The article explores theological, normative and sexual construction as well as the power relation and its contesta- tion that contribute to the perpetuation of the hegemony of patriarchal discourse on early marriage. It also discloses the mechanism of knowledge power that operates in the discourse of the issue. The phenomenon of early marriage illustrates how knowledge is constructed, controlled and perpetuated through several mechanisms to be eventually systematic discursive practice. The discourse and practice of early marriage relate with a set of patriarchal knowl- edge constructed based on understanding of religious texts and legitimated theologically and culturally by related agencies. Knowledge on the sinful of free sex and the danger of woman’s body in the one side and in the other side marriage as part of worship is standardized as norm and social order (a norm that woman has to cover their body, get marriage early to be able to be protected) which operate in the system of power as the ruler and controller of the practice and the continuation of the power of the knowledge. A set of norms and orders including the banning, com- pulsory, stigmatization, and stereotype become strategic mechanism in strengthening the knowledge power on the normality of early marriage. Several religious and cultural practices become the locus to instill the norms and the knowledge on the early marriage as being a religiously legitimized sexual channel and prevention for unwanted preg- nancy outside marital institution. The series of the construction of knowledge and of sexuality on the body of woman, as well as on theologically unwanted pregnancy and woman’s age limit, is standardized in the form of norms and orders that function to strengthen the knowledge. Hence, the power of patriarchal and discriminative knowledge systematically contributes to the perpetuation of discourse and practice of early marriage. The reconstruction of non-patriarchal and non-discriminative knowledge is urgent in order to create what Foucault calls “the rupture from the past,” by involving authoritative agencies and re-inculcating egalitarian norms and orders as a control over the continuation of non-discriminative knowledge and practices in relation to early marriage. [Tulisan ini mengeskplorasi konstruksi teologis normatif, seksualitas, dan relasi power serta kontestasinya yang memberikan kontribusi terhadap pelanggengan serta hegemoni wacana patriarkhi sekitar pernikahan dini dan me- kanisme kekuasaan pengetahuan yang beroperasi dalam wacana pernikahan dini tersebut. Fenomena pernikahan dini menggambarkan bagaimana pengetahuan dibentuk, dikendalikan serta dilanggengkan melalui berbagai me- kanisme sehingga menjadi praktek diskursif yang sistematik. Wacana dan praktek pernikahan dini berkaitan den- gan berbagai pengetahuan patriarkhi yang dibangun berdasarkan pemahaman terhadap teks agama dan dilegiti- masi oleh agen-agen (tokoh dan lembaga agama) dan legitimasi kultural. Pengetahuan tentang dosa seks bebas dan bahaya tubuh perempuan di satu sisi, dan di sisi lain perkawinan sebagai ibadah dibakukan menjadi norma dan peraturan (norma bahwa perempuan harus menutup tubuhnya, harus segera menikah agar terjaga) yang dalam sistem kekuasaan berfungsi sebagai pengatur dan pengontrol praktek dan keberlanjutan kuasa pengetahuan terse- but. Berbagai bentuk aturan dan norma, seperti larangan, keharusan, stigmatisasi dan stereotipi, menjadi mekanis- me strategis dalam mengokohkan kekuasaan pengetahuan tentang “kenormalan” pernikahan dini. Norma disosial- isasikan dalam berbagai kegiatan keagamaan dan praktek-praktek kultural dan pada saat yang sama dibangun pengetahuan tentang pernikahan dini sebagai lembaga penyaluran hasrat seksual dan menjadi solusi antisipatif kehamilan diluar lembaga perkawinan. Rangkaian konstruksi pengetahuan dan seksualitas tentang tubuh perem- puan sebagai sumber godaan, pacaran identik dengan hubungan suami Isteri, kehamilan tidak dikehendaki, dan keterbatasan usia, kemudian dibekukan dalam bentuk norma (misalnya keharusan menjaga virginitas, keharusan menjaga nama baik keluarga dan larangan melanggar norma) dan berbagai aturan yang menguatkan pengetahuan tersebut, dan memberikan kontribusi dalam melanggengkan wacana dan praktek pernikahan dini. Analisis relasi kuasa tentang pernikahan dini memperlihatkan bahwa kuasa pengetahuan yang patriarkhi dan dikriminatif secara sistemik memberikan kontribusi signifikan terhadap pelanggengan praktek pernikahan dini. Dengan demikian, agar dapat mewujudkan apa yang disebut Foucalt sebagai “the rupture from the past,” diperlukan konstruksi pengetahuan yang non patriarkhi dan non diskriminatif, dengan melibatkan agen-agen dan lembaga yang dipandang otoritatif dan legitimatif, serta pembakuan norma dan etika yang egaliter sebagai alat kontrol terhadap pengetahuan terse- but. Dengan pembakuan norma, aturan dan etika maka subyektifitas dan praktek masyarakat juga akan dapat berubah menjadi egaliter dan non dikriminatif.]
In this paper we utilize feature extraction and model fitting techniques to process the rhetoric found in the web sites of 23 Indonesian religious organizations -comprising a total of 37,000 articles dating from 2005 to 2011 -to profile their ideology and activity patterns along a hypothesized radical/counter-radical scale. We rank these organizations by assigning them to probable positions on the scale. We show that the developed Rasch model fits the data using Andersen's LR-test. We create a gold standard of the ranking of these organizations through an expertise elicitation tool. We compute expert-to-expert agreements, and we present experimental results comparing the performance of three different baseline methods to show that the Rasch model not only outperforms our baseline methods, but it is also the only system that performs at expert-level accuracy.
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