Buku Gender & Ekonomi (Dharma Setyawan & Mustika ES
Buku Gender & Ekonomi (Dharma Setyawan & Mustika ES
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Kemandirian Desa ......................................................................................... 70
Gerakan Branding ......................................................................................... 73
Basis Pemberdayaan Era Gig Economy ................................................ 76
Pemulihan ........................................................................................................ 79
Ruang Interaksi .............................................................................................. 82
Perempuan, Penggerak dan Kepemimpinan Lokal
Daftar Pustaka
Tentang Penulis
Catatan
iii
KATA PENGANTAR
Prof. Alimatul Qibtiyah, S.Ag., M.Si., Ph.D
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KATA PENGANTAR
I Gusti Ayu Bintang Darmawati, S.E., M.Si (Menteri PPPA)
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KATA PENGANTAR
Isu gender hingga saat ini masih menjadi isu yang banyak
diperbincangkan baik dikalangan akademisi, komunitas, maupun
pemerintah. Hal ini tidak terlepas dari dinamika dan realitas sosial yang
terjadi, di mana ada relasi yang timpang antara perempuan dan laki-
laki. Pada satu sisi laki-laki dianggap sebagai kaum superior sedangkan
di sisi lain perempuan dilabeli sebagai kaum inferior. Adanya hubungan
asimetris inilah membuat relasi di antara mereka tidak pernah setara.
Munculnya ketimpangan gender secara konsisten telah membuat
perempuan menjadi rentan mengalami tindak kekerasan, diskriminasi
dan eksploitasi. Dalam ranah personal maupun publik, mereka banyak
mengalami kekerasan sesksual, psikis hingga kekerasan yang
berlatarbelakang ekonomi. Seakan-akan terdapat banyak sekali celah
untuk melegitimasi tindak kekerasan kepada kaum perempuan yang
dilakukan oleh pelakunya. Terutama di dalam ruang keluarga, kasus
KDRT (Kekerasan Dalam Rumah Tangga) menjadi masalah pelik yang
mudah dijumpai dan masalah ekonomi menjadi salah satu alasannya.
Tidak bisa kita dipungkiri bahwa kondisi ekonomi turut menjadi
pendorong semakin masifnya tindak kekerasan yang menyasar kepada
kaum perempuan. Secara umum, keluarga yang memiliki
perekonomian lemah lebih rentan mengalami KDRT dan perceraian
dini ketimbang keluarga dengan tingkat ekonomi yang lebih mapan.
Hal inilah yang selanjutnya menjadi benih tumbuhnya beban ganda
yang melekat pada perempuan jika rumah tangga mereka berujung
pada perceraian. Pasalnya, mereka tidak hanya akan menanggung
beban kebutuhan hidupnya, namun juga beban keberlangsungan
hidup dari anak-anaknya. Berangkat dari sinilah, nantinya akan memicu
munculnya masalah-masalah yang lebih pelik lagi, seperti kebutuhan
hidup yang tidak bisa dicukupi, kesulitan dalam mengakses lapangan
pekerjaan yang layak, masalah gizi buruk, kelaparan hingga bisa
berujung pada kematian.
Tindak kekerasan terhadap perempuan pada dasarnya
memberikan efek domino. Tidak hanya akan merugikan perempuan
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secara individu, namun juga akan berdampak pada pihak lain seperti
anak dan anggota keluarga. Tidak sedikit, anak dari korban KDRT yang
harus hidup terlantar, bahkan ada yang terjerumus di dalam dunia
prostitusi. Karena himpitan ekonomi yang tidak bisa dibendung dan
akses dunia kerja yang semakin sulit bagi mereka. Sehingga mereka
memilih jalan yang instan demi keberlangsungan hidupnya dan
keluarganya.
Oleh sebab itu, isu gender harus terus digelorakan agar budaya
patriarki bisa dipatahkan. Di samping, kaum perempuan juga harus
berjuang mewujudkan kemandirian secara ekonomi agar kebutuhan
mereka dapat tercukupi. Berbagai gerakan kreatif kaum perempuan
telah dibangun di berbagai daerah dan mampu memberikan ruang
bagi perempuan untuk tumbuh mandiri. Seperti Pasar Yosomulyo
Pelangi (Payungi) menjadi contoh konkrit bagaimana gerakan gotong
royong kaum perempuan dapat mendorong terciptanya ekosistem
ekonomi bagi mereka. Sehingga, mereka dapat mencukupi kebutuhan
hidupnya secara pribadi dan keluarganya.
Gerakan kolektif kaum perempuan dalam membangun
kemandirian ekonomi menjadi upaya yang harus direplikasi keberbagai
daerah. Supaya semakin banyak perempuan yang mampu berdaya
dengan kemandirian yang mereka ciptakan sendiri. Sehingga nantinya,
perempuan mampu membawa kelompok mereka setara dengan laki-
laki dan tindak kekerasan tidak lagi terjadi.
Penulis
xi
1
Dinamika Feminisme
1
Margarita Poteyeva and Gabriela Wasileski, ‗Domestic Violence against Albanian
Immigrant Women in Greece: Facing Patriarchy‘, Social Sciences, 5.3 (2016)
<https://doi.org/10.3390/socsci5030037>; Wonchul Shin, ‗Mama, Keep Walking for Peace and
Justice: Gender Violence and Liberian Mothers‘ Interreligious Peace Movement‘, Religions, 2020
<https://doi.org/10.3390/rel11070323>.
2
See, Urther Rwafa, ‗Culture and Religion as Sources of Gender Inequality: Rethinking
Challenges Women Face in Contemporary Africa‘, Journal of Literary Studies, 32.1 (2016)
<https://doi.org/10.1080/02564718.2016.1158983>; Cathrine Norberg and Maria Johansson,
‗―Women and ‗Ideal‘ Women‖: The Representation of Women in the Construction Industry‘,
Gender Issues, 38.1 (2021) <https://doi.org/10.1007/s12147-020-09257-0>.
2
Robin Morgan berpendapat bahwa sejarah (history) adalah
kontruksi laki-laki sedangkan yang dibutuhkan perempuan adalah
herstory. Menurutnya, herstory sebagai sejarah yang terpisah dan di
luar tidak hanya menyerahkan seluruh sejarah dunia kepada laki-laki,
namun berpotensi menyiratkan bahwa perempuan secara universal
telah ditipu, dibungkam, dan dirampok dari semua agensi. Sedangkan
Jerome Skolnick mendefinisikan tindak kekerasan terhadap perempuan
adalah sebuah makna yang ambigu, yang dibangun melalui proses
politik. Artinya, kekerasan terhadap perempuan merupakan
ketimpangan historis hubungan kekuasaan di antara perempuan dan
laki-laki yang mengakibatkan subordinasi, alienasi, marginalisasi dan
diskriminasi terhadap mereka − kaum perzempuan – sehingga upaya-
upaya tersebut harus dihapuskan.
3
Marhumah Marhumah, ‗The Roots of Gender Bias: Misogynist Hadiths in Pesantrens‘,
Indonesian Journal of Islam and Muslim Societies, 2015 <https://doi.org/10.18326/ijims.v5i2.283-
304>.
4
Lisa N. Sacco, ‗The Violence Against Women Act: Overview, Legislation, and Federal
Funding‘, in Federal Action on Rape, Sexual Assault, and Domestic Violence, 2015.
3
puiuh negara yang ia teliti, selalu ditemukan family violence (kekerasan
dalam keluarga) yang menimpa perempuan sebagai korbannya.
Meskipun berbagai deklarasi telah digelorakan di berbagai negara,
seperti Vienna Declaration, Convention on the Elimination of All Forms
of Discrimination Against Women (1979), Declaration on the
Elimination of Violence Against Women (1994), dan Beijing Declaration
and Platform for Action (1995), namun sejauh ini praktik rasisme,
diskriminasi dan kekerasan terhadap kaum feminis masih kerap terjadi.
Bahkan, tidak hanya di belahan bumi Selatan (negara Dunia Ketiga),
namun juga di bumi Utara (negara-negara maju – Amerika Serikat dan
Eropa).
5
Siti Ruhaini Dzuhayatin, ‗Gender Glass Ceiling in Indonesia: Manifestation, Roots and
Theological Breakthrough‘, Al-Jami‘ah, 58.1 (2020), 209–40
<https://doi.org/10.14421/AJIS.2020.581.209-240>.
6
Suzanne Reimer, ‗―It‘s Just a Very Male Industry‖: Gender and Work in UK Design
Agencies‘, Gender, Place & Culture, 23.7 (2016)
<https://doi.org/10.1080/0966369x.2015.1073704>.
7
Giuseppina Maria Cardella, Brizeida Raquel Hernández-Sánchez, and José Carlos
Sánchez-García, ‗Women Entrepreneurship: A Systematic Review to Outline the Boundaries of
4
di sisi lain secara kelas (ekonomi) perempuan di negara-negara ini
mengalami ekploitasi, rasisme, seksisme, misoginis, dan
heteroseksisme. Di mana sumber daya alam mereka dikeruk oleh
korporasi, tenaga mereka dieksploitasi melalui sistem kapitalisme, dan
kebebasan mereka dipolitisasi. Sehingga tidak ada celah lagi bagi
mereka untuk mendapatkan keadilan baik secara sosial maupun
ekonomi. Sebaliknya, yang seharusnya permasalahan ini harus segera
dituntaskan, namun mereka (kaum perempuan Dunia Ketiga) terus
mengalami penindasan dan keterbelakangan.8
Pernikahan dini menjadi salah satu faktor besar yang menjadi titik
awal kekerasan yang terjadi kepada perempuan dalam rumah tangga
7
(domestic violence).13 Keadaan mental (psikologis) yang belum matang
dan ekonomi yang belum kuat akhirnya menciptakan benih KDRT yang
berujung pada perceraian dini. Selanjutnya, yang sangat
mengkhawatirkan yakni ketika seseorang perempuan menjadi kepala
keluarga14 dengan kondisi ekonomi yang cukup sulit, biasanya anak-
anaknya cenderung mengalami kondisi kesehatan yang kurang
(stunting dan gizi buruk), terlantar, mengalami gangguan mental,
kesulitan mengakses pendidikan, dan yang paling parah banyak dari
mereka yang terjerumus dalam dunia prostitusi. Keadaan inilah yang
pada akhirnya menyebabkan kemiskinan struktural melekat dalam
kehidupan sosial mereka. Pasalnya, mereka tidak memiliki kesempatan
untuk mendapatkan lapangan pekerjaan yang layak, tertutupnya akses
terhadap sumber daya, tekanan mental dari hegemonik kelas sosial
menengah atas, hingga akhirnya mereka mengambil jalur instan
bekerja sebagai tunasusila agar tercukupi kebutuhan hidupnya dan
keluarga (Ibu dan adik-adiknya).
13
Erensu Baysak and others, ‗Is Early Marriage Practice a Problem for Women Living in
Istanbul? A Qualitative Study‘, Archives of Women‘s Mental Health, 24.2 (2021)
<https://doi.org/10.1007/s00737-020-01067-3>; Mavra Qamar, M. Anne Harris, and Jordan L.
Tustin, ‗The Association Between Child Marriage and Domestic Violence in Afghanistan‘, Journal of
Interpersonal Violence, 37.5–6 (2022) <https://doi.org/10.1177/0886260520951310>; Ramesh
Adhikari, ‗Child Marriage and Physical Violence: Results from a Nationally Representative Study in
Nepal‘, Journal of Health Promotion, 6 (2018) <https://doi.org/10.3126/jhp.v6i0.21804>.
14
Yiyoon Chung and Seohee Son, ‗No Good Choices: Concealing or Disclosing Single
Motherhood in Korea‘, Social Work Research, 46.2 (2022) <https://doi.org/10.1093/swr/svac002>;
Roberta G. Sands and Kathleen E. Nuccio, ‗Mother-Headed Single-Parent Families: A Feminist
Perspective‘, Affilia, 4.3 (1989) <https://doi.org/10.1177/088610998900400303>.
8
HIV/AIDS. Asisten Administrasi Pembangunan dan Kesra Setda
kabupaten Indramayu, Maman Koestaman mengungkapkan hingga
tahun 2020 penderita HIV/AIDS di Indramayu mencapai 3.920 orang.
Ditambah dengan maraknya perdagangan anak di bawah umur ke luar
daerah untuk dijadikan tunasusila. Seperti yang dialami salah satu anak
perempuan berumur 14 tahun di Indramayu yang menjadi korban
perdagangan orang yang dikirim ke Papua. Kondisi inilah yang sangat
mengkhawatirkan bagi anak-anak muda di sana, sehingga perlu
adanya penanganan sedini mungkin agar kasus yang serupa tidak
terulang kembali, baik di Indramayu maupun di daerah lain.
9
Kerja-Kerja Kaum Feminis
15
Dzuhayatin; Saher Selod, ‗Citizenship Denied: The Racialization of Muslim American
Men and Women Post-9/11‘, Critical Sociology, 2015
<https://doi.org/10.1177/0896920513516022>; Abeda Sultana, ‗Patriarchy and Women‘s
Subordination: A Theoretical Analysis‘, Arts Faculty Journal, 2012
<https://doi.org/10.3329/afj.v4i0.12929>; Yetunde A. Aluko, ‗Patriarchy and Property Rights
among Yoruba Women in Nigeria‘, Feminist Economics, 21.3 (2015)
<https://doi.org/10.1080/13545701.2015.1015591>; Toyin Ajibade Adisa, Issa Abdulraheem, and
Sulu Babaita Isiaka, ‗Patriarchal Hegemony: Investigating the Impact of Patriarchy on Women‘s
Work-Life Balance‘, Gender in Management, 34.1 (2019), 19–33 <https://doi.org/10.1108/GM-07-
2018-0095>.
16
Shin; Laura Suski, ‗The Global Women‘s Movement: Origins, Issues and Strategies‘,
Canadian Journal of Development Studies / Revue Canadienne d‘études Du Développement, 2007
<https://doi.org/10.1080/02255189.2007.9669195>; Andik Wahyun Muqoyyidin, ‗WACANA
KESETARAAN GENDER : PEMIKIRAN ISLAM KONTEMPORER TENTANG GERAKAN FEMINISME
ISLAM‘, Al-Ulum, 13.2 (2013), 491–512; Fadlan, ‗Islâm , Feminisme , Dan Konsep Kesetaraan
Gender Dalam Al-Qur ‘ Ân‘, Jurnal Karsa, 2011.
10
Lebar Labi-Labi Kota Palembang, dan kasus pertambangan di
Kabupaten Dairi Sumut. Dalam kasus tersebut, banyak perempuan
yang mengalami kekerasan dari aparat negara dan anggota masyarakat
yang bersebrangan. Bahkan beberapa diantaranya harus menghadapi
kriminalisasi dan menjalani masa tahanan.
17
Louise Lamphere, ‗Feminism in Anthropology‘, in International Encyclopedia of the
Social & Behavioral Sciences: Second Edition, 2015 <https://doi.org/10.1016/B978-0-08-097086-
8.12192-0>; AMIN BENDAR, ‗FEMINISME DAN GERAKAN SOSIAL‘, AL-WARDAH, 13.1 (2020)
<https://doi.org/10.46339/al-wardah.v13i1.156>; Nafsiyatul Luthfiyah, ‗FEMINISME ISLAM DI
INDONESIA‘, ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin, 2015
<https://doi.org/10.14421/esensia.v16i1.988>; L. Stone, ‗Feminism‘, in International Encyclopedia
of Education, 2010 <https://doi.org/10.1016/B978-0-08-044894-7.00558-3>; Fadlan.
11
maskulinitas laki-laki. Di mana seolah laki-laki diistimewakan dengan
sifat maskulinitasnya daripada feminitas perempuan yang dianggap
sebagai makhluk inferior. Sehingga membentuk realitas sosial di
masyarakat bahwa laki-laki lebih memiliki kekuatan dalam bidang
ekonomi dan politik ketimbang perempuan. Munculnya hierarki
gender, sistem masyarakat yang patriarki, dan eksploitasi terhadap
perempuan di berbagai negara, pada akhirnya membuat gerakan
feminisme ini semakin masif.
18
(see, Stone 2010; Lamphere 2015)
19
Anne Cova, ‗Women‘s Activism and ―Second Wave‖ Feminism: Transnational
Histories‘, Cultural and Social History, 15.2 (2018)
<https://doi.org/10.1080/14780038.2018.1451079>; Rekha Pande, ‗The History of Feminism and
Doing Gender in India‘, Revista Estudos Feministas, 26.3 (2018) <https://doi.org/10.1590/1806-
9584-2018v26n358567>; Miri Rozmarin, ‗Feminism, Time, and Nonlinear History‘, European
Journal of Cultural and Political Sociology, 5.4 (2018)
<https://doi.org/10.1080/23254823.2018.1446777>.
12
Lembaga seperti Women and Environment Studies (WES), Rumah
KitaB dan Mubadalah yang konsisten mengangkat isu terkait gender
kini menjadi wajah gerakan feminisme di Indonesia. Upaya-upaya
mereka dalam menarasikan isu-isu gender, tindak kekerasan yang
dialami oleh perempuan, dan memberikan edukasi kepada masyarakat
merupakan langkah konkrit untuk mengubah paradigma patriarkis
yang telah lama tertanam. Selain juga ingin memperjelas hak-hak
kesetaraan antara perempuan dan laki-laki, baik di ruang sosial, politik
maupun ruang kerja yang selama ini terburamkan.
13
Kapitalisme dan Ruang Kerja Bagi Perempuan
20
Dorota Węziak-Białowolska, Piotr Białowolski, and Eileen McNeely, ‗The Impact of
Workplace Harassment and Domestic Violence on Work Outcomes in the Developing World‘,
World Development, 126 (2020) <https://doi.org/10.1016/j.worlddev.2019.104732>.
21
Nurul Hidayati, ‗BEBAN GANDA PEREMPUAN BEKERJA (Antara Domestik Dan Publik)‘,
Muwazah, 2015.
22
Nahla Samargandi and others, ‗Women at Work in Saudi Arabia: Impact of ICT
Diffusion and Financial Development‘, Technology in Society, 59 (2019)
<https://doi.org/10.1016/j.techsoc.2019.101187>; Mónica Segovia-Pérez and others,
‗Incorporating a Gender Approach in the Hospitality Industry: Female Executives‘ Perceptions‘,
International Journal of Hospitality Management, 76 (2019)
<https://doi.org/10.1016/j.ijhm.2018.05.008>.
14
proses produksi. Jadi, laki-laki (didefinisikan sebagai pengusaha dan
eksportir) hanya bertugas menjual barang yang diproduksi oleh
perempuan (sebagai tenaga kerja) dan hidup dari laba hasil kerja kaum
perempuan. Artinya, di ruang kerja, kaum perempuan hanya menjadi
obyek eksploitasi, di mana mereka selalu diposisikan pada kerja-kerja
berat dan beresiko tinggi.
15
tidak mendapatkan keadilan di ruang kerja dan selalu mengalami
pemarginalisasian oleh superioritas kaum maskulin.
23
Suaad El Abani and Mansour Pourmehdi, ‗Gender and Educational Differences in
Perception of Domestic Violence Against Women Among Libyan Migrants in Manchester‘, Journal
of Interpersonal Violence, 36.5–6 (2021) <https://doi.org/10.1177/0886260518760006>.
16
keseimbangan alam akan rusak dan dapat menimbulkan berbagai
macam bencana.
24
Segovia-Pérez and others.
25
Sheriff F Folarin, Associate Prof Oluwakemi, and D Udoh, ‗BEIJING DECLARATION AND
WOMEN‘S PROPERTY RIGHTS IN NIGERIA‘, European Scientific Journal, 10.34 (2014).
17
Perempuan Dalam Belenggu Kebudayaan
26
Claudia Garcia-Moreno and Heidi Stöckl, ‗Violence against Women‘, in International
Encyclopedia of Public Health, 2016 <https://doi.org/10.1016/B978-0-12-803678-5.00483-5>;
Gillian K. SteelFisher and others, ‗Gender Discrimination in the United States: Experiences of
Women‘, Health Services Research, 54.S2 (2019) <https://doi.org/10.1111/1475-6773.13217>;
Jacob Zenn and Elizabeth Pearson, ‗Women, Gender and the Evolving Tactics of Boko Haram‘,
Journal of Terrorism Research, 2014 <https://doi.org/10.15664/jtr.828>.
27
Rwafa.
18
Eksploitasi perempuan secara universal dan lintas budaya sebagai
bentuk kontrol terhadap perempuan semakin nyata. Segregasi seksual
juga menjadi problem negara-negara di dunia, terutama di beberapa
negara Islam. Contoh di Pakistan, kaum perempuan di sana harus
menerima penaklukan, diskriminasi, hingga kekerasan sebagai bentuk
penyalahgunaan adat-istiadat dan norma budaya tradisional Pakistan
yang sebenarnya berbahaya dan melanggengkan pola pikir superioritas
laki-laki Pakistan.
28
Novi Diah Haryanti, ‗Konstruksi Gender Pada Novel Perempuan Berkalung Sorban
Karya Abidah El Khalieqi‘, Dialektika: Jurnal Bahasa, Sastra, Dan Pendidikan Bahasa Dan Sastra
Indonesia, 2.2 (2016) <https://doi.org/10.15408/dialektika.v2i2.3629>.
19
pemberian mahar untuk meminang perempuan di sana dan sekaligus
sebagai simbol penghargaan dan pengakuan kepada harkat dan
martabat seorang perempuan. Bentuk belis yang ditetapkan itu terdiri
dari mata uang logam (terbuat dari emas, perak, maupun tembaga),
ternak (kerbau dan babi), dan kain tenun. Mirisnya, praktik belis di NTT
telah mengalami pergeseran makna. Kini, tradisi ini seolah
menempatkan perempuan tidak ubahnya sebagai komoditas dagang.
Karena praktik belis yang terjadi sekarang ini disalahartikan sebagai
simbol penyerahan penuh hak-hak perempuan kepada pihak laki-laki,
sehingga dibanyak kasus, terdapat sikap sewenang-wenang dari pihak
suami terhadap istri melalui berbagai tindak kekerasan. Bahkan tidak
sedikit, suami melakukan perselingkuhan lantaran tubuh istrinya tidak
sebagus dulunya ¬ karena adanya perubahan fisik seperti gemuk, lusuh
dan hitam.
29
Rwafa; Adisa, Abdulraheem, and Isiaka.
20
Perempuan dan Stigma di Ruang Sosial
30
Caroline Essers and Deirdre Tedmanson, ‗Upsetting ―Others‖ in the Netherlands:
Narratives of Muslim Turkish Migrant Businesswomen at the Crossroads of Ethnicity, Gender and
Religion‘, Gender, Work and Organization, 21.4 (2014) <https://doi.org/10.1111/gwao.12041>;
Mayola Andika, ‗Reinterpretasi Ayat Gender Dalam Memahami Relasi Laki-Laki Dan Perempuan
(Sebuah Kajian Kontekstual Dalam Penafsiran)‘, Musãwa Jurnal Studi Gender Dan Islam, 17.2
(2019), 137 <https://doi.org/10.14421/musawa.2018.172.137-152>.
31
Marhumah; Adisa, Abdulraheem, and Isiaka.
21
kubu.32 Konflik yang terjadi pun terus berlarut-larut hingga banyak
kaum perempuan mengalami ancama, kekerasan bahkan kehilangan
ruang untuk mengekspresikan ajaran agama yang mereka anut. Seperti
baru-baru ini yang terjadi, Pengadilan Tinggi Karnataka, India
memutuskan larangan menggunakan hijab di sekolah. Di samping itu,
tidak sedikit juga kasus perempuan Muslim di India mengalami
ancaman dan kekerasan baik di ruang ibadah maupun di ruang publik.
32
Amos Y. Luka, ‗Hindu-Muslim Relations in Kashmir: A Critical Evaluation‘, HTS
Teologiese Studies / Theological Studies, 77.4 (2021) <https://doi.org/10.4102/HTS.V77I4.6227>;
Amit Singh, ‗Conflict between Freedom of Expression and Religion in India-A Case Study‘, Social
Sciences, 7.7 (2018) <https://doi.org/10.3390/socsci7070108>; Alka Jauhari, ‗India-Pakistan
Relations: International Implications‘, Asian Social Science, 9.1 (2012)
<https://doi.org/10.5539/ass.v9n1p42>.
33
Maja Brandt Andreasen, ‗―Rapeable‖ and ―Unrapeable‖ Women: The Portrayal of
Sexual Violence in Internet Memes about #MeToo‘, Journal of Gender Studies, 30.1 (2021)
<https://doi.org/10.1080/09589236.2020.1833185>; Ana Valentina Medeiros de Araújo and
others, ‗Technology-Facilitated Sexual Violence: A Review of Virtual Violence against Women‘,
Research, Society and Development, 11.2 (2022) <https://doi.org/10.33448/rsd-v11i2.25757>.
22
akan pentingnya menguatkan barisan kaum perempuan dalam
melawan ketidakadilan gender, kekerasan yang mereka alami dan
menyuarakan isu-isu perempuan. Sehingga, secara tidak langsung
ancaman, stigma dan kekerasan yang mereka alami telah menjadi imun
bagi mereka untuk melakukan perlawanan.
23
Perempuan dan Gerakan Lingkungan
37
Trent Brown, ‗Chipko Legacies: Sustaining an Ecological Ethic in the Context of
Agrarian Change‘, Asian Studies Review, 38.4 (2014)
<https://doi.org/10.1080/10357823.2014.956686>; V. Shiva and J. Bandyopadhyay, ‗The Evolution,
Structure, and Impact of the Chipko Movement.‘, Mountain Research & Development, 6.2 (1986)
<https://doi.org/10.2307/3673267>; Ambika Aiyadurai and others, ‗The Chipko Movement: A
People‘s History‘, Conservation and Society, 20.1 (2022) <https://doi.org/10.4103/cs.cs_150_21>.
38
Marc Michaelson, ‗Wangari Maathai and Kenya‘s Green Belt Movement: Exploring the
Evolution and Potentialities of Consensus Movement Mobilization‘, Social Problems, 41.4 (1994)
<https://doi.org/10.1525/sp.1994.41.4.03x0271k>; Bethany Boyer-Rechlin, ‗Women in Forestry: A
Study of Kenya‘s Green Belt Movement and Nepal‘s Community Forestry Program‘, Scandinavian
Journal of Forest Research, 25.SUPPL. 9 (2010) <https://doi.org/10.1080/02827581.2010.506768>;
Sharon Smulders, ‗―Information and Inspiration‖: Wangari Maathai, the Green Belt Movement and
Children‘s Eco-Literature‘, International Research in Children‘s Literature, 2016
25
desforestasi dan diskrimiminasi terhadap perempuan di Kenya.
Wangari Maathai bersama para perempuan di Kenya melakukan
gerakan penanaman pohon (reboisasi) untuk memulihkan kembali
kondisi hutan yang rusak. Menurutnya, apa yang telah diambil dari
alam harus dikembalikan kepada alam. Meskipun gerakan yang
dilakukan oleh Wangari Maathai bertentangan dengan pembangunan
rezim pemerintahan pada saat itu, tapi pada akhirnya Green Belt
Movement mampu menghadirkan reformasi lingkungan di Kenya.
Gerakan ekofeminisme yang dipelopori oleh para perempuan
tidak berhenti hanya pada perjuangan yang dilakukan oleh Vandana
Shiva dan Wangari Maathai saja. Masih banyak contoh perjuangan para
perempuan dalam menyelamatkan alam dan hak-hak mereka yang
hingga saat ini masih berjalan. Seperti perjuangan Mama Aleta Baun
yang memperjuangkan lingkungan sekitar Gunung Mutis dari
penambangan marmer dan Gunarti bersama para perempuan di
Kendeng melawan operasi industri ekstraktif pabrik semen yang
megancam sumber air, ekosistem dan mata pencaharian para petani.
Perjuangan mereka menjadi bentuk keseriusan para perempuan dalam
mewujudkan keadilan dan usaha mengembalikan kembali
keseimbangan alam. Mengingat penindasan yang dialami oleh para
perempuan juga di alami oleh alam.
Perempuan era hari ini seperti wanita listrik Tri Mumpuni, Mama
Aleta Baun aktivis lingkungan untuk hak-hak masyarakat adat
penentang penambangan marmer di Nusa Tenggara Timur, Gunarti
perempuan samin yang mengorganisir perempuan melawan pabrik
semen dan masih banyak lagi. Kekerasan terhadap perempuan di
bidang ekonomi39 seperti lahan pertanian direbut, hutan dibakar untuk
kepentingan oligarki, lingkungan tercemar, kualitas air dan tanah
menurun, dan hak-hak perempuan untuk tumbuh setara banyak
mengalami hambatan.
39
Alkan, Özar, and Ünver; Ömer Alkan and Hasan Hüseyin Tekmanlı, ‗Determination of
the Factors Affecting Sexual Violence against Women in Turkey: A Population-Based Analysis‘,
BMC Women‘s Health, 21.1 (2021) <https://doi.org/10.1186/s12905-021-01333-1>; Dusadee
Ayuwat and Somsouk Sananikone, ‗Influential Factors Among Male Population, Which Associated
with the Economic Violence Against Women in Laos‘, Gender Issues, 35.4 (2018)
<https://doi.org/10.1007/s12147-018-9213-5>; Tatjana Đurić Kuzmanović and Ana Pajvančić-
Cizelj, ‗Economic Violence against Women: Testimonies from the Women‘s Court in Sarajevo‘,
European Journal of Women‘s Studies, 27.1 (2020) <https://doi.org/10.1177/1350506818802425>.
27
Bagaimana mendorong kaum terdidik lebih sensitif terhadap isu
perempuan? Bagaimana Perguruan Tinggi merespon isu kekerasan
yang menimpa pada mayoritas perempuan baik terkait gender,
lingkungan hidup, ekonomi, politik, ruang publik dan lainnya?
Bagaimana peran organisasi perempuan selama ini dalam
mengadvokasi kepentingan kedaulatan perempuan itu sendiri? Saya
tidak perlu merilis organisasi perempuan mana saja, tapi data
menunjukkan kekerasan terhadap perempuan masih masif bahkan di
beberapa daerah terus meningkat.40
40
(Watts and Zimmerman 2002; Freedman 2016)
41
(Suminar, Budiartati, and Anggraeni 2019; Nadim and Nurlukman 2017; Mahjoub
2016)
28
dengan melibatkan para perempuan itu sendiri untuk mencegah,
menghukum dan melindungi kepentingan perempuan di ruang publik.
Terus memberi ruang bagi para perempuan untuk bicara, menentukan
arah perjuangan mereka dan membuka akses seluas-luasnya untuk
mereka menjadi manusia pejuang.42
42
R Scheyvens, ‗Promoting Women‘s Empowerment through Involvement in
Ecotourism: Experiences from the Third World‘, Journal of Sustainable Tourism, 8.3 (2000), 232–49
<https://doi.org/10.1080/09669580008667360>; Zuraidah Kamaruddin, ‗Involvement of Women in
Economy: An Explication from the Islamic Perspective‘, Revista Gestão Inovação e Tecnologias,
11.2 (2021) <https://doi.org/10.47059/revistageintec.v11i2.1729>.
29
Perempuan Tanpa Batas
43
Catherine So Kum Tang, Day Wong, and Fanny Mui Ching Cheung, ‗Social
Construction of Women as Legitimate Victims of Violence in Chinese Societies‘, Violence Against
Woman, 8.8 (2002) <https://doi.org/10.1177/107780102400447096>.
44
Sultana; Ahmad Ridwan and Emy Susanti, ‗Subordination of Women and Patriarchal
Gender Relations at Islamic Poor Community‘, Masyarakat, Kebudayaan Dan Politik, 2019
<https://doi.org/10.20473/mkp.v32i22019.159-167>; Erwait Aziz, Irwan Abdullah, and Zaenuddin
Hudi Prasojo, ‗Why Are Women Subordinated? The Misrepresentation of the Qur‘an in Indonesian
Discourse and Practice‘, Journal of International Women‘s Studies, 21.6 (2020), 235–48.
30
mereka terkungkung pada aktivitas rumah tangga – sumur, dapur, dan
kasur.
45
Baoubadi Atozou, Radjabu Mayuto, and Alexis Abodohoui, ‗Review on Gender and
Poverty, Gender Inequality in Land Tenure, Violence Against Woman and Women Empowerment
Analysis: Evidence in Benin with Survey Data‘, Journal of Sustainable Development, 2017
<https://doi.org/10.5539/jsd.v10n6p137>; Pâmela Rocha Vieira, Leila Posenato Garcia, and Ethel
Leonor Noia Maciel, ‗The Increase in Domestic Violence during the Social Isolation: What Does It
Reveals?‘, Revista Brasileira de Epidemiologia, 23 (2020) <https://doi.org/10.1590/1980-
549720200033>.
31
semakin banyak ditemukan, bahkan sebagian dari mereka secara
terpaksa harus menanggung beban sebagai kepala keluarga lantaran
ditinggal oleh suaminya. Khususnya di Indonesia, menurut data dari
Survei Sosial Ekonomi Nasional Badan Pusat Statistik pada 2020,
terdapat 11,44 juta keluarga dikepalai oleh perempuan. Mereka
merupakan kelompok yang rentan baik secara sosial maupun ekonomi.
Pasalnya 95 persen perempuan kepala keluarga ini bekerja pada sektor
informal seperti pedagang, buruh, petani, atau buruh tani dengan
pendapatan kurang dari Rp500 ribu tiap bulan. Kondisi inilah yang
kemudian semakin menambah beban mereka, di satu sisi kesempatan
kerja bagi mereka sangat minim, sedangkan di sisi lain ada tanggung
jawab keluarga yang harus dipikul sendiri. Vatalnya, kemiskinan yang
menerpa perempuan kian menjebloskan mereka pada lubang patriarkal
paling dasar yakni hilangnya eksistensi mereka sebagai manusia.
46
Gisel Lorena Fattore and others, ‗Experiences of Discrimination and Skin Color Among
Women in Urban Brazil: A Latent Class Analysis‘, Journal of Black Psychology, 46.2–3 (2020)
<https://doi.org/10.1177/0095798420928204>.
32
perempuan kulit hitam (utamanya terkait dengan rasisme dan
seksisme) tidak hanya dilakukan oleh kaum laki-laki, namun juga oleh
perempuan kulit putih. Padahal secara universal, mereka sama-sama
mengalami dampak dari budaya patriarki dan endrosentrisme laki-laki.
33
Merayakan Kemandirian Perempuan
47
(Ridwanullah and Herdiana 2018; Sen 2019; Smulders 2016)
34
Sekolah Seni Payungi, Pesantren Wirausaha dan forum lainnya) hampir
semua di dominasi oleh kaum perempuan.
48
Dawiyatun Dawiyatun, ‗PENDIDIKAN TRANSFORMATIF‘, Islamuna: Jurnal Studi Islam,
2017 <https://doi.org/10.19105/islamuna.v4i2.1592>; Elizabeth A. Lange, ‗Transformative and
Restorative Learning: A Vital Dialectic for Sustainable Societies‘, Adult Education Quarterly, 2004
<https://doi.org/10.1177/0741713603260276>; L. A. Paul and John Quiggin, ‗Transformative
Education‘, Educational Theory, 2020 <https://doi.org/10.1111/edth.12444>; Molly den Heyer, Eric
Smith, and Catherine Irving, ‗Tracing the Link Between Transformative Education and Social Action
Through Stories of Change‘, Journal of Transformative Education, 19.4 (2021)
<https://doi.org/10.1177/15413446211045165>.
35
mencoba berjejaring dengan beberapa pegiat gender & feminisme di
berbagai negara. Yang sudah bersedia yaitu Valeriana dari Colombia.
Semoga sampai Oktober kami mendapat peluang kebaikan dari banyak
tokoh nasional dan senior yang bersedia menemani perayaan
kemandirian perempuan seperti Kiai Faqih Abdul Kodir, Buk Lies
Marcoes, om Taufik Rinaldi Buk Linda Soedibyo Prof Ahmad Rizky
Mardhatillah Umar Mas Muhammad Khoirul Huda Mas Wahyu Hidayat
dan tokoh-tokoh senior lainnya. Salam hormat selalu dan berkah untuk
semua. Salam Payungi.
36
Inovasi Perempuan
49
Tadjudin Noer Effendi, ‗Budaya Gotong Royong Masyarakat Dalam Perubahan Sosial
Saat Ini‘, Jurnal Pemikiran Sosiologi, 2016 <https://doi.org/10.22146/jps.v2i1.23403>.
50
Adrian Smith, Mariano Fressoli, and Hernán Thomas, ‗Grassroots Innovation
Movements: Challenges and Contributions‘, Journal of Cleaner Production, 63 (2014)
<https://doi.org/10.1016/j.jclepro.2012.12.025>.
51
Jörn Messeter, ‗Social Media Use as Urban Acupuncture for Empowering Socially
Challenged Communities‘, Journal of Urban Technology, 22.3 (2015)
<https://doi.org/10.1080/10630732.2015.1040291>; Carmen Leong and others, ‗Social Media
Empowerment in Social Movements: Power Activation and Power Accrual in Digital Activism‘,
37
akan tahu dan tertarik untuk berkunjung. Hanya dengan Media lah
banyak orang akan melihat dan penasaran dengan pemberdayaan
ekonomi yang terus dikerjakan.
52
Monika Arnez, ‗Empowering Women through Islam: Fatayat NU between Tradition
and Change‘, Journal of Islamic Studies, 21.1 (2010) <https://doi.org/10.1093/jis/etp025>; Nor
Hafizah Selamat and Noraida Endut, ‗―Bargaining with Patriarchy‖ and Entrepreneurship:
Narratives of Malay Muslim Women Entrepreneurs in Malaysia‘, Kajian Malaysia, 38 (2020)
<https://doi.org/10.21315/KM2020.38.S1.2>; Ismail Ruslan, ‗Pemberdayaan Ekonomi Masyarakat
Berbasis Masjid Di Pontianak‘, Jurnal Khatulistiwa – Journal Of Islamic Studies, 2012; Aliya Bushra**
and Nasra Wajiha***, ‗Assessing Ther Determinants of Women Empwerment in Pakistan: A Case of
Two Colleges of Lahore‘, Pakistan Journal of Applied Economics, 2013; Chanel Emily McCall and
Kevin Frank Mearns, ‗EMPOWERING WOMEN THROUGH COMMUNITY-BASED TOURISM IN THE
WESTERN CAPE, SOUTH AFRICA‘, Tourism Review International, 45.2–3 (2021)
<https://doi.org/10.3727/154427221X16098837279967>.
53
Bezabih Emana, Cooperatives: A Path to Economic and Social Empowerment in
Ethiopia, International Organization, 2009; Muhammad Shakil Ahmad and Noraini Bt Abu Talib,
‗Empowering Local Communities: Decentralization, Empowerment and Community Driven
Development‘, Quality and Quantity, 49.2 (2015) <https://doi.org/10.1007/s11135-014-0025-8>.
39
sosial. Seperti menjenguk tetangga yang sedang sakit, membantu
mereka yang mengalami kesusahan, saling toleransi, dan gugur
gunung (gotong rotong) saat panen. Semakin banyak aktivitas sosial
yang mampu kita kerjakan, maka akan semakin banyak masyarakat
yang bisa kita rangkul bersama. Sehingga, nantinya untuk mengajak
mereka bergerak melakukan kerja pemberdayaan pun akan lebih
mudah.
54
(see, Knight and Cottrell 2016)
40
Sekolah Penggerak Perempuan
55
Roksana Bahramitash, ‗Low-Income Islamic Women, Poverty and the Solidarity
Economy in Iran‘, Middle East Critique, 23.3 (2014)
<https://doi.org/10.1080/19436149.2014.959796>; Paul Agu Igwe and others, ‗Solidarity and
Social Behaviour: How Did This Help Communities to Manage COVID-19 Pandemic?‘, International
Journal of Sociology and Social Policy, 40.9–10 (2020) <https://doi.org/10.1108/IJSSP-07-2020-
0276>.
56
Amare WONDIRAD, Denis Tolkach, and Brian King, ‗Stakeholder Collaboration as a
Major Factor for Sustainable Ecotourism Development in Developing Countries‘, Tourism
41
dimulai dari Toleransi (masyarakat), Talenta (perguruan tinggi) dan
terakhir teknologi (pemerintah).
Inisiatif muncul secara genuin dari warga kreatif dan fokus pada
capaian gagasan dan gerakan. Jika gerakan ini sustainable secara
otomatis akan dilihat sebagai inspirasi kecil yang sangat mungkin akan
menginspirasi banyak orang dan meluas. Integrasi kegiatan
menyambut Menteri misalnya, komunitas punya daya imajinasi yang
bisa melampui birokrasi dari seni rupa lukisan feminisme, penghargaan
perempuan penggerak, launching Buku pemberdayaan ekonomi
perempuan, launching Sekolah Penggerak Perempuan, pameran kriya
komunitas, mural tembok pahlawan perempuan sampai lukisan Ibu
Menteri dari Anggi Sidiq yang menarik perhatian.
43
Pulang ke Masa Depan
60
Tessa Talitha, Tommy Firman, and Delik Hudalah, ‗Welcoming Two Decades of
Decentralization in Indonesia: A Regional Development Perspective‘, Territory, Politics,
Governance, 8.5 (2020) <https://doi.org/10.1080/21622671.2019.1601595>; Teis Hansen, ‗The
Foundational Economy and Regional Development‘, Regional Studies, 56.6 (2022)
<https://doi.org/10.1080/00343404.2021.1939860>; Henrieta Pavolová and others, ‗Model of
Sustainable Regional Development with Implementation of Brownfield Areas‘, Entrepreneurship
and Sustainability Issues, 6.3 (2019) <https://doi.org/10.9770/jesi.2019.6.3(2)>; Adriana Anamaria
Davidescu and others, ‗Romania‘s South-Muntenia Region, towards Sustainable Regional
Development. Implications for Regional Development Strategies‘, Sustainability (Switzerland),
12.14 (2020) <https://doi.org/10.3390/su12145799>.
44
berupaya menanamkan nilai-nilai luhur dan lokalitas masyarakat
Lampung di setiap sendi pembangunannya. Tidak hanya sebatas pada
infrastruktur semata, namun pembangunan yang dikerjakan juga
berfokus pada membangun kualitas masyarakatnya.61 Sebab,
masyarakat merupakan asset vital yang harus terus diedukasi agar
tumbuh pengetahuan, nilai, dan etikanya dalam berkehidupan.
61
Alexandre Apsan Frediani, Alejandra Boni, and Des Gasper, ‗Approaching
Development Projects from a Human Development and Capability Perspective‘, Journal of Human
Development and Capabilities, 2014 <https://doi.org/10.1080/19452829.2013.879014>.
45
yang lebih mengedepankan lokalitas sebagai nilai-nilai fundamental.62
Sehingga, masyarakat dapat tetap teguh mendekap erat falsafah
hidupnya, mengajarkannya kepada para generasi muda, melestarikan
budaya dan lingkungan serta semakin terbukanya harapan untuk
mengembalikan kemajuan di masa lalu.
62
Mohammad Arif Kamal, ‗Assessment of Traditional Architecture of Lucknow with
Reference to Climatic Responsiveness‘, Architecture and Engineering, 6.1 (2021)
<https://doi.org/10.23968/2500-0055-2021-6-1-19-31>; I. Gede Mugi Raharja, ‗Ethics and
Responsibilities Preserving Traditional Balinese Architectural Values in the Global Era‘, Cultura.
International Journal of Philosophy of Culture and Axiology, 18.2 (2021); Małgorzata Zdon-
Korzeniowska and Monika Noviello, ‗The Wooden Architecture Route as an Example of a Regional
Tourism Product in Poland‘, Sustainability (Switzerland), 11.18 (2019)
<https://doi.org/10.3390/su11185128>.
46
Ekonomi dan Pendidikan Transformatif
63
Kwabena Gyimah-Brempong, ‗Education and Economic Development in Africa‘,
African Development Review, 23.2 (2011) <https://doi.org/10.1111/j.1467-8268.2011.00282.x>;
Stephan Klasen, ‗Low Schooling for Girls, Slower Growth for All? Cross-Country Evidence on the
Effect of Gender Inequality in Education on Economic Development‘, World Bank Economic
Review, 16.3 (2002) <https://doi.org/10.1093/wber/lhf004>; Helen Kopnina, ‗Education for the
Future? Critical Evaluation of Education for Sustainable Development Goals‘, Journal of
Environmental Education, 51.4 (2020) <https://doi.org/10.1080/00958964.2019.1710444>.
64
Rumsari Hadi Sumarto and others, ‗Penta-Helix and Quintuple-Helix in the
Management of Tourism Villages in Yogyakarta City‘, Australasian Accounting, Business and
Finance Journal, 14.1 Special Issue (2020) <https://doi.org/10.14453/aabfj.v14i1.5>; Willy Tri
Hardianto and others, ‗PentaHelix Synergy on Tourism Development in Batu, East Java‘,
International Journal of Innovation, Creativity and Change, 10.6 (2019); Trisna Putra, ‗A Review on
Penta Helix Actors In Village Tourism Development and Management‘, Journal of Business on
Hospitality and Tourism, 5.1 (2019) <https://doi.org/10.22334/jbhost.v5i1.150>.
47
melahirkan kolaborasi baru yakni hexahelix yang menambahkan peran
aggregator di dalamnya. Aggegator ini secara sederhana berperan
sebagai pemandu akselerator kolaborasi, pendampingan, inkubator
dan off taker.
65
(Dawiyatun 2017; Suparta 2014; den Heyer, Smith, and Irving 2021; Lange 2004; Paul
and Quiggin 2020)
66
Paul and Quiggin.
48
dengan adanya ruang belajar yang lebih nyaman dan punya daya
tampung lebih besar seperti saat ini.
67
Virginie Servant-Miklos and Liesbeth Noordegraaf-Eelens, ‗Toward Social-
Transformative Education: An Ontological Critique of Self-Directed Learning‘, Critical Studies in
Education, 62.2 (2021) <https://doi.org/10.1080/17508487.2019.1577284>.
49
Tanah dan Perempuan?
50
Di luar hukum, tanah harus dipandang sebagai modal nature
(alam) ada filosofi besar bahwa tanah harus dimaknai secara
berkelanjutan (sustainable). MDGs sampai SDGs menitipkan pesan
bahwa manusia menempatkan bumi sebagai objek yang terus dirusak.
Mereka yang memiliki akses lebih pada tanah merusaknya dengan cara
kapitalistik, destruktif dan ekspolitatif. Revolusi paradigma terhadap
tanah sebagai modal berkelanjutan sama halnya menyelamatkan
manusia atas persoalaan klasik yaitu ketimpangan. Negara bersama
bangunan struktur manusia di dalamnya bukankah terus berlomba-
loma menguasai tanah dan sekaligus mengingkari pembangunan
keberlanjutan?
Tanah juga sering disebut dengan kata Ibu Bumi.68 Ibu bumi yang
disimbolkan dengan perempuan. Dari sana manusia bisa terus survive
dan menikmati tumbuhan yang hidup dari dalam tanah dan hewan
yang hidup di atas tanah. Tanah sangat erat dengan perempuan yang
perlu dirawat, dijaga dan dilindungi.69 Merusak tanah sama halnya
merusak ibu bumi, dengan kata lain merusak manusia itu sendiri.
Sadumuk Bathuk Sanyari Bumi Ditohi Pati (satu sentuhan kening, satu
jari luas-nya bumi bertaruh nyawa). Merusak tanah juga bagian dari
pengingkaran terhadap perempuan. Bahwa manusia lahir dari rahim
perempuan. Laki-laki sanggup bertaruh nyawa mempertahankan tanah
dan juga perempuan.
68
Paola Villavicencio Calzadilla and Louis J. Kotzé, ‗Living in Harmony with Nature? A
Critical Appraisal of the Rights of Mother Earth in Bolivia‘, Transnational Environmental Law, 2018
<https://doi.org/10.1017/S2047102518000201>.
69
Adeoye O. Akinola, ‗Women, Culture and Africa‘s Land Reform Agenda‘, Frontiers in
Psychology, 9.NOV (2018) <https://doi.org/10.3389/fpsyg.2018.02234>; Atozou, Mayuto, and
Abodohoui; Bina Agarwal, Pervesh Anthwal, and Malvika Mahesh, ‗How Many and Which Women
Own Land in India? Inter-Gender and Intra-Gender Gaps‘, Journal of Development Studies, 57.11
(2021) <https://doi.org/10.1080/00220388.2021.1887478>; Neelam Jabeen, ‗Women, Land,
Embodiment: A Case of Postcolonial Ecofeminism‘, Interventions, 22.8 (2020)
<https://doi.org/10.1080/1369801X.2020.1753556>.
51
tapi merusak kepentingan manusia atas filsafat tanah. Tanah dan
perempuan adalah simbol kejayaan sekaligus watak kejahatan manusia.
Tanpa kesadaran untuk merawat, hakikat tanah dan perempuan bukan
malah dijaga tapi sama-sama dirusak oleh kepentingan-kepentingan
nir keberlanjutan.
52
Mereka Rentan?
70
Sands and Nuccio; Chung and Son.
53
Ada yang berprinsip hidup sendiri, mandiri dan tidak harus
bergantung pada laki-laki yang tidak bertanggungjawab. Karena
persoalan selingkuh, kekerasan rumah tangga, atau masalah rumah
tangga yang tidak hanya disaksikan dalam sinetron televisi. Ketika
pertemuan antar warga pada tingkat RT, Ibu ini juga berposisi sebagai
pengganti laki-laki dan setara dengan bapak-bapak lain.
Jam 16.30 sore tadi Mbah Iluk lewat dan mampir sejenak di
depan rumah Pak Ahmad Tsauban. Beliau hidup sendiri, karena suami
sudah meninggal. Sehari-hari Mbah Iluk membuat berbagai makanan
dan dititipkan ke warung-warung. Di ajak berdagang di Payungi tapi
Mbak Iluk memilih menitip makanan saja ke pedagang lain. Beliau
memang tidak bisa diam, selalu saja ada yang dikerjakan untuk terus
melanjutkan hidup.
Mbah Iluk misalnya, sebagai orang yang sendiri pada masa lansia,
tidak ada keinginan berpangku tangan. Adanya ruang seperti Pasar
Yosomulyo Pelangi, membuat apa yang dikerjakan Mbah Iluk terus
menambah kemuliaan. Hakikat manusia bermuamalah satu sama lain.
Payungi menjadi surga kuliner dan terus mengajak kalangan yang
sering kita sebut rentan ini untuk kreatif berkarya dalam kuliner. Pernah
suatu ketika uang Mbah Iluk dijambret orang, direbut dompetnya.
54
Alhamdulillah kas Mushola mengganti uang beliau untuk modal
berjualan kembali.
55
Ekonomi dan Perlindungan Perempuan
71
Marika A. Pitot and others, ‗The Current State of Gender Discrimination and Sexual
Harassment in the Radiology Workplace: A Survey‘, Academic Radiology, 29.3 (2022)
<https://doi.org/10.1016/j.acra.2021.01.002>; Araújo and others; Emma Daltone, ‗Sexual
Harassment of Women Politicians in Japan‘, Journal of Gender-Based Violence, 1.2 (2017)
<https://doi.org/10.1332/239868017X15099566627749>; Richard Rego, ‗Changing Forms and
Platforms of Misogyny: Sexual Harassment of Women Journalists on Twitter‘, Media Watch, 9.3
(2018) <https://doi.org/10.15655/mw/2018/v9i3/49480>; Olle Folke and others, ‗Sexual
Harassment of Women Leaders‘, Daedalus, 149.1 (2020)
<https://doi.org/10.1162/DAED_a_01781>; Heather McLaughlin, Christopher Uggen, and Amy
Blackstone, ‗The Economic and Career Effects of Sexual Harassment on Working Women‘, Gender
and Society, 31.3 (2017) <https://doi.org/10.1177/0891243217704631>; Adetutu Deborah Aina-
Pelemo, M. C. Mehanathan, and Pradeep Kulshrestha, ‗Indian Legal Profession and the Sexual
Harassment of Women at Workplace Act‘, Sexuality and Culture, 24.1 (2020)
<https://doi.org/10.1007/s12119-019-09637-z>.
72
Sarah Jane Lilley Walker and others, ‗Rape, Inequality and the Criminal Justice
Response in England: The Importance of Age and Gender‘, Criminology and Criminal Justice, 21.3
(2021) <https://doi.org/10.1177/1748895819863095>.
73
Nur Hidayah, ‗Reinterpretasi Hak-Hak Ekonomi Perempuan Dalam Islam‘, AHKAM :
Jurnal Ilmu Syariah, 17.1 (2014), 85–96 <https://doi.org/10.15408/ajis.v17i1.1245>; Oluwakemi D.
Udoh, Sheriff F. Folarin, and Victor A. Isumonah, ‗The Influence of Religion and Culture on
Women‘s Rights to Property in Nigeria‘, Cogent Arts and Humanities, 7.1 (2020)
<https://doi.org/10.1080/23311983.2020.1750244>; Sultana.
56
harus ditempatkan dalam iklim spiritual.74 Jadi perempuan adalah
sama, bukan manusia ke dua setelah laki-laki. Mereka layak muncul
dipublik dalam kontribusi gagasan dan gerakan.
74
Dzuhayatin; Andika; Hamid Yeganeh, ‗A Cross-National Investigation into the Effects
of Religion on Gender Equality‘, International Journal of Sociology and Social Policy, 2021
<https://doi.org/10.1108/IJSSP-10-2020-0479>; Saskia Glas, Niels Spierings, and Peer Scheepers,
‗Re-Understanding Religion and Support for Gender Equality in Arab Countries‘, Gender and
Society, 32.5 (2018) <https://doi.org/10.1177/0891243218783670>.
75
Ahmad Arif Widianto, ‗Islam Dan Praktik Pemberdayaan Perempuan: Studi Terhadap
Implementasi Nilai-Nilai Islam Dalam Pemberdayaan Perempuan Oleh Yayasan Sahabat Ibu Di
Yogyakarta)‘, Asketik, 1.2 (2018), 69–78 <https://doi.org/10.30762/ask.v1i2.519>; Suminar,
Budiartati, and Anggraeni; April Mackey and Pammla Petrucka, ‗Technology as the Key to
Women‘s Empowerment: A Scoping Review‘, BMC Women‘s Health, 21.1 (2021)
<https://doi.org/10.1186/s12905-021-01225-4>; Mahjoub.
57
Jadi kekerasan terhadap perempuan dapat dikikis dengan cara
melibatkan perempuan dalam gotong royong ekonomi. Mereka bukan
hanya bekerja disektor publik tapi malah tereksploitasi secara ekonomi.
Ekonomi gotong royong inilah yang akan membuat mereka
menemukan pemaknaan hidup dalam ruang pengembangan
pengetahuan. Mereka berkelompok, berserikat, berkumpul dan
menunjukkan potensinya masing-masing. Jadi menikmati proses
dengan sosial preneurship membuat mereka tetap bahagia, terhibur
dari rutinitas domestik yang menjenuhkan, dan paling penting mereka
punya ruang belajar mandiri dalam contoh Payungi yaitu pesantren
wirausaha.
58
Desa, Perempuan dan Lingkungan Hidup
76
Istiqomah and others, ‗Promoting Local Potential as a Strategy to Develop Tourism
Village‘, Geojournal of Tourism and Geosites, 31.3 (2020) <https://doi.org/10.30892/gtg.31324-
547>; S P Putro, ‗Ecotourism Development Strategy at Minapolitan Area of Menayu Village,
Magelang District, Central Java, Indonesia‘, Journal of Physics: Conference Series, 2019
<https://doi.org/10.1088/1742-6596/1217/1/012139>; Bondi Arifin and others, ‗Village Fund,
Village-Owned-Enterprises, and Employment: Evidence from Indonesia‘, Journal of Rural Studies,
79 (2020) <https://doi.org/10.1016/j.jrurstud.2020.08.052>; Singgih Purnomo and others,
‗Empowerment Model for Sustainable Tourism Village in an Emerging Country‘, Journal of Asian
Finance, Economics and Business, 7.2 (2020) <https://doi.org/10.13106/jafeb.2020.vol7.no2.261>;
Jianchun Yang and others, ‗How to Promote Ethnic Village Residents‘ Behavior Participating in
Tourism Poverty Alleviation: A Tourism Empowerment Perspective‘, Frontiers in Psychology, 11
(2020) <https://doi.org/10.3389/fpsyg.2020.02064>; Vilma Atkočiuniene and Gintare Vaznoniene,
‗Smart Village Development Principles and Driving Forces: The Case of Lithuania‘, European
Countryside, 11.4 (2019) <https://doi.org/10.2478/euco-2019-0028>; Yurui Li, Pengcan Fan, and
Yansui Liu, ‗What Makes Better Village Development in Traditional Agricultural Areas of China?
Evidence from Long-Term Observation of Typical Villages‘, Habitat International, 83 (2019)
<https://doi.org/10.1016/j.habitatint.2018.11.006>; Arintoko Arintoko and others, ‗Community-
Based Tourism Village Development Strategies: A Case of Borobudur Tourism Village Area,
Indonesia‘, Geojournal of Tourism and Geosites, 29.2 (2020) <https://doi.org/10.30892/gtg.29202-
477>; Xiaofei Qin and others, ‗What Makes Better Village Economic Development in Traditional
Agricultural Areas of China? Evidence from 338 Villages‘, Habitat International, 106 (2020)
<https://doi.org/10.1016/j.habitatint.2020.102286>.
59
penerbitan buku menjadi point utama selain gerakan di lapangan
sosial. Semua ini kami kerjakan dengan cara-cara pemberdayaan.
Alhamdulilah Payungi sebagai pasar sudah berjalan tersistem dan
menumbuhkan banyak inovasi lain.
Selain kajian desa ada hal yang penting yang kami mulai
kembangkan. Co-Working space menjadi tempat khusus berkumpulnya
perempuan mengembangkan Women & Environment Studies (WES)
Payungi University. Hifni Septina Carolina, Wahyu Puji dan lainnya
menjadi penggeraknya. Kajian perempuan dan lingkungan hidup
sejalan dengan semangat pedagang perempuan Payungi dalam
menjaga lingkungan hidup. Mengelola Bank Sampah, EcoBrick,
pertanian Organik, Ketahanan Pangan Keluarga, Pupuk Organik dan
lainnya.
77
(Sulaiman, Chusmeru, and Masrukin 2018; Hannan 2019; Indra 2019; Widayanti and
Muawanah 2021; Bawono 2019; Fauroni and Quraisy 2019)
60
Gender dan Ekonomi Desa?
Mata kuliah baru di S-1 Ekonomi Syariah IAIN Metro tahun 2021
ada Gender dan Ekonomi. Ini menggambarkan bahwa prodi kami
responsif terhadap persoalan kesetaraan di ruang publik dan melihat
ekonomi dalam posisi kesalingan.78 Jika dilihat dari calon yang ada Siti
adalah calon paling muda dan dia perempuan sendiri. Siti dan suami
memiliki kebun karet dan cerita kawan-kawan alumni cukup sukses
mengelola kebunnya.
78
Hidayah; Cardella, Hernández-Sánchez, and Sánchez-García; Shova Thapa Karki and
Mirela Xheneti, ‗Formalizing Women Entrepreneurs in Kathmandu, Nepal: Pathway towards
Empowerment?‘, International Journal of Sociology and Social Policy, 38.7–8 (2018)
<https://doi.org/10.1108/IJSSP-12-2017-0166>.
79
Badaruddin Badaruddin and others, ‗Village Community Empowerment through
Village Owned Enterprise Based on Social Capital in North Sumatera‘, Asia Pacific Journal of Social
Work and Development, 31.3 (2021) <https://doi.org/10.1080/02185385.2020.1765855>;
Kushandajani Kushandajani, ‗Social and Economic Empowerment for Village Women as a Strategy
of Village Development‘, The Indonesian Journal of Planning and Development, 4.1 (2019)
<https://doi.org/10.14710/ijpd.4.1.1-6>.
61
pemberdayaan ekonomi. Selamat bertarung Siti, panjang umur
perjuangan.
62
Pintu Efektif
80
Shahrukh Khalid and others, ‗Community Empowerment and Sustainable Tourism
Development: The Mediating Role of Community Support for Tourism‘, Sustainability
(Switzerland), 11.22 (2019) <https://doi.org/10.3390/su11226248>; Purnomo and others.
81
Mohammed Faiz Kamaludin, Jesrina Ann Xavier, and Muslim Amin, ‗Social
Entrepreneurship and Sustainability: A Conceptual Framework‘, Journal of Social Entrepreneurship,
2021 <https://doi.org/10.1080/19420676.2021.1900339>; David Littlewood and Diane Holt, ‗Social
Entrepreneurship in South Africa: Exploring the Influence of Environment‘, Business and Society,
57.3 (2018) <https://doi.org/10.1177/0007650315613293>; Scott Weller and Bing Ran, ‗Social
Entrepreneurship: The Logic of Paradox‘, Sustainability (Switzerland), 12.24 (2020)
<https://doi.org/10.3390/su122410642>; Hardi Utomo and others, ‗Developing Social
Entrepreneurship: A Study of Community Perception in Indonesia‘, Entrepreneurship and
Sustainability Issues, 7.1 (2019) <https://doi.org/10.9770/jesi.2019.7.1(18)>.
63
Pendekatan ekonomi menarik perhatian banyak orang, apalagi
dikerjakan dengan sukarela. Jangka panjangnya membangun
kesadaran banyak orang. Maka dalam menuju kesadaran butuh
pendidikan transformatif.82 Selalu pemberdayaan menuntut adanya
pendidikan mandiri berbasis warga. Satu sama lain belajar dengan hal-
hal sederhana, mingguan dan to the point pada penyelesaian teknis di
lapangan. Ekonomi seperti pintu efektif untuk kita masuk ke rumah
besar pemberdayaan, kita akan menemukan banyak pintu lain untuk
masuk ke kamar-kamar unik dan membuat rumah pemberdayaan
semakin berwarna.
82
Paul and Quiggin; Servant-Miklos and Noordegraaf-Eelens.
64
WES Payungi
83
(see, Selamat and Endut 2020b; Saner and Yiu 2019; Norberg and Johansson 2021; de
Wet and Parker 2014)
84
Dongoh Joo and others, ‗Knowledge, Empowerment, and Action: Testing the
Empowerment Theory in a Tourism Context‘, Journal of Sustainable Tourism, 28.1 (2020)
<https://doi.org/10.1080/09669582.2019.1675673>.
65
Women & Environment Studies Payungi mendirikan usaha
WEStore bukan hanya untuk komersil. Helping & Sharing diinisiasi oleh
Hifni Septina Carolina sebagai bentuk Berbagi dan Peduli. Semoga
terus tumbuh dan memberi dampak baik bagi gerakan perempuan di
masa depan.
66
Skala
85
Chang Hee Kim and Yong Beom Choi, ‗How Meritocracy Is Defined Today?:
Contemporary Aspects of Meritocracy‘, Economics and Sociology, 10.1 (2017)
<https://doi.org/10.14254/2071-789X.2017/10-1/8>; Ana Filipa Madeira and others, ‗Primes and
Consequences: A Systematic Review of Meritocracy in Intergroup Relations‘, Frontiers in
Psychology, 10 (2019) <https://doi.org/10.3389/fpsyg.2019.02007>; Zhibin Zhang, ‗Crowding Out
Meritocracy? - Cultural Constraints in Chinese Public Human Resource Management‘, in Australian
Journal of Public Administration, 2015, LXXIV <https://doi.org/10.1111/1467-8500.12146>.
67
Michael Young sebagai Meritokrasi. Bahwa semua orang memiliki
kesempatan yang sama untuk sukses yang didasarkan pada bakat dan
upaya keras. Meritokrasi pada akhirnya tidak melihat nilai kelas, jenis
kelamin, ras, maupun faktor-faktor prediktor lainnya,86 melainkan pada
upaya kerja keras, berdasarkan pada inisiatif, dan kapabilitas yang
kontras dengan keberuntungan, koneksi, kekayaan keluarga, dan etnis
jika ingin menjadi sukses.87
86
Emilio J. Castilla and Stephen Benard, ‗The Paradox of Meritocracy in Organizations‘,
Administrative Science Quarterly, 55.4 (2010) <https://doi.org/10.2189/asqu.2010.55.4.543>.
87
Benjamin J. Newman, Christopher D. Johnston, and Patrick L. Lown, ‗False
Consciousness or Class Awareness? Local Income Inequality, Personal Economic Position, and
Belief in American Meritocracy‘, American Journal of Political Science, 59.2 (2015)
<https://doi.org/10.1111/ajps.12153>; Jeremy Reynolds and He Xian, ‗Perceptions of Meritocracy
in the Land of Opportunity‘, Research in Social Stratification and Mobility, 36 (2014)
<https://doi.org/10.1016/j.rssm.2014.03.001>.
68
ekonomi mandiri tapi berorientasi pada kualitas hidup bukan karena
ingin menjadi kapitalis baru. Pilihannya tentu banyak, melalui
pendidikan alternatif, ekonomi kreatif, budaya gotong royong dan
memberi mereka ruang ekspresi. Tapi yang paling penting bagaimana
perempuan menolak industri yang semakin melebarkan sayapnya pada
skala yang lebih luas.
88
(Ibrahim 2013; Brenner 2012)
69
Kemandirian Desa
89
Joo and others; Wei Ta Fang and others, ‗Environmental Literacy on Ecotourism: A
Study on Student Knowledge, Attitude, and Behavioral Intentions in China and Taiwan‘,
Sustainability (Switzerland), 10.6 (2018) <https://doi.org/10.3390/su10061886>.
70
habis untuk bantuan langsung tunai (BLT) dimasa pandemi ditambah
problem desa yang semakin birokratis. Menggaji perangkat desa dan
kegiatan pengganggaran rutin yang membuat narasi gotong-royong
makin terkikis.
90
(Fang et al. 2018; Kopnina 2020)
91
(Organisation for Economic Co‑operation & Development 2016; Chai-Arayalert 2020)
71
belajar. Bukan desa yang membiarkan generasinya bebas melakukan
apapun dan setelah mereka tua baru menyadari desanya tertinggal
jauh dengan desa yang lainnya.
72
Gerakan Branding
92
Ahmad Ulil Albab Al Umar and others, ‗The Economic Impact of the Covid-19
Outbreak : Evidence from Indonesia‘, Jurnal Inovasi Ekonomi, 5.3 (2020)
<https://doi.org/10.22219/jiko.v5i3.11889>; Asep Suryahadi, Ridho Al Izzati, and Daniel
Suryadarma, ‗Estimating the Impact of Covid-19 on Poverty in Indonesia*‘, Bulletin of Indonesian
Economic Studies, 2020 <https://doi.org/10.1080/00074918.2020.1779390>; Asian Development
Bank, ‗The Economic Impact of the COVID-19 Outbreak on Developing Asia‘, 9.128 (2020)
<https://doi.org/10.22617/BRF200096>; Andy Sumner, Chris Hoy, and Eduardo Ortiz-Juarez,
‗Estimates of the Impact of COVID-19 on Global Poverty‘, UNU WIDER Working Paper 2020/43,
2020.
73
Kabar baiknya, bagi penggerak pasar kreatif yang berani
memukul keadaan, pandemi bukan alasan untuk tidak mengerjakan
hal-hal kreatif. Sebaliknya, sebagai dari mereka melakukan lompatan
yang signifikan dengan mengerjakan hal-hal baru untuk
menghidupkan ekonomi warga. Dalam masa ini (pandemi), ada yang
mengalihkan kegiatan ke kegiatan menanam sayuran, menambah
ruang permainan, mengalihkan transaksi penjualan dari offline ke
online melalui media sosial dan market place dan membangun ruang-
ruang kreatif di alam terbuka. Dengan adanya kegiatan tersebut,
setidaknya warga bisa bertahan di tengah situasi pandemi.
Kita tidak bisa mengelak, bahwa ada juga beberapa pasar kreatif
yang surut akibat pandemi kerena branding yang dilakukan belum
optimal. Kemungkinan, karena masih terkesan 'copy paste' dari pasar
kreatif lainnya. Jadi tidak ada ide-ide dan kreativitas yang genuine dari
penggeraknya. Sehingga hal ini yang sesungguhnya harus bisa
ditangani bersama oleh semua penggerak pasar kreatif dengan saling
dukung, memberikan masukan, ide dan inovasinya untuk mengangkat
kembali pasar kreatif yang redup. Supaya brand-nya bisa terbentuk
secara baik dan kepercayaan pengunjung terus tumbuh.
75
Basis Pemberdayaan Era Gig Economy
94
Knight and Cottrell; Igwe and others; Zhongxuan Lin and Liu Yang, ‗Individual and
Collective Empowerment: Women‘s Voices in the #MeToo Movement in China‘, Asian Journal of
Women‘s Studies, 25.1 (2019) <https://doi.org/10.1080/12259276.2019.1573002>.
76
ia akan membentuk kemandirian masyarakat baik dalam bidang sosial,
politik, pendidikan, dan terutama ekonomi.
Namun, di sisi lain juga terdapat sisi buruk dari Gig Economy.
Mereka yang masuk ke dalam sistem ini terkadang rentan dieksploitasi,
bekerja secara overtime tanpa ada asuransi dan harus menanggung
sendiri jika ada kecelakaan kerja. Selain itu, mereka juga rentan
kehilangan pekerjaan karena pekerjaan yang diambil menggunakan
95
Mohammad Amir Anwar and Mark Graham, ‗Hidden Transcripts of the Gig Economy:
Labour Agency and the New Art of Resistance among African Gig Workers‘, Environment and
Planning A, 52.7 (2020) <https://doi.org/10.1177/0308518X19894584>; Radosław Malik, Anna
Visvizi, and Małgorzata Skrzek‑lubasińska, ‗The Gig Economy: Current Issues, the Debate, and the
New Avenues of Research‘, Sustainability (Switzerland), 13.9 (2021)
<https://doi.org/10.3390/su13095023>; Nilanjan Banik and Milind Padalkar, ‗The Spread of Gig
Economy: Trends and Effects‘, Foresight and STI Governance, 15.1 (2021)
<https://doi.org/10.17323/2500-2597.2021.1.19.29>.
77
kontrak sementara (pekerja lepas). Resiko-resiko inilah yang terkadang
membuat mereka harus lebih kreatif dalam mengalokasikan
pendapatnya agar mereka bisa menciptakan kantong-kantong income
lainnya.
78
Pemulihan
96
Richard Walker, ‗Value and Nature: Rethinking Capitalist Exploitation and Expansion‘,
Capitalism, Nature, Socialism, 28.1 (2017) <https://doi.org/10.1080/10455752.2016.1263674>.
97
Lotta C. Kluger and others, ‗Studying Human–Nature Relationships through a Network
Lens: A Systematic Review‘, People and Nature, 2.4 (2020) <https://doi.org/10.1002/pan3.10136>;
Courtney G. Flint and others, ‗Exploring Empirical Typologies of Human-Nature Relationships and
Linkages to the Ecosystem Services Concept‘, Landscape and Urban Planning, 120 (2013)
<https://doi.org/10.1016/j.landurbplan.2013.09.002>; Michael Thomas Braito and others, ‗Human-
Nature Relationships and Linkages to Environmental Behaviour‘, Environmental Values, 26.3 (2017)
<https://doi.org/10.3197/096327117X14913285800706>; Yuan Pan, ‗Human–Nature Relationships
in East Asian Animated Films‘, Societies, 10.2 (2020) <https://doi.org/10.3390/soc10020035>;
Valentine Seymour, ‗The Human-Nature Relationship and Its Impact on Health: A Critical Review‘,
Frontiers in Public Health, 2016 <https://doi.org/10.3389/FPUBH.2016.00260>.
80
yang harus menanggung kepayahan akibat eksploitasi alam secara
berlebihan.
98
Partha Dasgupta, ‗The Nature of Economic Development and the Economic
Development of Nature‘, Economic and Political Weekly, 48.51 (2013)
<https://doi.org/10.2139/ssrn.2352914>.
81
Ruang Interaksi
99
Pauline van den Berg, Theo Arentze, and Harry Timmermans, ‗A Multilevel Analysis of
Factors Influencing Local Social Interaction‘, Transportation, 42.5 (2015)
<https://doi.org/10.1007/s11116-015-9648-4>; Avelino, Wittmayer, and others; Ed Tronick and
others, ‗Social Interaction‘, in The Curated Reference Collection in Neuroscience and Biobehavioral
Psychology, 2016 <https://doi.org/10.1016/B978-0-12-809324-5.23629-8>.
100
Dimitrios Stylidis and others, ‗Residents‘ Support for Tourism Development: The Role
of Residents‘ Place Image and Perceived Tourism Impacts‘, Tourism Management, 45 (2014)
<https://doi.org/10.1016/j.tourman.2014.05.006>; Chia Pin Yu, Shu Tian Cole, and Charles
Chancellor, ‗Resident Support for Tourism Development in Rural Midwestern (USA) Communities:
Perceived Tourism Impacts and Community Quality of Life Perspective‘, Sustainability
(Switzerland), 10.3 (2018) <https://doi.org/10.3390/su10030802>.
83
mereka yang punya keahlian dibidang seni, mereka dapat menggelar
pentas seni atau mewarnai Desa dengan upaya lain yang dimiliki.
Kemudian, bagi mereka yang punya bakat dibidang olahraga, mereka
bisa mendirikan akademik olahraga untuk mendorong lahirnya bibit-
bibit muda unggul. Selanjutnya, mereka yang punya inovasi dibidang
pertanian atau perkebunan bisa mengembangkan sektor agrikultur
secara modern dan terintegrasi baik dengan pasar.
101
Zakia Kia, ‗Ecotourism in Indonesia: Local Community Involvement and The Affecting
Factors‘, Journal of Governance and Public Policy, 8.2 (2021)
<https://doi.org/10.18196/jgpp.v8i2.10789>; K Vannelli, ‗Community Participation in Ecotourism
and Its Effect on Local Perceptions of Snow Leopard (Panthera Uncia) Conservation‘, Human
Dimensions of Wildlife, 2019, 180–93 <https://doi.org/10.1080/10871209.2019.1563929>; Anup,
Ghimire, and Dhakal.
84
Perempuan, Penggerak
dan Kepemimpinan Lokal
102
Badan Pusat Statistik (BPS), https://www.bps.go.id/, diakses pada 17 September 2022.
85
sekedar membantu perekonomian keluarga, namun mereka juga hadir
sebagai penggerak sosial dan ekonomi di tengah masyarakat,
membantu mengurangi pengangguran, menciptakan lapangan
pekerjaan baru, menyumbang devisa negara, mendorong
pengarusutamaan gender, dan berusaha menekan tindak KDRT
(Kekerasan Dalam Rumah Tangga).
103
Mustika Edi Santosa, Pembangunan Ekonomi Desa: Esai-Esai Pemberdayaan, Potensi,
dan Gerakan Masyarakat di Desa, (Bandar Lampung: AURA, 2020), h. 79.
86
bersama para perempuan di Kenya melakukan gerakan penanaman
pohon (reboisasi) untuk memulihkan kembali kondisi hutan yang rusak.
Menurutnya, apa yang telah diambil dari alam harus dikembalikan
kepada alam.104
104
Mustika Edi Santosa dkk, Titik Awal Women and Environment Studies (WES) Payungi:
Kompilasi Catatan Tentang Perempuan, (Bandar Lampung: AURA, 2021), h. 102.
105
Dandhy Dwi Laksono, ―Samin vs Semen (Full Movie)‖, dalam film Watchdoc Image,
https://youtu.be/1fJuJ28WZ_Q, ditonton pada tanggal 9 Juli 2020.
106
Payungi didirkan pada 28 Oktober 2018. Dalam setiap gelarannya di hari Minggu jam
06.00-11.00, saat ini ada transaksi masuk sebesar 60-70 juta.
87
Gerakan yang dilakukan oleh kaum perempuan sejauh ini telah
menjadi bukti nyata bahwa mereka memiliki kekuatan dan kemampuan
untuk mandiri. Hal ini sekaligus menjadi kritik keras atas diskriminasi
dan kekerasan yang selama ini sering mereka alami akibat budaya
patriarki (dominasi laki-laki) yang mengakar di kehidupan sosial
masyarakat. Melalui berbagai potret gerakan kaum perempuan
penggerak dalam memperjuangkan kesetaraan atas hak-haknya,
diharapkan akan mampu terus memupuk semangat para perempuan
muda untuk terus bergerak aktif dan kreatif. Apalagi di tengah era
digitalisasi saat ini, celah untuk terjadinya tindak kekerasan terhadap
perempuan semakin luas, sehingga perlu adanya tindakan preventif
dan kehati-hatian. Di mana kaum perempuan harus tetap waspada,
kompak (bergerak kolektif), kreatif, berdikari, serta konsisten dalam
menyuarakan isu-isu gender.
88
Daftar Pustaka
89
Agenda‘, Frontiers in Psychology, 9.NOV (2018)
<https://doi.org/10.3389/fpsyg.2018.02234>
Albab Al Umar, Ahmad Ulil, Herninda Pitaloka, Eka Resmi Hartati, and
Dessy Fitria, ‗The Economic Impact of the Covid-19 Outbreak :
Evidence from Indonesia‘, Jurnal Inovasi Ekonomi, 5.3 (2020)
<https://doi.org/10.22219/jiko.v5i3.11889>
Alkan, Ömer, Senay Özar, and Seyda Ünver, ‗Economic Violence against
Women: A Case in Turkey‘, PLoS ONE, 16.3 March (2021)
<https://doi.org/10.1371/journal.pone.0248630>
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