The Long Journey of Women in Culture

Background
The cultural sovereignty of women in the cultural context of Indonesia, covering cultural ancestors of the Indonesian nation rooted in the traditions and culture of ethnic-cultural previous legacy archipelago are scattered throughout the province of  Indonesia.  Generally culture in the world to put men on the top of the hierarchy, while women become number two. Edward B. Taylor revealed that culture  complex whole, in which there are knowledge, belief, art, morals, law, customs and other capabilities acquired by man as a member of society. [1] In order of Indonesian culture, there the reality  women are in the second position and the marginalized. This condition becomes part of the life of women and men are socialized offspring, until at the present time women is still a marginal groups.

Looking at the social construction in ancient times in the life of the household, women take care of the household work while men work outside the home. It is becomes a habit and customs everywhere regarded as the presence of women in the world. But as time advances, women then choose a career outside the home to meet the financial and other needs. We can refer to the struggle by Elizabeth Cady Stanton (1815-1902) in the fight for women's rights convention at Seneca Falls in 1848 and support the women's voting rights in the United States (Hadiz, 1998), where a hundred years later, a new UN / UN (United Nations / United Nations) formally submit a declaration on human rights, including the rights of women and men.[2] From this we can see that the women's struggle is not easy especially in a society as diverse as Indonesia.

Men and women are biologically different, there are differences in reproductive organs and body construction in both sexes, but in the cultural context of the role that carried both have equality. However, the culture has given privileges to men. And cultural reality not accommodate equality and balance. In a culture of a woman only as a tool to complete. Patriarchal culture have affected female relationships and men as well as cause subordination.


Woman Shackled in Culture
Indonesian culture that marginalize the role of women's influence on the formation of national character. For example, in the perspective of women, violation of norms as above needs to be socialized and strengthened today, namely the phenomenon of community-based violence in the name of custom and law. A custom can only serve as a form of local wisdom that have social sanctions when viewed threat of violence in the name of customary rules. For example Aceh region, customary rules become part of everyday life that maintain the values and norms of society become part of the mindset and behavior boosted by Islamic law. Challenges into weight when social change occurs within that can’t be anticipated by the people who are still in the post-conflict transition/MoU. Violation of Sharia provide space multi interpretation and raises public interaction with Islamic Sharia law enforcement.

Human rights discourse seems to offer the greatest scope in the acceptance of gender pluralism. Human rights discourse is a fierce battle issue in Indonesia, as shown above in the presence of Muslim groups that provide interpretations of rights. [3] It also deals with the issue of Islamic law in Aceh in caning, which still raises two different views. According to the lecturer Unsyiah University Banda Aceh his name’s Syaipuddin Bantasyam, there are things that must be sorted out in a see where law and human rights, which include the importance of human rights violations are clearly on the universal of human rights, the application of Aceh Qanun Jinayah that does not conflict with the rights of humans (HAM) and also not contrary to the Convention against Torture if studied further. [4]  However, there are some institutions and groups of women found to have violated human rights law whips.

One of the points of the Universal Declaration of Human Rights is guaranteed to every human being on the right to freedom of religion and carry out its religious beliefs. This is also confirmed by law in Indonesia, 1945 on religious freedom and carry out his religious beliefs, so that the implementation of Sharia in Aceh that legally has been mandated by the Constitution of the Republic of Indonesia. [5] According to Amnesty International in connection with breaking Rights humans (HAM) and ask caning revoked, it must be able to look back because it does not conflict with human rights. [6] The solution is complete sharia law as a preventive nature rules, it is expected to be more specific custom revitalizing include respect for human rights perspective which includes the need to protect women. Because the issue of women in every individual, religious interpretations, and the state, enforcement of gender equality can be sued privilege that can be enjoyed as a group of people, including women. [7]

Gender differences have spawned inequality gender for both men and women. It can be seen from the manifestations of injustice that has become a cultural community. Attempts to stop the gender bias of all aspects of life such as by way of the fulfillment of the practical needs of gender. These needs are short term and easily recognizable results. But the effort to do the demolition of gender bias should be done starting from the household and each individual up to the government and state policies, interpretations of religion and epistemology of science. Because it takes various actions through the campaign, critical education, advocacy for policy change, re-interpretation of the religious rules and give space berperspekti feminist epistemology to give meaning to the reality of what happened that do not fit.

Referring to the Presidential Instruction No. 9/2000 on Gender Mainstreaming in National Development, the strategy this effort achieving gender equality is pushed through the process of planning, implementation, monitoring and evaluation of all development sectors, therefore, the process will be able to run either by looking at the quantity of women that gender equality on gender budgeting can run well. In this regard the government has also entered continue to continue in the program Pathway Analysis (GAP), which is one of the methods of analysis to assess the condition of women and men, identifying problems, finding gaps factors and causes, including a variety of gender analysis in a variety of programs, cultural , policies and activities. [8]  With the efforts that occurred in the area of national governments should be able to answer this question and the condition of women in Indonesia can be a change in 2015.


Reality Awakening of Women
Earlier in various national and international juridical instruments have been created to support the realization of gender equality (KKG) in Indonesia (KemNeg PP and BPS, 2006). Commitment of government through the Ministry of Women's Empowerment to achieve gender equality is very high ranking. Struggle of  women's movement has been done through the first Women's Congress held in Yogyakarta on December 22, 1928, as well as an effort to consolidate the various women's organizations in Indonesia. Currently, the type of the women's movement is growing and more open-minded in defending against women. In the previous period, the scope of activities of virtually all organizations include only women's emancipation and effort to make a more perfect women in their traditional roles as women. But today, women continue to improve themselves involved in developing policies and improving the quality of women, so that the new regulations continue to be born in Indonesia is also the ratification of the International Convention on the support of women. Indicators for gender equality goals stand-alone post-2015 development agenda and the integration of women's human rights in other terms, this goal must be completed in compliance with CEDAW and the human within the scope of the International in rights standards. [9]

Challenges can be experienced as a global solidarity work systematically and with a synergistic manner, supported by international mechanisms, the Convention on the Rights of the Child (CRC), the Beijing Platform for Action, the Millennium Development Goals (MDGs) or Beijing + 20, Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW). [10] The Convention has also been ratified by the government of the Republic of Indonesia through Law No. 7 1984. Dropping women as a result of social relations and political relations are unfair, it was realized that there is the phenomenon of gender inequality and discrimination. Inequality and gender discrimination is unjust conditions experienced by men and women as a result of the system and social structure that has its roots in the history, customs and norms (BKKBN, Kemneg PP, and UNFPA, 2005). Increasing the empowerment of women in the 2000 UN conference resulted in the MDGs that promote gender equality and empowerment of women as effective ways to combat poverty, hunger, and disease and to stimulate development that is truly sustainable (Dep. Of Forestry, 2005). International rules in an effort to defend and promote women, to opportunities and rights as human beings, to be able to contribute and participate in the political, economic, socio-cultural, defense and national security and equality in the enjoyment of the fruits of development.

Weight women struggle to reach a position, due to the many people of Indonesia are still adopts patriarchy, resulting in decisions and attitudes gender bias. This situation becomes more severe with the wrong interpretation of religious law that sharpens state of gender bias. During the former Prisiden Suharto, movement and NGOs that work for the community is still few, but with the passage of women's issues, and in 2015 amounted to 1469 SCOs/NGOs was concern to women's issues is growing and developing work for the benefit of society. [11]   They are many who departed from religious leaders, academics and student activists, co-developed gender equality. Women’s in this step begins an attempt to interpret the scriptures and the teachings of religion with the viewpoint that more friendly to women, so expect social transformation can be started from the religious community who have gender sensitivity. [12]

Seeing the rise of women's at reality very liven up especially for the women themselves. However backwardness of women is still a problem can not be resolved properly. The number of the female population is 118 010 413 Data 2010. [13]  Development of Indonesia slow for nearly 70 years because women are less instrumental or not given the opportunity to play a role in the development of both national and international. This problem can be detrimental to women and development in various sectors. In implementing development programs, it takes a woman who has an optimal quality of life, so that women will be able to work well together as equal partners of men in development.

In this issue needed a motivator to encourage women to perform better. Thus as to achieve the vision of the development of women's empowerment, justice and gender equality in the family, community and country. One of the efforts that must be achieved and urgent is to improve the quality of life of women and the protection of women and children from all forms of violence. Significantly increased globalization faced with many challenges and obstacles, and the reform and democratic life in performing group empowering women in the future should continue to be made. And now, an objective obstacle on the ground was more clearly and have demonstrated the role of the gap between men and women despite the progress and global influence has reacted. [14]  It is characterized by public policy is often ignore women, and lack of socialization on policy women. It can be seen with many of the problems caused by gender concept that has not been understood by the various parties.

Acehnese women's history, has always been recognized both nationally and internationally. The role of women can be used as a milestone first women's movement both past and present. Gait has been done by those who passed must be a comparison and learning that women are not just being a companion. It has been proven in the kingdom of Aceh Darussalam, which puts women are equal to men in the life of society and the state. [15] When this becomes very difficult and not as easy as turning the palm of the hand to give confidence man admits values of feminism involvement of women in various sectors. In this case we need a cultural transformation that supports gender equality. A culture is expressed as a culture when it has done for many years and generations. In the era of globalization to create a new culture, despite the existence of legislation will facilitate the course becomes a habit, but it still takes a long and uphill battle.

And it is widely believed that the current form of Sharia law and how it is applied in Aceh has balanced both practically and conceptually. But even worse when the policy is always reserved for women, because of the clothes, riding a motorcycle with a proposed draft "duduk ngangkang” or sitting cross-legged and other things that are considered some groups of women for the mistake. And it's very unfortunate when it affects people who are less strong understanding of society, especially the poor and women. Referring of women's experiences in looking at cases that occurred the women's movement had to work hard on the impact of policies that do not benefit women.


Conclusion
The gender relations are not only born of individual consciousness, but also very dependent on cultural factors, economic, social and environmental. Gender in the global era associated with awareness, responsibility of men and women, women's empowerment, women's rights, including the challenges in how to connect all the concepts of gender for the purposes of the common welfare. The concept of gender needs to be translated into concrete action in the form of liberation movements in charge of equality and justice.

Women's Empowerment Program is centralized that the program is done only instance of a policy center that is not sensitive to locality and not on Gender Responsive Program. We can refer to reality and the problems faced by women in Aceh in cases of local policies that have put women at a very low level or gender inequality.

Gender equality that has been fought for decades although to reach the expected results, even though various juridical instruments have been developed for the achievement of the government program. Many factors contribute to the high gender inequality in society. Gender inequality is still found in many fields, including cultural, and other policies. This condition can be seen from the low allocation of funds budgeted public bureaucracy to the empowerment of women are not comprehensive and targeted.


Referensi
Asia Pasific Cso Forum On Beijing+20, Bangkok Thailand, Final Report: Asia Pacific Cso Forum On Beijing Plus 20 By Apwldadmin • January 14, 2015
Menteri Perdagangan Republik Indonesia, Panduan Perencanaan dan Penganggaran Responsif Gender Bidang Perdagangan, 2010
Analisa Gender Transpormasi Sosial oleh Mansour Fakih, edisi 2008
Amnesty Internasional Minta Hukuman Cambuk di Aceh Dicabut,
http://www.republika.co.id/berita/regional/nusantara/11/05/22/lll3uo-amnesty-internasional-minta-hukuman-cambuk-di-aceh-dicabut
BKKBN, Kemneg PP, dan UNFPA, 2005, Bahan Pembelajaran Pengarusutamaan Gender, Jakarta: Deputi Bidang PUG Kemneg PP RI.
Instruksi Presiden Nomor 9 tahun 2000 tentang Pengarusutamaan Gender dalam Pembangunan Nasional.
Khairul Hasni, MA. Studi Penelitian  “Kekerasan terhadap Perempuan dan Anak-anak di Tinjau dari Penegakan Hukum Hak Asasi Manusia, 2002.
Perkembangan Studi Perempuan, Kritik, Dan Gagasan Sebuah Perspektif Untuk  Studi Gender Ke Depan, Oleh  A. A.  I. N.  Marhaeni vFakultas Ekonomi Universitas Udayana.
Seri Perempuan dan Hukum: Studi Tentang Hak Peremuan dalam konsep HAM. Perempuan di daerah konflik dan pasca Konflik. Kasus NAD dan NTB
Saipuddin Bantasyam, Dosen Universitas Unsyiah.
Saskia E. Wieringa, Keanekaragaman Gender di Asia:  Pertarungan Diskursif dan Implikasi Lega, Jurnal Gandrung Vol. 1 No. 2 Desember 2010
Silawati, Hartian,2006, Pengarusutamaan Gender: Mulai Dari Mana, dalam Jurnal Perempuan, No. 50, Jakarta: Yayasan Jurnal Perempuan.
Undang Undang. Nomor 7 Tahun 1984 tentang  Pengesahan Konvensi Penghapusan Segala Bentuk Diskriminasi Terhadap Perempuan (CEDAW)

Website
1.  http://id.wikipedia.org/wiki/Edward_Burnett_Tylor
2. Hukuman Cambuk di Aceh Muslihat dan Manusiawi, http://aceh.tribunnews.com/2014/10/17/hukuman-cambuk-di-aceh-muslihat-dan-manusiawi
3.  Badan Kesatuan Bangsa dan Politik, http://bakesbangpoldki.jakarta.go.id/index2.php?halaman=dataormas
4. Jumlah Laki-Laki dan Perempuan Hampir Seimbang Sekretariat Negara Republik Indonesia Potret Kebangkitan Perempuan Indonesia, http://www.setneg.go.id/index2.php?option=com_content&do_pdf=1&id=2260

Footnote
[1] http://id.wikipedia.org/wiki/Edward_Burnett_Tylor
[2] Perkembangan Studi Perempuan, Kritik, Dan Gagasan Sebuah Perspektif Untuk  Studi Gender Ke Depan, Oleh  A. A.  I. N.  Marhaeni, Fakultas Ekonomi Universitas Udayana
[3] Saskia E. Wieringa, Keanekaragaman Gender di Asia:  Pertarungan Diskursif dan Implikasi Lega, Jurnal Gandrung Vol. 1 No. 2 Desember 2010.
[4] Saipuddin Bantasyam, Dosen Universitas Unsyiah.
[5] Amnesty Internasional Minta Hukuman Cambuk di Aceh Dicabut,
http://www.republika.co.id/berita/regional/nusantara/11/05/22/lll3uo-amnesty-internasional-minta-hukuman-cambuk-di-aceh-dicabut
[6] Direktur Asia Pasifik Amnesty International, Sam Zarifi
[7] Analisa Gender Transpormasi Sosial oleh Mansour Fakih, edisi 2008,
[8] Menteri Perdagangan Republik Indonesia, Panduan Perencanaan dan Penganggaran Responsif Gender Bidang Perdagangan, 2010
[9] Asia Pasific Cso Forum On Beijing+20, Bangkok Thailand, Final Report: Asia Pacific Cso Forum On Beijing Plus 20 By Apwldadmin • January 14, 2015.
[10] Asia Pasific Cso Forum On Beijing+20, Bangkok Thailand, Final Report: Asia Pacific CSO Forum On Beijing Plus 20 By Apwldadmin • January 14, 2015
[11] Badan Kesatuan Bangsa dan Politik, http://bakesbangpoldki.jakarta.go.id/index2.php?halaman=dataormas
[12] Khairul Hasni, MA. Studi Penelitian  “Kekerasan terhadap Perempuan dan Anak-anak di Tinjau dari Penegakan Hukum Hak Asasi Manusia, 2002
[13] http://www.tempo.co/read/news/2013/04/26/058476142/Jumlah-Laki-Laki-dan-Perempuan-Hampir-Seimbang. Tempo.com Politik
[14] Jumlah Laki-Laki dan Perempuan Hampir Seimbang Sekretariat Negara Republik Indonesia Potret Kebangkitan Perempuan Indonesia, http://www.setneg.go.id/index2.php?option=com_content&do_pdf=1&id=2260
[15] Khairul Hasni, MA. Studi Penelitian  “Kekerasan terhadap Perempuan dan Anak-anak di Tinjau dari Penegakan Hukum Hak Asasi Manusia, 2002.