A Module for Cultivating and Enhancing Gender Justice Sensitivity

Indeed, the first question that arises in the minds of those reading this module is: What is meant by alternative education? Because alternative education is not a homogeneous entity, it is diverse. The question that usually follows is, what kinds of educational alternatives are there? These questions drive KAPAL Perempuan to continue searching for and finding a form of education that dismantles one-way, sectarian, and hierarchical thinking in favor of critical, pluralistic, and innovative approaches.

One of the alternative education models being developed is an educational model that uses a feminist perspective. Broadly speaking, feminism is defined as an awareness of women’s oppression and the actions taken to liberate women from this oppression. Thus, education from a feminist perspective is fundamentally an effort to develop a clear understanding of social and gender justice. This perspective will automatically open up spaces for developing ways of thinking and acting, which, in turn, will encourage the emergence of innovation and fundamental changes in society. In other words, the values of pluralism will flourish, and new initiatives will emerge, all of which will lead to the creation of a just, democratic, and pluralistic society.

The feminist perspective on education is highly relevant to the development of education in Indonesia. Formal education that has existed thus far has been shown to accelerate the development of an Indonesian society that tends to be sectarian, hierarchical, uncreative, fearful of differing opinions, unwilling to accept diverse views, and subordinates women to patriarchy (Jakarta Post, May 2001). The actions of certain groups that employ violent methods, such as burning books deemed leftist, are a clear indication of this tendency. Our national education system has fostered a uniform, hierarchical, and patriarchal way of thinking that remains resistant to change over the past 32 years. Having arguments is considered bad. As a result, the culture of exchanging ideas is lost and replaced by a culture of imposing one’s will through violence. The worst consequence is that critical thinking is not developed in Indonesian society. Feminist educational methods based on personal experience, process-oriented, and using intensive participatory methods are important to implement in order to stem the growth of this type of thinking.

The application of feminist education is becoming increasingly relevant in the context of current regional autonomy (OTDA), which provides broad powers for district-level regional governments to self-regulate. Thus, decentralization should encourage the democratization process in the regions because the distance between the people and local government is decreasing, while opportunities for individuals to become involved in and exert control over local governance are increasing. However, once again, after 32 years of not being allowed to participate in political processes, both the local government and the people themselves are still “stuttering” about seizing this golden opportunity.

Decentralization, if not monitored, can pose serious threats. The predominant issue pertains to the emergence of authoritarian and corrupt local governments, which arise from a feeble civil society. The second threat involves the reinforcement of primordial sentiments, potentially leading to an undemocratic and anti-pluralistic society (Kompas, November 2000). The riots in various regions demonstrate how primordial identity has undermined the collective identity of “Indonesians.” In other words, the tug-of-war process between democracy, on the one hand, and the emergence of authoritarian governments, along with the strengthening of primordial sentiments, will continue vigorously if civil society remains weak and divided.

This tug-of-war among interests is likely to lead to conflicts that could result in casualties. Often, the primary victims are people who don’t have a voice or the ability to speak up for their needs and interests. A large group of women is among them. Despite their vulnerabilities, women ultimately become mere objects in the decentralization process. In several areas that have implemented Islamic law, for example, decisions to prohibit women from going out at night and to require them to wear the hijab clearly do not take into account women’s aspirations and certainly do not involve women in the decision-making process. The strong patriarchal culture is one of the main sources, as indicated by the small number of female members of the Level II DPRD in almost all districts in Indonesia.

In this context, the role of local leaders who possess a perspective on gender justice and pluralism is crucial. However, the process of encouraging the emergence of local leaders like this is not easy and requires a lengthy duration. Uniform, dogmatic, and hierarchical thinking habits require a democratic and participatory learning process. Alternative education with a feminist perspective has a role to play here. It is through this kind of education, which aims to improve gender justice, pluralistic values, and leadership, that we hope female leaders will emerge at the local level. They are the ones who will eventually realize decentralization and division of power that are truly beneficial for the people, especially women.

Based on this thinking, KAPAL Perempuan is committed to being involved in efforts to develop critical feminist education within a local context. The growth and development of critical thinking, aimed at advocating for social justice, gender justice, and pluralism, are the focus of all these efforts.