{"id":51,"date":"2023-11-26T05:39:56","date_gmt":"2023-11-26T05:39:56","guid":{"rendered":"https:\/\/www.wpscentre-id.com\/?page_id=51"},"modified":"2025-08-03T15:11:23","modified_gmt":"2025-08-03T15:11:23","slug":"research","status":"publish","type":"page","link":"https:\/\/www.wpscentre-id.com\/index.php\/insight\/research\/","title":{"rendered":"Research"},"content":{"rendered":"\n
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Research<\/h1><\/div>\n<\/div>\n<\/div><\/div>\n\n\n\n
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Our projects<\/h6><\/div>\n\n\n\n

Our Research Project focuses on Women and Peace issues<\/h2>
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Ramita Paraswati – Universitas Islam Internasional Indonesia<\/h6><\/div>
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Indonesia’s Role in Promoting the Agenda of the United Nations Security Council Resolution (UNSCR) 1325 On Women, Peace, and Security (WPS) in ASEAN<\/a><\/strong><\/h5><\/div>

ABSTRACT<\/span>

This article examined the role of Indonesia in mainstreaming the United Nations Security Council Resolution (UNSCR) 1325 on the Women, Peace, and Security (WPS) agenda in the Association of Southeast Asian Nations (ASEAN) region by positioning itself as a middle power. Indonesia has strategically planned its status as a middle power and implemented it in the WPS issue, where the gender inequality index in ASEAN is still high. By employing role theory to explain middle-power behavior, this study explores the factors of historical experience, ego, and altered expectations relating to advancing the WPS agenda in ASEAN. This research used a qualitative method, in-depth stakeholder interviews, and a desk literature review. This study argues that Indonesia appears to be a middle power in promoting UNSCR 1325 in ASEAN, significantly influenced by the background of Indonesia\u2019s Foreign Minister Retno Marsudi in determining the middle power\u2019s role. Moreover, the Indonesian civil society organizations (CSOs) experience on the WPS agenda also influence people-to-people collaboration in ASEAN. These findings contribute to studying how a state positions itself as a middle power on the WPS issue.
 
Keywords:<\/em> <\/strong>UNSCR 1325, WPS, Indonesia, ASEAN<\/em><\/p><\/div><\/div>\n<\/div>\n\n\n\n

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Muhammad Rosyid, Ramita Paraswati – Universitas Islam Internasional Indonesia<\/h6><\/div>
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From Pamphlet to Utopian Caliphate: Utilization of Mass Media and Promotion of the Caliphate Ideology among Muslim Youth in Solo<\/a><\/h5><\/div>

ABSTRACT<\/span>

The ideology of the caliphate is being intensely discussed in the Indonesian Muslim community, following the appearance of the Khilafatul Muslimin (KM) convoy that invites to welcome the emergence of the caliphate. This study focuses on examining the response of Muslim youth in Solo to the ideas of the caliphate, which are widely mushrooming in the mass media, especially in the Kaffah bulletin, one of the bulletins that disseminate the caliphate ideology on various platforms. This research uses the descriptive qualitative method, which provides descriptive data from the analysis results on the Kaffah in as many as 256 editions. The data collection technique used in this research is critical content analysis, interview, focus group discussion, and documentation. This paper argues that Kaffah has successfully promoted and mobilized young people to be attracted to the idea of the caliphate because they could neatly package religious doctrines with the hot issues being discussed. However, in brainwashing the public through the pamphlet, Kaffah is frequently questionable, quoting dhaif hadiths, distorting opinions, and utilizing fake news to support statements propagated by their affiliates.

Keywords:<\/strong> Propaganda, Caliphate Ideology, Kaffah Bulletin, Muslim Youth<\/em><\/p><\/div><\/div>\n<\/div>\n<\/div><\/div>\n\n\n\n

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Ramita Paraswati<\/h5>\n\n\n\n

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Strengthening the Women, Peace and Security (WPS) Agenda Through Local Wisdom<\/a><\/h5>\n\n\n\n

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\u201cThink Globally, Act Locally: A Way to Strengthen Women, Peace and Security Through Local Wisdom<\/strong>\u201c<\/p>\n\n\n\n

One unforgettable moment occurred in Tebet, Indonesia, on September 28, 2022, when a mother named Niken Prameswari dispersed a group of students about to engage in a violent brawl using nothing but a broom. A year later, a similar act of courage occurred in Curug, Serang City, when another woman, Nurjanah, used a laundry bamboo stick to disperse students with the same violent intent. These actions successfully thwarted the plans of these students to initiate a brawl.<\/p>\n\n\n\n

These actions by Niken and Nurjanah achieved at least two significant outcomes. First, they prevented potential casualties. According to several national news sources, student brawls have previously resulted in fatalities. The loss of even one life is a devastating blow to the victim\u2019s family. Second, they helped prevent material damages. During such violent events, private and public property often becomes collateral damage due to heightened emotions and loss of control. Thus, student brawls can cause both moral and material losses to individuals and communities alike.<\/p>\n\n\n\n

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Difa Mahya Zahara – Universitas Islam Internasional Indonesia<\/h6><\/div>
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The Objectification of the Covered: Understanding Muslim Female Students\u2019 Passivity in Physical Activities<\/a><\/h5><\/div>

ABSTRACT<\/span>

Patriarchal culture in Indonesia affects vast aspects of social life, including in schools where students acquire an understanding of gender. One of the prominent gender issues in social encounters within a patriarchal culture is the uniquely female experiences of objectification at school. This article draws on data from a qualitative study on Muslim female students in an Indonesian Islamic Middle School to understand female students\u2019 experience of objectification by applying a psychosocial feminist objectification theory (Fredrickson and Robert, 1997). The study finds that non-sexual objectifying treatment from male peers is manifested in male gazes and comments on women\u2019s general physical appearance, and specifically on  Islamic apparel\u2014the veil and modest Muslim style clothing.  More direct sexual objectification occurs in the form of male gazes and sexual comments on certain body parts, such as the chest and hips. These experiences are understood by female students\u2019 male-centered understanding of the Islamic feminine ideal which contributes to their withdrawal from physical activities at school as in Physical Education and art performance courses. This research argues for separate PE classes as a temporary alternative for the sake of female students\u2019 participation.

Keywords<\/em><\/strong> : objectification; <\/em>gender, educatiom, feminism, physical activities<\/p><\/div><\/div>\n<\/div>\n\n\n\n

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Difa Mahya Zahara – Universitas Islam Internasional Indonesia<\/h6><\/div>
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Coping with Objectification: Female English Literature Students\u2019 Physical Identity Development as Emerging Adults<\/a><\/h5><\/div>

ABSTRACT<\/span>

Emerging adulthood is a stage where identity exploration is one of its developmental tasks. As most modern-age emerging adults participate in higher education, educational context becomes decisive in understanding their identity development, including the physical identity (body image) of female college students, especially considering the increasing participation of women in higher education which reflects the necessity to attend to their educational and developmental needs. This study draws qualitative data through a phenomenological study of four female college students of an Islamic university in an urban area of Indonesia, specifically the English Literature students. By applying the feminist theory of objectification and the concept of emerging adulthood, this study aims to understand how female college students experience objectification specific to their educational context and how it impacts their physical identity development as emerging adults. This study finds that objectification is experienced by female college students through the curriculum; learning contents, media, dress codes, and students-lecturers, students-peers, as well as students-staff relationships. The experiences indicate negative views of their physique during the college years reflected in negative subjective experiences (shame, anxiety, disrupted peak motivational states, and diminished awareness of internal bodily states), as well as eating disorder risks. However, an overall positive body image is observed in the current time once graduating which rather reveals a non-appearance-focused physical identity\u2014physical health, comfort, and safety\u2014achieved through contextual and reflective thinking. Thus, this study suggests the implication of college or higher education as a facilitator of emerging adults\u2019 physical identity exploration.

Keywords<\/em> : <\/strong>objectification; higher education; emerging adulthood; physical identity; body image<\/em><\/p><\/div><\/div>\n<\/div>\n<\/div><\/div>\n\n\n\n

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Difa Mahya Zahara1<\/sup>, Nina Farlina2<\/sup><\/h5>\n\n\n\n

1<\/sup>Universitas Islam Internasional Indonesia, 2<\/sup>Universitas Islam Negeri Syarif Hidayatullah Jakarta<\/mark><\/p>\n\n\n\n

Challenging Objectification through Alternative Beauty Concepts in the Film I Feel Pretty (2018)<\/a><\/h5>\n\n\n\n

ABSTRACT<\/mark><\/span><\/p>\n\n\n\n

Beauty ideals that primarily focus on physical attributes play the role of a cultural milieu in which women are vulnerable to objectification. Such a cultural force gives rise to the importance of investigations on literature, such as films, as a cultural product as well as a cultural shaper in which women are portrayed and represented through their narrative, characters, and more. This study is a qualitative descriptive study on the film I Feel Pretty<\/em> that applies the feminist theory of objectification. It aims to explore the portrayal of Renee Bennett, the main character, in dealing with objectifying beauty ideals and how such phenomena are challenged in the film. The results found that Renee Bennett experiences objectification by others, self-objectification, and objectifying others under the context of appearance-focused beauty concepts. However, the film challenges such objectifying beauty concepts by introducing alternatives that focus on internal qualities or non-physical attributes, such as self-confidence, intelligence, and health. Thus, the film is a critique towards the existing beauty ideals that glamorize the physique, and it encourages a shift of focus from external to internal qualities that support women\u2019s mobility and well-being.<\/mark><\/p>\n\n\n\n

Keywords:<\/strong> Beauty; character; feminism; objectification; women<\/mark><\/em><\/p>\n<\/div>\n\n\n\n

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Murni Murpadila<\/h5>\n\n\n\n

Universitas Islam Internasional Indonesia<\/mark><\/p>\n\n\n\n

Renegotiating Piety, Identity, and Modernity: Islamic Education System of Salafi Women in Lampung<\/a><\/mark><\/strong><\/h5>\n\n\n\n

ABSTRACT<\/span><\/p>\n\n\n\n

The rapid development of gender studies has given rise to various feminist movements worldwide, leading to a wide range of perspectives on gender equality issues. Conservative and progressive groups have emerged, each holding their interpretations of the relationships between men and women. Salafi women, who adhere to a patriarchal and conservative system, are often seen as passive and subordinated by secular liberal feminists. However, they also play an active role in spaces where men were previously dominant. This aligns with the growing number of conservative groups and their educational institutions.<\/mark><\/p>\n\n\n\n

This research aims to: 1. Explore the curriculum and the women\u2019s program at the Salafi Islamic boarding school; 2. Understand the implementation of the curriculum and the women\u2019s program which justify their practice of what they practice as authentic Islam; 3. To know how Salafi women negotiate piety, identity, and modernity with the existing relationship between men and women within the Salafi circle.<\/mark><\/p>\n\n\n\n

This study employed a qualitative methodology using a case study approach. Data were collected through three distinct methods: Document analysis, which included the review of curricula, lesson plans, and specific school rules. Observations to assess interactions between teachers and students, peer interactions among students, and the overall learning process. Interviews with six participants comprised three teachers and three students. A triangulation method, drawing on multiple data sources, was employed to analyze the data, this ensured the credibility and validity of the findings.<\/mark><\/p>\n\n\n\n

The findings of this research showed: (1) The Salafi women’s Islamic boarding school has embraced educational autonomy by integrating elements sourced from the Middle East, Gontor, and the Ministry of Religious Affairs into its curriculum. Moreover, the school has effectively implemented the women’s empowerment program, widely recognized as Tarbiyah al-Annisa<\/em>. This program focuses on proselytization for fostering and educating women by Islamic values. Additionally, the school places a strong emphasis on extracurricular activities, including sports and entrepreneurship. (2) This Islamic boarding school uses the Qur’an and Hadith as the main sources of their practice, particularly concerning women’s issues. They refer to lessons that come directly from the Middle East and consistently implement the knowledge gained in their everyday lives. (3) They focus on studying religious sciences and emphasize personal piety. They reinterpret the concepts and practices of Salafi teachings without intending to oppose or discard them. They also utilize advances in technology and information as a foundation for da’wah. In this setting, women, as active participants, harmonize and negotiate with modernity rather than defying the system. This allows them to follow divine orders while remaining relevant in modern society.<\/mark><\/p>\n\n\n\n

Keywords<\/em>: <\/strong>Islamic Boarding School, Women Salaf, Agency, Gender, Feminist,<\/em> Conservative, Progressive, Islam Transnational<\/em><\/mark><\/p>\n<\/div>\n<\/div>\n<\/div>\n\n\n\n

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Sonia So’imatus S<\/strong>a’adah<\/h5>\n\n\n\n

Universitas Islam Internasional Indonesia<\/mark><\/p>\n\n\n\n

Why Do Countries Pursue a Feminist Foreign Policy? A Comparison between Developed and Developing Countries: the Case of Sweden, Canada, Colombia, and Mexico<\/a><\/h5>\n\n\n\n

ABSTRACT<\/mark><\/span><\/p>\n\n\n\n

This study seeks to examine the necessary conditions for countries to pursue a feminist foreign policy. By applying the method of agreement and focusing on the cases of Sweden, Canada, Mexico, and Colombia, which integrate a feminist foreign policy, this research aims to observe why countries with different socioeconomic development statutes chose to adopt this political strategy. Scholars have argued that domestic politics and international politics are strongly intertwined. What happens in national politics can often shape a country\u2019s foreign policy to a certain degree. With this as a background, this study recognizes that domestic forces and transnational forces are interdependent and interconnected. Thus, I argue that a strong feminist movement is a necessary condition for countries to pursue a feminist foreign policy. The interplay between pressure from domestic forces (feminist movements) and transnational forces results in a \u201cpincers\u2019 effect\u201d (Friedman, 2008), which leads states to put emphasize a gender\u0002responsive foreign policy. In other words, the existence of a strong feminist movement is a required condition for countries to adopt a feminist foreign policy.<\/mark><\/p>\n\n\n\n


Keywords:<\/strong> feminist foreign policy, necessary condition, Sweden, Canada, Mexico,
and Colombia<\/em><\/p>\n<\/div>\n\n\n\n

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Luciana Anggraeni, R Tanzil Fawaiq Sayyaf<\/h5>\n\n\n\n

Universitas Muhammadiyah Malang<\/p>\n\n\n\n

The Role of Women as Movers of Religious Moderation Through The Family<\/a><\/mark><\/strong><\/h5>\n\n\n\n

ABSTRACT<\/span><\/p>\n\n\n\n

Amid the issue of Indonesian religious extremism, the role of women in strengthening literacy and religious moderation in the family is a serious concern. Preventing cases of radicalism can start from the closest point, namely the family. This is important to study because the role of women in the family is not only as mothers, but women can carry out their multi-role as individuals, wives, mothers, and community mobilizers in the implementation of religious moderation. Through parenting applied by mothers to children, they can integrate the values of justice and togetherness so children learn to respond to differences wisely. The role of mothers and women amid the Covid-19 pandemic is completing domestic work and indirectly acting as teachers for children. In this situation, mothers must be wise and need to supervise their children using technology, which is the main door for children to receive information. This study examines the role of women in the family as movers of religious moderation in Indonesia. The research method used is library research, which will focus on the literature, while the analysis used is descriptive-analytical. The result of this research is that women as mothers can instill values of religious moderation through child-rearing, women as wives can work together with their husbands in fostering a household ark that integrates the value of religious moderation in educating children as a mother, and the nuclear family. While women as a society have the potential to maintain and maintain inter-religious harmony, this potential is underutilized.<\/mark><\/p>\n\n\n\n

Keywords<\/em>: <\/strong>Women, Religious Moderation, Family<\/em><\/mark><\/p>\n<\/div>\n<\/div>\n<\/div>\n\n\n\n

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Rahayu Hartini, R. Tanzil Fawaiq Sayyaf, Luciana Anggraeni<\/h5>\n\n\n\n

Universitas Muhammadiyah Malang<\/mark><\/p>\n\n\n\n

Alternative Dispute Resolution as a Solution to Family Law Issue (Field Study at the Muhammadiyah Branch Leaders in Tegalgondo, Malang<\/a><\/h5>\n\n\n\n

ABSTRACT<\/mark><\/span><\/p>\n\n\n\n

Harmonious family life is the goal of fostering the household to become sakinah<\/em>, but it cannot be denied that conflict will always arise in family life, so an alternative dispute resolution is needed. The main question that arises is why people take litigation methods to solve family problems such as divorce, distribution of inheritance in the Religious Courts compared to alternatives dispute resolution. This study can provide the community with an understanding of Alternative Dispute Resolution in dispute resolution. This question will be solved by an empirical normative study of family dispute resolution with Alternative Dispute Resolution at the Leadership of the Muhammadiyah Branch of Perumahan IKIP-Tegalgondo Asri, Karangploso, Kabupaten Malang. This research uses descriptive analysis method. It is also complemented by a literary approach in the form of Islamic Family Law literature and Journal of Dispute Resolution to address the issues raised in this paper. The findings in practice prove that there should give more socialization about Alternative Dispute Resolution so that the community has more than one way to resolve the dispute. Thus, it does not make litigation a final solution as an institution that solves its dispute. Understanding of Alternative Dispute Resolution and its types is further enhanced to create a solution in the legal bureaucracy in Indonesia.<\/mark><\/p>\n\n\n\n


Keywords:<\/strong> Alternative, Dispute, Family, Law, Resolution<\/em><\/p>\n<\/div>\n\n\n\n

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Hasnan Bachtiar, Luciana Anggraeni<\/h5>\n\n\n\n

Universitas Muhammadiyah Malang<\/p>\n\n\n\n

Rethinking the Contemporary Discourse of Jih\u0101d<\/a><\/mark><\/strong><\/h5>\n\n\n\n

ABSTRACT<\/span><\/p>\n\n\n\n

The purpose of this article is to evaluate the phenomenon of combative jihadism domination and the associated conditioning factors. Also, it evaluates the possibility of jih\u0101d\u2019s dominant concept being paralleled to the Western concept of \u2018just war.\u2019 It can be argued that Islam normatively recognizes two forms of jih\u0101d, namely the greater form, which is for self-purification and improvement, as well as the lesser jih\u0101d for combative war. Although the combative meaning has historically dominated the contemporary discourse of jih\u0101d, it has been conditioned by several factors. These factors include the growth of the radical Islamism ideology, Western hegemonic behavior, globalization, and the absence of alternative narratives. Furthermore, it was discovered that the dominant concept of jih\u0101d in a legalistic view, is relatively similar to the Western concept of \u2018just war,\u2019 which in reality tends to be illegal or \u201cbreaks the law.\u201d It also discusses the normative and historical meanings of jih\u0101d, the factors that conditioned the domination of combative jihadism, and the concept of \u2018just war\u2019.<\/mark><\/p>\n\n\n\n

Keywords<\/em>: <\/strong>Jih\u0101d; jihadism; combative jihadism; Jama\u2019ah Islamiyah; Laskar Jihad; terrorism<\/em><\/mark><\/p>\n<\/div>\n<\/div>\n<\/div>\n\n\n\n

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Research Our projects Our Research Project focuses on Women and Peace issues Ramita Paraswati Strengthening the Women, Peace and Security (WPS) Agenda Through Local Wisdom \u201cThink Globally, Act Locally: A Way to Strengthen Women, Peace and Security Through Local Wisdom\u201c One unforgettable moment occurred in Tebet, Indonesia, on September 28, 2022, when a mother named 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