By Nina Nurmila
This publication examines Islam and women’s daily life, focusing particularly at the hugely arguable factor of polygamy. It discusses the competing interpretations of the Qur’anic verses which are on the center of Muslim controversies over polygamy, with a few teams believing that Islam enshrines polygamy as a male correct, others seeing it as authorized yet discouraged in favour of monogamy, and different teams arguing that Islam implicitly prohibits polygamy. in line with certain fieldwork performed in Indonesia, it presents an empirically-based account of women’s lived reports in polygamous marriages, describing the several perceptions of the perform and methods in facing it. It additionally considers the effect of fixing public coverage, particularly Indonesia’s 1974 Marriage legislations which limited the perform of polygamy. It indicates that, in reality, this legislations has now not ended in common adherence, and considers how public coverage might be converted to extend its effectiveness in affecting behaviour in lifestyle. total, the booklet argues that polygamy has been a resource of injustice in the direction of girls and kids, that this can be opposed to Islamic instructing, and simply Islamic legislation would have to demand the abolition of polygamy.
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Additional resources for Women, Islam and Everyday Life: Renegotiating Polygamy in Indonesia (Asaa Women in Asia Series)
The population of Bandung is largely Sundanese; Yogyakarta is more Javanese; and residents of Jakarta are made up of both the indigenous Batavians and other people from all over Indonesia. People migrate to Jakarta because of the employment opportunities, educational institutions and facilities that the metropolitan city offers. At the beginning of my research, I found it difficult to find a contact person in Yogyakarta who could help me find research Introduction 13 participants, even though I had contacted one of the NGOs there well before my fieldwork.
Indeed, Southeast Asian women in general are not homogeneous. In the past, peasant women might have been more economically active in supporting their family than the higher-class women. But, as Vreede-de Stuers argues (1960: 47–8), colonial exploitation in the nineteenth century undermined the position of Indonesians in general and women in particular. Also, the development process in the postcolonial era may have reduced women’s access to and control over productive resources, as Boserup (1970) and Roger (1980) have argued.
Prior to its enactment, women were active in pressing the government to reform the marriage law. However, because of the limited representation of women in Parliament just prior to the enactment of the Law, and the conflicting interest between Muslim parties 20 Introduction and secular government, women’s desires to better their position within marriage were largely overruled by the interests of Muslim parties and the government. This chapter will also discuss government restrictions on polygamy and divorce, and how this regulation was implemented during the Soeharto presidency and during the post-Soeharto period.