Skip to Main Content
Have library access? Log in through your library
Women from Traditional Islamic Educational Institutions in Indonesia

Women from Traditional Islamic Educational Institutions in Indonesia: Negotiating Public Spaces

Eka Srimulyani
Copyright Date: 2012
Pages: 188
  • Cite this Item
  • Book Info
    Women from Traditional Islamic Educational Institutions in Indonesia
    Book Description:

    Until currently there have been no specific publications, particularly in English, on women in traditional Islamic educational institutions in Indonesia, known as pesantren, which played a significant role in shaping the gender issues in the Indonesian Muslim community. This informative and insightful book contributes to two booming fields in Indonesian studies: the study of Islam and the study of Muslim women. It also adds a new perspective to the English-language literature on Muslim women outside the Middle-Eastern or Sub-Indian continent communities context, which used to dominate the scholarly discussion or publication in this field. This title is available in the OAPEN Library -

    eISBN: 978-90-485-1621-6
    Subjects: Religion

Table of Contents

Export Selected Citations Export to NoodleTools Export to RefWorks Export to EasyBib Export a RIS file (For EndNote, ProCite, Reference Manager, Zotero, Mendeley...) Export a Text file (For BibTex)
  1. Front Matter
    (pp. 1-4)
  2. Table of Contents
    (pp. 5-6)
  3. Acknowledgements
    (pp. 7-10)
  4. Glossary and Abbreviations
    (pp. 11-12)
  5. Table of Figures
    (pp. 13-14)
  6. 1 Introduction: Why Study Women and Pesantren?
    (pp. 15-36)

    In 2003 when I decided to focus my research on women andpesantrenby examining the agency of thenyai(thekiai’swife or daughter) in apesantren, the first question I encountered from one of my colleagues was ‘Apa mereka memang berperan’ (Do they have any role)? This question came as no surprise to me, as the majority of the best-known references and published works onpesantrenin Indonesia barely lift the tip of the veil on the lives of women inpesantren. The main focus ofpesantrenresearch has almost always been on the role and leadership of...

  7. 2 Women and Pesantren Education: History, Kinship, and Contents
    (pp. 37-62)

    At the beginning of the twentieth century, women’s movements began to spread among both nationalist and religious organisations.¹ Around the same time, as a consequence of the Dutch Ethical Policy, schools for girls were introduced, particularly in Java.² Although opportunities for women in the Indonesian Archipelago to participate in a modern schooling system date back to the end of the nineteenth century, they increased significantly in the first quarter of the twentieth century. This coincided with the time the Dutch colonial government introduced what was known as the Ethical Policy. Some enlightened people in the Netherlands felt compelled to repay...

  8. 3 Women and Pesantrens in Jombang: A Portrait from the Fieldwork
    (pp. 63-86)

    Jombang is a region in East Java province, which is the most densely populated province in Indonesia. From a socio-religious perspective, the East Java province is recognised as being the heartland of the biggest Islamic organisation, Nahdlatul Ulama (NU). Since the 1999 general election, the NU-affiliated political party, Partai Kebangkitan Bangsa (PKB, National Awakening Party), has gained the greatest number of voters from this province. The majority ofpesantrensin Indonesia have an affiliation to the NU organisation; in fact, two-thirds of the 8,445pesantrensor 66.06 per cent of the total number ofpesantrensare affiliated with NU. The...

  9. 4 Nyais of Jombang Pesantrens: Public Roles and Agency
    (pp. 87-114)

    From the main case study ofPesantrenSeblak, I have chosen threenyaisfrom three different generations; starting with Nyai Khoiriyah (the first generation), Nyai Abidah (the second generation) and Nyai Mahshunah (the third generation). Nyai Khoiriyah and her husband founded thepesantren. Nyai Abidah is Nyai Khoiriyah’s daughter, while Nyai Mahshunah came fromPesantrenDarul Ulum and married the grandson of Nyai Khoiriyah and moved toPesantrenSeblak. These facts suggest thatnyais, either in theirpesantrenof origin or their ‘adoptedpesantren’, have similar opportunities to be as influential as their male counterparts, particularly if they have leadership...

  10. 5 Santriwati’s Life: Religious Femininity in Pesantren Education
    (pp. 115-134)

    In Indonesia, thepesantrenas an Islamic educational institution has been commonly understood to produce an output of religiously devoted persons, the graduates being known as anulamaor akiai.³ A number ofulamasor religious figures come from apesantrenbackground, from the national down to the village level. They are primarily male figures. Each of them is accorded a strong sense of [public] religious power and authority. But considering the large number of female pupils inpesantren, one question that might arise is whether they too would be expected to be futureulamasfor their society, just...

  11. Conclusion
    (pp. 135-136)

    Most of the women’s lives within thepesantrencompound are not publicly known; the physical segregation applied in mostpesantrenshas also contributed to this situation. Due to the physical segregation, women’s lives in thepesantrenhave been misunderstood as confined to the private domain of women’s world. As in a number of works onpesantrens, women’s figures, their agency or even their situation or daily life is ignored, unacknowledged and effectively omitted from thepesantrenworld. Initially, I assumed this might only appear in earlier works onpesantren, but even in more current and contemporary research this tendency still...

  12. Notes
    (pp. 137-158)
  13. Bibliography
    (pp. 159-174)
  14. Index
    (pp. 175-184)
  15. Back Matter
    (pp. 185-188)