Gender equality is not within the context of biological structure (fate), rather, it is in the context of sociological structure (gender). The existing structure today still puts woman as object, subordinate to men, and second-class citizen. (Zubaidah Djohar, Acehnese Woman Activist).

 

        TALKING about justice; it is often associated with the rights and obligations. What are my rights and his/her rights? What are my obligations and his/hers? Followed by: Does the rights I receive compensate the obligations I have to comply? In short, there should be a balance between rights and obligation, an equilibrium. Inequality, therefore, is rooted from imbalance or disequilibrium. In social context, the imbalance is often called 'injustice'.

Injustice is always triggering disappointment; worse, misery for those who felt worse off. That is why we insist on justice. We insist on equality in the context of law, economy, politics, social and culture.

In the context of social relationship between men and women, most of the inequalities occur towards women. In other word, more women rather than men who become victims of inequalities. After a closer look, one might find that the unfair condition has been happening unconsciously. It becomes part of our culture in everyday life –becoming our flesh and blood. I believe, therefore, that if everybody realizes the fact, the male also do not want the condition to take place. As naturally, based on any faith or humanity; every human beings is equal in front of God. So it is the idea of intriguing the awareness that became the basic assumption why the ‘gender equality’ is needed.

Gender equality? What kind of ‘discourse’ is it? Commonly, its presence comes with confusion and anxiousness among some people; it is not sweet, neither bitter. But sometimes it is ‘medicine’ for some others. Before comprehending the meaning of ‘gender equality’ lets uncover the real definition of gender. Hopefully then we could understand the ‘equality’ definition that is fought about.

Gender is commonly associated with woman; however, it is different with sex. Gender is character, role, function and attitude that attached to male and female structured socially and culturally in society. While sexual category, is the creation of God, often called the fate. Resulted from misinterpretation of gender, there are many different opinions about the women struggles (also men) in highlighting the idea of equality to come between gender disequilibrium. Therefore pro and contra appears along the search of the true meaning of women-men relation. 

Among critics that come into sight is the one of that refers to religion and argue that gender equality concept is not coming from Islamic life philosophy. It also suggests Acehnese women who has embraced westernized concept of feminism to repent and come back as a “real” Muslimah (female Muslim) for the sake of world and afterlife happiness. Moreover, some would deny various problems experienced by Acehnese women and consider the women activist of having political agenda on bringing gender issues forward. (Serambi Indonesia/SI: 21/1 06). Other critics based on epistemology structure by arguing that the gender equality issue shows up particularly and exclusively only for women (SI: 15/1 06).

          At the same time, the pros support the issue trying to clarify the definition of gender equality that all this long has been misinterpreted as the concept of ruling the men- (SI: 23/1 06); or admitting woman as both victim and survivor (SI: 28/3 06). Other supporters based their argument on the difference applied in family between the son and daughter in Aceh; whereas the sons are treated as the king of the family and the daughters as the servants (SI: 16/12 05).

Pros and cons opinions as mentioned above are only some quotations that the writer could remember since there are still many other notes on the matter. What is the meaning of all these? Pros and cons above really show that there is something wrong in the way we view the relationship between women and men today (interrelation concept). The point of view that sees women are commonly inferior has never been as contentious in Aceh.

Up to this point, we have found reasons why we should use our gender analysis ‘knife’. With the analysis, we could reveal the social injustice taking place within our society resulted from contradicting the sex between male and female. It is difficult to introduce the issue. However, it is worth all the efforts since the aim of presenting the perspective is to restructure the old value that have been established within our society and have become the absolute misconception.  

Accuses and arguments towards the issue itself has been positive and progressive responds. At least it started to attract people and started to become conversational topic, as what the writer quoted above. Moreover, almost all writers writing opinion associated with gender equality are men. This means the issue has evolved and no longer exclusively being campaigned only by women and has been able to draw people’s gender awareness in over-viewing injustice on this Nanggroe land. Optimistically, therefore, the writer predicts that one day in the future, the issue will be a more serious and massive topic within the society and cross-gender discussion in Aceh. This will brings hopes for the society to find the solution for social problems that keeps coming up.   

 

The meaning of presence 

Looking back at the philosophy and epistemology construction earlier, the born of the gender equality thoughts was to find the answer for the many injustices in society due to distorted meaning of men and women interrelation. 

There is no debate on the biological reality that male and female are different. It is natural and unreciprocated. Problems will occur when the biological difference is brought up to differentiate the ‘rights and obligations’ between male and female. It is through the differentiation that inequality in inter-gender relation arises. And these all in turn ended at injustice treatment toward women, such as being putting aside from decision-making space (being sub-ordinate), being marginalized from economic process, law and culture (discrimination); experiencing harassment and violence –physically, psychologically and sexually;  experiencing domestic double burden; and being labelled (stereotyping).

Therefore the idea of gender equality is not within the context of accusing biological construction (fate) but more of sociological construction (gender). The existing structure today is still putting woman as object, subordinate and second-class citizens. Consequently, male domination in every aspect is unavoidable.

Let us now discuss some problems generated from the domination and imbalance interrelation between women and men. First, in raping cases; is it fair that the women being accused of stimulating the action? What are our answers if the rapist is from the family or educator? As the recent case: “A teacher committing sexual harassment to tens of Islamic students” (SI, 16/2/07). Is it about the fate, sex or dominance—in which a woman is regarded as sexual object? Data from Women National Commission (2006) reveal that sexual harassment toward women as refugee is up to 74%, and 41% of them happen in family. Whilst the data generally stated that among 103 violence cases in 13 regions/cities in Acehh, 59% of them are sexual violence.

 Second, condition after the tsunami; what is our answer towards those widows who are having difficult time in getting capital to start a business, or only getting it half of the normal amount because they are regarded not the head of the family? Is it about the fate or simply because she is a woman—who is considered to be a subordinate and not a breadwinner? After years, help for these widows have not yet come (SI, 2/8/06). Then who is responsible for their surviving children who are still depending on them? In fact, there are some women who have to be the main source of income to support not only her children but also their husbands! 

Third, still after the tsunami, about women in refugee camp; the standard of aid had always been based from male point of view (andocentric). Just look at the condition of women who are pregnant, in labour or mothering. There is no special attention given to their specific needs such as running clean water for their reproduction organ health, midwife or doctor who always ready to check their condition as well as the babies’, and several other ‘specific needs’. Is this the matter of fate or because they are women—who are regarded as second-class people and worth the sufferings? Try to look ahead to the future, what would the children be as Aceh generation?

Fourth, again, after tsunami; the policy of requiring minimum 7 people to stay in one barracks has caused women and men with no blood relation to stay under the same roof. Isn’t this triggering violence towards women such as sexual harassment, rape or at least the insecurity of staying with strangers? We are back to the same question: Is it the matter of fate or simply because they are women—who are considered to be unimportant and not of a priority?

Fifth, in matter of Syariah Law implementation, why women to be the parameter of the success or failure of the effort of Islamizing Aceh? Regulating women, or even worse, using violence to impose the law. Isn’t Islam a humanistic religion? It is obvious that the Qanun doesn’t mention anything about giving such punishment particularly to women. So what is actually wrong? 

Let’s reveal another reality that commonly applied but never been exposed. Just like the iceberg phenomena; it gravitates down to the deepest ground by the name of family disgrace and pride. What is our answer towards the women who are experiencing domestic violence physically and psychologically; tortured, hit, cursed, harassed, ‘raped’ and other forms of violence that are done even without substantial fault.  Again, the question is: is it the matter of fate or because they are women—whose nobility worth violating because it is done by the husband?

Above phenomenon are only few of women problems. There are still many other bitter-life realities faced by women just because they are women. However, the policy makers prefer to blind the issue. Problems that appear have been considered being as simple hitch, defined as women problem and having to be accepted as a self-fate.  It is in this area that gender equality appears and should be fought for, to deal with various injustices and to find balance in the relation between men and women.

This discourse is at the same time to build our sensitivity towards the ‘invisible’ group. The group that all this long regarded as the ‘safe’ group and we are proud of their hard work in seizing life—raising their own children, working under the hot and rain and others. But on the other side, we don’t give them the opportunity of having a better life. It is proved by the regional budget that not specifically put on increasing women’s welfare, especially in health and education that become the root of social problems.

Also in politics, women’s struggle is not easy. The example is when women held the peace discussion in 2000 in Duek Pakat Inong Aceh (I). That time, when most talking about referendum, women had the courage of being different although terror and threat kept on coming. Yet, now when the peace spirit is in the air, when we have breathed the air of peace, when the building process is ongoing, women seem to be forgotten as they have no role. In fact, if we were to be honest, the spirit of peace had been alive for a long time and it was generated by women. Again—this is because they are women. 

One thing worth noting is that thinking about women’s fate is not only for women’s necessity; it is for everybody; men and women. By making it as our needs, the road to build a better Aceh will be wide open; the more humanistic, respectful, understanding and completing each other.

 

The Keys

Unfortunately, those who are being critical towards the Syariah Islam implementation are accused to be anti-Islam. Therefore the gender equality activists are blamed to be pro-secularism, westernized, exclusive, radical, weird, naïve and denying their own fate. In contrast, Islam taught us the importance of discussion. Nobody could claim the truth of opinions, whether it is right or wrong; there is no absolute truth because it belongs only to God. There is still space to structure the meaning of ‘equality’ that we are looking for, that in accordance to local context. By doing so, together we could lift up the pride and dignity of Aceh through our appreciation to women. 

The key is how to be able to listen to and understand diverse opinions. With the will of listening, we will eventually meet the truth we agree on collectively. It is wise not to quickly refusing new ideas, who knows the truth is there. God knows the best .(Translated by FO)