![](3D"1.MaulinAnnisa872-885_files/image002.jpg")
JTUS, Vol. 01, No. 10 November =
2023
E-ISSN: 2984-7435, P-ISSN: 2984-7427
|
|
Maulin Annisa, Karolina =
Lamt=
iur Dalimunthe,
Retno Hanggarani
Universitas
=
Padjadjaran=
,
Indonesia
=
maulin21001@mail.unpad.ac.id,
karolina@unpad.a=
c.id,
rhninin@unpad.ac=
.id
|
Abstract The =
purpose
of this study is to find out the Cultural Dynamics of Patriarchy and Femi=
nist
Movement. Women's Perspectives in Riau Malay Cultural Order. In society,
women still do not have their rightful place and are often treated
discriminatively because of gender differences. Patriarchal culture is st=
ill
an issue among the Riau Malay community, because it places men in a higher
position than women. This study used a literature review analysis method =
from
various references in accordance with the research. Apart from the inequa=
lity
of treatment, the level of violence and neglect of women's basic rights w=
hich
eventually prompted to further explore the social values and morals conta=
ined
in the cultural customs of the Riau Malay community that influenced the
determination of social roles based on gender including gender images that
were allegedly masculine and detrimental to women. Basically, Riau Malay
culture carries a Matriarchy culture that highly values the role of women=
as
the main dominance, but over time the concept of matriarchy is increasing=
ly
abandoned and dominated by the concept of patriarchy. This is based on st=
rong
dominating patriarchal categories such as temperament, sex role, and stat=
us.
This cultural view and normative rules that then carry and normalize all
forms of violence and corner women is one proof that patriarchy perpetuat=
ion
is still very thick and prevails among the Riau Malay community. Keywords: Feminism; Gende=
r; Matriarchy;
Patriarchy; Riau Malay women |
INTRODUCTION
Being=
a woman
in a society that adheres to a social system with a perception that conside=
rs
men to have a big role in determining the realization of functionalism
structures in the family is also known as the concept of patriarchy. The
patriarchal view is based on the paternalist concept which is a form of sym=
bol
which means that men are symbols of a leadership system based on the
relationship between mothers and their children in forming a complete dynam=
ic
of social life (Israpil, 2017=
). So
that the perception of society that is then passed down or passed on to the
next generation which becomes a habit and difficult to change will form a
culture (KBBI, 2022), which
is also included in the form of patriarchal culture that is still inherited
today.
Patri=
archal
culture has existed since the Dutch colonized Indonesia which causes women
often do not get a proper place and often get discriminatory treatment rela=
ted
to gender differences (Israpil, 2017=
). The
division of roles between men and women, which is socially and culturally
constructed by society, develops into stereotypes that divide space, work, =
and
role fields that are sexist. This pattern continues to live and be passed d=
own
throughout the course of life and is constructed more and more strongly in
society, and is considered the beginning of the formation of patriarchal
culture (Irma &
Hasanah, 2014)=
. Obvious examples of
patriarchal culture include education among women is considered not somethi=
ng
important, resulting in early marriage, sexual harassment, and domestic
violence (Harisma, 2009=
).
Patri=
archal
culture also prevails in Riau Malay society.
Riau Province is located very strategically, namely in a cross posit=
ion
and can be reached from anywhere, various directions with various means of
transportation. The population composition of Riau Province consists of a v=
ery
heterogeneous community with diverse ethnicities, tribes, social status,
religion, culture, and language. This diversity is driven by the increasing=
ly
advanced and developing economy in Riau Province, thus attracting immigrant=
s to
try their luck and settle in the Riau Province area (Ellya Roza &a=
mp;
Dosen, 2015)=
. However, Riau is s=
aid to
be increasingly developed and developing economically, but not with the wel=
fare
of its women. Riau society still holds a patriarchal culture, one of which =
can
be seen from the high dropout rate of women in Riau as a reflection of the
neglect of girls' needs to study.
Negle=
ct of
girls is done under the pretext that girls do not need to receive higher
education, because later they will only take care of children and take care=
of
husbands. As a result of the low education possessed by women, women cannot=
be
economically and socially independent, with very limited knowledge conditio=
ns (Frislidia, 20=
18). Even
in families that have limited finances, will prioritize their sons for high
school, while girls are asked to do domestic duties at home. This makes it
difficult for girls to gain access to knowledge for their self-development
which then has an impact on the emergence of violence both in the household=
and
sexual violence (Nursaptini et
al., 2020)=
. In Riau Province, =
there
were 513 women who experienced reported sexual violence in 2022 (KEMENPPPA, 20=
22).
Withi=
n 12
years, it was found that violence against women had increased, especially in
the Riau area from 2020 to 2022, from 270 female victims to 513 female vict=
ims (KEMENPPPA, 20=
22).
During
approximately 23 years of living in Riau, the author found the closest peop=
le
who experienced this patriarchal culture, although not much is well underst=
ood
about the meaning of patriarchy among rural communities or remote villages =
in
Riau. Such early marriage is very
common, as a result of the lack of education possessed by women. This can
trigger domestic violence in the form of psychological and verbal violence =
with
harsh words to lead to physical violence. Referring to patriarchal views, t=
his
violence is considered as the authority of men as heads of families to teach
lessons or guide women who are considered weak. Those who survive in abusive
marriage relationships argue that they do not want to let go of their husba=
nds
because there is no source of income, cannot bear to leave or neglect child=
ren,
and there is an understanding that women must be submissive and obedient to
their husbands, and think that if divorced then women will get a bad view of
society. In addition, many cases of sexual harassment also occur but are not
reported because they are considered family disgrace, so that when women
experience sexual harassment, the action taken is to marry women to
perpetrators of sexual harassment. The condition of girls who experienced a=
lot
of violence was also reflected in the data of the PPA Symphony, namely victims of female violence with element=
ary
school education were 157 victims, junior high school 143 victims, and high
school 132 victims with the most age in the age range of 13-17 years as man=
y as
225 victims and the age range of 6-12 years as many as 168 victims
The n=
umber of
cases of violence against women that occurred in Indonesia led to a number =
of
protests against the absence of law and protection of women which prompted =
the
passage of the Sexual Violence Criminal Law (TPKS Law) in April 2022. Since=
its
drafting until its enactment, this law has received mixed responses and even
become a controversial issue in Indonesia. Opposing parties consider the
material content of the TPKS Law not in accordance with religious values and
social norms prevailing in Indonesian society. The existence of opposition =
to
social values and norms, apart from the inequality of treatment, the level =
of
violence and neglect of women's basic rights which finally encourages the
author to further explore the social values and morals contained in the
cultural customs of the Riau Malay community that affect the determination =
of
social roles based on gender including gen=
der
descriptions which is allegedly masculine and detrimental to women. The aut=
hor
suspects that the view that normalizes violence against women and cornering
women is most likely related to the still strong patriarchal culture and
practices in Riau which are also deeply felt by the author
METHODS
The research method used in this study is qualitative descriptive met=
hod.
The type of data used in this study is qualitative data, which is categoriz=
ed
into two types, namely primary data and secondary data. Data sources are
obtained through library study techniques that refer to sources available b=
oth
online and offline such as: scientific journals, books and news sourced from
trusted sources. These sources are gathered based on discussion and linked =
from
one piece of information to another. The data collection techniques used in
this study were observation, interviews and research. This data is analyzed=
and
then conclusions are drawn.
RESULTS
AND DISCUSSION
Riau Malay Customs and Culture<= o:p>
The l=
ife of
the Riau Malay community often starts from the value of tradition that live=
s in
society, then customary values which are considered as a bridge to harmonize
life with the community (Dewi,
2016). If you look at t=
he norms
in the customs of the Riau Malay community, it is very closely related to
Islam. This can be known from the famous physiophy in
Riau Malay Custom, which reads: “Adat bersendikan syarak, syarak bersendikan kitabullah” <=
/i>(Saragih et al., 2021).
The meaning of sharak means law that is joi=
nted
with Islamic teachings, and adat means wearing.=
This
philosophy confirms that Riau Malay Customs are based on Islamic religious
books. If you look at Islamic history, women are highly respected and have =
an
important role in certain things. Women basically have differences, but this
difference does not mean that women are lower or taller than men, nor does =
it
make men higher or lower than women. As explained in the Qur'an as in surah=
Al-Hujurat verse 13 which means "O man! Truly, we c=
reated
you from a man and a woman, and we made you into nations and tribes so that=
you
might know one another. Indeed, the noblest among you in the sight of Allah=
is
the most pious. Truly, Allah is all-knowing, all-conscientious". That =
is,
equality equality between women and men occurs =
when
starting from their biological origin.
In fa=
ct women
are placed second only to men, an indisputable fact in Riau Malay Adat is t=
hat
in general Malays prioritize the role of men especially in leadership (Saragih et al., 2021),
While women have a very limited role and the role that is considered import=
ant
that can only be done by women is to carry on offspring and take care of the
household. According to U.U Hamidy (Agustiar,
2018) Riau Malay cultur=
e is
always colored by Islamic elements, especially Malay women in their behavior
always guided by Islamic norms. Ri=
au
Malay culture basically recognizes gender equality in everyday life. But in reality Malay society is inseparable from elements of
patriarchal culture which even consciously distinguishes the roles between
women and men. In this case, women in Riau Malay customs are closely relate=
d to
serving activities, such as servants for the nobility (royal era), for exam=
ple
in terms of serving food for nobles (Saragih
et al., 2021). However, this
association between women and their role as servants is often generalized to
all aspects, such as serving male desires both in sexual, as well as being a
male emotional vent, since women are considered weak and easily deceived
creatures. Thus, there are two things that make Riau Malay philosophy and
customs that seem to be good and respect for women, different in application
and harm women, namely the limitation of roles based on gender such =
as women's ro=
les in
serving and the second is the process of generalization of these roles in
various other situations such as services provided in the dining room are
required to be carried out also in other situations such as sexual relations
and others.
The s=
econd
thing that also displays contrasting differences is the determination of the
lineage of the Riau Malay community with the reality faced daily by women. =
In
Malay culture, lineage is based on women or based on maternal lineage. That
way, a mother will prefer to give birth to a daughter so that her bloodline=
is
not broken, also known as the mother tribe. However, when the family
does not have a daughter, the bloodline will break and will follow the
bloodline of the son's pair (daughter-in-law) (Susanti,
2014). Although it has =
an
important role in the lineage, this does not make women in an important
position, because in decision making or even in earning a living the priori=
ty
is men. This recognition is manifested in all activities that prioritize me=
n in
solving social problems. This is based on the consideration that women are
difficult to solve problems because they are more emotional than men who are
considered more logical, in addition, women are also often the subject of
violence and deception of men, so they are considered not very appropriate =
as
decision makers (Syahrir,
2017). On the other han=
d, there
is a kind of tradition for married couples, namely wanting a daughter first
rather than a son. This desire is based on the consideration that girls can
immediately help in taking care of the household such as cooking, washing, =
cleaning
the house, and others. Thus, it can be concluded that although traditionall=
y,
Riau Malay women are tribal parents or holders of descendants of a
tribe, but the roles expected to be taken by women are limited to domestic
activities and are not given other more strategic roles such as decision ma=
king
due to stereotypical assessments of women's traits that are considered
emotional and easily deceived. This indicates that the role of women as tri=
bal parents
stops meaning or symbolic function, there is a transition from the role of
women in the Riau Malay tribe as a tribal parent which is the determina=
nt
of the existence of a tribe, which then power is dominated and held by the =
role
of men through female descendants, where these roles and functions then bec=
ome
incongruent and in line with the meaning and position of women in the Ri=
au
Malay tribe.
Basic=
ally,
Riau Malay culture recognizes gender equality in everyday life. In some
expressions Riau Malay describes the existence of gender equality which is
stated in the following picture: t=
he custom
of living with the same village, men and women please help. The custom of
living is the same as countrymen, men and women give giving. The custom of
living is a race, men and women are equally understandable. The custom of
living with countrymen, men and women feel”=
(Sofia Hardani,
Wilaela, 2012)=
. These phrases clea=
rly
regulate the relationship between men and women. Men and women in life help
each other, fill each other, and feel each other. This principle shows that
women are not looked down upon and degraded, but are considered equal to me=
n.
Along with the times, this began to seem abandoned and not understood again=
by
some community groups, so that gender inequality was inevitable in the Riau
Malay community. Stereotypes that develop in society reflect the assumption
that society will be governed like men, but with women, not men as central =
role
holders. In fact, in cultural history, the role of women or mothers referre=
d to
as matriarchy is older than patriarchy that develops now. In matriarchy the=
re
is an understanding of the fact that the mother is the origin or beginning =
of
every living thing, but as civilization develops this stereotype has changed
the fact of matriarchy into a patriarchal cultural pattern. =
Thus,=
it can
be concluded that in Islamic teachings and Riau Malay customs, there is
actually no obstacle for women to actualize themselves in public spaces and=
do
not distinguish the treatment of humans based on their gender. Likew=
ise,
by lineage, women hold the main status and there is recognition of gender
equality in Riau Malay culture. The second is a generalization of these nar=
row
functions and roles that women should perform in almost all aspects of life.
Basically, the Riau Malay community is one of the ethnic groups that applies
the matriarchy system in their lives. As a matrilineal society, the role and
position of women greatly determine various aspects of their lives, not only
with regard to lineage, but also related to leadership structures determined
based on the maternal line. Howeve=
r,
there are two things that make the basic framework of Riau Malay culture and
customs that actually favor women turn around and harm women, namely between
the position and basic principles of roles, and the function of women which=
is
narrowed down based on stereotypes of women's traits.
Portrayal of Riau =
Malay
Women
According to Riswa=
ni (Sofia Hardani, Wilaela, 2012) Women
are beautiful, tall, and noble beings. Women are also symbolized like a &qu=
ot;full
moon" with a resplendent, sparkling beauty, like a "morning
star" lauded like a "goddess of heaven". In Malay
expressions, the portrayal of women as beautiful, tall, and noble beings is
even equivalent to the position of men, expressions that have a certain mea=
ning
or intent with figurative language that contains noble values, morals, and
ethics that adhere to norms, customs for generations. The figurative pictur=
e is
seen in a Malay expression that reads:
"=
;beautifulsky bec=
ause of
the moon, beautiful earth with kayan wood, beau=
tiful
sea because it gives, beautiful nation because of women" and &q=
uot;Malay
sign holds custom, men women are balanced as much as they like, the custom =
of
living together is sedusun men women lead to
lead"
These phrases symbolize a reflection of=
Malay
cultural values that respect, glorify, and prioritize women in life =
(Sofia
Hardani, Wilaela, 2012). This relates to =
the
customs of modesty and social order of women in accordance with the provisi=
ons
of customary norms and religious norms. However, when women's attitudes and
behaviors change towards masculine or take on male roles, it is considered =
against
the prevailing norms. The portrayal of women who have a noble, high and
beautiful position is depicted as a woman valued for her voting rights in t=
he
household, has the right to protection from all forms of violence, and is f=
ree
to express herself according to applicable customs and norms, but it is
undeniable that women's self-actualization is still shackled by the stigma =
of
society. Matriarchy or matrilineal culture that makes individuals see
themselves as descendants of the mother without seeing the offspring of the
father. Thus, the idea of matriarchy culture is not about women's rules, but
about social principles and values rooted in the meaning of motherhood, whe=
re
both sexes basically work together to advance human welfare and not dominate
each other. However, this will not be seen when the role of women themselve=
s is
misinterpreted by men and society that still holds the concept of patriarch=
al
culture.
As in
research Riswani (2012)
It is still found that women with education levels are much lower than men's
education as well as in terms of political participation, women are far beh=
ind
men. The underlying assumption is explained by Pyke (Nursaptini
et al., 2020) Regarding the por=
trayal
of women in patriarchy, such as social agreements that actually only benefit
the interests of the dominant group (men), it tends to be considered
representative of everyone's interests. The portrayal views that men have f=
ull
voting rights who can be given great responsibilities such as earning a liv=
ing
and making important decisions, compared to women who understand their natu=
re
to submit and obey the choices that have been given such as only focusing on
carrying out domestic work and not being able to do work outside the home. =
The
existence of such hegemonic ideologies is part of everyday thinking, tends =
to
be taken for granted as something that it should be.
Women as housewives also have an import=
ant
role in taking care of the household, indirectly this position has a very
influential value for Riau Malay women (Saragih
et al., 2021). Internal conflic=
ts will
affect the activities of these men, and not infrequently if women are not g=
ood
at taking care of the household, they will be considered failures as women =
and
only become a burden for men in supporting the family. Thus, the need for
understanding for each individual in sharing roles to jointly support the
family harmoniously without condescending and feeling degraded in the famil=
y.
So that the concepts of matriarchy and patriarchy do not dominate each othe=
r.
Regulation of Riau=
Malay
women's behavior through "Pantang larang"
The regulation of behavior in Riau Malay
women is strengthened by the existence of customary traditions and provisio=
ns
known as "pantang larang"
contained in Malay tradition. The tradition of "abstinence larang" is
a belief of the Malay community in the past related to the customs and cult=
ure
of ancestral heritage that was passed down orally from generation to
generation, this aims to educate the community, especially the younger
generation, in order to lead to the application of good values that can be
practiced in life (Sofia
Hardani, Wilaela, 2012). Abstinence is no=
t only a
prohibition without value, but there is an important message contained in e=
ach
of these prohibitions on women's behavior. Abstinence from prohibitions that
still exist in society such as "Abstinence from the mor=
ning
sitting pensively at the door, far sustenance", means that a girl
should not sit at the door, because it is feared that the fiancée or in marriage =
is an
agreement on the part of the man and woman to cancel the marriage bond that=
has
been carried out. The abstinence is actually not the true meaning to be
conveyed. The abstinence is only as a medium to educate young people's ethi=
cs
so as not to hinder everyone who wants to go in and out of the house. &q=
uot;Abstain
from drying clothes at night, get spit of the devil", This phrase =
of
abstinence is usually conveyed by parents to their daughters. The meaning of
this expression abstinence is actually advising the child not to dry clothe=
s at
night because damp clothes can cause dark spots on clothes (Erwanto
et al., 2016).
Erwantor (2016)
also added "Abstinence from girls singing while cooking, can old
husbands", This phrase abstinence is usually conveyed by parents to
advise their daughters (girls). The meaning of this phrase abstinence is
actually advising girls not to sing while cooking because it can make cooki=
ng
less sterile. Saliva may squirt or come out of the mouth when singing.
"Abstain from cooking saltiness, sign of going or son to have a husband
again", this phrase of abstinence is usually conveyed by parents to
their daughters. The meaning of this expression abstinence is actually advi=
sing
the daughter not to be salty in cooking because it is a waste. "Abs=
tain
from sweeping all the way to the table, will keep sustenance", This
phrase of abstinence is usually conveyed by parents to their daughters. The
meaning of this phrase abstinence is actually advising the girl not to sweep
all the way to the table because the broom is dirty and can cause dust on t=
he
table. This is of course not good for health.
Some =
of the
prohibitions above describe how women should do things. In fact, this can a=
lso
be done by men and is not an obligation for women. However, what happens is
that the emphasis is more on women because women more often do household
activities such as cleaning, cooking, and washing. This illustrates the
inequality between the prohibitions placed on women and men. Thus, it deman=
ds
more from the female side even the division of roles sometimes seems
exaggerated by men, so that men get more power when compared to what women =
get (Sofia
Hardani, Wilaela, 2012). One example is t=
he
abstinence prohibition "Abstinence from sweeping to the table, will ke=
ep
sustenance away", if this happens then the w=
oman
is considered the main perpetrator who causes sustenance away if it is not
really understood again the purpose and purpose of giving abstinence will g=
ive
misunderstandings and will cause this abstinence to continue to be given for
generations. "Abstain=
from
cooking saltiness, sign of going or son to have a husband again" <=
span
style=3D'mso-spacerun:yes'> if understood the meaning will not matte=
r if
conveyed, but sometimes this can cause disputes in the household, because i=
t is
considered not to appreciate wives or daughters who have tried to provide f=
ood
treats, and can also have an impact on the psychology of women who consider
that they are useless and do not have expertise in cooking, or even feel unworthy to be a wife beca=
use
they can't serve good food.
Thus,
abstinence has many positive things that can be taken the meaning and purpo=
se
of giving abstinence so that women can behave in accordance with applicable
customary norms, but if misinterpreted then this can have a negative impact=
on
the portrayal of women in Riau Malay customs.
Psychological femi=
nist
theory views on deviations in Riau Malay Adat regarding women=
=
Some
deviations from women both from the assumption that women do not have to
receive higher education, women are weak creatures, women will only take ca=
re
of the household, and so on which will lead to various forms of violence and
harassment received by women, so it is not surprising if finally women who =
feel
gender inequality forming a femini=
st
movement that exists to fight ignorance and sexist practices that are still
developing in Indonesian society (Daradinanti,
2022).
In fa=
ct,
feminists have pros and cons that are often associated with atheism. Atheis=
m is
an idea that does not recognize the existence of God. Some societies consid=
er
that the feminist movement is tantamount to going against the natural nature
given by God for man, where women and men have been given their respective
roles. One of the natural natures of women is the nature of reproduction su=
ch
as menstruation, pregnancy, childbirth, and breastfeeding things that canno=
t be
done by men. But in fact, the construction of society related to women's na=
ture
that is understood is in terms of taking care of the household which causes
women to be unable to participate in activities outside the household such =
as
pursuing higher education, participating in political activities, or even
working for a living. The view that men are stronger, more powerful, more
entitled to important roles has constructed a cultural order that favors men
over women (Susanto, 2015=
).
The e=
xisting
cultural constructs have been going on for generations, so it is difficult =
for
society to distinguish between the so-called nature and cultural constructs=
as
products of human creation. Thus, the feminist movement exists so that ever=
y gender
can freely make their choices without anyone limiting themselves. Just as w=
omen
are free to choose to take the desired level of education, the dream job, a=
nd
so on (Nur A, 2020)<=
/span>. Thus,
the feminist movement is an effort to humanize human beings, to restore dig=
nity
and the opportunity to actualize the potential of women.
Many
stereotypes are general so that they become ambiguous, for example in the
regulation of women's behavior in abstinence, which provides taboos on wome=
n in
accordance with existing customary norms. But when it is not well understood
and limits on roles, status, and responsibilities within a social group, it
should not be perpetuated (Sofia Hardani,
Wilaela, 2012)=
. Such is the case w=
hen men
are considered dominant and have greater responsibility in everything than
women who already have the role of mothers and take care of the household, =
and
cannot be included in decision making. In Malay culture, Riau also clearly
explains the portrayal of women. However, certain attachments to gender cau=
se
gender injustice, such as marginalization, subordination, stereotypes, and =
violence
which leads to patriarchal culture.
Dynamics of Matria=
rchy and
Patriarchy Ideology in Riau Malay Society
The k=
inship
system adopted by the Malay community is the matrilineal kinship system or
commonly called matriarchy. Matriarchy is the leadership position of women =
in
society inherited from the maternal lineage (UII, 2021). The principle of
kinship means allowing the individual to see himself as descendant of his
mother. For Malays, the so-called family is the grandmother of the mother a=
nd
her siblings, as well as the child of the grandmother.
Accor=
ding to Sjarifoendin (Idriyani, 2=
020),
matrilineal kinship structure has three main elements, namely:=
1.
According
to the mother's bloodline
2.
Mother
plays a major role in education, controlling income and family peace.=
3.
Marriages
must be performed with groups other than their own group that adheres to the
matrilineal system.
The i=
deology
of matriarchy is essentially a form of cooperation and contains social
principles and values derived from the importance of motherhood. This
ideological concept does not recognize violence against women and children.=
In
contrast to the concept of patriarchal ideology.
Accor=
ding to
Millet (Bindel,
2017) The basic institu=
tion in
the formation of patriarchal culture is the family, where patriarchal ideol=
ogy
is well preserved in both traditional and modern societies. As the smallest
unit of patriarchy, the family contributes greatly to the strengthening of =
this
ideology. The family encourages each of its members to think and behave
according to the rules of a patriarchal society. The behavior taught to
children is distinguished between how to behave as a man and a woman.
Patriarchal ideology is socialized into three categories as follows:
1.
Temperament, is a component of
psychology that includes grouping a person's personality based on the needs=
and
values of the dominant group. This gives stereotype categories to men and women such as strong,
intelligent, aggressive, effective are inherent traits of men, seen from the
Riau Malay community which prioritizes men's education over women's educati=
on.
While submissive, ignorant, virtuous, and ineffective are
inherent traits in women because of a lack of understanding of how women
behave. However, this basically contradicts the understanding in the portra=
yal
of Riau Malay women who are glorified, high, and beautiful.
2.
Sex
role, is
a sociological component that works on the behavior of both genders. This
distinguishes gestures and attitudes in each gender. So that there is a =
stereotype
attachment to women as domestic workers (domestic service) and men as
breadwinners. It can also be seen from the problem related to women who are
considered as servants who are misinterpreted as servants who serve male lu=
st
and as a place of emotional vent. And also related to the nature of women w=
ho
are constructed by society as women who only take care of household chores,
including serving their husbands.
3.
Status,
which is a political component where men have superior status which is clos=
ely
related in leadership and decision making, and inferior women who are
considered unable to make important decisions so that it is difficult to be=
come
leaders because they are considered gullible. This ideology arises when the
community does not understand well the role of women, as in the Riau Malay
expression related to the depiction of this status is explained, namely
"the custom of living with men and women tuntu=
n
mentun", thus men and women should be =
able
to complement and guide each other and not distinguish status.
Patri=
archal
ideology is very difficult to remove from society because society continues=
to
maintain it for generations. The stereotype attached to women as domestic
workers makes her weak because she does not earn money from her work taking
care of the household. This domestic work is underestimated and becomes her
obligation as a woman. She does not need to earn money from her labor and a=
s a
result she is always dependent on her husband. Millet (Bindel,
2017) states that patri=
archal
ideology cannot be torn down because economically women are dependent on me=
n.
That dependence lasted for his whole life. Although in history there have b=
een
many women who have had important positions in society and the state, they =
have
not always received appreciation for their roles and abilities. In terms of
fighting for equality for women in terms of politics, socio-culture, econom=
y,
private space and public space, a feminist movement was formed (Octaviani
et al., 2022). One of the most important aspects of fe=
minist
struggle is against patriarchal culture. Patriarchy is often misinterpreted,
causing problems in society (Octaviani
et al., 2022).
Riau =
Malay
women are now faced with conflicting patriarchal and feminist demands, even
though Riau Malays basically adhere to matriarchy. Women are now beginning =
to
understand that patriarchal culture harms and hinders their growth. But on =
the
other hand, it is not easy to adopt feminist values that tend to be opposit=
e to
all that has been accepted since childhood. Many women do not understand the
knowledge of feminism (Octaviani
et al., 2022). Women's lives to=
day are
a form of resistance to patriarchy and an attempt to adapt to an evolving
society. Feminist groups consider traditional people as gender biase=
d,
while patriarchal societies consider feminist groups heretical because they=
are
influenced by western culture (Lianawati,
2021).
Women=
can
have the same access as men in terms of obtaining jobs, education, making
decisions, joining politics, and so on. Riau Malay women can also get a hig=
her
education does not mean that women will not be in the kitchen, but the
difference is that women with good education will be able to manage the
household with good understanding and will minimize all forms of violence a=
nd
harassment. If this happens, women will know what to do without considering=
it
as a woman's obligation in marriage. So that women can understand the natur=
e of
justice and gender equality
, although patriarchal culture cannot be easily separated from
the context that has been understood by society about the role of men and w=
omen
in their social reality.
The
subordination of women is considered structural and described as a patriarc=
hal
culture. In Riau Malay culture, it shows that the position of a man is high=
er
than a woman, as seen from the level of education that prioritizes boys and
decision making is delegated more to men.
In line with national history that reveals a fact that women are not
allowed to pursue education (unless the woman is from the priyayi
or aristocratic circle), let alone have a profession outside the home or
participate in the bureaucracy. As it has been observed in history that wom=
en
are marginalized, the paradigm continues to be hegomon=
ized
until now so that women are always considered weak and helpless (Palulungan
et al., 2020).
This =
is the
fact that how strong the feminist movement in Indonesia is in promoting gen=
der
equality, but the patriarchal culture that has been closely held by Indones=
ian
society, especially Riau, is difficult to eliminate because Malay Adat adhe=
res
to Islam which also leads women to submit and obey their nature. It seems t=
hat
many of the people misinterpret the nature of women, where the nature of wo=
men
is basically menstruation, pregnancy, childbirth and breastfeeding. However,
the understanding that occurs in society is that women will only be in the
kitchen and take care of the household well and are considered unnecessary =
to
receive a good education. This shows that patriarchal perpetuation is still
very thick both in the fields of education, socio-culture, and the surround=
ing
environment.
Tension of Matriar=
chy and
Patriarchy in Riau Malay Culture
The e=
mergence
of gender inequality between
men and women, cause=
d both
by cultural factors such as, women are paid less even when doing exactly the
same work as men, low levels of education and by social habits that separate
women in the home, doing unpaid housework and taking care of children and e=
ven
parents. The fact that women need to do housework and look after children
prevents them from entering the workforce to make a living. In addition, wo=
men
are still victims of a lot of violence, and sexual harassment. The desire of
men to dominate power and leadership in all sectors of life is included in =
the
form of patriarchal culture.
In Ri=
au Malay
culture, it initially adhered to the ideology of matriarchy because it was
related to the maternal lineage which still continues today. However,
matriarchy is transitioning to a patriarchal ideology in relation to father=
hood
(men) are considered to have a higher position in their rights. As illustra=
ted
from some of the explanations above, matriarchy culture remains as an impor=
tant
phase of cultural development, but the state of transition from matriarchy =
to
patriarchy is indisputable. Therefore, the emergence of the concept of
patriarchy in Riau Malay culture is characterized by violence and dominatio=
n.
Thus, this is considered a transition of involution rather than an evolutio=
n,
because of the transition from a matriarchical
society to a patriarchal society that assumes that social structures and la=
ws
are enforced based on men's rights. The stigma of society considers the con=
cept
of matriarchy where women take power and leadership to society, so the deba=
te
to dominate arises. This assumption is reinforced by the assumption that the
tasks in earning a living are only carried out by men, then the underlying
thing that underlies this patriarchal violation is related to temperamen=
t
where women ar=
e
considered weak and helpless, and sex roles where women are the place of conception=
and
need the role of men to fertilize, and in terms of status that distinguishes
the roles of men and women in decision making and Leadership that should be
done by men.
Thus,=
the
perpetuation of patriarchal domination occurs due to the stigma and stereot=
ypes
of society that interpret matriarchy in terms of domination where women rul=
e in
society, and society considers this not in line with the generally understo=
od
role of women, namely working at home. Conversely, in matriarchy culture th=
ere
will be no violence and domination because the concept of matriarchy is a f=
orm
of cooperation between women and men, while the patriarchal concept that is
carried out is men as central role holders both in the educational, social,=
and
political fields through female offspring. In the end, Malay culture contin=
ues
the culture of matriarchy but what is carried out in everyday life is
patriarchal culture.
CONCLUSION
Patri=
archal
culture can be one of the contributing factors and is still a cultural syst=
em
applied by the Riau Malay community even though it is very detrimental to
women. When viewed from the norms and customs of the Riau Malay community w=
hich
is based on Islam and basically Riau Malays recognize gender equality in
everyday life. In Malay expressions there are depictions of Riau Malay women
that reflect respected, glorified, and beautiful women. Not only that, wome=
n's
behavior is also regulated in customary provisions known as
"abstinence" which relates to prohibitions that have important
messages against women. However, in reality this is not easy to understand =
well
the meaning and purpose of these expressions.
Riau =
Malay
culture basically adheres to the concept of matriarchy, which is the line of
descent based on women based on maternal lineage. However, it underwent a
transition from matriarchy to patriarchy, placing men as the main power hol=
ders
and dominating in a central role. This causes a distorted understanding, so
that when applied in indigenous peoples there are deviations. This happens =
due
to the stigma and stereotypes held by society regarding the role of women in
general. Islamic teachings still color Malay customs, but do not make women=
's
position and women's roles free from discrimination, and make women not have
the same access as men in terms of obtaining education, making decisions, a=
nd
so on. The emergence of societal constructions related to women's nature al=
so
increasingly makes women lack the right to freely choose against themselves.
This is one proof that patriarchy perpetuation is still very thick, violence
and harassment are closely related to gender roles.
With
appropriate measures, such as inclusive education, economic empowerment, an=
d a
change in mindset, the Riau Malay community can build a more just and inclu=
sive
future for all individuals. In this regard, collaboration between governmen=
ts,
communities, and individuals is essential. With joint efforts, it can creat=
e a
Riau Malay community that respects and strengthens the role of women, as we=
ll
as provide space for each individual to develop.
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