Alya Sabira’s Incredible Story of Advocating for Gender Equality: From Caring to Empowering

Alya Sabira, Gender Youth Activist for UN Women Indonesia

Feminist Society Indonesia — Witnessing the heartbreaking reality where many girls in her society became victims of sexual violence, forced early marriages, and could not go to school due to the culture that prevents them to get higher education has motivated Alya Sabira — a UN Women national gender youth activist, to become concerned about advocating for gender equality and women’s rights.

Apart from becoming a gender youth activist for UN Women Indonesia, she is also the founder of a youth movement called Speak Out Youth (SOY).

Her activism on gender equality issues began when she was 14 years old. At that time, she was joining a program under Plan International Indonesia called Forum Anak Desa. Through this program, she had many opportunities to learn and improve her activism. She attended seminars with people in the community (Sukabumi), talked to stakeholders, attended Rencana Pembangunan Jangka Menengah Daerah (RPJMD) meetings, and worked with many government agencies.

As a young woman who participated in that program, she faced so many challenges while advocating those issues, one of which was gender inequality, where she used to be underestimated because she is a woman. So, when she had the chance to do advocacy, she would do her best and give her participation meaningfully instead of being present as a decoration. At the end of the program, she was able to advocate for the Memorandum of Understanding (MoU) to prevent child marriage to the city Mayor of Sukabumi.

When the program of Forum Anak Desa ended, she thought that her advocacy should not stop; she still needed to do something. As a result, in 2021, she asked some of her classmates to establish Speak Out Youth (SOY) by starting a campaign on Instagram regarding “Stop Sexual Violence”. As the days went by, it became a bigger platform for people. It was started in Sukabumi, and now they have SOY Bandung and SOY Jakarta. They currently have around 500 volunteers and have contributed many impactful programs to their surroundings.

At SOY, they have 3 missions that they call 3 As (Awareness, Action, Advocacy). In terms of awareness, they want to set SOY as a medium where everyone can raise their awareness about any kind of issues in their surroundings and try to overcome them. In terms of Action, it is a manifestation of the awareness they have by starting to do small things such as making campaigns and seeking funding. Through this, they are able to gain a lot of funding from different organizations, foreign aid, and from government agencies. They currently have their regular donors from outside of the country, such as Europe, America, Australia, etc. After having awareness and action, they have to do something bigger as the commitment of advocacy, such as challenging the status quo and dealing with the stakeholders in the decision-making process.

With the intention to make her advocacy bigger, she decided to apply for the UN Women national gender youth activist in 2024. She ultimately got selected as one of the sixth national youth activists, where each of the activists was placed in a different kind of sector. She was placed under the Women, Peace, and Security (WPS) sector, where she is responsible for advocating for young women on various issues such as climate change, humanitarian issues, and everything that comes to women’s security.

You can also read: Ikrar’s Inspirational Story: Making Impacts through Education

Working with the UN Women Indonesia, she feels that her voice is heard as well as feels fully involved. In 2024, she helped the UN Women Indonesia to co-organize the discussion for the Beijing Declaration and Platform for Action (BPfA+30), which was going to be a recommendation for the Commission on the Status of Women (CSW). She was fully involved from the beginning to the end of the program; she made the presentation, she invited the young people, and she even participated in the selection process.

She felt that this opportunity was something bigger for her advocacy on gender equality and women’s rights issues, as the recommendation about BPfA+30 would be brought to the regional review, and from that, it would be brought to CSW.

Alya is a true portrayal of a young woman who cares about her neighborhood and tries to take action to empower society, especially women. She recognizes that young people really come into play in being part of the advocacy and activism, even if it is just a small thing, such as telling friends about the importance of gender equality or simply raising awareness about what is happening in the community.

She believes that advocacy and activism are not always about going to the streets and protesting. Sometimes, we can do advocacy by starting with the things that we are passionate about. For instance, if we want to advocate for the environmental issues and we love music, we can write songs about helping the planet; if we are advocating for gender equality and we have an interest in movie, we can make a short movie about gender equality; or if we love social media, love making content, we can also do advocacy by making content and share in our social media.

However, she also realizes that advocacy is a long journey; hence, it could be better for us to find our ally when doing advocacy. By having partners, it can be much easier for us to make movements in our surroundings since we have them to collaborate together.

Alya will always stand up for gender equality and fight for women’s rights since women are not safe. Their rights are highly vulnerable to being neglected. She hopes there will be more people who are aware of gender equality and women’s rights, as it is one of the critical targets in the Sustainable Development Goals (SDGs) that Indonesia should achieve in 2030.

Feminist Society Indonesia and Speak Out Youth also have the same deal regarding advocacy on gender equality and women’s rights issues. In the future, we would like to collaborate if there is a program that allows for collaboration. We believe that collaboration and synergy are the keys to achieve our goals in advocating for gender equality and women’s rights.

You can contact us on:

Instagram            : @feministsociety.id

LinkedIn               : Feminist Society Indonesia

Email                     : fem.official7@gmail.com

Feminist Legal Theory and Women's Position in Politics

 Istikhomah

Feminist Legal Theory and Women's Position in Politics

History of Feminist Legal Theory

Feminist Society Indonesia — In the late 1970s, a significant new theory in jurisprudence emerged, providing a distinctly feminist perspective on law and legal adjudication. This theory, known as feminist jurisprudence, developed from the feminist liberation movement of the 1960s, as feminists began to critically analyze law and society from the standpoint of women's experiences and perspectives.  Early legal feminism incorporated diverse perspectives, including the belief that women possess equal abilities and opportunities as men, the recognition of women's distinct biological and maternal experiences, and the understanding of how institutions perpetuate gender inequality.

Then, in the mid-1980s in the United States, feminist legal theory or feminist jurisprudence became one of the major movements in the country. This theory emerged as a critique of the paradigm of Critical Legal Studies and aimed to challenge the assumptions behind orthodox (conventional) legal paradigms and the directions of critical legal research. Feminist legal theory addresses discrimination and injustice within the legal system towards women. Women are considered as a subordinate position among men, resulting in their position being entrenched in inequality.  Initially, advocates for women's legal rights avoided the term "feminist." Instead, they described the emerging ideology and its supporters with terms like "strong-minded," "true woman," or simply "woman's rights." These early progressives sought to redefine the societal roles and legal standing of women.

The early 19th century marked a crucial time for the feminist movement, as women started to gain recognition in politics. They were allowed to vote and engage in parliamentary activities. The movement gained momentum with the rise of the critical legal studies school. During this period, Sigmund Freud proposed that the essential traits of men and women are fixed, but emphasized the need to give women a meaningful role in social interactions. Likewise, Simone de Beauvoir urged women to move beyond societal constraints and fully embrace their identity as "the other”.

Then, the women's suffrage movement propelled feminist legal theory forward through political activism in the early 20th century. Once women secured the right to vote, progressive feminism broadened its theoretical scope to encompass issues such as global peace, participation in the workforce, sexual rights, and birth control.

Women’s Political Participation in Indonesia

The struggle of women to obtain basic rights is a global phenomenon in various countries, including Indonesia.  The feminist movement began to take root in Indonesia during the colonial period. One of its early pioneers was RA Kartini, who lived from 1876 to 1904. Her struggle began with her personal experience of being denied the same educational opportunities as her male siblings. While her brothers were sent to Leiden University in the Netherlands, Kartini was restricted by her parents. She also felt deeply humiliated by the practice of polygamy. Determined to make a change, Kartini initiated the establishment of schools dedicated to educating women. Following her, another prominent feminist figure, Dewi Sartika emerged in West Java by founding a school for women in Bandung in 1904,  and Maria Walanda Maramis was the founder of the first home school in Manado in 1918.

Inspired by the efforts of RA Kartini, Dewi Sartika, and Maria Walanda Maramis, various movements to advocate for women's rights, including the right to participate in the political sphere, have been carried out by Indonesian women. Women's involvement in politics has become a crucial part of the women's movement to achieve gender equality between women and men. This makes women's political participation an important topic in the development of modern politics, especially due to the importance of equal representation in an inclusive democratic system. Historically, women have played significant roles in informal politics through political mobilization. They have actively participated in political demonstrations, mass agitation, and activities of nationalist and political organizations.

With the development of legal frameworks in Indonesia, women's rights to participate in politics have been guaranteed through the implementation of gender quotas and representation rights in candidacies.  These measures are stipulated in human rights related to political rights.

According to the Universal Declaration of Human Rights, political rights are fundamental human rights that can be categorized into civil rights and political rights. Political rights include the rights an individual holds as a member of a political entity, such as the right to vote, the right to be elected, the right to run for political office, the right to hold public office, and the right to participate in decision-making processes related to the state or government.

Referring to the concept of political rights in the Universal Declaration of Human Rights, it can be interpreted that women's political rights constitute a set of recognized and protected rights related to their participation in the political sphere. These include:

1)      Women have the right to vote in general elections and to run for public office on equal terms with men.

2)      Women have the right to be involved in the formulation and implementation of government policies and to hold public office at all levels of government.

3)      Women have the freedom to express their opinions and participate in political decision-making processes.

4)      Women have the right to participate in both governmental and non-governmental organizations related to the political life of the country.

5)      Women have the right to represent the government at the international level and to participate in international organizations.

In addition to the principles outlined in the Universal Declaration of Human Rights, there are ample opportunities for women to engage in politics. Their involvement is essential, as it enables them to safeguard and champion their political rights. Women have a unique perspective on the challenges their gender encounters, making it vital to strengthen their role in addressing various issues, especially those about women's political rights.

After independence, formal recognition of women's political rights began to be included in the constitution. The 1945 Constitution guarantees equal rights for all citizens without gender discrimination. In 1958, Indonesia officially ratified the UN Convention on the Political Rights of Women by enacting Law No. 68 of 1958. Furthermore, women's political rights are governed by Articles 245 and 246, paragraph 2 of Law No. 7 of 2017 on General Elections, which stipulates a 30 percent quota for women's representation in legislative elections.

The success of women in attaining positions in parliament is the result of persistent and ongoing struggles against the deeply rooted patriarchal system in society.  The presence of women in parliament not only enriches the diversity of perspectives in decision-making processes but also brings positive changes to political practices. Through hard work and demonstrating their capabilities, female politicians continue to strengthen their positions and pave the way for future generations to actively participate in the political arena.

The Role of Feminist Legal Theory in Women's Political Participation in Indonesia

Feminist legal theory has played a significant role in promoting women's political participation in Indonesia. This theory provides a critical framework for analyzing and transforming gender-biased legal systems, thereby creating greater opportunities for women's involvement in the political sphere. It critiques the Indonesian legal system, which tends to be gender-biased and patriarchal, highlighting that many laws and policies are made without considering women's experiences and needs. This critique drives legal reforms to create a more inclusive and gender-responsive system, particularly in politics.

One significant impact of feminist legal theory is the implementation of affirmative action policies in Indonesia. Affirmative action is an initiative aimed at providing equal opportunities for certain groups, whether based on gender or profession, to ensure they have the same chances as other groups in the same field through affirmative policies.  This theory serves as the theoretical basis for implementing a 30% quota for women's representation in legislative candidacies. This policy aims to increase women's participation in formal politics and change the male-dominated political landscape.

You can also read: The 30Percent of Women’s Representation in Parliament Is Not only A Matter of Numbers but also Inclusivity

Moreover, feminist legal theory emphasizes that women's political rights are fundamental aspects of human rights, requiring their protection and realization. This viewpoint urges the Indonesian government to formulate policies that guarantee women's rights to vote, to be elected, and to participate actively in political decision-making at all levels.

To achieve gender equality in Indonesian politics, concrete actions are needed from various parties. The government needs to strengthen the implementation and supervision of affirmative action regulations and incorporate a gender perspective in policymaking. Political parties should increase support for female cadres and ensure the fulfilment of the 30% quota in legislative nominations. Civil society organizations can contribute by providing political education for women and campaigning to eliminate gender stereotypes. Academics are expected to research and develop feminist legal theories relevant to the Indonesian context. The media also plays a crucial role in offering balanced coverage and space for gender equality issues in politics. Meanwhile, society must support and provide equal opportunities for women to participate in politics. With the commitment and cooperation of all parties, the application of Feminist Legal Theory can promote the creation of a more just and equitable political system for women in Indonesia.

If you are interested in issues related to gender equality and in-depth discussions about feminism, join with Feminist Society Indonesia. Feminist Society Indonesia aims to promote gender equality and women’s rights activism through education and advocacy. To get related articles, please visit the page feminist-society.blogspot.com.

You can also contact us on:

Instagram            : @feministsociety.id

LinkedIn               : FeministSociety Indonesia

Email                     : fem.official7@gmail.com

View More:

Alam Subuh Fernando. 2021. Hak Asasi Politik Perempuan di Indonesia dalam Perlindungan Hukum Positif dan Hukum Islam. Politea. Volume 4. Number 1. https://doi.org/10.21043/politea.v4i1.10058.

Dimas Arif Pratama, Meisyifa Yosaliza, Moh Ichsan Maulana, Salsa Billa Suci Quraini, and Raju Moh Hazmi. 2024. Prespektif Teori Feminisme dalam Rasionalitas Keterwakilan Perempuan 30% pada Pemilu di Indonesia. JUSTITIA Jurnal Ilmu Hukum dan Humaniora. Volume 7. Number 2. https://doi.org/10.31604/justitia.v7i2.485-491.

Gary Minda. 1995. Feminist Legal Theory in Postmodern Legal Movements: Law and Jurisprudence At Century’s End. NYU Press. https://doi.org/http://www.jstor.org/stable/j.ctt9qg2gf.12.

Mallikarjun I Minch. 2021. Women and Politics. The Indian Journal of Political Science. Volume 73. Number 3. https://www.jstor.org/stable/41852121.

Muahammad Faizal, Muhammad Zhuhri Fachyuzar, Putriani Lumbangaol, and Andreas Sihombing. 2024. 2 Dekade Affirmative Action Keterwakilan Perempuan Dalam Politik Indonesia. Rechtsnormen Jurnal Komunikasi Dan Informasi Hukum. Volume 3. Number 1. https://doi.org/10.56211/rechtsnormen.v3i1.628.

Rahmatullah Indrasari and Nabitatus Sa’adah. 2024. The Feminist Legal Theory Movement and Its Implementation in the Indonesian Constitutional System. Volume7. Number 7. https://doi.org/10.47191/ijsshr/v7-i07-111.

Siti Masruroh and Irham Bashori Hasba. 2022. Normatifitas Keterlibatan Perempuan dalam Proses Legislasi Nasional Perspektif Feminist Legal Theory. Interdisciplinary Journal on Law, Social Sciences and Humanities. Volume 3. Number 2. https://doi.org/10.19184/idj.v3i2.33051.

 

Murder and Femicide from A Legal Perspective in Indonesia

Emanuella Malonda

Murder and Femicide in Indonesia

Feminist Society Indonesia — Nowadays, there has been a lot of news about murder cases that have attracted public attention; interestingly, most of the victims of these murder cases are women. This is certainly closely related to the study of femicide. Therefore, it is necessary to have a basic explanation regarding murder and femicide.

Murder can literally be interpreted as a process, method, or act of killing so as to take the life of another person. Meanwhile, murder, according to Wirjono Prodjodikoro, is an act or deed carried out by a person against another person so that in his actions it can cause the loss of someone's life. In the rules in Indonesia, murder is directly interpreted in Article 338 of the Criminal Code, which reads: "Anyone who intentionally takes the life of another person is guilty of murder". Hence, it can be concluded that murder is an act by a person that results in that person being killed or dying.

Meanwhile, the meaning of femicide has not been clearly regulated in Indonesian laws and regulations, however, femicide is not a new discourse in global dynamics. The National Commission on Violence Against Women (Komnas Perempuan) states that femicide is the deliberate murder of women because of their sex or gender, which is driven by superiority, dominance, hegemony, aggression, or misogyny towards women; a sense of ownership of women, inequality of power relations, and sadistic satisfaction. Femicide is often categorized as an unusual murder because there are many things behind the murder so that it is categorized as femicide.

There is a difference between murder and femicide even though the end of the act causes death or loss of life. When viewed from its content, femicide is different from murder because it contains aspects of gender inequality, domination, aggression or oppression. Femicide is not death as is generally the case but rather a product of patriarchal and misogynistic culture and occurs both in the private, community and state spheres. Based on these aspects, a new classification was created in the realm of Murder, namely, Femicide.

You can also read: Femicide Has Been Increasing in Indonesia, How Can We Deal With It?

When viewed based on its type, Femicide has 9 types of Femicide, namely: (1) Intimate Femicide, (2) Cultural Femicide (in the name of honor, related to dowry, related to race, ethnicity, related to accusations of witchcraft, related to injury and cutting of female genitalia, Femicide of babies: abortion, infants and toddlers), (3) Femicide in the context of armed conflict, (4) Femicide in the context of the commercial sex industry, (5) Femicide of women with disabilities, (6) Femicide of Sexual Orientation and Gender Identity, (7) Femicide in Prison, (8) Non-Intimate Femicide (Systematic Murder), and (9) Femicide of Human Rights Activists/Humanitarian Activists.

In short, it can be seen that Femicide has not been systematically regulated in the Laws and Regulations in Indonesia, but globally several countries have regulated rules on Femicide including Argentina, Bolivia, Brazil, Chile, Colombia, Costa Rica, Dominican Republic, Ecuador, El Salvador, Guatemala, Honduras, Mexico, Nicaragua, Panama, Peru, Paraguay, Uruguay, and Venezuela.

Indeed, Indonesia has basically issued a regulation, namely Law Number 7 of 1984 concerning the Ratification of the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW), but in reality, there has not been found a specific regulation (lex specialist) that implements the spirit and mandate of CEDAW.

This shows the government's lack of seriousness in protecting and maintaining the dignity of a woman from the grip of superiority, domination, hegemony, aggression and misogyny. Therefore, the Indonesian government needs to immediately issue regulations that specifically regulate femicide in order to protect and free women from all forms of oppression.

If you are interested in issues related to gender equality and in-depth discussions about feminism, join with Feminist Society Indonesia. Feminist Society Indonesia aims to promote gender equality and women’s rights activism through education and advocacy. To get related articles, please visit the page feminist-society.blogspot.com.

You can also contact us on:

Instagram            : @feministsociety.id

LinkedIn               : Feminist Society Indonesia

Email                     : fem.official7@gmail.com

View More:

https://www.unwomen.org/en/news-stories/press-release/2024/11/one-woman-or-girl-is-killed-every-10-minutes-by-their-intimate-partner-or-family-member

https://unric.org/en/behind-closed-doors-the-deadly-reality-of-femicide/

https://www.unwomen.org/en/articles/explainer/five-essential-facts-to-know-about-femicide

 

Women Rights is a Human Rights: A Law Comparative Study

 Shafiyah Rahmah

Women's Protection System in Indonesia and Malaysia

Feminist Society Indonesia — Article 1 of UDHR said that all human beings are born free and equal in dignity and rights. In this context, humans in the world essentially have the same dignity without any discrimination or exceptions. Basically, women's rights are the same as men's rights^; women have the same rights as a man gets his rights. But lately, many gaps have been received and experienced by women in the world in achieving their rights.

According to KOMNAS Perempuan, there are approximately 15 types of violence received by women in observations with a period of 15 years (1998-2013). As stated in the Press Release: Report on the Synergy of the Violence Against Women Database in 2023, released on 12 August 2024, this report shows that the total cases of violence against women based on data from the three institutions (Ministry of Women's Empowerment and Child Protection, National Commission on Violence against Women, and Forum Pengada Layanan) have reached 34. 682 by 2023, with Simfoni PPA recording 26,161 cases, Sintas Puan Komnas Perempuan recording 3,303 cases, and Titian Perempuan FPL recording 5,218 cases in Indonesia, with different age ranges of sexual violence victims.

In Malaysia, based on data from Polis Diraja Malaysia, there were 21,366 cases of crime throughout 2017 with a detailed case of 14,128 robberies, then cases of injury to others as many as 5,024 and followed by rape cases as many as 1,835 cases. And most victims are girls or women, as well as young women. Internationally, fundamental rights for women are regulated in the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW). The UDHR also regulates the fundamental rights of human beings, but the declaration does not distinguish between the rights of women and men; all human beings have the same rights and status in achieving their basic rights as long as they live in the world.

A huge barrier in combating violence against women, especially domestic violence, is that often victims feel trapped in a situation of fear and stigma. Many women do not report the violence they experience for fear of retaliation, shame, or lack of social support. In most cases, deep-seated cultural norms and patriarchal views make matters worse, making it difficult for women to feel as though the violence they receive is normal or that they don't have the power to fight back. In addition, a lack of awareness about their rights and a lack of access to legal protection mechanisms are complicating factors that further exacerbate this situation. For this reason, it is important to understand how countries such as Indonesia and Malaysia are addressing this issue through the enforcement of existing laws, as well as how the legal systems in both countries seek to provide better protection for women victims of violence.

These two countries certainly have different legal approaches in handling cases of violence against women, one of which is because these two countries have different legal systems. Malaysia is a Commonwealth nation and adheres to the Common Law legal system, while Indonesia adheres to the Civil Law system because it adopted the Dutch legal system. In a Common Law system, such as Malaysia's, judges have an important role in developing the law through precedent and interpretation of previous cases. In contrast, in a Civil Law system, such as Indonesia's, the law is largely determined by written statutes and comprehensive legal codes. This difference affects how the law is applied and interpreted in cases of violence against women in both countries.

In other words, Malaysia is pluralistic in its legal system, integrating Common Law, Sharia law, and customary legal traditions. Meanwhile, Indonesia also has a pluralistic legal system that integrates Civil Law, Islamic law, and customary legal traditions. These differences affect how cases of violence against women are dealt with, especially in the context of customary law and Sharia law applicable in each country. These legal system differences also affect the structure of the judiciary in both countries. Malaysia has a separate judicial system between civil courts and Sharia courts, while Indonesia has an integrated judicial system with religious courts handling certain matters in accordance with Islamic law. These differences affect access and legal procedures for victims of violence against women in both countries.

You can also read: Questioning the Existence of Women: The Impact of Ideological, Cultural, and Socio-Economic Structural Hegemony

Indonesia already has regulations governing violence against women. Among them is the Law on the Elimination of Domestic Violence (UU PKDRT), Undang-Undang No. 23 of 2004, which protects women from physical, psychological, sexual violence, and neglect within the scope of the household. Then the Law on Sexual Violence (UU TPKS), which was passed in 2022, this law expands the scope of legally recognized sexual violence, including sexual harassment and exploitation. The Criminal Code (Kitab Undang-Undang Hukum Pidana) and KUHAP (Kitab Undang-Undang Hukum Acara Pidana) provide for general criminalization of violence, although not always specific to gender-based violence. In the Law Enforcement Mechanism in Indonesia, there are aid organizations that focus on handling and helping to resolve cases of violence against women. Among them are: Komnas Perempuan as an independent institution that monitors, reports, and provides recommendations in cases of violence against women. Integrated Services was established under the Ministry of Women's Empowerment and Child Protection (KPPPA), which includes an integrated service center (P2TP2A) for victims of violence.

Whereas Malaysia, in its legal framework, has a number of regulations regarding sexual violence, including: Domestic Violence Act (DVA) 1994, which provides protection to victims of domestic violence, including physical, emotional, and economic protection. Penal Code which regulates sexual violence, including rape, sexual harassment, and child abuse. The Anti-Sexual Harassment Act 2022 which provides protection against sexual harassment in the workplace and public spaces. Law enforcement mechanisms in Malaysia include One-Stop Crisis Centers (OSCC) Service Centers in government hospitals to treat victims of gender-based violence with medical, legal, and psychosocial services. The role of Women's Aid Organization (WAO) is a non-governmental organization that supports victims of violence and pushes for policy reform.

Indonesia and Malaysia both face the same challenges in the legal response to cases of sexual violence against women, including a deep-rooted patriarchal culture and victim-blaming social stigma. This discourages victims from reporting for fear of stigmatization or retaliation.

In particular, the low level of public awareness and education about women's rights and gender-based violence hampers the process of reporting and handling cases. Limited infrastructure and resources, such as facilities, trained labor, and funding, are also obstacles to providing maximum services for victims. Inconsistent law enforcement, including slow investigations and inequitable sentencing, as well as a lack of technology integration in reporting and data collection, exacerbate the situation. The different legal systems between the two countries also affect their approach to handling sexual violence cases. Malaysia, with its Common Law system, relies on case precedents and judicial decisions as an important foundation in law enforcement. However, public trials that still use the Criminal Procedure Code (CPC) make it difficult for victims to prove their case with the principle of ‘beyond reasonable doubt’ adopted, as well as lacking the privacy and comfort of victims in court.

On the other hand, Indonesia applies the Civil Law system, which is oriented towards written laws. With the passing of the Sexual Violence Crime Law in 2022, Indonesia attempted to improve its handling of sexual violence cases. However, its implementation still faces major challenges, including bureaucratic obstacles and corruption that often slow down the legal process. In addition, the role of non-governmental organizations in supporting victims differs between the two countries. In Malaysia, organizations such as the Women's Aid Organization (WAO) are active in supporting victims and pushing for policy reform. While in Indonesia, institutions such as Komnas Perempuan and the Integrated Service Centre for Women and Children Empowerment (P2TP2A) exist, but their presence is often uneven, especially in remote areas.

Local religious and cultural influences also play a significant role. In Malaysia, Sharia law plays an important role, sometimes influencing the resolution of sexual violence cases against Muslim women. Meanwhile, in Indonesia, customary law is often an obstacle because it favors family settlements over formal legal sanctions. To face this challenge, all parties need to work together to strengthen the protection of women victims of sexual violence. Governments of both countries should commit to improving enforcement of strict and victim-sensitive laws, providing more resources, and expanding access to support services. Communities also have an important role to play in combating victim-blaming social stigma and supporting survivors to speak out and seek justice. With cross-sector collaboration, we can create an environment that is safer, more inclusive and respectful of women's human rights. Let's move together to make justice and protection for women a top priority.

If you are interested in issues related to gender equality and in-depth discussions about feminism, join with Feminist Society Indonesia. Feminist Society Indonesia aims to promote gender equality and women’s rights activism through education and advocacy. To get related articles, please visit the page feminist-society.blogspot.com.

You can also contact us on:

Instagram            : @feministsociety.id

LinkedIn               : Feminist Society Indonesia

Email                     : fem.official7@gmail.com

View More:

Sigit Kamiseno. 2023. Analisis Perbandingan Sistem Hukum Pidana di Indonesia dengan Malaysia terhadap Kejahatan Tindak Pidana Korupsi. Amandemen: Jurnal Ilmu pertahanan, Politik dan Hukum Indonesia. Volume 1. Number 1. https://doi.org/10.62383/amandemen.v1i1.518.

Graciela N. Lektonpessy and Irfa Ronaybod. 2024. Perbandingan Sistem Peradilan Pidana antara Indonesia dan Malaysia terhadap Kekerasan Seksual. Jurnal Masalah-Masalah Hukum. Volume 11. Number 4. https://doi.org/10.2674/novum.v1i1.60382.

Lala A. Salsabila, Siti A. Nasution, Febby O. Br. Tarigan, and Sri Hadiningrum. 2024. Studi Perbandingan Sistem Peradilan Indonesia dan Malaysia. Doktrin: Jurnal Dunia Ilmu Hukum dan Politik. Volume 2. Number 2. https://doi.org/10.59581/doktrin.v2i2.2515.

Suhairi Sharil and A’DAWIYAH ISMAIL. 2020. Causes of Violence toward Women in Public Places: Research in Kuala Lumpur.  Jurnal Islam dan Masyarakat Kontemporari. Volume 21. Number 1. https://doi.org/10.37231/jimk.2020.21.1.475.

https://www.ohchr.org/en/human-rights/universal-declaration/translations/english.

https://www.amnesty.id/referensi-ham/amnestypedia/hak-perempuan-dan-kesetaraan-gender/03/2021/.

https://komnasperempuan.go.id/siaran-pers-detail/siaran-pers-gerak-bersama-dalam-data-laporan-sinergi-database-kekerasan-terhadap-perempuan-tahun-2023.

https://mmc.tirto.id/doc/2019/11/18/15%20BTK%20KEKERASAN%20SEKSUAL.pdf.

https://waqafilmunusantara.com/wp-content/uploads/2024/08/ARTICLE-ILMIAH-KELOMPOK.pdf.

 

Questioning the Existence of Women: The Impact of Ideological, Cultural, and Socio-Economic Structural Hegemony

 Hajidah Sahwa Sadiqah and Zaidan Zainaddin

Structural Hegemony towards Women's Existence

Feminist Society Indonesia — One of the most striking elements in the dark pages of Indonesian history in 1965 was the hegemonic ideological control in the New Order regime that made femininity have to be in line with the conservative nature of women, returning to the obedient and compliant Sumbadra. As a result of myths, images, and inappropriate strategic efforts in ideological control, women are kept from achieving freedom, making women individuals by questioning their situations and conditions as women themselves.

According to Beauvoir, the existence of women is based on awareness (with others). Women are not born but "made". The Indonesian system and culture still reinforce the nature of women by perpetuating the myth that women must adopt a submissive, passive, obedient character towards male family members, be shy and polite in sexual matters, be nurturing and sacrifice themselves, always be an object, and be closely associated with being a wife and mother.

The state, as the protector of all its people, is still gender biased in various aspects of life, which creates a space (oppression) of gender discrimination, violence, and sexual harassment. Structural violence does not involve clear individual perpetrators but occurs because of unjust social systems and structures. It causes loss or suffering for individuals or groups through rules, policies, and practices that hinder their access to all needs.

In the Annual Notes (CATAHU) of the National Commission on Violence Against Women (Komnas Perempuan) 2024, the number of complaints of cases of Violence against Women in 2023 was 289,111, of which 4,347 were complaints to the National Commission on Violence Against Women, while 3,303 were cases of gender-based violence. This number means that, on average, Komnas Perempuan receives 16 complaints daily.

The complaint data for these cases are gender-based violence (GBV), which is still dominated by violence against women:

Personal/Domestic Realm	284.741 cases (98.5%)
Public Domain	4.182 cases (1.4%)
State Domain	188 cases  (0.1%)

This underlines that the domestic space, which should be a safe place, is the central location for violence. On the other hand, violence in the public and state spheres continues to reflect a systemic failure to protect women in various spaces.

The combination of these problems has a relationship and continuity with other problems. Structures or policies that still perpetuate violence indirectly against women, namely, causing women in Indonesia to experience gender oppression. Oppression is the cruel or unjust treatment of people or groups with power over the other group. The unjust treatment of power is often under governmental, cultural opprobrium, and authority.

Structural and personal violence experienced by women in Indonesia has finally become a culture so that society normalizes all forms of oppression against women. Women are considered to be naturally subject to violence, sexual harassment, discrimination, marginalization, exploitation, powerlessness, and subaltern.

This habit is affirmed by cultural imperialism over a very long period, making society normalize the culture of subordinating women's rights, even women, against themselves. Normalizing gender inequality will lead to increasingly intense forms of discrimination so that it can strengthen the doctrine or myth that women are attached to number two, obedient, passive, and objects.

How could it not be? Silenced voices and lost hopes give women no fighting power, even for themselves. They have been silent since the beginning, thinking about their fate; efforts to equalize gender cannot be executed because they have not been able to free themselves individually. Women's dependence on a dominant structure or group makes privilege strengthen the loss of women's existence. A dominant structure will become an inherent culture.

All sectors support women's powerlessness (structurally, culturally, individually, even women themselves) so that, in the end, women individually and in groups do not realize that they are in a threatened position. According to Young's theory, the struggle is seeking justice with the right to fair conditions for self-development and freedom of self-determination for each individual, as well as working together between women and uniting for this.

According to Young’s theory, the principle of justice is simple: treating everyone based on the same rules, norms, standards, and principles of rights or law. Every individual has rights and limitations according to norms, rules, and laws, in which policymakers have the power with the hope of not abusing power.

The domino effect of the problems that haunt women as a whole causes gender economic inequality (women's financial freedom). This condition is very burdensome for women economically because they consider women deserve lower wages than men.

You can also read: Breaking Barriers: Women’s Economic Empowerment in Rural Areas

In the economic sector, the State makes a policy on the Special Budget for Gender Targets aimed at women's and men's basic needs. In terms of spending, the Malang City Government, through the Social Service, Women's Empowerment, Child Protection, Population Control, and Family Planning (DINSOS P3AP2KB), plans gender-related programs. The Special Budget for Gender Targets is spent on Policy Advocacy and Assistance for Women's Protection Services.

The Malang City Government budgets activities in this category in the form of socialization of prevention of sexual violence. The Budget for Institutionalization of Gender Equality (Affirmative Action) is in the form of allocations for forms of institutionalization of Gender Mainstreaming initiated by the Regional Government. This expenditure can be budgeted in the data collection process and other related activities such as increasing the capacity of Human Resources.

If we look at the 2023 Malang City Regional Budget (APBD), the most significant expenditure is in the social assistance expenditure post for individuals and community groups at 30% of the total spending, followed by regional administration support expenditure with a percentage of 28% and in third place is social rehabilitation expenditure for skills training with an amount of 19% of the total spending of the DINSOS P3AP2KB. The portion of expenditure related to gender affairs and women's empowerment is only 7.53%. There is a reasonably significant expenditure difference compared to regional administration support expenditure.

Marginalization keeps weaker groups outside the boundaries, combined with fragmentation, to keep the distance between non-superior groups. Furthermore, this applies in the context of gender, where women are the inferior group and are shaped by the structure.

In this case, policies that perpetuate economic inequality against women usually arise from a combination of historical, cultural, political, and institutional factors that do not take women's needs, roles, or rights into account equally (structural violence).

Lack of equal legal protection, namely, Indonesia without strong policies to protect women from sexual harassment or discrimination and subordination, women tend to face more significant economic barriers. The government does not consider women's economic empowerment a strategic priority, even though many studies show that improving women's position in the economy drives incredible economic growth in the country and can meet their basic needs.

Gender policies are often not evaluated to ensure their impact on women and men, so gender equality in the economy is not known or improved. Policies should focus on the underlying issues of direct violence in society, one of which is the economy. Therefore, both awareness of a woman to show her existence and empower herself and the government also significantly impact the success of gender equality.

The role of dominance that has long been adopted by men and women who are reluctant to empower themselves in all areas has an epic combination when combined with the absence of women's empowerment by structural policies. Women are identical to economic dependence on men; how could it not be? Women earn less and are burdened with domestic roles, so it makes sense when mothers prefer to stay at home because the dominant structural group is indifferent. The culture is inherent so that society normalizes women at home, and the cycle of women's dependency continues so that discrimination is difficult to eliminate. If women choose to become working mothers, then the double burden is adopted by women with domestic burdens that seem to be mandatory for women to bear.

All of these issues are inseparable from the circle of structural violence created for women; in the end, there is a gap created between men's and women's rights; the view of women is below men, and women become number two, causing difficulties for women in obtaining their rights such as health services, economic resources, work and education caused by political and economic policies which are a form of structural violence.

If you are interested in issues related to gender equality and in-depth discussions about feminism, join with Feminist Society Indonesia. Feminist Society Indonesia aims to promote gender equality and women’s rights activism through education and advocacy. To get related articles, please visit the page feminist-society.blogspot.com.

You can also contact us on:

Instagram        : @feministsociety.id

LinkedIn         : Feminist Society Indonesia

Email              : fem.official7@gmail.com

View More:

R. P. Tong. 1998. Feminist Thought. (Yogyakarta: Jalasutra).

P. Barker. 2018. The Silence of The Girls. (London: Penguin Random House).

J. Galtung. 2011. A Missing Family of Classical Orthogonal Polynomials. Journal of Physics Mathematical and Theoretical. Volume 44. Number 8. https://doi.org/10.1088/1751-8113/44/8/085201

C. Yoon. 2014. Feminist Marxism. Paper Knowledge. Toward a Media History of Documents, 1990.

D. A. Germia. 2020. Critical Logic of Classical Philosophers.

 

Breaking Barriers: Women's Economic Empowerment in Rural Areas

 Khairiah El Marwiah

Empowering Women in Rural Areas

Feminist Society Indonesia — Economic empowerment plays a crucial role in advancing gender equality and fostering sustainable development. However, women in rural areas often face persistent challenges that restrict their ability to succeed. These challenges include limited access to essential resources, education, and job opportunities. As a result, many women are unable to fully participate in the economy or unlock their potential. By addressing these barriers and establishing supportive environments, we can create opportunities for women to thrive. Empowering women in rural communities can have a significant impact on both local and global economies. When these women are given the tools and resources they need, they can contribute to economic growth and development.

Women living in rural areas face a multitude of systemic challenges that hinder their economic empowerment and personal growth. Among the most significant issues are limited access to essential resources, such as land ownership, financial services, and educational opportunities. These barriers are often deeply rooted in cultural norms and traditional gender roles, which confine women to unpaid domestic responsibilities and limit their active participation in economic ventures.

The lack of adequate infrastructure in rural areas exacerbates these challenges. Poor connectivity, whether in terms of roads or internet access, isolates women from critical markets and educational platforms, further marginalizing them. Addressing these systemic issues requires a multifaceted approach that targets the root causes while providing sustainable solutions tailored to the specific needs of rural communities.

Education serves as a foundation for economic empowerment and social mobility. In many rural settings, young girls are frequently deprived of access to quality education due to entrenched cultural practices, financial constraints, or obligations to marry at an early age. By prioritizing education policies that advocate for gender equality and developing community-based training programs, these barriers can be dismantled. Programs that combine traditional knowledge with modern skills can further enhance the relevance and sustainability of educational efforts, ensuring that women gain practical tools for economic self-reliance.

Vocational training and digital literacy initiatives play an equally significant role in bridging gaps in education and employment. Teaching women practical skills that align with local economic opportunities, such as agriculture, handicrafts, or digital marketing, fosters entrepreneurship and self-sufficiency. Furthermore, integrating women into skill development programs empowers them to challenge societal norms while contributing to their families and communities economically. Sustainable change requires collective action and long-term investment in education systems tailored to rural contexts.

Access to financial resources plays a pivotal role in fostering economic independence for women. Many rural women face challenges in obtaining loans or credit due to systemic barriers and lack of collateral. Financial institutions, including microfinance organizations, can bridge this gap by providing tailored services that meet the unique needs of women entrepreneurs. Furthermore, creating awareness about financial tools and opportunities can encourage women to explore avenues for savings, investments, and credit facilities.

Developing financial literacy programs is another critical step in ensuring women can effectively manage resources and build sustainable businesses. Women equipped with knowledge about budgeting, investments, and risk management are more likely to succeed in their ventures. These efforts should be complemented by community-based initiatives that promote collective saving schemes and empower women to achieve economic resilience. Addressing these financial gaps not only uplifts individual women but also strengthens entire communities.

Encouraging entrepreneurship among rural women can transform local economies and foster community growth. Women entrepreneurs often face unique challenges, such as limited access to funding and mentorship opportunities. Governments and NGOs can play a pivotal role by offering grants, establishing mentorship programs, and connecting women with broader markets. These efforts can create a supportive ecosystem where women feel empowered to innovate and expand their businesses.

Additionally, creating women-friendly marketplaces and leveraging e-commerce platforms can help rural women reach new audiences. These platforms provide opportunities to showcase local products and connect directly with consumers, reducing dependence on intermediaries. By addressing systemic barriers and fostering a culture of entrepreneurship, communities can unlock the untapped potential of women, paving the way for sustainable economic progress.

Government policies are critical in advancing gender equality and ensuring women’s rights in local communities. Enforcing laws that guarantee equal pay, protect against workplace discrimination, and secure women’s property rights can significantly enhance their economic opportunities. Additionally, policies that address workplace harassment and promote family-friendly practices can help create a safer and more inclusive environment for women. These measures not only empower women but also contribute to broader social and economic development.

Advocacy campaigns are equally vital in shifting cultural perceptions and breaking down stereotypes that limit women’s roles. Educational initiatives and public awareness programs can help communities recognize the immense value of women’s contributions. By fostering an environment where women’s achievements are celebrated and their rights are upheld, advocacy efforts lay the foundation for long-term societal change.

You can also read: International Women's Day 2025

Real-world examples demonstrate the transformative impact of empowering women in local contexts, showing how such initiatives can break down barriers and promote significant change. In India, self-help groups have proven effective in providing women with access to microloans and entrepreneurial training, which has led to an increase in household incomes and greater community development. These programs enable women to gain the resources and confidence necessary to launch their own businesses, while also fostering a sense of solidarity and collaboration among participants. By supporting each other, these women create a network of empowerment that drives collective success. The success of these initiatives underscores the importance of targeted support tailored to the unique needs of women in rural areas. Ultimately, collective action is key to helping these women achieve their economic goals and enhance their communities.

In Africa, agricultural cooperatives have played a pivotal role in empowering women farmers by providing them with access to crucial resources such as markets, training, and funding. Through collaboration and shared knowledge, these women have significantly increased their productivity and income, leading to measurable economic growth within their communities. These cooperatives have not only improved the livelihoods of women but have also contributed to the broader development of rural economies. The model highlights how localized, community-driven solutions can effectively address the systemic barriers women face in agricultural industries. As a result, women are able to capitalize on their skills and resources, fostering both personal and economic growth. These case studies reveal that empowering women through tailored, cooperative efforts can open up sustainable opportunities for economic and social advancement.

Empowering rural women is essential for fostering gender equality and driving sustainable economic growth. By removing barriers to education, financial resources, and skill development, we can unlock their full potential. Governments, NGOs, and individuals must collaborate to create opportunities that support female entrepreneurship and access to markets. We must prioritize policies that protect women's rights, ensure equal pay, and promote workplace safety. Financial literacy and microfinance initiatives are crucial to helping women build businesses and achieve economic independence. Together, we can transform rural communities, improve lives, and build stronger, more resilient economies.

If you are interested in issues related to gender equality and in-depth discussion about feminism, let’s join with Feminist Society Indonesia. Feminist Society Indonesia aims to promote gender equality and women’s rights activism through education and advocacy. To get related articles, please visit the page feminist-society.blogspot.com.

You can also contact us on:

Instagram            : @feministsociety.id

LinkedIn               : Feminist Society Indonesia

Email                     : fem.official7@gmail.com

View More:

Andrea Cornwall. 2016. Women’s Empowerment: What Works?. (London: Zed Books).

Naila Kabeer. 2005. Gender Equality and Women’s Empowerment: A Critical Analysis of the Third Millennium Development Goal. (London: Routledge).

Jeffrey D Sachs. 2005. The End of Poverty: Economic Possibilities for Our Time. (New York: Penguin Books).

Amartya Sen. 1999. Development as Freedom. (Oxford: Oxford University Press).

 

 

International Women’s Day 2025

 Dave P. Manalu

International Women's Day 2025

Feminist Society Indonesia — As we celebrate International Women's Day on March 8th, we honor the trailblazing women who paved the way for future generations. We recognize the progress made towards achieving gender equality while also acknowledging the significant work still to be done.

The theme of International Women's Day 2025 is "For All Women and Girls: Rights, Equality, Empowerment”. This theme serves as a poignant reminder that women's empowerment is not only a matter of social justice but also a catalyst for global transformation.

A Legacy of Courage and Resilience

Throughout history, women have demonstrated remarkable courage and resilience in the face of adversity. From suffragettes fighting for the right to vote to civil rights activists advocating for racial equality, women have played a pivotal role in shaping the course of human history.

Today, we draw inspiration from women like Malala Yousafzai, who defied the Taliban to advocate for girls' education, and Tarana Burke, who founded the #MeToo movement to combat sexual harassment and assault. Their bravery and determination serve as a testament to the transformative power of women's leadership.

The Unfinished Agenda of Gender Equality

Despite the progress made, significant challenges persist in achieving gender equality. Women and girls continue to face systemic barriers to education, economic opportunities, and healthcare. They are disproportionately affected by poverty, violence, and climate change.

The World Economic Forum's Global Gender Gap Report 2023 reveals that it will take approximately 132 years to achieve full gender parity at the current rate of progress. This staggering statistic underscores the urgent need for accelerated action to address the unfinished agenda of gender equality.

Empowering Women, Empowering Humanity

So, what can we do to empower women and, in turn, empower humanity? Here are a few strategies:

1.       Promote Education and Economic Empowerment: Invest in girls' education and provide women with access to economic opportunities, including entrepreneurship training and financial resources.

2.       Address Violence Against Women: Implement policies and programs to prevent and respond to violence against women, including domestic violence, sexual assault, and human trafficking.

3.       Advance Women's Leadership: Support women's leadership development and promote their representation in decision-making positions across all sectors.

4.       Foster a Culture of Inclusion: Encourage a culture of inclusion that values diversity, promotes equality, and challenges discriminatory attitudes and behaviors.

Conclusion

As we celebrate International Women's Day, let us recommit ourselves to the pursuit of gender equality and women's empowerment. Let us honor the women who have paved the way for us and inspire future generations to continue the fight for a more just and equitable world.

By empowering women, we empower humanity. We unlock the potential for a brighter, more prosperous future – a future where all individuals can thrive and reach their full potential.

Together, let us create a world where women and girls are valued, respected, and empowered to shape their own destinies.

If you are interested in issues related to gender equality and in-depth discussions about feminism, let's join with Feminist Society Indonesia. Feminist Society aims to promote progress in gender equality and women’s rights through education and advocacy. To get related articles, please visit the page feminist-society.blogspot.com.

You can also contact us on:

Instagram            : @feministsociety.id

LinkedIn               : Feminist Society Indonesia

Email                     : fem.official7@gmail.com