RE: [wanita-muslimah] Tirani Dibalik Seni

2006-03-24 Terurut Topik ni londo

http://www.hidayatullah.com/index.php?option=com_contenttask=viewid=2913Itemid=1
 
 
 Tirani Dibalik Seni
 
 Kamis, 23 Maret 2006
 
 //Kaum feminis Barat sangat mengecam pornografi
 bahkan tergabung dalam
 Women Against Pornography (WAP). Kaum feminis
 Indonesia sebaliknya.
 Malah menganggap mengekang perempuan dan seni//
 
 Oleh: Syamsuddin Arif *)

--- cut ---
 
 Tak kalah anehnya reaksi kaum feminis Indonesia
 dalam kontroversi ini.
 Aneh, karena mereka ikut-ikutan menolak draf
 undang-undang tersebut
 dengan dalih membela kaum perempuan. Sementara kita
 ketahui aktivis
 perempuan di banyak negara justru sangat anti dan
 mengecam
 habis-habisan segala bentuk pornografi karena
 dianggap menghina
 perempuan. Sebutlah misalnya Andrea Dworkin, Susan
 Brownmiller, Diana
 Russell, Catherine MacKinnon, Dorchen Leidholdt dan
 lain-lain yang
 tergabung dalam Women Against Pornography (WAP) dan
 National
 Organization for Women (NOW) di Amerika, atau Alice
 Schwarzer, Lore
 Maria Peschel, dan Sabine Leutheusser dari Bonner
 Frauenbündnis, Jerman.

wuih Alice Schwarzer, Lore Maria Peschel dan
Sabine Leutheusser pasti akan protes lho kalau nama
mereka dikutip untuk memperkuat argumentasi pro-RUU
APP. Ya, mereka sangat anti-pornografi, tetapi mereka
pasti juga sangat anti RUU APP itu. Justru karena RUU
APP itu tidak membedakan antara pornografi dan
tubuh perempuan. Herannya, di sini seorang tokoh
aliran fundamentalisme (? cmiiw) Islam kok mengutip
nama Alice Schwarzer untuk memperkuat
argumentasinya... fyi Alice Schwarzer akhir2 ini di
Jerman terkenal semakin anti-Islam, memukul rata
jilbab = opresi totaliter terhadap perempuan, sama
seperti Syamsuddin Arif memukul rata dalam memandang
tubuh perempuan dan masalah pornografi, tak bisa
membedakan antara porno, cabul dan erotik...  

Sedih juga melihat cara argumentasi ini, apalagi oleh
seorang kandidat Dr. kedua... selektif dan manipulatif
sekali dalam mengutip nama orang lain... para pembaca
kan pasti tidak tahu posisi Alice Schwarzer yang
sebenarnya... malah mereka dibuat berpikir ini feminis
Barat semua pro RUU APP, sedangkan feminis Indonesia
kok anti... padahal feminis Barat sama dengan feminis
Indonesia pada umumnya anti-pornografi, tetapi jelas
tidak anti-seni, seni dalam definisi Barat, dan
anti-tubuh perempuan.  

Btw, menggunakan istilah aurat dalam membicarakan
pornografi mungkin juga terlalu multitafsir sehingga
membingungkan... soalnya kalau aurat yang tidak
boleh diperlihatkan, berarti foto portrait perempuan
tanpa jilbab bisa dianggap termasuk pornografi juga?
kan auratnya (rambutnya) jelas sekali kelihatan? Bisa
membuat laki2 birahi melihat keindahan rambut itu? 

 Akhirnya mari kita kembalikan masalah
 pornografi-pornoaksi ini kepada
 hati nurani dan rasa tanggung-jawab kita terhadap
 masa depan bangsa.
 Tanpa disadari bangsa yang tunduk kepada tirani hawa
 nafsu sebenarnya
 tengah melakukan proses bunuh diri.

setuju... :) 
jangan mengalah terhadap tirani hawa nafsu paranoid
yang mau eliminir daya tarik dan sensualitas tubuh
kita yang diciptakan oleh Yang Maha Esa... mbok
belajar menghadapinya secara dewasa dan civilized...
jangan tunduk pada hawa nafsu main asal melarang dan
suruh serba menutupi/menghilang... semakin dilarang,
semakin dasyhat godaannya... semakin panik juga...
semakin terjebat dalam dinamika bunuh diri dalam
melawan godaan - bunuh diri secara psikologis,
sosial dan kultural. The unconscious dream of the
fundamentalists: there is nothing left but the desert,
the sky and GOD's WORD. Peace on Earth, no more messy
and ambiguous human conditions like different opinions
or sexual attraction left to deal with...

Sedihnya kalau orang yang sudah lama (?) tinggal dan
belajar di Barat, malah sudah program doktor kedua,
tapi etika argumentasinya dengan menyebut pendapat
orang lain kok manipulatif ya... menyesatkan
pembacanya... :( 
Yang jelas pemahaman Alice Schwarzer cs tentang
pornografi sangat berbeda dengan pornografi dan
pornoaksi yang dimaksud oleh Syamsuddin Arif. 

salam,
Ni Londo 


=
 Penulis adalah peneliti pada Institute for the Studi
 of Islamic
 Thought and Civilization (INSISTS). Kini menempuh
 program doktor
 keduanya di Universitas Frankfurt, Jerman. Tulisan
 ini dimuat di
 www.hidayatullah.com 
 








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Kirim Posting

RE: [wanita-muslimah] Re: Barat dan Free Sex,

2006-03-24 Terurut Topik ni londo
liebe Mbak Ida,

--- idakhouw [EMAIL PROTECTED] schrieb:

 O gicu tho maksudnya Ni Londo (Ni maksudnya
 semacam Mbak kan ya?)

betul... dulu teman saya orang Jawa manggil saya
dengan nama itu... katanya, Ni itu untuk perempuan
yang masih muda, Nyi itu untuk perempuan yang sudah
lebih tua atau lebih senior. Tapi banyak orang juga
mengertinya sebagai (u)ni, jadi dalam bahasa Minang
mbak... boleh juga... :)
 
 Ni Londo mungkin sering dengar gimana kampungannya
 cowok2 Indonesia
 kalau ada kesempatan ke daerah wisata red-light
 districts? kenalan
 saya, seorang guide, suka malu bawa2 mereka2 itu
 PSK2 --yang sudah
 dianggap profesional-- bahkan sampe berani
 melecehkan cowok2 itu
 katanya sih sebagai guidenya kan jadi malu juga.
 Belum lagi kalau
 masuk sex shops dengan gaya kampungannya
 benar2 memalukan

saya belum pernah menemani teman2 Indonesia yang baru
datang ke Jerman ke red light districts... jadi saya
sendiri tidak punya pengalaman first hand.
Tetapi beberapa tahun yang lalu saya pernah ajak teman
saya orang Jerman ikut nonton film Indonesia yang
diputar di Universitas kami. Filmnya oleh Garin
Nugroho, Cinta Dalam Sepotong Roti. Audiensnya
kebanyakan orang Indonesia, mahasiswa dan orang
Indonesia yang sudah lama tinggal di Jerman. Jadi
semua sudah dewasa. Tapi saya cukup malu terhadap
teman Jerman saya pas ada adegan dengan seorang cewek
berpakaian seksi dan ketat2, soalnya banyak penonton
Indonesia yang laki2 bereaksi seperti di Jerman anak2
laki2 yg lagu hot pubernya... seperti baru mulai sadar
akan adanya seksualitas... excitednya itu lho, sambil
ber-wah atau wuiiih atau h! dan selalu
ketawa-ketiwi, pokoknya reaksinya puber banget menurut
ukuran Jerman... nah saya malu terhadap teman Jerman
saya karena dia bingung dengan reaksi dari penonton
Indonesia... yang nonton kan bukan anak laki2 umur 13
tahun, tapi sudah umur mahasiswa ke atas... ? 

salam,
Ni Londo 








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RE: [wanita-muslimah] Re: tegakkan syariat Islam

2006-03-23 Terurut Topik ni londo
btw, informasi tambahan tentang arti ente, dalam
bahasa Jerman Ente itu artinya bebek... :))
mau tak mau setiap kali saya membaca kata ente yang
terbayang seekor bebek... :P

salam,
Ni Londo

--- idakhouw [EMAIL PROTECTED] schrieb:

 Oooppss,,, salah yha baik deh kalo gitu Pak Ich
 :)
 Kok Pak Ich nggak jawab sih pertanyaan ane, mau
 diapain tuh gadis?
 Saya ganti telur jadi mangga deh :)))
 
 
 --- In wanita-muslimah@yahoogroups.com, H. M. Nur
 Abdurrahman
 [EMAIL PROTECTED] wrote:
 
  Bodoh, ana itu bukan nama orang, ana = Ich. Ida
 ini feremfuan ato
 lelaki? Kalau Ida feremfuan apa Ida ada telurnya ?
  Muammar Qaddhafi, yang pake e-mailnya Abah pd
 mlm/hr Jum'at
  
- Original Message - 
From: idakhouw 
To: wanita-muslimah@yahoogroups.com 
Sent: Thursday, March 23, 2006 23:09
Subject: [wanita-muslimah] Re: tegakkan syariat
 Islam
  
  
h,,, kira2 apa ya yang akan dilakukan Pak
 Ana kalau yang
 memamerkan
telur (yang lebih besar) itu seorang gadis, di
 hadapan Pak Ana, di
tempat sepi, tak ada orang lain lagi
Kira-kira Pak Ana ngapain yha  [:-?]
  
  
--- In wanita-muslimah@yahoogroups.com, H. M.
 Nur Abdurrahman
hmna@ wrote:

 Lalu ya'muruwna bil ma'rufi wayanhawna 'anil
 munkari (menyuruh
 berbuat
baik, mencegah kemungkaran ) dikemanakan ???
 Ingat, Syari'at Islam
 bukan
hanya sekadar urusan privat saja. Kalau
 nyata-nyata di depan ana
Nathanael berbuat maksiyat melakukan yang
 a-moral, insya-Allah
 akan ana
cegah dengan ana punya tangan, kalau perlu akan
 ana lumpuhkan, karena
itu sudah menjadi ana punya urusan, mencegah
 kemunkaran.
 Insya-Allah ana
akan istiqamah sok mengurus orang lain yang
 mengerjakan maksiyat
nyata-nyata di depan ana, seperti pernah ana
 tendang telur
 burung-nya
seorang jahannam yang sengaja ia pertontonkan
 kepada anak gadis yang
sedang lewat di depannya yang kebetulan waktu
 itu jalanan sedang sepi.
Si jahannam itu tidak menyangka, karena ana ada
 di seberang jalan, ana
lari seperti menjemput bola, seperti ana biasa
 lakukan sebagai
 back. Ana
tendang lagi rahangnya waktu ia jatuh
 terjerembab, ia pingsan, ana
 seret
ia masukkan ke selokan, habis perkara.

 Muammar Qaddhafi yang pakai e-mailnya Abah pd
 mlm/hr Jum'at
  
  
  [Non-text portions of this message have been
 removed]
 
 
 
 
 
 
 
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[wanita-muslimah] Words are treated as a crime

2006-03-22 Terurut Topik ni londo
Renowned Syrian Poet Adonis: The Arabs are Extinct,
Like the Sumerians, Greeks, and Pharaohs; If the Arabs
are So Inept They Cannot Be Democratic, External
Intervention Will Not Make Them So

To view this Special Dispatch in HTML, visit: 
http://www.memri.org/bin/opener_latest.cgi?ID=SD112106
. 

The poet Ali Ahmad Sa'id (b. 1930), known by his
pseudonym Adonis, a 2005 candidate for the Nobel
Prize for Literature, left his native Syria for
Lebanon in the 1950s following six months'
imprisonment for political activity. In 1973, he
received his Ph.D. from St. Joseph University in
Beirut; in 1985, he settled in Paris, where he now
works as a writer and literary critic. Among other
occupations, he has edited the modernist magazine
Mawaqif (Viewpoints), and translated some of the great
French poets into Arabic. 

The following are excerpts from an interview with
Syrian poet Adonis, aired on Dubai TV on March 11,
2006. 

TO VIEW THIS CLIP:
http://www.memritv.org/search.asp?ACT=S9P1=1076 . 


Adonis: Words are treated as a crime today.
Throughout history, there has never been anything
similar to what's happening today in our Arab 
society - when you say a word, it is like committing a
crime.

Interviewer: True.

Adonis: Words and opinions are treated as a crime.
This is inconceivable.

Interviewer: You can be arrested for writing an
article.

Adonis: That's one example.

[...]

In the Koran itself, it says that Allah listened to
his first enemy, Satan, and Satan refused to obey him.
I believe that Allah was capable of wiping out Satan,
yet He listened to Satan's refusal to obey Him.

At the very least, we demand that Muslims today
listen to people with different opinions.

[...]

Interviewer: How do you view the plan for democracy,
the 'Greater Middle East' plan?

Adonis: First of all, I oppose any external
intervention in Arab affairs. If the Arabs are so
inept that they cannot be democratic by themselves,
they can never be democratic through the intervention
of others.

If we want to be democratic, we must be so by
ourselves. But the preconditions for democracy do not
exist in Arab society, and cannot exist unless
religion is reexamined in a new and accurate way, and
unless religion becomes a personal and spiritual
experience, which must be respected.

On the other hand, all issues pertaining to civil and
human affairs must be left up to the law and to the
people themselves.

Interviewer: Mr. Adonis, how do you view the
democracy in Palestine, which brought Hamas to power?

Adonis: I support it, but I oppose the establishment
of any state on the basis of religion, even if it's
done by Hamas.

Interviewer: Even if it liberates Palestine?

Adonis: Yes, because in such a case, it would be my
duty to fight this religious state.

[...]

Interviewer: What are the reasons for growing
glorification of dictatorships - sometimes in the name
of pan-Arabism, and other times in the 
name of rejecting foreigners? The glorification comes
even from the elites, as can be seen, for example, in
the Saddam Hussein trial, and in all the people who
support him.

Adonis: This phenomenon is very dangerous, and I
believe it has to do with the concept of 'oneness,'
which is reflected - in practical or political terms -
in the concept of the hero, the savior, or the leader.

This concept offers an inner sense of security to
people who are afraid of freedom. Some human beings
are afraid of freedom.

Interviewer: Because it is synonymous with anarchy?

Adonis: No, because being free is a great burden. It
is by no means easy.

Interviewer: You've got to have a boss...

Adonis: When you are free, you have to face reality,
the world in its entirety. You have to deal with the
world's problems, with everything...

Interviewer: With all the issues...

Adonis: On the other hand, if we are slaves, we can
be content and not have to deal with anything. Just as
Allah solves all our problems, the dictator will solve
all our problems.

[...]

I don't understand what is happening in Arab society
today. I don't know how to interpret this situation,
except by making the following hypothesis: When I look
at the Arab world, with all its resources, the 
capacities of Arab individuals, especially abroad -
you will find among them great philosophers,
scientists, engineers, and doctors. In other 
words, the Arab individual is no less smart, no less a
genius, than anyone else in the world. He can excel -
but only outside his society. I have 
nothing against the individuals - only against the
institutions and the regimes. 

If I look at the Arabs, with all their resources and
great capacities, and I compare what they have
achieved over the past century with what others have
achieved in that period, I would have to say that we
Arabs are in a phase of extinction, in the sense that
we have no creative presence in the world.

Interviewer: Are we on the brink of extinction, or
are we already extinct?

Adonis: We have become extinct. We have the quantity.
We have the 

Re: [wanita-muslimah] Re: Barat dan Free Sex,

2006-03-22 Terurut Topik ni londo
Tentang seks dalam film Barat: kalau filmnya bermutu,
adegan seks itu pasti proporsional dengan ceritanya,
artinya tidak dipertunjukkan secara ekstrim atau wah
ini kesempatan utk adegan porno, tetapi justru harus
sesuai dengan character development dalam cerita.
Dalam kehidupan manusia seksualitas merupakan salah
satu unsur dari perkembangan kepribadian seseorang.
Tujuan film Barat (yang bermutu, bukan film porno)
justru menggambarkan character development secara
kompleks, termasuk peran seksualitasnya. Seksualitas
juga ditunjukkan bukan hanya sebagai sesuatu yang
serba wah (itu fungsi film porno), tetapi sebagai
salah satu tempat human experience yang penuh dengan
ambiguity dan potential conflicts. Film yang bermutu
dan bagus berhasil dalam membangun narasi yang
membahas human dilemmas secara dalam dan tanpa
menyederhanakan konflik batin yang terdapat dalam
setiap individu. Seksualitas itu salah satu aspek
kehidupan kita di mana banyak orang mengalami konflik
batin, baik konflik yang sudah eksplisit, maupun
konflik yang implisit/latent.  Makanya seksualitas
juga diangkat menjadi salah satu topik dalam film
Barat. Seksualitas itu diakui sebagai sebagian dari
realitas kita sebagai manusia. 

Itu bedanya dengan film porno. Dalam film porno,
seksualitas itu hanya serba wah saja. Topiknya cuman
itu aja. Asik, nothing else. Dan film porno itu
merupakan visualisasi fantasi laki2. Film yang bermutu
justru akan mengangkat bedanya dan konflik antara male
sex phantasies dengan realitas sebagai topik yang
dibahas dalam narasinya.

Btw, ngomongin film porno, saya sering agak heran, di
Indonesia film porno kok sering dianggap sebagai
dokumentasi tentang seks yang (lebih) baik dan
benar, yang patut untuk ditiru? Sepertinya seks yang
digambarkan oleh film porno dianggap this is how good
sex should be dan para istri diminta untuk meniru
adegan perempuan dalam film xxx? Rasanya heran karena
di Barat film porno itu dianggap hanya meladeni
fantasi seks khas laki2 saja, seks dalam film porno
itu sama sekali tidak memperdulikan kebutuhan seksual
perempuan yang tidak sama dengan kebutuhan laki2.
Makanya di Barat biasanya para perempuan tidak
tertarik dengan film xxx. Konotasi film xxx itu justru
bahwa film spt itu ditujukan untuk laki2 yang
kesepian. Laki2 yg gak laris, yg gak dapet partner, yg
lagi kesepian di kamar hotel dsb. Perempuan barat akan
cukup heran kalau mereka disuruh utk ikut nonton film
porno supaya bisa belajar dari film itu. Karena film
porno itu hanya tentang fantasi seksual pihak laki2,
peran perempuan dalam film itu hanya merupakan
visualisasi dari fantasi laki2. Jadi heran juga kalau
banyak perempuan Indonesia begitu antusias ingin
identifikasi diri dengan peran perempuan dalam film
porno... 

salam,
Ni Londo

 

--- Ary Setijadi Prihatmanto [EMAIL PROTECTED]
schrieb:

 Bang Wida,
 
 Namanya juga film Bang Wida, 
 selain produk budaya tapi juga suatu komoditas
 ekonomi.
 
 Bagaimana kalau kita melihat bangsa Indonesia dari
 telenovelanya Punjabi.
 Atau dari sinetron-sinetron misteri yang marak
 belakangan ini.
 Bukankah itu mayoritas produk budaya sinematografi
 kita?
 Apakah hal itu bangsa kita kira-kira spt. itu?
 
 IMHO, Kita bisa mendapatkan hint ttg bangsa itu dari
 produk suatu bangsa termasuk film.
 Tapi nggak bisa setelanjang itu dong mengambil
 hint-nya.
 Film itu spt. orang mimpi ttg ide-ide, ada obsesi,
 ada trauma, ada ketakutan2, ada otokritik
 
 Makin lama saya melihat, 
 selain beberapa hal yang sifatnya artifisial,
 manusia di manapun dia berasal sebetulnya isi
 kepalanya sangat mirip.
 
 Salam
 Ary
 
   - Original Message - 
   From: [EMAIL PROTECTED] 
   To: wanita-muslimah@yahoogroups.com 
   Sent: Wednesday, March 22, 2006 2:21 AM
   Subject: Re: [wanita-muslimah] Re: Barat dan Free
 Sex,
 
 
   Salam juga mas KM,
 
   ya.. mungkin saya salah menilai Barat hanya dari
 Film, sekalipun memang 
   ada juga film Barat yang jelas2 mnunjukkan
 perilaku anak mudanya, seperti 
   American Pie, Sex and The City, dan yang sejenis
 itu. Lalu kalau ternyata 
   film2 itu terlalu jauh dengan gambaran yang ada di
 Barat, saya bingung 
   juga nih. Apa maksud dibuatnya film2 itu? Untuk
 mengelabui orang-orang 
   yang jauh dari Barat? Agar mengikuti pola hidup
 yang disuguhkan di Film 
   itu sekalipun itu bertolak belakang dengan
 kehidupan di Barat itu? Juga 
   dengan keberadaan Situs Porno, VCD Porno dan
 majalah porno?
 
   Saya tidak anti Barat secara keseluruhan. Banyak
 sekali hal yang positif 
   di masyarakat Barat, yang sayangnya sering
 terdistorsi oleh film2 Holywood 
   ya? Saya suka film Disney. Juga film2 yang serius
 atau berkisah keluarga. 
   Atau untuk mengenang masa kecil saya dengan film2
 Marvel: Sipderman, Hulk, 
   Fantastic Four, Dare Devil, dll. Tetapi ada juga
 yang saya tidak setujui 
   dari Barat.
 
   Sebagaimana kita juga bisa memberikan banyak
 kritik bagi budaya di negara2 
   Muslim yang sangat jauh tertinggal dari Barat.
 Tetapi ada juga budaya di

RE: [wanita-muslimah] Re: Barat dan Free Sex,

2006-03-22 Terurut Topik ni londo
Mbak Ida, maksud saya, kalau di Indonesia film porno
sering dianggap sebagai film yang bermanfaat untuk
ditonton oleh suami istri, itu yang membuat saya
heran... kalau ada pasangan suami istri nonton film
porno demi belajar lebih banyak posisi atau entah
apa, itu kan berarti si istri merasa dia harus (atau
si istri siap untuk) meniru peran perempuan dalam film
porno...? Dan karena saya kenal beberapa perempuan
Indonesia yang cukup suka nonton film porno (saya
terus terang merasa bosan sekali nonton film2 gituan,
tapi kesan saya rata2 lebih banyak teman2 perempuan
Indonesia yang merasa excited nonton film porno
daripada teman2 saya yang perempuan Jerman), saya
menduga mereka suka juga mengimitasi peran perempuan
dalam film porno... ? Dan mereka memang bilang mereka
bisa belajar dari film2 itu.   

Saya pernah membaca sebuah studi antropologi tentang
Nepal, tentang pengaruh film porno dalam kehidupan
rumah tangga orang Nepal. Di sana fenomenanya sama,
film porno dari Barat dianggap sebagai dokumentasi,
bukan sebagai visualisasi male sex phantasies...
sehingga misalnya para istri merasa mereka harus
melakukan oral sex karena itu standard, seperti yang
ditunjukkan dalam film xxx. Padahal dalam budaya Nepal
oral sex itu tidak biasa dan banyak istri yang merasa
jiji Tapi para suami bisa minta layanan yang
mirip adegan seks di film porno, dengan merujuk ke
film2 itu... karena film2 itu dianggap sebagai
dokumentasi, how to do it the right and best way... 
nah saya tidak tahu apakah istri2 Indonesia yang ikut
nonton film porno sama suaminya juga merasa harus
menyesuaikan perilaku seksnya dengan contoh pihak
perempuan dalam film? Kalau iya, saya heran... gitu
maksudnya... :)

salam,
Ni Londo


--- idakhouw [EMAIL PROTECTED] schrieb:

 Bagian pertama komentar Ni Londo mencerahkan,
 mungkin bisa ditambahkan
 teori Representasi vs. Realitas oleh Mbak Herni ;-) 
 Namun saya heran kesimpulan(?) Ni Londo kok nggak
 nyambung ya? :)
 
 Ida.
 
 --- In wanita-muslimah@yahoogroups.com, ni londo
 [EMAIL PROTECTED] wrote:
 
  Jadi heran juga kalau
  banyak perempuan Indonesia begitu antusias ingin
  identifikasi diri dengan peran perempuan dalam
 film
  porno... 
  
  salam,
  Ni Londo
 
 
 
 
 
 
 
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RE: [wanita-muslimah] Fw: Re: PENOLAKAN RUU APP

2006-03-20 Terurut Topik ni londo
--- ayeye1 [EMAIL PROTECTED] schrieb:

---cut---

 Mas Wida, terminologi seks bebas sering menjadi
 misleading,
 khususnya apabila dikaitkan dengan perilaku seksual
 generasi muda di
 Barat. Sudah sering saya pernah menyinggung soal
 itu dalam milis ini :-)

ikut nimbrung ya...
tentang free sexnya orang Barat yang begitu dashyat
dalam fantasi banyak orang Indonesia: baru tadi pagi
saya baca dalam majalah Der Spiegel (majalah
mingguan terkemuka di Jerman), menurut salah satu
penelitian oleh seorang seksolog, di Jerman malah
rata2 seorang istri yang umurnya 60 tahun lebih sering
melakukan seks (dengan suaminya) daripada seorang
laki2 berumur 30 tahun yang berstatus
single/jomblo 

padahal menurut klise tentang jomblo bule, apalagi
cowok, pasti sex lifenya serba wah dan hot... pasti
gonta-ganti pasangan... kapan saja kalau lagi butuh
ya one-night-stand... gampang ah... pasti rajin affair
sini affair sana... abis gak ada batasnya, wong
hidupnya dalam budaya free sex... begitu fantasinya
kan? Bad news: rupanya fantasinya jauh lebih asyik dan
hot daripada realitas di lapangan... :-)

salam,
Ni Londo
 






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[wanita-muslimah] Violence still

2006-03-14 Terurut Topik ni londo
http://weekly.ahram.org.eg/print/2006/785/li1.htm

Violence still

Numerous efforts are exerted to eliminate violence
against Egyptian women, but how far they have been
echoed in women's day-to-day life, asks Amira
El-Noshokaty

Another International Women's Day comes by, but Magda
Abdel-Rahman has little to celebrate. Abdel-Rahman, a
married mother of four, is a government employee with
a monthly salary of LE190. She, like several of her
colleagues has suffered verbal and physical violence
from her husband over the past 16 years. Yet six month
ago, his violence took a new form. He stopped
supporting her and her children financially. In
reaction to the current situation, Abdel-Rahman chose
to offer her service as a house-keeper in order to
support her family. Last month, she sold her
television set to help pay the rent. Since her husband
refrained from any financial obligations, she is
seriously considering filing a law suit against him.
Yet both, procedures and expenses remain grand
obstacles.

Isn't what's happening to me considered a kind of
violence against women? I hear about those women NGOs
but where can I find them and can they really help
me?

Abdel-Rahman is certainly not alone. Violence
against women is an interwoven cultural, social and
educational dilemma that faces women worldwide.
According to the first World Health Organisation's
(WHO) multi-country study on women's health and
domestic violence against women in 2005, violence
against women is a universal phenomenon that persists
in all countries of the world. The study that targeted
24,000 women in 10 countries -- unfortunately Egypt is
not one of them -- stated that domestic violence is
frighteningly common as well as acceptable as normal
within too many societies.

Since the World Conference on Human Rights in
Geneva 1993, the declaration of the elimination of
violence against women at the same year, and down to
the eight millennium goals, out of which gender
equality and women empowerment is a main aim, national
and international efforts are exerted to implement
human rights-based approaches on governmental and
non-governmental levels in order to empower women all
over the globe. According to WHO, the Declaration on
the Elimination of Violence against Women (1993)
defines violence against women as any act of
gender-based violence that results in, or is likely to
result in, physical, sexual or mental harm or
suffering to women, including threats of such acts,
coercion or arbitrary deprivation of liberty, whether
occurring in public or in private life. Moreover, it
is physical, sexual and psychological violence
occurring in the family and in the general community,
including battering, sexual abuse of children,
dowry-related violence, rape, female genital
mutilation and other traditional practices harmful to
women, non-spousal violence and violence related to
exploitation, sexual harassment and intimidation at
work, in educational institutions and elsewhere,
trafficking in women, forced prostitution, and
violence perpetrated or condoned by the state.

Nationally speaking, efforts have drastically
increased during the past decade. The way Amani
Qandil, director of the Non-Governmental Associations
Arab Network, during the 1990s only a handful of
women NGOs have took the initiative in breaking the
codes of silence, Qandil told Al-Ahram Weekly. Yet
ever since the Peking conferences and onwards, women
have been on the agenda. By the turn of the new
millennium, she continued, the National Council of
Women was established as a sincere gesture and
confession on behalf of the government stating that
the civil society efforts are not enough; that a
governmental intervention is needed. And indeed lots
of development projects that aimed at women
empowerment were implemented. Women research centres,
women legal rights, women political rights, women
studies, women shelters, and lots of civil societies
activities all piled up in order to empower Egyptian
women. True lots of micro-credit programmes saved
lives of female-headed families, lots of girl-friendly
schools and development projects have touched and
perhaps altered lives forever. Yet often the issue of
sustainability is hardly tangible in some of these
development projects that lack a future planning and
the concept of networking in order to have a
horizontal other than a vertical scope of the impact
of such development projects on society at large.
However, the effectiveness of such development
projects remains quite subtle if one considers the
facts and figures. According to Egypt's Human
Development Report 2005, (EHDR) over 90 per cent of
married women were subjected to female genital
mutilation, and the incidence of illiteracy among
female-headed households is 85 per cent in rural areas
and 57 per cent in urban areas.

To Fatemah Suleiman, a dentist's secretary, in her
20s, from a lower-middle class background, the idea of
violence against women is quite obvious. I am 

RE: [wanita-muslimah] Re: MUI: Pakaian Pertontonkan Aurat, Simpan di Museum

2006-03-13 Terurut Topik ni londo
Mungkin bisa diatur dengan izin khusus dari pemerintah
untuk orang yang mau masuk museum yang menyimpan
pakaian adat Indonesia. Jadi pemerintah akan memeriksa
dulu apakah secara moral bisa dipertanggungjawabkan
kalau orang itu melihat materi sensitif dan khusus
dewasa alias budaya Indonesia. Anak2 sekolah tentu
saja dilarang keras masuk museum tersebut. Terlalu
berbahaya...!

wah sorri deh, saya kok semakin sinis saja... 

salam,
Ni Londo

PS: Pak HMNA, komentar ini BUKAN merupakan pendapat
saya. Ini permainan ironi yang sinis, menunjukkan
betapa absurdnya usulan MUI tersebut. Tolong jangan
mengutip teks saya dalam Seri2 Anda, seperti sudah
terjadi dengan salah satu email saya sebelumnya, di
mana Anda malah membuang bagian awal dari kalimat
pertama, sehingga makna kalimat itu jadi berubah
total.
Pls. :)
 


--- ayeye1 [EMAIL PROTECTED] schrieb:

 Pakaian adat Indonesia memang tidak sesuai martabat
 bangsa ini di
 waktu kini, tetapi merupakan peninggalan dari jaman
 pra-moral serta
 jaman kolonial yang barbar dan anti-moral.
 
 Usulan untuk disimpan di musium harus ditolak dengan
 sekeras-kerasnya,
 karena musium merupakan tempat publik, sehingga
 -apabila dipamarkan di
 musium- bisa merusak moral bangsa, khususnya
 generasi muda kita yang
 tercinta.
 
 Tolak pornografi! Tolak pornoaksi!
 Mari kita selamatkan dan bangun bangsa kita, menjadi
 bangsa yang
 bermoral, cerdas dan maju!
 
 Salam,
 ayeye
 
 --- In wanita-muslimah@yahoogroups.com, Muhkito
 Afiff
 [EMAIL PROTECTED] wrote:
 
  MUI: Pakaian Pertontonkan Aurat, Simpan di Museum
 
 http://www.kompas.com/utama/news/0603/13/174110.htm
  
  Laporan : Heru Margianto
  
  Jakarta, KCM
  
  Ketua Majelis Ulama Indonesia (MUI), Cholil
 Ridwan, mengatakan pakaian 
  adat Indonesia yang mempertontonkan aurat
 sebaiknya disimpan saja di 
  museum. Itu harus dianggap sebagai pornoaksi dan
 harus masuk dalam 
  kategori porno yang diatur dalam RUU Anti
 Pornografi dan Pornoaksi 
  (APP). Itu disimpan saja di museum, jangan
 dilestarikan, karena tidak 
  sesuai dengan martabat bangsa ini. Biar menjadi
 sejarah bahwa itu
 pernah 
  menjadi bagian dari bangsa ini, katanya, Senin
 (13/3).
  
  Cholil mengemukakan hal itu ketika ditanya
 pendapatnya soal revisi RUU 
  APP. Ia tidak sependapat jika pakaian yang
 mempertontonkan aurat di
 muka 
  umum tidak termasuk dalam kategori porno. Ia juga
 tidak sependapat jika 
  pornografi hanya dikategorikan sebagai menjual
 pornoaksi. Menurutnya, 
  pornografi adalah tindakan orang yang melakukan
 pornoaksi. Jadi 
  orangnya, misalnya striptease atau mereka yang
 melakukan tari 
  telanjang, ujarnya.
  
  Ia menambahkan, MUI dan ormas Islam sudah
 membentuk tim yang akan 
  mengawal pembahasan mengenai RUU APP ini.
  
  Penulis: Ima
 
 
 
 
 
 
 
 
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Re: [wanita-muslimah] Re: Perda Banten : Wanita bukan PSK dan sedang hamil pun ditahan.....

2006-03-06 Terurut Topik ni londo
--- Mhoel [EMAIL PROTECTED] schrieb:
 Itu lah hebatnya jilbab, bisa memperbaiki citra
 seseorang.  Barang busuk
 jadi kelihatan bagus khan?
 Apa lagi itu dipake oleh barang bagus, makin tambah
 bagus deh. Tapi saya
 setuju pemakaiannya tidak perlu dipaksakan.
 
 Mhoel

Pak Mhoel... berarti Anda itu menyamakan perempuan
dengan sebuah barang, memandang perempuan sebagai
obyek yang bisa bagus atau busuk? Maaf, saya
protes keras kalau saya sebagai perempuan disamakan
dengan sebuah barang dan dinilai seperti orang
menilai sebuah barang atau obyek.

Kenapa analogi barang itu tidak pernah digunakan
untuk menilai dan mendeskripsi laki2? Berarti justru
dalam wacana Islam a la Pak Mhoel perempuan disamakan
dengan sebuah obyek... obyek yang dinilai dari
perspektif laki2, dimana laki2 selalu sebagai subyek,
tidak pernah sebagai obyek... ? 

salam,
Ni Londo






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RE: [wanita-muslimah] Ni Londo

2006-03-06 Terurut Topik ni londo
--- reporter_jalanan [EMAIL PROTECTED]
schrieb:

 Ni Londo,
 
 Komentar Anda soal RUU APP amat dipuji oleh pak
 ustadz HMNA. Kemarin 
 diposting ke email saya
 
 Selamat ya
 

wah berarti kalau saya ngelamar mau nyantri ke Pak
Ustadz, bakal keterima ya? hehehe :)

tapi... ehemm... kok malah dipuji ya komentar saya...
gak nyangka hihi... barusan saya baca ulang komentar
saya, dan mmh... ternyata emang bisa dimengerti
sebagai tuntutan jangan ada pengecualian dalam RUU APP
itu untuk Bali, supaya Bali tidak sampai
terstigmatisasi sebagai Pulau Porno... padahal
maksud saya kan ironis... 

Jadi sebagai klarifikasi untuk Pak Ustadz HMNA: bagi
saya, budaya Bali itu jelas *tidak* porno, budaya
Papua juga *tidak* porno. Definisi pornografi dalam
RUU APP itu yang sangat rancu dan ngawur dan
berpotensial menyebabkan cultural suicide dalam
budaya2 Indonesia, menghancurkan perbedaan yang
notabene (cmiiw) merupakan sunatullah dalam ajaran
Islam. 

Btw, Islam a la PKS dan RUU APP justru membenarkan
stereotipe2 tentang Islam yang terdapat dalam wacana
Islamfobia sebagai fakta (orang yg fobia terhadap
Islam akan bilang: tuh liat, Islam emang gitu...),
jadi jangan heran kalau Islamfobia juga semakin
marak... Memang ironis juga ya, Islamnya orang yang
fobia Islam dan Islamnya orang ngisfun cenderung sama,
cuman penilaiannya beda, buat yg fobia Islam spt itu
ya mengerikan, buat yg ngisfun Islam spt itu ya the
one and only legitimate form of Islam... 

salam,
Ni Londo






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[wanita-muslimah] Must we respect religiosity?

2006-03-01 Terurut Topik ni londo
http://www.eurozine.com/articles/2005-12-02-reemtsma-en.html

Jan Philipp Reemtsma

Must we respect religiosity?

On questions of faith and the pride of the secular
society

It is said that Western societies are entering an age
of post-secularity, in which there is a need for a
truth beyond that offered by conventional science.
Fine, say liberals, simply take your pick from the
many faiths on offer. But from religion's standpoint,
the idea that You can believe what you want seems
indifferent and mistaken. Respect between the
religious and the non-religious is necessary if this
tension is not to become intolerance. Though the basis
for respect may be different – the religious person
respects the non-religious person as a potential
believer, the non-religious person respects the
religious person as an individual with the freedom to
decide what or what not to believe – the outcome is
the same. Secular society takes pride precisely in its
refusal to interfere with the beliefs of its members.
In excluding Muslim teachers wearing headscarves from
state schools, Reemtsma argues, secular society has
forgotten this.

When people refuse to see anything greater than
themselves, any limits to their power, they always end
up by debasing life: first Herod, who ordered the
deaths of the children of Bethlehem; then, among
others, Hitler and Stalin, who had millions of people
exterminated; and today, in our own time, unborn
children are being killed in their millions.

This was part of a sermon given by the cardinal of
Cologne, Joachim Meisner. His words caused a stir. The
president of the Central Council of Jews in Germany,
Paul Spiegel, spoke of a slander against millions of
Holocaust victims and against women forced to make a
decision in a crisis. The cardinal claimed in response
to have been misunderstood and left out Hitler's name
in the printed version of his sermon.

For religious Catholics, life begins at conception. In
their eyes, as far as the reprehensibility of the act
is concerned, it makes no difference whether an
embryo, a child, or an adult is killed. According to
this view, when hundreds, thousands, or millions of
abortions are taking place, mass murder is being
committed, and there is absolutely no reason not to
compare it to any another historical mass murder –
even the Holocaust. So, for a religious Catholic,
there is nothing scandalous in the cardinal's words.
All he has done is express his religious convictions,
as befits his office. Of course one may find his
religious convictions scandalous. But what of it? A
secular society is distinguished by the fact that
religion can indeed be practised both in the private
and in the public realm, but that the public realm is
not defined by any one religion. Even where religion
is practised in public, it is a private matter. In a
secular society, religion takes place in public
because religion is a private matter, and because in a
secular society many different private views can play
a part in shaping the public sphere.

What do I mean by religiosity? Of course I am using
a broad concept that includes – or at any rate does
not automatically exclude – not only Christians, Jews,
and Muslims, but also Jehova's Witnesses and animists.
Being religious consists in the belief that the world
cannot be understood in and of itself. Of course, most
non-religious people also take the view that there
are more things in heaven and earth than are dreamt of
in [our] philosophy. But that has nothing to do with
being religious. Nor are people religious if they
believe that there are other natural forces besides
the ones known to us (for instance those at work in
homeopathic medicine), or if they believe in ghosts,
telepathy, telekinesis, and whatever else.

The division of the world into the accessible and the
transcendent

People are religious if they believe that whatever we
can still discover about the world by one means or
another will not be that which holds the world
together most fundamentally, the secret of the world,
its meaning – its essence in some sense. And this
essence is what matters. For someone who says that
science cannot provide an answer to all these
questions, but considers this by no means to be a
shortcoming, is clearly not religious. The religious
person divides the world into that which is accessible
to our quest for knowledge, and which is precisely for
that reason not the essence, and the other, essential
part, to which there must be some different form of
access.

A non-religious person cannot therefore prove a
religious person's belief to be mistaken in this
regard: Virchow failed to find a soul in the autopsies
he performed, but, says the religious believer, that
was not only not to be expected, it was indeed an
impossibility. No space probe will ever be able to
show that God does not exist, and no chemical
experiment will be able to show that there is no such
thing as Dao. Conversely, one who undertakes to prove
his God through some form of ritual 

[wanita-muslimah] Yenny Wahid, Daughter of Islam

2006-02-26 Terurut Topik ni londo
http://www.welt.de/z/plog/blog.php/the_free_west/the_free_wests_weblog/2006/02/25/daughter_of_islam_wsj

Daughter of Islam (WSJ)

An interesting article for you to read in the Wall
Street Journal about a prominent Muslim woman, Ms.
Yenny Wahid, who tries to make an important difference
in her native country Indonesia. She speaks out
against terror and the hijacking of her religion by
ideologues.

COMMENTARY: THE WEEKEND INTERVIEW

Yenny Wahid
Daughter of Islam
By NANCY DE WOLF SMITH
February 25, 2006; Page A10

WASHINGTON -- Yenny Wahid has a smile that could melt
a Hershey bar at 100 yards. Her sunny disposition is
all the more remarkable because Ms. Wahid is on what
may be the world's most difficult mission right now:
She's a prominent Muslim (and a woman at that) who
speaks out against terror and the hijacking of her
religion by ideologues who twist it to their own
political ends.

After 9/11, many Americans assume that the radical
Islamic agenda is to destroy the U.S. The reality is
that attacks on Western targets are designed to
function as brutal propaganda coups that will attract
recruits to the cause of violent revolution. The main
goal of ideologues like Osama bin Laden is to topple
the governments of Muslim countries, including, most
famously, the Wahabi royal regime of Saudi Arabia. But
the real strategic plum, Ms. Wahid says, would be her
native Indonesia and its 220 million citizens -- with
the largest Muslim population on earth.

We are the ultimate target, she told me in
Washington during a trip to the U.S. earlier this
month. The real battle for the hearts and minds of
Muslims is happening in Indonesia, not anywhere else.
And that's why the world should focus on Indonesia and
help.

Think of it as a potential domino whose fall would be
felt far beyond Asia. It's big enough to destabilize
the region, Ms. Wahid notes. But imagine if
Indonesia became a hotbed for terrorism, or a source
for people to get martyrs from. We've got enough
people to provide an army of terrorists if we're not
careful.

At present, Ms. Wahid calls that a worst-case,
doomsday scenario, and she is probably correct, given
Indonesia's history of moderate, syncretic Islam, with
elements from the region's Hindu and Buddhist past.
While there have been demonstrations there over the
Danish cartoons that lampooned the prophet Muhammad,
they have generally involved a only few hundred
people. By contrast, Ms. Wahid points out, a December
rally she helped organize under the banner of Islam
for Peace attracted some 12,000 marchers.
* * *

At the head of that crowd, riding in a wheelchair
alongside Ms. Wahid, was her father, Abdurrahman
Wahid, the respected and beloved Islamic scholar who
headed Indonesia's largest Muslim cultural
organization, Nahdlatul Ulama (NU), before becoming
the first president of newly democratic Indonesia from
1999 to 2001. In a seminal article for this newspaper
-- Right Islam vs. Wrong Islam -- Mr. Wahid wrote on
Dec. 30 that a terrible danger threatens humanity in
the form of an extreme and perverse ideology that
grossly distorts the true meaning of the religion. He
called on fellow Muslims to end the complicity of
silence about terrorism and other acts of intolerance
which characterize the radicals' behavior.

At 31, Yenny Wahid -- her real name is Zannuba -- is
trying to follow her father's example and defend the
values their faith teaches. Educated in Indonesia, she
got a Master's degree in public administration from
Harvard's Kennedy School of Government in 2002. Her
ease in Western surroundings is apparent not merely
from the snappy cream-colored pantsuit she was wearing
when we met but also from her elegantly accented
English.

She is active in the NU's political wing, the National
Awakening Party, and an adviser to Indonesian
President Susilo Bambang Yudhoyono. The job most dear
to her heart, however, is running the Wahid Foundation
-- named after her father -- which works to promote,
in the words of its Web site (at
www.wahidinstitute.org), democratic reform, religious
pluralism, multiculturalism and tolerance amongst
Muslims and reflects a universal Islam [that]
desires justice and prosperity for all.

The key word may be prosperity. Indonesia, which was
on its way to Asian Tigerhood until the currency
crisis of 1997-98, has not recovered from the economic
meltdown that coincided with the fall of the Suharto
dictatorship. The country is a democracy now, but a
struggling one to which few investors have returned.
It also has a free press, among the friskiest in Asia.
Yet the new openness has also paved the way for vocal
opponents of Indonesia's traditional secular approach
to government -- voices previously suppressed -- and
they are gaining ground.

It is still politically incorrect to call for an
Islamic state; and the mainstream press, along with
the vast majority of Indonesians, vigorously supports
efforts to fight and arrest terrorists such as the
ones who perpetrated the Bali and 

[wanita-muslimah] Banning the Burka

2006-02-24 Terurut Topik ni londo
http://www.qantara.de/webcom/show_article.php/_c-476/_nr-533/i.html

Banning the Burka
Facing up to Islam in the Netherlands


As the Dutch parliament considers banning the burka
from all public spaces, a measure that would apply to
fifty or so women in total, Markha Valenta explores
how a piece of clothing is disturbing the Netherlands'
tradition of tolerance

Once again, the Netherlands surprises. Flying in the
face of a centuries-old commitment to freedom of
religion, of conscience, and of expression, it is
about to prohibit Muslim women from covering their
faces in public. Should this legislation pass, and
apply to the whole of the public sphere as the Dutch
parliament desires, it will constitute one of the most
restrictive responses to Islamic clothing both in
Europe and beyond.

Only one other western country, France, has passed
legislation aimed at restricting Islamic dress at the
national level. But the French law has some
significant differences: it is more limited in the
spaces it targets – schools and other public
buildings; and it applies to all forms of
ostentatious religious dress, not just Islamic ones
(though, of course, it was the Islamic veil that
generated the legislation in the first place).

The Islamic facial veil's eradication

Other countries, such as Germany, Belgium and Denmark
have also seen legislation enabling the restriction of
Islamic dress, but only at either the local level or
in the realm of private business. The Dutch
legislation, by contrast, would entirely remove the
niqab and the burka from the public space. This is the
Islamic facial veil's eradication rather than
privatisation, to the extent that the veil only has a
function in public and not in private.

Proposed some months ago by the populist anti-Islamic
MP Geert Wilders, the idea was immediately taken up by
Rita Verdonk, the Dutch minister of integration and
immigration. Her first step was to commission a report
on the legislation's legal feasibility, analyzing
whether or not it would constitute religious
discrimination and to what extent it would overlap
with current laws that already require all people to
be identifiable when in public (therefore prohibiting
the wearing of balaclavas, carnival masks, and so
forth). Her report is due any day now.

Late last December, however, well in advance of the
report's publication, the Liberal and the Christian
Democratic parties in Parliament had already expressed
their support for such a ban. Reasons given by Geert
Wilders and other politicians included those of
defending women's equality, ensuring public safety and
security, and asserting the need for Muslims to
integrate into Dutch society.

Does this heavy-handed approach seal the failure of
Dutch tolerance? The paradoxes of the situation
suggest that such a surface analysis cannot capture
the very modern aspects of the Netherlands' – and
indeed Europe's – dilemma.

Through Dutch eyes

One million of Holland's sixteen million citizens are
Muslim, roughly six percent. This is the
second-highest percentage in Europe after France's, at
ten percent. Of these million, only a handful of
women, fifty or so, wear a burka. That is, fewer than
a dozen per major city. Probably less.

In light of this, the legislation constitutes little
more than a bit of symbolic politics in what is,
according to a recent Pew Global Attitudes study, the
most anti-Islamic country in the west. Though others
may be more concerned than the Dutch about Islamic
extremism or the entry of Turkey into the European
Union, the Netherlands is the only country in the west
where a majority actually views Muslims unfavorably
(51%, followed by the Germans at 47%). By contrast,
majorities of the French, British, and Americans view
Muslims favorably, and even very favorably.

Correspondingly, while ethnically Dutch opponents of
the ban oppose it on the grounds of freedom of
expression and freedom of religion, many and perhaps
most Muslims, whatever their dress, see in the ban yet
one more expression of a Dutch aversion to Islam. It
is not so much the ban itself troubles them, since so
few of them cover their faces or have mothers and
wives who do so, but rather the way it would seem to
confirm and strengthen the Dutch rejection of Islam
and, by extension, of Dutch Muslims.

In this sense, while specifically targeting only a
minute proportion of Dutch Muslims, the legislation
actually touches the whole of Dutch Muslim citizenry.
Women with veils wonder if they will be next; women
without are reminded that however integrated they are,
however modern they may look, the Dutch will not let
them forget that they are not quite Dutch; and all
Muslims recognize in this legislation the assumption
of Islamic inferiority.

Influence and enlightenment

Whatever the reasons given for supporting or
contesting the legislation, the logic driving it is
the widespread conviction in and beyond the
Netherlands that neither Islam nor Muslims have within
themselves the resources and 

[wanita-muslimah] Democracy's Enemy Within

2006-02-24 Terurut Topik ni londo
http://www.qantara.de/webcom/show_article.php/_c-476/_nr-530/i.html

Islamism in Indonesia
Democracy's Enemy Within

Indonesia's Justice and Prosperity Party, PKS,
threatens Indonesia with ballots more than bullets,
writes Sadanand Dhume. It shares the radical beliefs
of Egypt's Muslim Brotherhood and threatens the
nation's success in a globalizing world

As world leaders condemned last month's suicide
bombings on the resort island of Bali, Indonesian
leaders set a different tone. Hidayat Nur Wahid,
speaker of the People's Consultative Assembly
(Indonesia's highest legislative body) pooh-poohed the
idea of another terrorist strike just three years
after the October 2002 attack that killed more than
200 people, and instead blamed the most recent
bombings on rivalries within the local tourism
industry.

For those who follow Indonesia, Nur Wahid's comments
hardly came as a surprise. The speaker has been one of
the most outspoken defenders of Abu Bakar Bashir, the
spiritual head of Jemaah Islamiyah—al Qaeda's
Southeast Asian franchise. Nur Wahid is also the
former head of the Justice and Prosperity Party (PKS),
which threatens to import a more subtle form of
radical Islam to Indonesia—and which is rising
rapidly.

In the seven years since it was founded the Justice
Party has emerged as the country's most disciplined
political force. In last year's election it won nearly
7.5 percent of the vote and 45 seats, making it the
seventh-largest party in Indonesia's parliament.

Indonesia's fabled heterodoxy has faded

On the face of it you couldn't seem to find less
promising ground for militant Islam than Indonesia.
Indonesian Islam has long been famed for an easygoing
approach to the faith that incorporates elements of
Hinduism and Buddhism, which preceded Islam on the
archipelago by more than a millenium. Over the past
three decades, however, Indonesia's fabled heterodoxy
has faded. During his 32-year rule anti-communist
strongman General Suharto enforced uniform religious
education in schools.

At the same time, petrodollars from Saudi Arabia and
the Gulf financed mosques and preachers demanding a
purer reading of Islam. The Internet and desktop
publishing imported the discourse of Riyadh and Tehran
to Java, Sumatra and Sulawesi.

Indonesia was rapidly urbanizing in the 1980s. Many
college students were the first in their families to
acquire a higher education or to live in a city.
Tarbiyah gave its members a sense of purpose and
dignity; simple ideas of right and wrong; a framework
for understanding the changes taking place around
them. By the early 1990s it controlled student
movements in virtually all of Indonesia's largest
public universities.

Muslim Brotherhood ideology

With the end of the Suharto era in 1998, the first
generation of Tarbiyah activists emerged in the open
and formed the Justice Party. In 1999 the new party
won only 1.4 percent of the vote—below the 2 percent
threshold to participate in the next election.
Undeterred, it simply sidestepped the law by changing
its name to the Justice and Prosperity Party.

The party's top leadership is steeped in Brotherhood
ideology. Nur Wahid, who resigned from the party
chairmanship last year to take his present position,
holds a B.A., M.A. and Ph.D. from the
Brotherhood-founded University of Medina in Saudi
Arabia. Party Secretary-General Anis Matta graduated
from the Jakarta branch of Riyadh's Al-Imam Muhammad
bin Saud University, also linked to the Brotherhood.

The party has the blessing of today's most prominent
Muslim Brother, the Egyptian-born cleric Yusuf
al-Qaradawi, who believes that democratic means can be
used to pursue Islamist ends. He has visited Indonesia
several times over the last twenty years and is quoted
in the Justice Party's founding manifesto.

Tight-knit party cadres

The party has grown from 60,000 members in 1999 to
between 400,000 and 500,000 in 2004.What explains its
extraordinary success? For one, it is the only party
in the country based on a network of tight-knit
cadres. These well-trained party workers, many
graduates of technical and scientific departments,
tend to be driven and organized.

The party also takes its self-image as an agent of
moral reform seriously. It's virtually impossible to
find a Justice Party member who smokes or a female
party member without the headscarf. When there's a
natural disaster such as last year's tsunami, party
cadres are among the first volunteers at the scene.

Despite the Justice Party's social work, little
separates its thinking from Jemaah Islamiyah's. Like
Jemaah Islamiyah, in its founding manifesto, the
Justice Party called for the creation of an Islamic
caliphate. Like Jemaah Islamiyah, it has placed
secrecy—facilitated by the cell structure both groups
borrowed from the Brotherhood—at the heart of its
organization.

Selective vision of modernity

Both offer a selective vision of modernity—one in
which global science and technology are welcome, but
un-Islamic values are shunned. The 

RE: [wanita-muslimah] Perang Identitas - Re: kartun yg melecehkan Rasul SAW

2006-02-21 Terurut Topik ni londo
 agresif, sexist dan super duper patriarkinya itu lho
 (dan mungkin ada
 bias/stereotype laki2 afrika = agresif, potensial
 melakukan tindakan kriminal). 

cewek Jerman juga banyak yang suka sama cowok
Afrika... dianggap sangat jantan, sangat maskulin...
dan sangat sensual, tidak kaku2 spt klise cowok
bule... 
Tapi hubungan mereka (co Afrika dgn ce bule) juga
rata2 tidak bertahan lama... (sama dengan cowok Asia
dengan cewek bule). Yang masih paling langgeng mungkin
memang cowok bule dengan cewek Asia... paling pas
kali ya hehehe... :)

salam,
Ni Londo







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RE: [wanita-muslimah] Selera Laki2 Kaukasian

2006-02-21 Terurut Topik ni londo
--- Aisha [EMAIL PROTECTED] schrieb:

 Yang dimaksud jelek seperti pembokat (pembantu) itu
 bukan kulit coklatnya -
 kulit coklat sih kata temen2 bule justru kulit
 sensual, tapi bentuk wajah -
 mungkin karena di Indonesia itu orang menceritakan
 cantik itu dengan bentuk
 hidung mancung, bibir yang bagus (tidak terlalu
 tebal tapi tidak tipis),
 dll.  Jadi kalau ada yang berhidung pesek (mancung
 kedalam? ..:) atau bibir
 yang tidak indah, dll disebut tidak cantik.  

Hallo Mbak Aisha yang baik,

mungkin ini masalah apriori ya, jadi pesek
langsung dianggap jelek, sedangkan untuk bule hidung
pesek malah bisa lucu dan bagus lho... dan bibir tebal
malah sensual banget... bule kan sering bibirnya agak
tipis, jadi dianggap kurang sensual hehehe... saya
rasa pesek atau tidak, yang penting bentuk wajahnya
dianggap proporsional dan seimbang, jadi enak
dipandang. Kalau hidung mancung, bentuknya sering
cenderung terlalu dominan dalam muka lho. Hidung
mancung lebih berisiko untuk membuat muka tidak
proporsional dan seimbang, entah karena terlalu
mancung, terlalu dominan, terlalu bentuknya gimana
gitu... nah kalau hidung pesek kan pesek aja, gak
banyak risiko utk menyimpang hehehe... :) Jadi wajah
tetep enak untuk dipandang. 
Saya pernah nonton dokumentasi di tv tentang kelas
menengah di Iran, perempuan di sana ramai2 operasi
plastik mengecilkan hidung mancung mereka... karena
dianggap terlalu mancung dan terlalu dominan dalam
wajahnya. 
hihi kok jadi ngomongin bentuk hidung ya... :)

 Tidak punya akses ke perempuan cantik? Memangnya
 bule2 tidak mau menunggu,
 jadi langsung samber yang tersedia? ...:)

saya sering dengar, cowok suka memuji cewek yang
cantik, tapi untuk mencari pasangan hidup, mereka
sering merasa lebih nyaman dengan cewek yang
biasa-biasa saja. Sering juga cowok takut mendekati
cewek yang super cantik... takut ditolak karena siapa
tahu cewek yang super cantik itu seleranya juga serba
tinggi... jadi ya lebih gampang dan kurang stress
dengan cewek yang sedang2 saja. 
Dari teman2 bule saya yang berpasangan, banyak yg
ceweknya ya biasa2 saja. Sedangkan dari yang cantik2,
kok rasanya lebih susah ya menemukan pendamping hidup?
Banyak yang masih single. Atau itu hanya berlaku di
Jerman sini? gak tahu juga ya... tapi yang jelas,
norma2 masyarakat tentang kecantikan itu kayaknya
tidak terlalu dominan dalam menentukan apakah kita
jatuh cinta atau tidak... saya setuju dengan Pak Ayeye
dalam hal ini. 

salam,
Ni Londo






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Re: [wanita-muslimah] First Mosque for Women in Kabul

2006-02-21 Terurut Topik ni londo
--- Aisha [EMAIL PROTECTED] schrieb:
 Hal Ni Londo ..:)

Hal Mbak Aisha... :))

 Di Indonesia mesjid itu untuk laki2 dan perempuan,
 perempuan bisa sholat di
 bagian belakang, para ibu2 juga menggunakan mesjid
 untuk pengajian, untuk
 akad nikah, dll. Di negara2 lain memang mesjid hanya
 untuk laki2 ya, padahal
 di zaman Nabi, mesjid itu untuk perempuan juga kan?

dari Indonesia dan Malaysia saya tahunya ya masjid
untuk laki2 dan perempuan, tapi di TimTeng kayaknya
lain ya... berarti dalam hal ini Indonesia dan
Malaysia sudah lebh Islami daripada dunia Arab... :)
Kalau ada hari raya Islam, di koran Jerman biasanya
ada foto orang sholat Id di mesjid. Fotonya biasanya
dari Indonesia, yang sholat ya perempuan, semua
bermukena putih... biasanya foto dari mesjid Istiqlal.
Motif ini kayaknya dianggap paling berkesan untuk
dunia non-Muslim, lautan jilbab eh mukena putih
gitu... 

btw, ada yang tahu asal-usulnya mukena itu? soalnya,
setahu saya perempuan di Afrika Utara dan Turki kalau
sholat tidak mengenakan mukena spt di Indonesia dan
Malaysia. Mereka cukup dengan jilbab dan baju yang
lagi dipakai. Kalau di Indonesia sepertinya wajib ya
mengenakan mukena kalau sholat? 

salam,
Ni Londo

 






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[wanita-muslimah] Outlook India: Death Becomes Her

2006-02-21 Terurut Topik ni londo
http://www.outlookindia.com/full.asp?fodname=20060227fname=Cover+Story+%28F%29sid=1

Feb 27, 2006

Death Becomes Her

Punjab has the worst sex ratio in the country. Female
foeticide is at an alarming high. The worst culprits
are the affluent.

CHANDER SUTA DOGRA

***

Kulwinder Kaur Housewife:  I have two daughters and
my mother-in-law is threatening to get another wife
for her son if I don’t have a boy. I got an abortion
done last year when the scan showed it was a female
foetus. This time I have been lucky.

Simran College Lecturer:  I have one girl and cannot
afford to have another daughter. It’s so difficult to
marry them off as boys demand hefty dowries. I have
undergone five abortions at a private nursing home as
all of them were female foetuses. I may not be able to
conceive again.

Kashmiri Devi Housewife:  I’ve two daughters, after
which I had four abortions because the foetuses were
female. Now, I want to have a son of my own so that he
can take care of us in our old age.

Satinder Kaur Wife of a landed farmer:  I have one
daughter, and I know that if I don’t have a son soon
my status in the family will come down. Femicide is
not an issue in our family. I got my last pregnancy
aborted, it helped me to limit our family size.
Otherwise I could be saddled with a whole lot of girls
until I get a boy.

Satnam Singh Sarpanch, Nai Majara:  No matter what
people might say, at heart everyone wants a son.
Imagine the plight of a couple who has two daughters
in a row. Life in Punjab is cruel for those with too
many daughters.

***

Look hard and you won't find anything out of the
ordinary in Dhanduha village in Punjab's Nawanshahr
district. But anganwadi worker Harminder Kaur knows
well the foul secrets her village keeps. As she
produces her register, which maintains a record of all
births which take place in the village, she says,
I've been telling these women not to go in for female
foeticide as it's against the law and bodes ill for
our society. Words which most anganwadi workers and
health department officials in rural Punjab can mouth
in their sleep. Dhanduha's register shows that of the
seven babies born in the last six months, there were
six boys and just one girl. In the last one year,
against 12 boys only three girls were born, and in the
last five years, 34 baby boys were born as against
only 18 girls. A sex ratio of just 529:1000!

But it's not fair to point fingers at Dhanduha.
Everyone in the district knows of Nai Majara, the
village where an on-the-spot survey conducted by
deputy commissioner Krishan Kumar a month ago, of
children in the 0-1 age group, came up with a ratio of
437:1000. A local NGO staged an instant demonstration
in the village but its sarpanch Satnam Singh wrings
his hands in despair. It's such a shame for our
village, but what can I do? This happens everywhere.
Sure it does. And much more than anyone previously
imagined.

Gobindpura is a village just off the main road to
Jalandhar, with pretty bungalows built with money sent
home by its expatriate population. With its fields of
yellow mustard, the wheat crop just beginning to ripen
and the juicy sugarcane ready for harvesting,
Gobindpura presents a picture of agrarian prosperity.
A prosperity which many feel is responsible for the
village's fast falling sex ratio. Out of the 24 baby
boys born in the last one year, the village produced
just 10 girls. A sex ratio of 416:1000. A few years
ago it was slightly better, at 636:1000.

Nawanshahr district's gory secrets began tumbling out
when Krishan Kumar took over as the deputy
commissioner in May last year. Kumar took it upon
himself to improve the female sex ratio of his
district to a respectable level.Nine months into the
campaign and Nawanshahr has uncovered a sordid story
of rampant female foeticide which goes on with the
active participation of the state's health department
officials. It all began when Kumar initiated a survey
of all children from 0-6 years in the 477 villages of
the district, to gauge the extent of the problem in
his area. It turned out that there are 16 villages
where the ratio is in the range of 500:1000. And 65
more villages recorded a ratio of below 700:1000.
These are prosperous villages in the state's Doaba
belt. Mud houses are a rarity in these parts, and
grand mansions built by NRIs or even prosperous
villagers are common. Incidentally, Nawanshahr had
emerged as one of Punjab's better districts according
to the sex ratio mapped in the 2001 census, in which
it stood at 808:1000. By 2004, it had fallen to 775.


Manjit Kaur with her husband, daughter, mother-in-law
who had an abortion at the nursing home

Kumar suspects the situation in the four towns of the
district, still to be surveyed, would be much worse
because of greater accessibility to scanning centres
and clinics. Villages like Sekhopur, Kador, Sultanpur,
Sajawalpur, Jatpura, Kherevewal and many others like
them, all with a sex ratio below 700:1000, are a sad
reflection of a chilling trend 

[wanita-muslimah] New York Times Book Review: Wounded by the West

2006-02-20 Terurut Topik ni londo
http://www.nytimes.com/2006/02/12/books/review/12mishra.html?ex=1140584400en=c9ae17e4decc7e17ei=5070

February 12, 2006
'The Inheritance of Loss,' by Kiran Desai
Wounded by the West
Review by PANKAJ MISHRA

ALTHOUGH it focuses on the fate of a few powerless
individuals, Kiran Desai's extraordinary new novel
manages to explore, with intimacy and insight, just
about every contemporary international issue:
globalization, multiculturalism, economic inequality,
fundamentalism and terrorist violence. Despite being
set in the mid-1980's, it seems the best kind of
post-9/11 novel.

The Inheritance of Loss opens with a teenage Indian
girl, an orphan called Sai, living with her
Cambridge-educated Anglophile grandfather, a retired
judge, in the town of Kalimpong on the Indian side of
the Himalayas. Sai is romantically involved with her
math tutor, Gyan, the descendant of a Nepali Gurkha
mercenary, but he eventually recoils from her obvious
privilege and falls in with a group of ethnic Nepalese
insurgents. In a parallel narrative, we are shown the
life of Biju, the son of Sai's grandfather's cook, who
belongs to the shadow class of illegal immigrants in
New York and spends much of his time dodging the
authorities, moving from one ill-paid job to another.

What binds these seemingly disparate characters is a
shared historical legacy and a common experience of
impotence and humiliation. Certain moves made long
ago had produced all of them, Desai writes, referring
to centuries of subjection by the economic and
cultural power of the West. But the beginnings of an
apparently leveled field in a late-20th-century global
economy serve merely to scratch those wounds rather
than heal them.

Almost all of Desai's characters have been stunted by
their encounters with the West. As a student, isolated
in racist England, the future judge feels barely
human at all and leaps when touched on the arm as if
from an unbearable intimacy. Yet on his return to
India, he finds himself despising his apparently
backward Indian wife.

The judge is one of those ridiculous Indians, as the
novel puts it, who couldn't rid themselves of what
they had broken their souls to learn and whose
Anglophilia can only turn into self-hatred. These
Indians are also an unwanted anachronism in
postcolonial India, where long-suppressed peoples have
begun to awaken to their dereliction, to express their
anger and despair. For some of Desai's characters,
including one of the judge's neighbors in Kalimpong,
this comes as a distinct shock: Just when Lola had
thought it would continue, a hundred years like the
one past — Trollope, BBC, a burst of hilarity at
Christmas — all of a sudden, all that they had claimed
innocent, fun, funny, not really to matter, was proven
wrong.

There is no mistaking the literary influences on
Desai's exploration of postcolonial chaos and despair.
Early in the novel, she sets two Anglophilic Indian
women to discussing A Bend in the River, V. S.
Naipaul's powerfully bleak novel about traditional
Africa's encounter with the modern world. Lola, whose
clothesline sags under a load of Marks and Spencer's
panties, thinks Naipaul is strange. Stuck in the
past. . . . He has not progressed. Colonial neurosis,
he's never freed himself from it. Lola goes on to
accuse Naipaul of ignoring the fact that there is a
new England, a completely cosmopolitan society
where chicken tikka masala has replaced fish and
chips as the No. 1 takeout dinner. As further
evidence, she mentions her own daughter, a newsreader
for BBC radio, who doesn't have a chip on her
shoulder.

Desai takes a skeptical view of the West's
consumer-driven multiculturalism, noting the
sanitized elegance of Lola's daughter's
British-accented voice, which is triumphant over any
horrors the world might thrust upon others. At such
moments, Desai seems far from writers like Zadie Smith
and Hari Kunzru, whose fiction takes a generally
optimistic view of what Salman Rushdie has called
hybridity, impurity, intermingling, the
transformation that comes of new and unexpected
combinations of human beings, cultures, ideas,
politics, movies, songs.

In fact, Desai's novel seems to argue that such
multiculturalism, confined to the Western metropolis
and academe, doesn't begin to address the causes of
extremism and violence in the modern world. Nor, it
suggests, can economic globalization become a route to
prosperity for the downtrodden. Profit, Desai
observes at one point, could only be harvested in the
gap between nations, working one against the other.

This leaves most people in the postcolonial world with
only the promise of a shabby modernity — modernity, as
Desai puts it, in its meanest form, brand-new one
day, in ruin the next. Not surprisingly,
half-educated, uprooted men like Gyan gravitate to the
first available political cause in their search for a
better way. He joins what sounds like an ethnic
nationalist movement largely as an opportunity to vent
his rage and frustration. Old hatreds are 

RE: [wanita-muslimah] Re: [ppiindia] Tiap Menit 1,3 Wanita Diperkosa di AS!

2006-02-16 Terurut Topik ni londo
--- irwank [EMAIL PROTECTED] schrieb:
 Angka segitu di luar 'yang suka-sama-suka' baik yang
 pake bayaran
 maupun tidak, betul gak? Kalau yang 3s dihitung
 juga, jadi berapa
 tuh angkanya? :-p
 
 (Pake common sense) beda antara 'perkosaan' dan 3s,
 cuma di soal
 kesepakatan atau tidak. Di luar unsur 'memanfaatkan'
 keluguan dan
 kepercayaan salah satu pihak. Misalnya: kepada
 'pacar', atau soal
 diporotin 'x matre' (baca: x bisa diganti dengan
 cewek or cowok)..

Pak Irwank,
wah itu common sense yg menarik... 
kalau dipikir2, sebenarnya gak beda juga ya antara
mencuri dan meminjam... abis, bedanya ya cuman di
soal kesepakatan atau tidak. Mencuri: tidak sepakat,
alias ambil aja tanpa nanya dulu minta ijin. Pinjam:
nanya dulu, tapi itu cenderung hanya memanfaatkan
keluguan dan kepercayaan salah satu pihak, ya kan?
Esensinya kan tetep sama: barang X punya si A sekarang
di tangan si B. Mau sepakat atau tidak, itu kan hanya
eufemisme, blablabla aja... esensinya ya barang x
sekarang di tangan B, padahal yg punya A. Titik... :-)

ttg melompat dari angka pemerkosaan langsung ke
pornografi, kayaknya udah sering dibahas di sini...
coba baca lagi teksnya, ternyata di Jepang di mana
pornografi kalau tak salah paling bebas, angka
pemerkosaan termasuk paling rendah. Dan coba lihat
angka untuk Jerman dan Inggris. Di Jerman dan Inggris
juga lebih bebas untuk pornografi daripada di Amrik,
tapi angka pemerkosaan kok lebih sedikit? any ideas
why this might be so? Menurut logika Anda kan mestinya
justru lebih parah lagi... ? 

salam,
Ni Londo








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[wanita-muslimah] First Mosque for Women in Kabul

2006-02-16 Terurut Topik ni londo
http://www.qantara.de/webcom/show_article.php/_c-478/_nr-399/i.html

First Mosque for Women in Kabul
 
God Isn't Only There for Men

Over the past few decades, women in Islamic countries
have become more self-assertive and have also
rediscovered going to the mosque. These developments
are now gradually being felt in Afghanistan. The first
official mosque for women recently opened in Kabul.
Ratbil Shamel reports

The imam calls the faithful to prayer and Muslims all
over the world heed this call five times a day - even
in Afghanistan. Just as in most other predominantly
Islamic countries, the mosques of the Hindu Kush are
almost exclusively attended by men.

Things are now about to change – at the request of
many women, especially those living in the capital
Kabul. In addition, the State Ministry for Religious
Affairs has given its expressed permission and
support.

God is not only there for men, argues the Afghan
Women's Association. Women want to be more visible in
public. The mosque as a house of God should no longer
remain the exclusive domain of men. 

Following a request from the women's association, an
existing mosque in the east of Kabul was renovated a
few months ago and officially declared a mosque for
men and women. They weren't given the whole of the
Imam Ali Mosque. Even so, the second floor of the
building is now reserved for women. There is room for
150 persons.

The opening of the women's mosque has been a historic
success for us. It is the first such mosque in the
history of our country. And I am certain that we will
witness the establishment of other such houses of God
throughout the whole of Afghanistan, said Roh Afzah
from the Ministry for Religious Affairs
enthusiastically.

Hardly any criticism raised

Outside of Kabul, however, tradition still reigns. For
the most part, traditional practices are respected
more than state law – and, in effect, even more than
religious prescripts. The majority simply ignore the
fact that men and women have an equal right to pray in
the mosque. Tradition restricts the role of women to
the domestic sphere. Public space is set aside for
men. 

What is possible in Kabul isn't necessarily applicable
to other areas of Afghanistan. Nevertheless, many
Afghan women's associations have been campaigning for
the establishment of women's mosques outside of Kabul.
They argue that in the long term, equal treatment in
religious matters will also strengthen the role women
play in society.

This is why they are not only promoting the setting up
of further women's mosques, but also for mullahs to
preach there. We want mullahs who will inform women
on their religious rights! demanded one woman from
Kabul.

So far, the Imam Ali Mosque is an experiment with as
yet unforeseeable consequences. There has been no
opposition to the women's mosque in Kabul.
Surprisingly, conservative religious and
fundamentalist circles have as yet remained reserved
in their criticism. Despite this, opposition is
expected.

Discussion on issues of faith

The supporters of women's mosques no longer want
conservative groups stipulating how they should
practice their faith. 

They also demand the right to have a say in religious
matters. They aren't the only ones making such a
demand. For months now, women Islamic scholars have
been discussing matters of faith with their male
counterparts on private Afghan television and have
provided alternative interpretations to religious
sources. 

The opening of the women's mosque is for many Afghan
women a small step towards equal treatment – even when
the number of women attending the Imam Ali Mosque
remains comparatively quite small. One male frequenter
of the mosque, however, hopes that this will gradually
change.

Women are still being forced to do a lot of work at
home. Many just can't find the time to attend the
mosque. Yet, I think this will change. When women
somehow manage to find more time, they too will come
here more often.

Ratbil Shamel

© DEUTSCHE WELLE/DW-WORLD.DE/Qantara.de 2006

Translation from German: John Bergeron








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[wanita-muslimah] Zeitgeist of Fear and Prejudice

2006-02-16 Terurut Topik ni londo
http://www.qantara.de/webcom/show_article.php/_c-478/_nr-402/i.html

Baden-Württemberg's Conscience Test
 
Zeitgeist of Fear and Prejudice

The conscience test, conceived by the interior
ministry in the German state of Baden-Württemberg to
check whether potential German citizens have the right
moral convictions, reflects current German attitude
towards Muslims, says Ülger Polat

Since the beginning of this year, a so-called
conscience test has been sent out to all the 44
regional offices of the state of Baden-Württemberg.
The test is to serve as a guideline for checking
whether Muslim immigrants fulfil the conditions for
naturalisation as a German citizen.

The test, which was developed by the state interior
ministry, consists of thirty questions which should be
asked orally of the applicant, and which should give
an indication of the applicant's attitude towards
democracy and basic democratic values.

Testing the migrants 

In this questionnaire, applicants are tested as to
their religious tolerance as well as to their
tolerance towards other ethnic groups and people with
homosexual tendencies.

In addition, they are asked to make clear their
attitude to religiously motivated terrorism, to the
issue of social and political equality and
self-determination for women, as well as to possible
culturally defined codes of honour, customs and
traditions.

The answers are noted down and given to the applicant
to sign, so that the answers they have given can be
referred to, if necessary, in future years.

Following intense criticism on the part of Muslim
organisations, as well as from political parties, it
has been decided to modify the questionnaire, and to
extend it to all immigrant groups.

All the same, when the test was first introduced, it
was justified as a response to what was seen as a
purely Muslim problem. According to the interior
minister of Baden-Württemberg, Heribert Rech, the
questionnaire was needed because it could be assumed
that, when Muslims stated their commitment to the
German constitution, as all applicants for citizenship
are required to do, the commitment did not match
their deepest convictions.

Rech justified this assumption on the basis of reports
of the maltreatment of Muslim women in Germany by
their husbands or other male relatives. His initiative
came right in the middle of a public discussion about
so-called honour killings and forced marriage among
Muslim immigrants.

Anti-Islamic mood as background to the debate

It is no mere accident that this discussion has become
the justification for a new naturalisation procedure.
The discussion itself emerges from an anti-Islamic
mood which is currently being felt across the whole of
Europe.

The causes can obviously be found in the terrorist
attacks of 11th September 2001 in New York, as well as
the attacks which brought terrorism to Europe on 11th
March 2004 in Madrid and 7th July 2005 in London. A
turning point in public perception of Muslim migrants
in Europe occurred when the Dutch film maker Theo van
Gogh was murdered on 2nd November 2004 by a Muslim
migrant.

Since then, as never before, members of the majority
communities in Europe feel themselves threatened by
Muslims – and the threat seems to face them right in
front of their own front door. In addition, according
to a report in March 2005 by the International
Helsinki Federation for Human Rights, the number of
Muslim migrants who complain against discrimination
and stigmatisation in daily life has never been as
high as it is now. 

Specifically in Germany the report shows that more
than 80 percent of those questioned associated the
term Islam with terrorism and oppression of
women. 

Looking at migrants as merely a cultural phenomenon

In this emotionalised atmosphere, individual migrants
have been able to make a killing with tearful reports
of their own maltreatment by members of their Muslim
families. Among them was Necla Kelek, who is now an
advisor to the federal interior ministry and had a
major role in the concept behind the Baden-Württemberg
conscience test.

It seems to be a symptom of the current overheated
climate that Kelek's tendentious and populist
presentation has put entirely into the shade a
forty-year-old tradition of migration studies in
Germany. It's a tradition of scholarship which itself
has only with difficulty and with considerable effort
emerged in the last few years from a culture-based
approach to Muslim migrants.

The test itself also seems to reflect the current
zeitgeist of fear and prejudice, rather than to be
based on a rational analysis of the conditions under
which Muslim migrants actually live. With alarming
openness, the test has taken over all the current
clichés about Muslims which are currently doing the
rounds of German society and its institutions.

Muslim applicants find themselves now in a situation
in which they have to justify themselves in the face
of characterisations and accusations which are not
just personally insulting on 

RE: [wanita-muslimah] Re: Dawam Raharjo: Pindah Agama Tidak Murtad

2006-02-13 Terurut Topik ni londo
setahu saya, isu Nawal El Sadawi dianggap sesat itu
kalau tak salah karena dia menulis bahwa Kaaba dan
ritualnya secara historis sebenarnya merupakan
peninggalan dari ritual animis yang dipraktekkan di
Mekka pada zaman sebelum Islam/jahiliyah... 

salam,
Ni Londo


--- ayeye [EMAIL PROTECTED] schrieb:

 Menurut saya, artikel tersebut memutar-balikan fakta
 dan bersifat tendensius.
 
 Nawal El Sadawi adalah tokoh yang mengritik
 globalisasi, termasuk politik negara-2 industri 
 (baca: Barat) terhadap negara-2 berkembang.
 Contohnya,
 ia mempertanyakan pemasaran produk kosmetik, yang
 sebenarnya tidak diperlukan oleh penduduk yang
 miskin
 (secara materi). Seharusnya para penduduk miskin
 mengeluarkan uang untuk hal-hal yang lebih
 bermanfaat
 daripada membeli produk pemutih kulit, lipstik, dll.
 Karena itu hanya salah satu bentuk penjajahan yang
 membuat para penduduk tersebut menjadi tergantung
 dari
 produk luar yang mahal.
 
 Nawal El Sawadi juga pengritik keras atas politik
 Israel terhadap Palestina. Namun ia juga mengritik
 para rejim Arab yang otoriter, termasuk Mesir di
 bawah
 pemerintahan Mubarak dan sebelumnya, Sadat. Memang
 dulu Nawal El Sawadi pernah menjadi pejabat dalam
 pemerintah Mesir.
 
 Tentunya pemerintah yang otoriter tidak senang sama
 tokoh yang kritis, maka Nawal El Sadawi dibilang
 'sesat dalam berfikir'. Pernyataan seperti ini kan
 untuk dikonsumsi oleh massa yang bodoh dan fanatik,
 padahal fitnah.
 
 Sama dengan singkatan (Sipilis) terhadap
 sekularisme,
 pluralisme dan liberalisme. Asosiasinya kan ke
 penyakit menular seksual, padahal tidak klop. Tujuan
 hanya untuk mendiskreditkan. Lagi, targetnya massa
 yang tidak mau atau mampu untuk berpikir kritis.
 
 Salam,
 ayeye
 

***
 
 -deleted
 
 Sebagaimana diketahui, Hamid Abu Zayd dan Nawal El
 Sadawi adalah tokoh
 penggagas gerakan liberalisme yang dikucilkan di
 negaranya karena dianggap
 telah 'sesat dalam berfikir'.
 
 Tokoh yang dikenal pendukung Ahmadiyah ini telah
 beberapa kali memberikan
 pernyataan kontroversial , utamanya dalam pembelaan
 terhadap gerakan
 'Sekularisme, Pluralisme dan Liberalisme' (Sipilis)
 di
 Indonesia.
 
 -deleted







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RE: [wanita-muslimah] Perang Identitas - Re: kartun yg melecehkan Rasul SAW

2006-02-13 Terurut Topik ni londo
--- Herni Sri Nurbayanti [EMAIL PROTECTED]
schrieb:
 Soal perkawinan campuran di Eropa? Bener kali, mbak.
 Aku kurang tau
 juga. Tanya sama Ni Londo atau mas Ayeye aja :-)
 Tapi sptnya lagi2
 masyarakat muslim di Eropa yg mungkin tidak terbuka
 dng perkawinan
 campuran. Jadi gantian ya, sama mental kumpeni dulu
 yg gak mau nikah
 sama pribumi, hehehe. Orang (pribumi) Islam yg
 sekarang punya mental
 begitu, gak mau nikah ma (eks) kumpeni..:-)

Kebetulan hari ini dalam koran Jerman Frankfurter
Allgemeine Zeitung ada sebuah artikel ttg politik
integrasi di Belanda. Katanya, sekitar 90% orang
Maroko dan Turki di Belanda menikah dalam kelompoknya
sendiri. Lebih dari 50% calon pasangan mereka baru
masuk ke Belanda shortly sebelum perkawinannya. Hampir
90% dari orang Turki dan Maroko yang imigrasi ke
Belanda datang dalam rangka perkawinan atau reuni
keluarga.

Kalau mahasiswa Indonesia di Jerman, yang saya melihat
adalah bahwa mereka biasanya juga tidak terbuka untuk
pacaran/nikah sama orang Jerman. Berteman saja
jarang...  Pasutri Indonesia-Jerman kebanyakan kenalan
di Indonesia, bukan di Jerman... trus si (calon) istri
(biasanya kan cewek Indo + cowok bule... lebih pas
kali ya?) ikut ke sini... tapi cewek2 Indo yg sudah di
sini dalam rangka studi jarang terbuka untuk
pacaran/nikah dengan orang Jerman... kalau cowok
kadang2 (tapi jarang tuh) ada yg pacaran ama cewek
bule, tapi biasanya gak lama trus putus... 
Mungkin mirip dengan yang di Belanda ya Mbak Herni?

salam,
Ni Londo







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Re: [wanita-muslimah] Perang Identitas - Re: kartun yg melecehkan Rasul SAW

2006-02-13 Terurut Topik ni londo
 Saya juga tidak begitu tertarik pada ce Jerman ,
 soalnya berbulu dan suka
 bintik-bintik , mendingan cewek lokal yang lebih
 mulus :))

hahaha ya betul... banyak bulunya... :)
tapi yg lebih banyak bulu lagi yaitu cewek Timteng...
paling mulus ya cewek Asia... :))
kalau org Jerman/bule juga kulitnya suka merah2...
temen2 Indonesia kadang2 pada panik, terutama kalau
mereka baru di sini, trus melihat wajah temen bulenya
yg begitu cepat bisa berubah warnanya... mendadak
merah2 gitu, entah apakah karena lagi kepanasan atau
lagi konsentrasi atau lagi asyik ngobrol atau lagi
marah atau malu atau lagi kedinginan (kalau winter
juga banyak hidung bule jadi merah... sedangkan hidung
orang Asia tetep aja putih atau hitam manis mulus...
hiks...)

saya yakin kalau perempuan Indonesia iri ama kulit
bule yang putih, sebenarnya mereka pasti gak mau deh
kalau kebagian kulit bule yg agak pink2an... hihi... 
soalnya menurut pengalaman saya, temen2 Indonesia jauh
lebih memperhatikan kemulusan kulit daripada temen2
Jerman... ada perubahan dikit2 aja di kulit, temen
Indonesia langsung wah kulit kamu kenapa?!,
sedangkan temen Jerman nggak melihat apa2... hehehe...
aneh ya? 
Sebenarnya perempuan Indonesia yg iri ama kulit putih
mestinya ya iri ama perempuan Asia Timur... kan kulit
mereka benar2 putih mulus luar biasa... kulit bule
rata2 kasar dan sekaligus terlalu sensitif
dibandingkan ama kulit perempuan Asia Timur... kulit
bule tuh sering repot hehehe... 

 Ada satu yang saya heran co bule di Indonesia kalo
 kawin sama ce lokal
 koq rata-rata milih yang jelek , yang tampang
 pembokat gitu padahal yang
 cantik banyak.Dulu bokap kan ngurusin para tenaga
 asing , liat yang kawin
 sama ce Indonesia rata-rata kayak gitu.

betul... hihi... itu juga sering menjadi topik
pembicaraan antara saya dan temen2 Indonesia di sini.
Mereka selalu heran, kok cowok bule suka yang wajah
pembokat... yg hitam lagi... sedangkan menurut saya
wajah mereka lumayan cantik kok, memang bukan yg
paling cantik, tapi ya kalau dibandingkan dengan
rata2 cewek Jerman di sekitar saya ya masih cantik.
  
mungkin cewek2 Indo yg cantik lebih menjaga diri
(karena mereka tahu mereka cantik) atau tidak begitu
gampang terbuka terhadap co bule, sehingga si co bule
itu lebih cepat bisa akrab dengan ce Indo yg wajahnya
ya biasa2 aja? Saya memperhatikan co bule juga
biasanya pilih ce Indo yg tidak terlalu halus atau
educated-professional dalam pergaulan. 
Terutama kalau saya melihat ce Thailand yg nikah ama
co Jerman, wah ce Thailandnya banyak yg kasar2, saya
sampai kaget denger mereka ngomong. Sama sekali bukan
memenuhi klise perempuan Asia yang begitu halus dan
siap meladeni, ini malah si ce Asia banyak yang suka
dominan ngurus suaminya hehehe Memang ce Thainya
banyak yg bekas WTS, tapi ya... katanya suka sama ce
Asia karena mereka begitu halus dan feminin, tapi
pilihnya kok malah yg dominan dan kasar? 

tapi selera temen2 Indo juga sering beda dengan selera
org bule... misalnya siapa yang dianggap cantik atau
ganteng... pernah saya ketemu ama cowok Jawa, trus
saya bilang ke temen saya, wah dia itu ganteng sekali,
wajah klasik Jawa gitu, tapi temen saya kaget, lho itu
dibilang ganteng??? hehehe...

salam,
Ni Londo 

 






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RE: [wanita-muslimah] Re: Kristenisasi Merebak di Irak

2006-02-11 Terurut Topik ni londo

--- noteokrasi [EMAIL PROTECTED] schrieb:
 Kenapa sewot kalau orang-orang Irak menjadi kristen?
 Merasa kalah? 
 Kalah dari apa? Kalah apanya?

nggak usah merasa kalah kok... wong di Eropa dan Amrik
Islam lagi booming... tinggal beberapa tahun lagi,
para missionaris bule generasi kedua (mualaf Islam)
akan masuk ke Irak, mengislamkan Irak kembali... :-)

salam,
ni londo
 






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RE: [wanita-muslimah] Perang Identitas - Re: kartun yg melecehkan Rasul SAW

2006-02-11 Terurut Topik ni londo
--- Mia [EMAIL PROTECTED] schrieb:
 Saya tulis di thread ini 'masyarakat 
 plural Eropa'. Sebetulnya jangan dibandingkan dengan
 plural di 
 Amerika. Masyarakat Eropa relatif homogeneous
 dibandingkan dengan 
 Amerika yang sudah mempunyai sejarah panjang
 imigrasi, bener nggak 
 Ni Londo? Dalam hal ini sungguh Eropa bisa mengambil
 lesson learned 
 dari Amerika.

Mbak Mia yang baik,
betul sekali, terutama di Jerman. Sampai sekarang
masyarakat Jerman tidak mau menerima fakta bahwa
Jerman sudah menjadi country of immigration,
self-image masyarakat Jerman masih ngotot bahwa Jerman
ini homogen berbudaya Jerman. Kehadiran para imigran
yang akan tetap tinggal di sini masih susah sekali
untuk diterima. 
Saya rasa dalam hal ini Belanda, Perancis dan juga
Inggris sudah lebih maju daripada Jerman (dan
Austria).  Apalagi kalau dibandingkan sama Amerika...
masih banyak yang harus dipelajari oleh orang Jerman.

 Islam di Indonesia.
 Mbak/Pak Kilat Biru.
 Islam di Indonesia, warnanya dipengaruhi sifat
 bangsa Indonesia yang 
 feminin (dan dulu budaya matriarkat). Ini sudah
 sering kita 
 diskusikan. Pak Arcon kayaknya selalu siap mendukung
 hipotesa ini 
 dengan risetnya siapa tuh...lupa.

 --cut--

 Identitas bangsa Indonesia berwarna feminin, yang
 seharusnya cepat 
 beradaptasi dengan budaya modern maskulin di jaman
 ini dari Barat, 
 Cina, Jepang, maupun Mid-East.  

ini menarik sekali... apakah Pak Arcon atau member
lain tahu apakah warna feminin budaya Indonesia
pernah dibahas dalam artikel atau essay ilmiah? 
soalnya, menurut saya sangat meyakinkan, cuman kalau
mau disebut dalam tulisan ilmiah, wah gak berani...
nanti langsung dituduh kambuh orientalis... dikotomi
stereotip masyarakat Barat sebagai maskulin, rasional,
masyarakat Timur sebagai feminin, sensual dsb... tapi
kalau ada tulisan ilmiah yang membahas kesan itu, saya
pengin banget membacanya... 

salam,
Ni Londo







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RE: [wanita-muslimah] Re: Islam Booming di Eropah, Mualaf Perancis Menepis Paranoid

2006-02-09 Terurut Topik ni londo
saya juga tidak punya data, tapi dari pengalaman saya
sebagai seorang Jerman yang tinggal di Jerman,
berkembanganya Islam di sini terutama disebabkan oleh
orang imigran yang beragama Islam dan anak2 mereka
yang biasanya lebih banyak dari 2 anak. 

Memang secara statistis terdapat juga kenaikan jumlah
orang Jerman yang masuk Islam, tapi itu biasanya kalau
ada orang Jerman ingin menikah dengan seorang Muslim
(biasanya Muslimah). Jadi kebanyakan dari orang Jerman
yang masuk Islam itu termasuk para abangan. 

Persentase orang Jerman yang masuk Islam karena mereka
benar2 ingin memeluk agama Islam agak naik, terutama
setelah 9/11. Tentu saja, para muallaf serius itu
semakin sering mendapat perhatian khusus di media
massa. Dalam media Muslim, mereka dianggap sebagai
bukti bahwa Islam itu booming di Eropa, sedangkan
dalam media Jerman, mereka biasanya diundang untuk
diskusi seputar masalah agama, terutama Islam, karena
mereka sebagai German native speakers diharapkan bisa
menerangkan dengan jelas kepada pemirsa tentang Islam
dan keyakinan mereka. Mereka dalam media Jerman
mewakili sebuah kelompok yang sangat marjinal dan
terasa asing sekali oleh orang Jerman mainstream.
Dalam diskusi di tv, biasanya mereka juga kurang
berhasil untuk meyakinkan para pemirsa bahwa
stereotip2 tentang Islam itu salah... :( 

Jadi, secara umum, Islam masih sangat asing untuk
mainstream orang Jerman. Saya tidak yakin apakah itu
pantas untuk dibilang booming. Yang jelas booming di
Jerman yaitu agama Buddisme dan aliran2nya. Bukunya
buanyak sekali, pasti laris, banyak bestseller (buku
bestseller ttg Islam biasanya membahas sisi negatif
budaya Islam... dari honor killings ke kawin
paksa...). Orang Jerman mainstream sangat tertarik
dengan ajaran Buddha, terutama meditasi dsb. Wajah
agama Buddha di Jerman sangat positif, friendly gitu,
dianggap benar2 bisa membawa kedamaian lahir batin.
Beda dengan agama2 Semit dengan konsep Tuhan yang
(katanya) terlalu mirip seorang ayah yang otoriter dan
cepat marah dan iri sama agama/Tuhan lain, yang selalu
pakai ngancam dengan neraka segala... nah orang Jerman
pada umumnya merasa metaforika neraka dan surga dan
Tuhan yang menghukum dengan sangat strict itu sudah
gak pas ama dunia kita zaman sekarang... metaforika
itu katanya terlalu mirip fantasi anak umur 5 tahun
tentang ayahnya yang otoriter dan bilang kamu harus
gini gitu, kalau tidak, awas kamu akan saya ... apa
gitu, tapi kalau kamu mau nurut, saya sayang sama kamu
dan kamu pasti bakal mendapatkan bonus... Nah orang2
sini sudah semakin susah percaya dengan konsep2
semacam itu. Ceramah Kristen sudah semakin jarang
bicara tentang neraka (ini Kristen mainstream di
Eropa, bukan kaum fundies di Amrik), tapi toh masih
tetap terasa gimana buat banyak orang Jerman. Nah
kalau Islam kan jauh lebih eksplisit lagi tentang
neraka dan surga dan hukuman dsb., jadi untuk
kebanyakan orang Jerman malah jauh lebih tidak
atraktif daripada agama Kristen. 
Makanya spiritualisme dari Asia Timur seperti
Buddhisme sangat menarik untuk orang sini. 

Herannya, artikel2 yang membanggakan orang bule masuk
Islam dan langsung mendiagnosa booming kok tidak
pernah melihat Buddhisme sebagai saingan yang patut
diperhatikan juga... semuanya hanya terfokus pada
Islam-Kristen, Kristen-Islam... apakah Buddhisme tak
usah dipikirin lagi gitu? dari awal sudah out
kayaknya? gak masuk skenario persaingan global
Kristen-Islam... sedangkan dalam realitas di negara
Barat, justru Buddhisme atau konsep2 spiritualisme
Hindu-Buddhis-dsb. (alirannya udah gak bisa
dihitung...) itu yang benar2 booming. Mungkin secara
statistik tidak begitu kelihatan, karena setahu saya,
banyak orang di sini sebenarnya lebih percaya sama
beberapa konsep Buddhisme daripada sama dogma agama
Kristen, tapi mereka belum keluar Kristen atau secara
resmi masuk Buddhisme. Hal2 spt itu dianggap terlalu
lahiriah... lain sama agama semit, di mana selalu
harus jelas, kamu ikutin agama A atau B... gak boleh
dicampur... 

salam,
ni londo




--- sorgadonya [EMAIL PROTECTED] schrieb:

 man,
 jangan kayak buang susur gitu
 man...data...man...data. kalo gak 
 pernah ngelakuin kajian sendiri beri link-nya
 (url-nya) dong spt yg 
 kamu tulis di bawah. pernah kuliah kan? kalo pake
 data (sumber kan 
 enak agar enggak dibilang omdo or buang susur ttg
 perkembangan 
 ngislam di ero n amrik, gitu.
 
 
 --- In wanita-muslimah@yahoogroups.com, He-Man
 [EMAIL PROTECTED] 
 wrote:
 
  
  Islam berkembang di Eropa atau Amrika itu bukan
 karena dakwah tapi 
 imigran.
  Kalau pun ada yang masuk Islam itu cuma satu dua
 dan belum tentu 
 juga yang
  dimaksud Islam sunni , yang banyak masuk paling
 Islam ala Amerika 
 seperti
  yang
  dianut Malcolm X sebelum pergi haji atau Islam
 Ahmadiyah.
  
  Kenaikan terbesarnya tetap pada imigran , ada tiga
 macam imigran 
 pertama
  atas
  dasar kesulitan ekonomi , ini paling banyak
 jumlahnya juga paling 
 banyak
  ngelahirin
  anak dan kalangan inilah yang hobby bikin getho
 juga banyak 
 menjadi pelaku

RE: [wanita-muslimah] Re: Islam Booming di Eropah, Mualaf Perancis Menepis Paranoid

2006-02-09 Terurut Topik ni londo
tambahan data tentang para mualaf Jerman:

saya menemukan sebuah artikel dari majalah Stern,
salah satu majalah mingguan di Jerman, bertanggal 13
Des 2005

(URL:
http://www.stern.de/politik/deutschland/551414.html?nv=cb)

dalam artikel itu terdapat data sebagai berikut:

Menurut pengurus Institut Pusat Archiv Islam di Soest,
Salim Abdullah, biasanya setiap tahun terdapat sekitar
350 orang Kristen yang masuk Islam di Jerman. 
Pada periode Mai 2004 sampai dengan Mai 2005 tercatat
kenaikan yang drastis, yaitu 1152 orang yang masuk
Islam. Menurut Abdullah, fenomena itu kemungkinan
besar merupakan isolated case dan pada tahun2 yang
akan datang jumlahnya diperkirakan akan kembali ke
sekitar 350 orang/tahun. 

Menurut statistik Institut Pusat Archiv Islam itu, di
Jerman tinggal 3,2 juta orang Muslim, di antaranya
14.352 Muslim orang Jerman (kebanyakan dari mereka
adalah orang Jerman keturunan Turki). 

salam,
ni londo










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Re: [wanita-muslimah] Re: Kekerasan pada anak:....--Injil bukan Firman Tuhan.(revisi)

2006-02-05 Terurut Topik ni londo
Mas Ilham,

mohon maaf, tapi saya tidak akan membalas email Mas
Ilham ini. Rasanya milis ini bukan tempatnya untuk
debat Islam-Kristen, sudah ada milis lain untuk topik
itu (dan saya tidak anggota di sana, karena terus
terang males sekali dengan diskusi2 macem itu, terlalu
sering cenderung hanya mengumbar emosi dan nafsu ingin
menang sendiri sambil membawa2 nama Tuhan... diskusi
macam itu hanya menimbulkan kebencian, rasa sakit hati
dsb... dosa besar menurut saya dan menghina nama
Tuhan).

Saya anggota di sini karena saya ingin belajar tentang
Islam dan Indonesia. Tapi bukan untuk membuktikan
(atau orang lain membuktikan kepada saya) bahwa
agama A itu benar dan agama B itu salah (atau
sebaliknya). Apa yang akhirnya dianggap benar atau
salah itu urusan masing2 dan perlu direspect. 

salam,
ni londo



--- Ilham Firdaus [EMAIL PROTECTED] schrieb:

 Hari ini karena kesibukan saya yang terlalu padat.
 saya ngetik jadi terburu2x,  
 banyak yang salah ketik.
 
 Ini saya posting lagi
 
  On Friday 03 February 2006 01:27, ni londo wrote:
  
 
  
 
   Soalnya, setahu saya, Injil itu
   tidak pernah diturunkan,
 
  IFKata diturunkan buat sebuah kitab suci itu
 khan berarti kitab suci itu
  berasal dari tuhan (bukan dari bumi). Betul, khan?
  Berarti Anda mengakui bahwa injil yang sekarang
 dipakai oleh umat kristiani
  adalah bukan dari tuhan. Kein Thema (alias Udah
 jelas).
 
   Injil itu dari awal bukan sesuatu yang
   diturunkan dalam bentuk siap pakai,
 melainkan
   merupakan cerita2 tentang Isa oleh orang2 yang
 pernah
   hidup bersamanya.
 
  IFIni sama-sekali tidak benar. Anda tauk Paulus,
 khan? Paulus tidak
  pernah bertemu Nabi Isa (yang Anda sebut Jesus).
 Apalagi untuk dibilang
  Paulus hidup bersama dengan Nabi Isa. Jelas salah
 besar. Tapi pada
  kenyataannya Injil itu berisi lebih dari 70%
 adalah tulisan Paulus saja.
  Paulus sendiri menurut sejarah bahkan bukan murid
 Nabi Isa.
 
  Yang mengangkat Nabi Isa menjadi tuhan (Anda sebut
 tuhan jesus) itu bukan
  Alloh (Anda sebut Allah) melainkan manusia biasa,
 yaitu: Kaisar Roma.
  Lucu, khan? Masa manusia mengangkat manusia
 lainnya menjadi tuhan semesta
  alam.
 
   Cerita2 dari mulut manusia biasa
   yang tentu saja bisa khilaf juga atau salah
 ingat.
 
  IFJadi Anda mengakui bahwa dalam injil itu
 terdapat kesalahan. Gut (good),
  bahkan menurut saya banyak sekali dalam injil
 terdapat kesalahan2x.
  Anda tauk khan apa yang disebut dengan 'kitab
 suci'? suci itu berarti
  bersih dari kesalahan. Itu berarti Anda sudah
 mengakui bahwa injil Anda
  adalah bukan Kitab Suci. dan otomatis tidak salah
 kalau orang beranggapan
  bahwa agama kristen tidak memiliki kitab suci.
 
  IFTapi wajar kalo dalam injil yang dipakai oleh
 umat kristiani terdapat
  banyak kesalahan. Karena itu adalah bikinin
 manusia. Bukan Firman Tuhan.
  Jadi tidak salah kalo saya katakan Injil yang
 dipakai oleh umat kristiani
  saat ini sudah direvisi sesuai selera penganut
 kristen.
 
  IFTambahannya: Silahkan baca buku the choice
 ditulis oleh Ahmed Deedat.







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Re: [wanita-muslimah] Re: Kekerasan pada anak:....--Injil bukan Firman Tuhan.(revisi)

2006-02-05 Terurut Topik ni londo
Mas Ilham, 
Anda kayaknya sudah begitu sibuk ngurusin otak
anggota lain...  kasihan kalau nanti saya juga
mengecewakan Anda, soalnya saya ini juga termasuk kaum
lazy... :-)
jadi untuk sementara no thanks dulu ya... 

salam,
ni londo - lazy girl :-)


--- Ilham Firdaus [EMAIL PROTECTED] schrieb:

 On Monday 06 February 2006 03:29, ni londo wrote:
  Mas Ilham,
 
  mohon maaf, tapi saya tidak akan membalas email
 Mas
  Ilham ini. Rasanya milis ini bukan tempatnya untuk
  debat Islam-Kristen, sudah ada milis lain untuk
 topik
 .
 IFJangan gitu Mas Londo.. Masak tempat aja
 jadi alesan... Mumpung 
 banyak yang menyaksikan nich. Biar sekalian ketahuan
 bahwa umat kristen itu 
 memang nggak punya injil yang asli Injil yang
 dipakai oleh umat kristiani 
 itu khan kayak majalah aja. seolah2x ada edisi
 januari, februari, maret 
 dst
 
  Saya anggota di sini karena saya ingin belajar
 tentang
  Islam dan Indonesia.
 
 IFNach mumpung mau tauk khan.. yuk kita
 lanjutkan diskusi. Jadi bisa 
 ketahuan bahwa Agama Islam itu salah satu misinya
 adalah untuk menggantikan 
 agama Umat Nabi Isa yang sudah dimanipulasi oleh
 umat kristiani.
 
  Tapi bukan untuk membuktikan 
  (atau orang lain membuktikan kepada saya) bahwa
  agama A itu benar dan agama B itu salah (atau
  sebaliknya). Apa yang akhirnya dianggap benar atau
  salah itu urusan masing2 dan perlu direspect.
 
 IFWach. ini sich pluralisme agama
 donk.. sori.cuman ada 1 
 agama yang benar karena memang cuman ada 1 Tuhan
 dialam semesta ini.
 Anda keberatan dengan kalimat saya? Ayo kita
 lanjutkan diskusinya. Dimulai 
 dengan: coba jawab e-mail saya sebelumnya itu. Masih
 ada dibawah itu 
 loch.
 
  salam,
  ni londo
 
  --- Ilham Firdaus [EMAIL PROTECTED] schrieb:
   Hari ini karena kesibukan saya yang terlalu
 padat.
   saya ngetik jadi terburu2x,
   banyak yang salah ketik.
  
   Ini saya posting lagi
   
  
On Friday 03 February 2006 01:27, ni londo
 wrote:

   

   
 Soalnya, setahu saya, Injil itu
 tidak pernah diturunkan,
   
IFKata diturunkan buat sebuah kitab suci
 itu
  
   khan berarti kitab suci itu
  
berasal dari tuhan (bukan dari bumi). Betul,
 khan?
Berarti Anda mengakui bahwa injil yang
 sekarang
  
   dipakai oleh umat kristiani
  
adalah bukan dari tuhan. Kein Thema (alias
 Udah
  
   jelas).
  
 Injil itu dari awal bukan sesuatu yang
 diturunkan dalam bentuk siap pakai,
  
   melainkan
  
 merupakan cerita2 tentang Isa oleh orang2
 yang
  
   pernah
  
 hidup bersamanya.
   
IFIni sama-sekali tidak benar. Anda tauk
 Paulus,
  
   khan? Paulus tidak
  
pernah bertemu Nabi Isa (yang Anda sebut
 Jesus).
  
   Apalagi untuk dibilang
  
Paulus hidup bersama dengan Nabi Isa. Jelas
 salah
  
   besar. Tapi pada
  
kenyataannya Injil itu berisi lebih dari 70%
  
   adalah tulisan Paulus saja.
  
Paulus sendiri menurut sejarah bahkan bukan
 murid
  
   Nabi Isa.
  
Yang mengangkat Nabi Isa menjadi tuhan (Anda
 sebut
  
   tuhan jesus) itu bukan
  
Alloh (Anda sebut Allah) melainkan manusia
 biasa,
  
   yaitu: Kaisar Roma.
  
Lucu, khan? Masa manusia mengangkat manusia
  
   lainnya menjadi tuhan semesta
  
alam.
   
 Cerita2 dari mulut manusia biasa
 yang tentu saja bisa khilaf juga atau salah
  
   ingat.
  
IFJadi Anda mengakui bahwa dalam injil itu
  
   terdapat kesalahan. Gut (good),
  
bahkan menurut saya banyak sekali dalam injil
  
   terdapat kesalahan2x.
  
Anda tauk khan apa yang disebut dengan 'kitab
  
   suci'? suci itu berarti
  
bersih dari kesalahan. Itu berarti Anda
 sudah
  
   mengakui bahwa injil Anda
  
adalah bukan Kitab Suci. dan otomatis tidak
 salah
  
   kalau orang beranggapan
  
bahwa agama kristen tidak memiliki kitab suci.
   
IFTapi wajar kalo dalam injil yang dipakai
 oleh
  
   umat kristiani terdapat
  
banyak kesalahan. Karena itu adalah bikinin
  
   manusia. Bukan Firman Tuhan.
  
Jadi tidak salah kalo saya katakan Injil yang
  
   dipakai oleh umat kristiani
  
saat ini sudah direvisi sesuai selera penganut
  
   kristen.
  
IFTambahannya: Silahkan baca buku the
 choice
  
   ditulis oleh Ahmed Deedat.
 
 

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Re: [wanita-muslimah] Re: Kekerasan pada anak: kisah Nabi mengorbankan anak.

2006-01-29 Terurut Topik ni londo
mohon maaf sebesar2nya saya nimbrung sebentar saja
ya... 

--- Ilham Firdaus [EMAIL PROTECTED] schrieb:

 On Sunday 29 January 2006 21:28, Ary Setijadi
 Prihatmanto wrote:
  - Original Message -

(cut)
  Leider, du hast eine Fehler gemacht aber du nicht
 wissen.
 
 IFMohon jangan tersinggung kalo yang ini juga saya
 luruskan:Leider, du hast 
 eine Fehle gemacht aber du weiss nicht.

ehemm... maaf, maaf... tapi rasanya saya harus
meluruskan yang katanya sudah diluruskan tapi ternyata
belum lurus juga... ;)
yang richtig adalah:

Leider hast du einen Fehler gemacht, aber du weisst
es nicht

tapi itu masih agak kaku... lebih lancar kalau:

Leider hast du einen Fehler gemacht, ohne es zu
wissen
atau: Du hast leider einen Fehler gemacht, ohne es zu
wissen
der/ein Fehler... maskulin... :)

mohon jangan tersinggung ya... 
salam,
ni londo
 







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[wanita-muslimah] Woman poet 'slain for her verse'

2005-12-12 Terurut Topik ni londo
http://www.timesonline.co.uk/article/0,,2089-1869842,00.html

The Sunday TimesNovember 13, 2005

Woman poet ‘slain for her verse’
Christina Lamb

SHE risked torture, imprisonment, perhaps even death
to study literature and write poetry in secret under
the Taliban. Last week, when she should have been
celebrating the success of her first book, Nadia
Anjuman was beaten to death in Herat, apparently
murdered by her husband.

The 25-year-old Afghan had garnered wide praise in
literary circles for the book Gule Dudi — Dark Flower
— and was at work on a second volume.

Friends say her family was furious, believing that the
publication of poetry by a woman about love and beauty
had brought shame on it.

“She was a great poet and intellectual but, like so
many Afghan women, she had to follow orders from her
husband,” said Nahid Baqi, her best friend at Herat
University.

Farid Ahmad Majid Mia, 29, Anjuman’s husband, is in
police custody after confessing to having slapped her
during a row. But he denies murder and claims that his
wife committed suicide. The couple had a six-month-old
son.

The death of the young writer has shocked a city which
prides itself on its artistic heritage. It has also
raised uncomfortable questions about how much the
position of women in Afghanistan has improved since
the fall of the Taliban to American-led forces four
years ago.

“This is a tragic loss for Afghanistan,” said Adrian
Edwards, a spokesman for the United Nations. “Domestic
violence is a concern. This case illustrates how bad
this problem is here and how it manifests itself.
Women face exceptional challenges.”

Herat, in particular, has seen a number of women burn
themselves to death rather than succumb to forced
marriages.

Anjuman’s movements were being limited by her husband,
her friends believe. She had been invited to a
ceremony celebrating the return to Herat of Amir Jan
Sabouri, an Afghan singer, but failed to attend.

Her poetry alluded to an acute sense of confinement.
“I am caged in this corner, full of melancholy and
sorrow,” she wrote in one “ghazal”, or lyrical poem,
adding: “My wings are closed and I cannot fly.” It
concludes: “I am an Afghan woman and must wail.”

Afghan human rights groups condemned Anjuman’s death
as evidence that the government of President Hamid
Karzai has failed to address the issue of domestic
violence. It is especially tragic because she was one
of a group of courageous women, known as the Sewing
Circles of Herat, who risked their lives to keep the
city’s literary scene active under the Taliban regime.

Women were banned from working or studying by the
Taliban, whose repressive edicts forbade women to
laugh out loud or wear shoes that clicked. Female
writers belonging to Herat’s Literary Circle realised
that one of the few things that women were still
allowed to do was to sew. So three times a week groups
of women in burqas would arrive at a doorway marked
Golden Needle Sewing School.

Had the authorities investigated, they would have
discovered that the sewing students never made any
clothes. Once inside the school, a brave professor of
literature from Herat University would talk to them
about Shakespeare, Dostoevsky and other banned
writers.

Under a regime where even teaching a daughter to read
was a crime, they might have been hanged if they had
been caught.

I was taken to meet some of these women by Ahmed Said
Haghighi, president of the Literary Circle, in
December 2001, only days after the Taliban had fled.
One of them, Leila, said that she stayed up till the
early hours doing calculus because she so feared that
her brain would atrophy. “Life for women under the
Taliban was no more than being cows in sheds,” she
said.

Anjuman was part of this remarkable group. After the
Taliban fell, she went to Herat University to study
literature. “She was becoming a great Persian poet,”
Haghighi said. Anjuman’s husband was also a literature
graduate. Speaking from prison he insisted: “I have
not killed Nadia. How could I kill someone I loved? We
had a small argument and I only slapped her on the
face once.

“She went to another room and when she returned she
told me she had swallowed poison. She said she had
forgiven me for slapping her and pleaded, ‘Don’t tell
anyone I have swallowed poison. Tell them I died from
a heart attack’.”

The authorities are sceptical of this account. “One of
the reasons we suspect the husband is he did not take
her to the hospital until four hours after beating her
up,” said Maria Bashir, the city’s prosecutor.

Although Afghanistan’s new constitution guarantees
equal rights for men and women before the law, its
conservative mindset has not changed. This is partly
because of the continuing power of the American-backed
warlords whose repressive views are similar to those
of the Taliban.

Many women were allowed to stand in parliamentary
elections in September, the results of which were
being finalised yesterday. One of the most surprising
results announced 

Re: [wanita-muslimah] Re: Wanita berjilbab yang tidak berjilbab

2005-10-23 Terurut Topik ni londo
... 

salam,
ni londo
[mohon maaf sebelumnya sering tidak sempat balas email]






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Ant: [wanita-muslimah] Re: Wanita berjilbab yang tidak berjilbab

2005-10-16 Terurut Topik ni londo
--- ni londo [EMAIL PROTECTED] schrieb:
-
 Persentase drop out sekolah tanpa
 ijazah minimum tinggi sekali di antara komunitas
 imigran Turki (dan itu beda dengan misalnya imigran
 Yunani, imigran Spanyol, Turki dan bekas
Yugoslavia),

ralat: maksudnya Italia, bukan Turki... ;)








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Ant: Re: [wanita-muslimah] Re: Wanita berjilbab yang tidak berjilbab

2005-10-16 Terurut Topik ni londo
--- Ary Setijadi Prihatmanto [EMAIL PROTECTED]
schrieb:
-
Begitu juga ttg urusan berpakaian/ berjilbab dalam
suatu masyarakat tertentu itu.
Orang itu kalau tidak setuju wajib berjilbab tinggal
keluar dari masyarakat itu.

=== setuju Pak Ari... saya kalau misalnya ke Iran, ya
saya harus terima bahwa saya harus mengenakan
kerudung. Tidak perduli apakah saya secara pribadi
setuju atau tidak, harus dikenakan, dan kalau saya
tidak rela, ya jangan ke Iran... 

[Pak Ari:] Rape itu kan kriminal. Perlakukan saja
sebagai kriminal (berat). Intensi
untuk memperkosa juga kriminal dan itu cukup untuk
bisa digunakan sebagai
dasar untuk melakukan tindakan-tindakan tertentu.

=== masalahnya, rape di ghetto imigran Perancis itu
beda dengan rape di masyarakat Perancis pada umumnya.
Rape di ghetto itu didasari oleh budaya
ultra-patriarkis tertentu yang dianggap memberi
legitimasi untuk gang rape karena si perempuan itu
berpakaian seperti perempuan Perancis. Kalau di
masyarakat Perancis atau Jerman umumnya, orang yang
melakukan rape itu orang yang dianggap ada kelainan
jiwa. Tapi tidak ada subculture yang membela tindakan
rape atau malah gang rape dengan menuduh si korban
salah sendiri, si korban yang menyebabkan terjadinya
rape. Dan para pelaku rape dari subculture Muslim
Perancis itu sering dilindungi oleh keluarga2 mereka,
oleh tetangga, sehingga polisi Perancis menghadapi a
wall of silence. Jadi ini bukan hanya sekedar masalah
kasus kriminal saja.


[Pak Ari:] Ketika muncul getho-getho yang  PASTI
memunculkan persoalan sosial, lalu masyarakat Jerman
itu cuci tangan saja dengan hanya mengurus soal-soal
periferi spt. jilbab dan bukannya mengurus hal-hal
yang lebih esensial? Memang lebih gampang larang
jilbab daripada mengurus kemaslahatan
perempuan-perempuan muslim itu.
Tapi apa itu akan menyelesaikan persoalan ?
Apakah dengan melarang jilbab, pemerkosaan dan honor
killing akan berhenti ?

=== ya... memang jilbab itu selalu hal yg paling
gampang diatur... Islamists win the election, first
thing they do is jilbab diwajibkan untuk semua
perempuan... Orang sekular menghadapi masalah dengan
imigran Muslim, first thing to do is ban the veil... 
Ngurus penampilan perempuan kayaknya selalu paling
gampang ya? 


[Pak Ari:] Ketika idealnya, orang boleh
mengekspresikan dirinya dengan leluasa.Pelarangan
jilbab kan sesuatu yang absurd dan bertentangan dengan
hal itu.

=== tapi jangan lupa, di Jerman jilbab itu hanya
dilarang untuk guru. Murid dan mahasiswi bebas saja
mau mengenakan jilbab atau tidak. Bahkan Alice
Schwarzer, feminis terkemuka Jerman yang sangat
anti-jilbab, toh selalu menegaskan bahwa dia akan
protes juga kalau jilbab dilarang untuk murid dan
mahasiswi. Karena itu hak pribadi mereka, dan walaupun
Schwarzer tak suka, tapi dia tetap akan membela hak
itu.

[Pak Ari:] Spt. yang saya selalu bilang, memang
situasi sekarang muncul bukan hanya dari sisi
komunitas Muslim saja atau Barat saja. It takes
two to tanggo.
Barat itu punya masalah dengan dirinya sendiri
begitu juga komunitas Muslim juga punya masalahnya
sendiri, dan kombinasi keduanyalah yang membuat
situasi jadi spt. ini. Tinggal siapa yang mau memutus
lingkaran
setan spt. ini?

=== yaa... saya juga tidak tahu mau diapain masalah
ini... kadang saya iri sama orang yang begitu yakin
atas pendapatnya, harus gini gitu trus masalahnya
pasti langsung akan selesai, tapi saya kok gak yakin
ya... saya gak tahu mau jawab apa... saya bisa
mengerti argumentasi yang pro dan yang contra... dan
bingung pendapat saya sendiri sebenarnya apa ya... 

salam,
ni londo








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Re: [wanita-muslimah] Mulai 2006, Jerman Berlakukan Larangan Berjilbab

2005-08-31 Terurut Topik ni londo
salam kenal buat semuanya, boleh ikut nimbrung nggak? 
saya bule alias londo, cewek, dan kebetulan dari
Jerman. 

Pak Sutiyoso, berjilbab itu hanya akan dilarang untuk
guru (bukan murid atau mahasiswa, kayak di Turki atau
Tunisia) saat dia mengajar/berdiri di depan kelas dan
mewakili netralitas negara yang sekuler. Kalau dia
sudah di luar gedung sekolah, boleh aja berjilbab,
wong itu hak pribadinya dia. Tapi sebagai guru yang
jadi pegawai negeri, harus tetap netral. Kalau di
sekolah swasta lain lagi. 

salam
ni londo


--- SUTIYOSO WIJANARKO WIJANARKO
[EMAIL PROTECTED] schrieb:


-
Semoga tidak jadi BUMERANG bagi pemerintah Jerman
nantinya, why?
Lha di Jerman kalau tidak salah ada musim winternya /
musim ice cream ...saat musim winter orang jerman
laki perempuan pakai jilbab
semua.asyiiilhoh kalau pakai jilbab semua
berarti semua kena hukum dan sangsi dong?..
 
salam,

Ari Condro [EMAIL PROTECTED] wrote:


Mulai 2006, Jerman Berlakukan Larangan Berjilbab
Publikasi: 31/08/2005 09:28 WIB

eramuslim - Larangan mengenakan jilbab di
negara-negara Eropa makin meluas.
Musim panas tahun 2006, negara Jerman rencananya akan
memberlakukan larang
berjilbab di sekolah-sekolah bagi guru-guru yang
muslimah.






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