Jakarta Globe, Johannes Nugroho, April 21, 2013
Military and police members rehearse for this year\'s Kartini Day ceremony. (JG Photo/Yudhi Sujma Wijaya) |
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“Religion must guard us against committing
sins, but more often, sins are committed in the name of religion,” wrote early
20th century Indonesian women’s rights pioneer Raden Ajeng Kartini. In her
correspondence with Estella Zeehandelaar, she also expressed her profound
opposition to polygamy, a common practice among members of the Javanese
nobility of her day, sanctioned by religion. And yet the great Kartini herself
in the end had to bow to customs and religion when her father married her off
as the fourth wife of the Regent of Rembang.
More
ironically still, more than one hundred years after Kartini’s death, even
though arranged marriages are mostly extinct, religious doctrine has continued
to be used against the advancement of women’s rights in this country. The cases
range from being medieval to downright ridiculous.
Hasan
Ahmad, 47, a member of the legislative Council of Sampang, Madura, was recently
arrested by the police for having had sex with nine underage girls. While
acknowledging that his action was in breach of the law, Ahmad maintained that
according to Islamic law he had not committed adultery as he had a cleric
perform a marital rite — in a car — before engaging in sex with each one of the
teenagers.
As Islam
only allows four wives, Ahmad also revealed that he almost always divorced them
after paying their sexual services. During his interview with the press, he
laughingly dismissed his arrest as “due to his naughtiness.”
The fact
that a lawmaker showed no contrition after being the perpetrator of sexual
trafficking of underage girls simply highlights the challenges faced by
Indonesian women’s rights movement. The defiant attitude also exemplifies how
many Indonesians deem religious — read divine — laws are somehow higher than
state laws, a definite handicap in any nation that endeavors to establish the
rule of law.
In the
autonomous province Aceh, which has embraced Islamic Shariah as normative law,
anachronistic regulations against women seem to be in vogue. Earlier this year,
the province’s city Lhokseumawe enacted a ban on female passengers straddling
on a motorcycle, mandating sitting sideways as the proper religious way. In an
April raid in the city, 35 women were detained for sitting astride on
motorcycles.
More
recently, a law was proclaimed to outlaw audible farting by women. Mayor Sayyid
Yahia explained that it was against Islam that a woman should pass wind in a
manner that can be heard by others, as he believed audible farting was a male
behavior. Hence, by farting audibly, a woman is guilty of impersonating a man.
These
clearly sexist regulations are clear setbacks for women’s rights in Aceh and
highly ironic considering the region has had significant history of female
leadership in the past.
Aceh has
produced Tjoet Nyak Dien, the celebrated 20th century rebel leader against
Dutch colonialism and more importantly Admiral Malahayati, the first woman sea
admiral in world history. On Sept.11, 1599, under Malahayati, the Aceh navy
successfully defeated the Dutch in a sea battle and killed the latter’s leader
Cornelis de Houtman. Significantly, this battle saw the full participation of
Malahayati’s 2,000 strong regiment of Inong Balee, Aceh’s women soldiers.
Today, in
stark contrast, religion is being used in Aceh to discriminate against women.
It does not help that Islamic religious texts are interpreted by religious
councils comprising exclusively of male clerics.
However,
hope remains as more and more intellectual Muslim women are coming forward to
voice their opinions on gender equality. Muslim feminist Siti Musdah Mulia, and
other prominent women with orthodox Muslim background such as Yenny Wahid,
daughter of the late President Abdurrahman Wahid, will undoubtedly help shape
the future of the struggle for equality between men and women in Indonesia.
Still, the
road ahead is arduous, as evident in the recent difficulties experienced by
political parties to fulfill the 30 percent quota of candidacy for parliament
in the 2014 legislative elections.
It would
seem, more than a century after its publication in 1911, Kartini’s “Out of
Darkness Into Light” is still a pertinent reminder of unfinished her work, and
indeed our work, towards gender equality in Indonesia. Her frustration with
religion in relation to women’s rights is still, regrettably, relevant today.
As did their ancestors who adapted Islam to the local values and customs,
today’s Muslim feminists of this country must be the ones to shape the blending
of their faith with the betterment of rights for all women. Happy
Kartini Day!
Johannes
Nugroho is a writer and businessman from Surabaya. He can be contacted at
johannes@nonacris.com
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