilbab regulations in Indonesia. They wrote their accounts, which have been edited for clarity, and published with their final approval. Her colleague https://esport-thailand.com/swedish-brides-swedish-women-for-marriage-desire-your-love-2023-safe-legit-and-reliable-or-scam/ Deni Rahayu also received death threats, mostly from members of a Facebook group of school alumni.
Explore Indonesia 2018
Following a public speaking engagement about the hijab last February, Djohar received death threats that promised hacking and poisoning. Djohar filed a report to the police, but there has been little indication of a meaningful investigation taking place. “Women’s vulnerability only increases further with regulations that have to do with women’s bodies. That vulnerability exists in the form of persecution, threats, intimidation, physical violence, rape, eviction, harassment, and many other things,” Zubaidah Djohar, poet, activist and an alumna of an Islamic boarding school in West Sumatra, told the FBomb. Explore Indonesia’s main purpose is branding Indonesia as a nation actively bridging its traditional & modern values with economic & socio-cultural impacts.
This is land that a lot of indigenous people rely on for their survival with women at the centre of that because women play such a significant part in the management of natural resources. The second bill is about the protection of domestic workers because there are an extraordinary number of domestic workers, who are often women, that are unrecognized in the labour market. https://casasirfantas.com/living-the-american-dream-korean-war-brides-in-suburban-new-york-by-amy-lee/ They don’t have workers’ rights and their employers are not obliged to pay minimum wages. This means that domestic workers are far more vulnerable to abuse and exploitation because there’s no legislation to protect them. This piece of legislation, if passed, would guarantee labour rights and protections to domestic workers.
The hijab issue and women’s dress has prompted a global debate in Muslim-majority countries, such as Indonesia, as well as in countries where Muslims constitute a significant minority population. Four days in a row , three female teachers plus a male Islamic religion teacher bullied me. The Islamic religion teacher did not make me cry but he was sarcastic. In 2000, my father and some of his followers were summoned by dozens of Islamic religious leaders to a meeting at the Ayong Linggarjati Hotel. The invitation was to have a dialogue, but there were a lot of accusations that my father had committed heresy. He opposed some interpretations of Islam that he considers not practical for Indonesians.
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However, it is normal for women to pursue economic activities beyond the household. For example, the warung, a small scale family-owned store, is often run equally by men and women. In most parts of the country, Indonesian women traditionally enjoy a degree of socio-economic freedom. To support their family’s economy, Indonesian women are involved in economic activities outside of their households, although mostly informal small-scale business. It is common to find women-run https://absolute-woman.com/asian-women/indonesian-women/ businesses in traditional Indonesian marketplaces. Indonesia has committed to achieving its Sustainable Development Goals by 2030, one of which is SDG 5.3 to eliminate all harmful practices against girls and women, including child marriage.
Facebook responded in August 2021, saying that it “reported the speech to one of escalation channels,” but provided no information on the outcome. In April 2022, after multiple requests for updates, a Facebook staff member based in Singapore offered to meet Djohar during a vacation in Jakarta, which Djohar declined. From Cut Nyak Dien, to Kartini, the women’s movement in Indonesia is walking in the footsteps of historical figures. There’s also an organization called the Asian Muslim Action Network that’s led by Ruby Kholifah, who was a recipient of the N-Peace Award, which is an award that celebrates those advocating for peace in the Asia-Pacific.
Supporting acts for instance, were to accompany her sister to the hospital, give a massage to her sister when the pain arose, to remind her sister to take her medicine, and most importantly, to provide encouragement to improve her sister’s mental wellbeing. A qualitative study using a focus group discussion and in-depth interviews with thematic analysis was conducted. Nurlini and Rosmiati are coastal fish sellers and small-business owners in Indonesia’s Southeast Sulawesi province. Separated by nearly 70 miles of western South Pacific Ocean, these two women have never met—yet they live parallel lives. Independent and synergistic effects of self- and public stigmas on quality of life of HIV-infected persons. This was a secondary analysis of the Indonesia Demographic and Health Survey in 2012. Level of HIV-related knowledge was determined by analyzing nine items on the 2012 IDHS instrument.