Hidden Motif Behind the Regional Regulation of Bestriding Woman Forbiddance: Foucault Critical Discourse Analysis
Label:
Sastra
by D. Jupriono
13 April 2015
Hidden Motif Behind
the Regional Regulation of Bestriding Woman Forbiddance:
Foucault Critical
Discourse Analysis
Paper for International
Coference on Sosial and Humanities: Contemporary Issues on Social and Culture,Faculty of Social and Culture
Studies, University of Trunojoyo Madura
Bangkalan, 20 November 2013
by
D. Jupriono
lecturer of Faculty of Social and
Political Science (FISIP), Untag Surabaya; juprion@untag-sby.ac.id
Ambar Andayani J.
lecturer of Faculty
of Letters, Untag Surabaya; ambarandayani@gmail.com
ABSTRACT
The issue of “all together exclamation” Regional Regulation (Qanun) No. 002/2013 dated on 2 January
2013, which is signed by Mayor of Lhokseumawe Suaidi Yahya, Leader of DPRK Saifuddin Yunus, Leader of MPU Tengku
Asnawi Abdullah, and Leader of MAA Tengku Usman Budiman, causes pro and contra
responds. The essence of this regional regulation is for the upright of Islamic
shari’a in kaffah (total perfection) and well keeping of Aceh people cultural
values and customs, adult woman who gets a lift on motor cycle is forbidden to
bestride (duek phang). This new
regional regulation strikes public opinion from varied people, not only Lhokseumawe
people, Nangroe Aceh Darussalam, it also however gets reactions from other
regions. There are not only few supporters, but also many protesters.
Eventhough it rises many polemics, scientific studies on qanun are very rare. The previous study,
which applied Derrida deconstruction, found a proof that qanun text is full with intrinsic dispute in it (contradictio in terminis). The writer
discusses qanun from critical
discourse analysis perspective (Bungin 2011), especially knowledge-authority
relation genealogy of Michel Foucault. The interpretation of this qanun finds hidden motifs behind that
regional regulation agreement, namely: in a long period the City Government of
Lhokseumawe purposes to muffle public protest movement and immobilize Aceh woman feminist movement, and
in a short period it aims to divert the attention and watch of public on corruption
act of local authorities.
Keywords: critical discourse analysis,
genealogy of power, language and authority relation, feminist movement
1.
INTRODUCTION
Probably the city in the world which forbids women to seat astride (duek phang) when lifted on motorcycle is
only Lhokseumawe, Nanggroe Aceh Darussalam Province. This forbiddance is applied “for the shake of
kaffah (totally) Islam syariah and
keeping well Aceh people cultural values and customs”. So far this study is
written, the forbiddance is still in the form of All Together Vote No. 002/2013
dated 2nd January 2013, signed by the Mayor Suaidi Yahya, DPRK Leader Saifuddin
Yunus, MPU Leader Tengku Asnawi Abdullah, and MAA Leader Tengku Usman Budiman; the
status has not been increased to become regional regulation. As a matter of
fact, however the vote has been indeed issued as qanun (the same level as regional regulation) for the local women
as well as visitors in Lhokseumawe (tribunnews.com, 28th August 2013).
Since the first day of the issue, the regulation has caused pro and contra,
not only from local public, but also from outside of Aceh. Those who support
are Aceh Civilization Institute, H. Rhoma Irama, Aceh-Turki Cultural Center
(PuKat), Hamzah
Fansuri Literary Institute, DPRK of Lhokseumawe,
MPU Kota Lhokseumawe, MUNA, MAA Kota Lhokseumawe, Hizbut Tahrir Indonesia (HTI), Woman
of Perti, HMI from Aceh Utara and Lhokseumawe, Action
Union of Indonesia Moslem Students (KAMMI), and still many more.
On the other hand, the groups or institutions which protest are Woman Institute Ranup (IWR), KONTRAS Aceh, Psikodistra
Foundation, Minister of Home Affairs Gamawan Fauzi, Jaringan Islam Liberal
(JIL), The Aceh Institute, Net of Sharia Care Civil Society (JMSPS), LBH-APIK Lhokseumawe, Majelis of Duek Pakat Mukim (MDPM)
Aceh Besar, State
Minister for Womans Empowerment, Woman NGO for Forum of Communication Civil Society (FKMS)
Lhokseumawe and Aceh Utara, Jaringan Pemantau 231 (the unity of 16 woman organizations),
Komnas Perempuan, Human Rights Watch, and also there are still many names of supporting
figures.
The
journalism of printed mass media—moreover online mass media—have frequently
exposed the pro-contra of this anti-bestriding qanun. In the world of academical research, however the study or
discussion about this misoginy custom regulation, according to the writer, still
does not exist. There is a study in the form of critical discourse analysis (Mills
1997) toward this custom regulation text, which makes use of Jacques Derrida deconstruction
(Derrida 2011; Haryatmoko 2012a) as the perspective (Jupriono, Andayani, Murti,
2013). The main finding of this deconstruction is that qanun text of anti-bestriding
has many internal conflicts (contradictio
in terminis) as a textual engineering to turn attention and cover the power
strategy.
What does
really want to be covered by Lhokseumawe City Government by applying that
strange regulation? With Derrida perspective, the hidden motif mistery behind
the qanun is surely difficult to be uncovered since Derrida deconstruction only
focuses on despise, conflict, and internal irony in the body of the text by
holding the principle of “nothing outside the text” (Derrida, 2011; Haryatmoko,
2012a). For that case this study is done by keeping in the critical discourse
analysis frame, but using genealogy of Michel Foucault’s knowledge-authority
relation (1926—1984) as the perspective.
The
discourse is considered by Foucault as organized speaking practice which
constructs social praxis to turn or keep power dominance (Haryatmoko, 2010). Authority practice, according to Foucault,
is committed by all people in all situations. Consequently authority can not be
localized since it exists everywhere, in
the whole of social relations. Authority operates through knowledge domination.
The domination is started with discrimination practice. Authority control is practiced
with discipline mechanism, normalization, classification-identification, and panoptic
system. With public body authority and all of its movement manifestation, it is
controlled and disciplined through politic of body (biopolitic), which is not always repressive, but even productive (Foucault,
2011).
The typical, critical and original view of this French philosopher places
it to be important reference in critical discourse analysis, mainly when a
study focuses on unfairness caused by authority domination practice. Yet as a
matter of fact Foucault does not elaborate clearly the analytical steps. Laura
Alba-Zues (2009) is the expert who contributes the formula of foucaultian
research methodologic tehnical steps as follows: (1) topic selection, (2) data
intensifying, (3) theme identification, (4) searching of absent components in
discourse, (5) structuring meaning relation of intercomponent in discourse, and
(6) contextualizing of discourse components in authority-knowledge network. With
these 6 steps the qanun discourse of anti-bestriding in Lhokseumawe city is as
the main data to be analized.
2.
ANALYSIS OF ANTI-BESTRIDING QANUN
DISCOURSE TEXT
2.1
Topic Selection
As the main data, the regulation text (qanun)
of All Together Vote No. 002/2013 dated 2nd January 2013 is presented entirely as follows:
In
uprighting kaffah Islam syariah, keeping Aceh people cultural values and custom
in daily communication, and as the effort revelation of Lhokseumawe Government
City to prevent from openly immoral therefore government asks to all society in
Lhokseumawe region in order to;
1. Adult woman who is lifted on
motorcycle by man of her relative (muhrim),
not her relative, husband, as well as by woman, in order not to seat bestriding
(duek phang) except in an urgent condition.
2. On the vihicle, on motorcycle, car, and/or
other vihicles, it is forbidden to behave unpolitely such as huging, holding
each other and/or other ways which break out islam syariah, Aceh people culture
and customs.
3. For man and woman, in order not to
pass public places by wearing clothes which do not close aurat, thight dress
and other things which break out islam syariah and politeness ethic in dressing.
4. To the whole Geucik, imum mukim,
camat, government department leader or private institution in order to be able
to deliver this vote to all of their loofwer levels and to the whole society.
Those we deliver the persuasions in order to be done
with full of awareness in trying to erect islam syariah.
Lhokseumawe, 7th January 2013
Signed by the
Mayor of Lhokseumawe city, Suaidi Yahya
DPRK Leader of Lhokseumawe city, Saifuddin Yunus
MPU Leader of Lhokseumawe, Tgk H Asnawi Abdullah
MAA Leader of Lhokseumawe, Tgk H Usman Budiman
There
are several topics in that qanun discourse text. The main topic of this
discouse is adult woman who is lifted by motorcycle is forbidden to seat
bestriding because she breaks the rule of Islam syariah and social customs. Other
topics are considered as the clearing topic: man and woman are forbidden to be
unpolite when they are on vihicle; man and woman at public area are forbidden
to wear dress unpolitely according to syariah and adat; public officials have
to socialize the rule to their lowers and to the whole society. The forbiddance
of bestriding for women is dicided to be the main topic with consideration: (1)
that is the most striking topic for national pro-contra; (2) this is the only
exclusive topic (“different from others”) and the most unusual which ever
exists in this world.
2.2
Data Intensifying
In understanding and intensifying qanun
text data No. 002/2013, it needs a comprehensive reading toward other texts
which are born before and after qanun text. It is different from Derrida which
holds on text autonomy, Foucault chooses intertextuality principle: the meaning
comprehension of a text needs the presence and reading toward other previous
and successive texts.
Other texts and the previous ones (pra-qanun)
includes islamic life reality and socio-religio-cultural public of Lhokseumawe,
NAD, towards occupation, role, duty, and forbiddance of moslem women on one
side and texts of news related with Islam syariah praxis in Aceh on the other
side. The reality that Aceh is a special territory which is approved by central
government to apply Islam syariah, for example, will be understood as texts
which preceeds the anti-bestriding qanun issue. It is unargued reality that in Lhokseumawe
moslem society, NAD, it develops very dominantly a socio-religio-cultural perception
which is so misoginy to woman’s body and movement as sources of slander, sin, and
threat toward faith (cf. Yuliani, 2011), therefore it needs to be restricted, controlled,
and disciplined. There are several texts appropriate to be presented in reading
anti-bestriding qanun, namely: “First Victim of Syariah Application is Woman” (http://islamlib.com, June 2012); “Oppression of Regional Regulation
toward Woman” (http://hetifah.com/artikel, 01-06-2013); “Qanun The Cause of High Violence On Women In Aceh”
(www.merdeka.com , 04-06-2013).
The successive texts (post-qanun) include
news about global society respond and feedback reaction of Lhokseumawe City Government for the
socialization and issue of anti-bestriding qanun and other relevant news. Some
of the examples: “Kemendagri Comprehending The Regional Regulation of Bestriding
Forbiddance of Lhokseumawe City Government” www.widyaiswarakemendagri.
org, 7th January 2013; “Lhokseumawe
Woman Commentary about Bestriding Forbiddance” http://news. okezone.com 09-01-2013); “Lhokseumawe People
Neglecting Bestriding Forbiddance” (http://berita.plasa.msn.com, 09-01-2013); “MUI Leader Supporting Regional
Regulation of Seat Bestriding Forbiddance” (www.antaranews.com, 08-01-2013); “Issue Turning to Smoothing The Way of The Wali Nanggroe” (http://hukum.
kompasiana.com, 15-01-2013); “Comprehending
Syariah Regional Regulations” (http://hizbut-tahrir.or.id, 31-01-2013); “Satpol PP Beginning to Sweep Seat Bestriding
Women” (http://jakarta.
okezone.com, 12-04-2013); “Sweeping of
Bestriding in Aceh, 35 People are Captived” (www. tempo.co/read/news, 12-04-2013).
2.3
Theme
Identification
Based on the reading of anti-bestriding qanun
and other texts, it can be identified themes of authority, limitation,
discrimination, and forbiddance on woman body and movement. By following genealogy
perpective of Foucault knowledge-authority relation (2011; Haryatmoko,
2012), those themes can be identified as
follows.
1) Authority operates through knowledge
domination. At qanun context in Lhokseumawe, authority is practiced by The
Mayor in the form of forbiddance issue for women to seat bestriding, behave intimately,
and dress thightly. The base of this regulation is knowledge, namely Islam syariah
and Aceh people custom.
2) Authority domination is started by
practicing discrimination. The forbiddance of duek phang (seat bestriding) is aimed only at woman who is lifted
with mootrcycle. Man does not become the target of qanun. Woman who seats
bestriding in car does not get the impact. If motorcycle is considered to
represent the economy of poor and lower people, it is obviously that qanun is
very discriminative toward woman, moreover to woman from poor people (who can
not buy car).
3) To smooth domination, author applies
body politic of biopolitic by limiting, controlling, and disciplining the body
and movement of people. As religious-adult individual and obedient citizen, poor
woman in Lhokseumawe does not have freedom in dressing, to move her body, seat,
and behave intimately.
4) Authority practice is controlled through
discipline mechanism, normalization, classification- identification, and panoptic
system. Anti-bestriding qanun is the reflection of partriarchy domination and subordination
of woman. Therefore authors who are all men feel to have right to determine
discipline standard of dressing and behaving, normalizing, deciding identifying,
and classifying half of other woman citizens (noble/indignity, virtous/abuse, moral/immoral),
by pretending to upright syariah and custom. By panoptic control, author also
socializes qanun and monitors the implementation. Therefore woman in Lhokseumawe
every time is in grab of feeling worry, anxiety, afraid to have sin, because it
is not only worried to face others (swept by Satuan Polisi Pamong Praja and Sharia Authority Police), but also in religious perception, they
feel chased with sin (directly responsible to Allah Swt.) if breaking out that qanun.
5)
Yet authority can not be localized because it exists everywhere; authority
is not always negative-repressive, instead it is productive. Authority practice
of Lhokseumawe Mayor, Suaidi Yahya does not always yield obedience from woman
citizens; he even gets resistance (protest and opposition) from them. The
productive side of qanun seems that partly citizens obey it. The productive
aspect of the qanun, however is also shown by the emergence of feminist
movement sporadic socially and massively
from Shariah Care Civil Society Network (JMSPS), Non-Government Institution of Woman – Civil Society Communication Forum (FKMS) of Lhokseumawe, and Monitor Network 231 (the
unity of 16 organizations of woman)—are the authentic facts of the resistance.
2.4
Absent Components in The Discourse
Civil society of Lhokseumawe and foreign
observers tend to be trapped in less substancial shallow comprehension if they
only understand anti-bestriding qanun for the internal text meaning. Anyone
might ask “why is this strange regulation applied?” furthermore “what is the
real motif of Lhokseumawe City Government to issue this local law?”. These
questions really can uncover citizen and observer awareness that there is
hidden thing. So it is necessary to dig “absent components” in the discourse
(Alba-Juez, 2009; Haryatmoko, 2010) of that anti-bestriding qanun.
With commonsense, people can consider
that this qanun sacrifices woman by laying aside their safety for Islam Shariah
errection and the keeping of people customs. It is not necessary to verify, compared to
riding side-saddle, riding bestride obviously can guarantee carried woman
safety. So the noble will in erecting Shariah and keeping this custom in fact
must be paid with so expensive social cost which threats (poor) woman citizen
safety. The threat of woman safety is the first component which is absent in
the discourse.
The second absent component in this
qanun discourse is misoginy dimension (hate feeling toward woman) in its
substance. If there is any regulation of pregnancy limitation, or breast
showing forbiddance, it must be valid only to woman because—everyone knows—man
is impossible to be pregnant and to have breast. In the case of riding bestride
and dressing tightly however, why is the forbiddance only for woman? Is man
also able to do both? The unseen component in that qanun discourse is not
realized as it becomes episteme, as dominant meaning structure (Foucault, 2011;
Haryatmoko, 2010), in any custom and religious people, individual who has
restrictions is only woman for certain reasons (sin source, faith teaser, lust provocator,
etc.).
The third absent component is hidden
motif of local author to turn attention of Lhokseumawe public toward officer
corruption issue and government program failure. Raudah Rizkina (22), Utuenkot resident, Cunda,
Lhokseumawe, justifies that the issue of bestriding forbiddance is only an
effort to get temporary sensation. According to her, forbiddance of riding
bestride can increase traffic accident figure. The more important to do for Lhokseumawe
City Government in uprighting syariah, she said, is sweeping karaoke places, sweeping
tourism location of dirt place, and also to illegal boarding houses. The more
imporatnt, this IAIN student also considers that:
“... the laws
of bestriding forbiddance is only an effort to cover city government which is
not capable to work well ... increasing economy and vanishing poverty. ... Cleaning
Lhokseumawe City Government from corruption, collution and nepotism practices
... are more important than caring bestriding woman” (http://news. okezone.com, 09-01-2013).
It is still about the corruption
issues of public officer and council member, there are still many news about them,
e.g.: Council Importance Budget has spent APBK Rp 67 billion; fund flow of vertical
grant which reaches Rp 600 million is
impressed to have unclear responsibility; grant fund giving tends to weaken law
process as fragile corruption cases happen in Lhokseumawe since the existance
of service payment between law holders and regional government; there is strong indication of Disdikpora block grand
corruption; there is also society report
about block grand fund realization of tens billion for school
development which is indicated to deviate; DPRD member of Lhokseumawe has spent
APBK fund Rp 5 billion; the corruption
assumed case Rp 2,8 billion of United Fruit Market Project Lhokseumawe which
has no law process (http://tapost.
blogspot. com, 10&13-01-2013).
Then the fourth absent component of qanun
discourse is hidden cheating strategy of local authority from Lhokseumawe City
Government which wants to cover social-politic movement of feminist woman in
Lhokseumawe spreading in public sector. It is also not unreasonable accusation.
It is different from previous era, when woman only stays on domestic sector, in
the last five years many women begin to feel bored in domestic sphere and
choose to get out from it, forming varied woman organizations which have
political potency threatening established author status quo dominated by man. There
are several examples: Non--government Institution of woman Civil Society Communication Forum (FKMS), Monitoring Network 231 (the unity of 16 woman
organizations), Woman Volunteer for Humanity (RPuK), LBH APIK Aceh, Bungong
Jeumpa Foundation (YBJ), Jari Aceh, Flower Aceh, Tikar Pandan, Dokarim, Aceh
Woman Solidarity, Indonesian Woman Coalition (KPI) Aceh, Violet Grey,
Prodeelat Community, Book Storage Community, Balai Syura Ureung Inong Aceh (BSUIA),
NGO HAM Coallition, Aceh Transformation Work Group (KKTGA), and AWPF.
2.5
Inter-component Meaning Relation of
Discourse
The next step, searching relation of the
manifested and latent components from anti-bestriding qanun discourse. This
relation is determined by applying a la
Foucault auhority genealogy prinsciple point of view (Haryatmoko, 2010; 2012) to
find some irony, opposition, and inter-component contradiction of discourse.
Local laws/qanun of bestriding on the
surface show that Lhokseumawe woman resident faces the City Government, DPRK, MPU, and MAA of Lhokseumawe. The other reading from
gender perspective: in Lhokseumawe, woman is facing with man. That qanun is
structured, legalized, socialized, conducted, and controlled by shariah law
holder apparatus who also 100% are men; man
is the subject of authority, while woman is only the domination object. So it
is not difficult to understand why forbidden individuals are only women—meanwhile,
men are also able to bestride. If so far the proper episteme is natural
perception that woman body and her movements have potency to provoke lust and
seduce man’s faith, why is there no questions: why are man body and his
movements not potent to provoke lust and seduce woman’s faith? Has ever woman
asked? Has ever woman soul heared by man (policy maker, author)?
The Mayor of Lhokseumawe, Suaidi Yahya
in several times declares that qanun No. 002/2013 proposes to keep and protect
woman dignity besides to upright Islam shariah and keep people custom. The
facts happen however are contrary. Qanun of anti-bestriding does not relate
with shariah; it reduces too much shariah if it is related with shilly things
such bestriding. Endless protest from public of Lhokseumawe (and from outside of
Aceh) shows that this case does also not relate with Aceh people custom. When
it is aimed at protecting woman dignity, the happening is even threatening
woman safety; in this case it is indeed not balance if “dignity”(?) is paralled
with safety.
Lhokseumawe
faces many serious problems to be solved. Poverty, many failures of city
government program, many government institutions involve case of public money
corruption criminal act, council member (with varied “rational-constitutional”
reasons) having fun and spending
billions, a real irony because mostly people are in poverty. This matter should
have priority to get attention and entire handling, continuous, and total in a
public policy (cf. Yuliani, 2011)—and not on the matters of woman seat, dressing
manner, manner in having date, etc.
2.6
Contextualization of Discourse
Components
Based on the previous five steps in
analyzing data with knowledge-authority relation genealogy perspective a la Michel Foucault (Alba-Juez, 2009), the
components of discourse, manifested as well as latent, can be contextualized as
follows.
Lhokseumawe City Government issues qanun (local laws) of seat bestriding
forbiddance (duek phang) for woman
riding motorcycle with reasons to upright and reveal Islam shariah totally (kaffah) and to keep Aceh people custom. It
proves that Lhokseumawe City Government authority is conducted through public
knowledge in the form of shariah. This authority operates through panoptic
control, so society feel in continuous monitor from others (Satuan Polisi Pamong Praja and Shariah Authority Police
(Wilayatul Hisbah) as well as God (Allah Swt.). Yet, the authority spreads
everywhere and always productive, therefore besides to be obedient, there are
not few women expressing resistance through feminist movement protest. Many Lhokseumawe
feminist movement are not only caused by misoginy attitude of authority, but
also supported by their understanding that qanun is actually a strategy of
public attention turning from corruption issues of government officers and
council members.
3.
CONCLUSION
So by critical discourse analysis perspective (Bungin, 2011), especially
knowledge-authority relation genealogy of Michel Foucault, it can be concluded
as follows. Hidden motifs behind issue of bestriding forbiddance laws for woman
riding motorcycle actually is not for uprighting Islam shariah and keeping
people custom however, because authority wants to turn public attention from
corruption issue of City Government officers and Council members, to cover City
Government program failures, and to conquer Lhokseumawe woman feminist movement.
The all together vote of local laws
are indeed serious. The latest news, a sweeping of anti-bestriding in Lhokseumawe,
35 people are arrested by police (www.rimanews.com, 14-04-2013. Although the
survey proves that qanun is the cause of high violence on Aceh women (www.merdeka.com, 04-06-2013), Lhokseumawe City Government, which is immediately
continued to Aceh Territorial Government, will keep apply the local laws of duek phang (seat bestriding forbiddance)
for woman; (www.tribunnews.com, 28-08-2013). Therefore next studies are expected to apply another
perspective (van Dijk CDA, semiotics of communication, Fairclough CDA, framing
analysis, etc.) it should get propotional respond immediately. If the focus of
next study is on impacts of misoginy qanun application for public, like All
Together Vote No. 002/2013 in Lhokseumawe, for the
shake of public importance, inter-region comparative researches (Tangerang,
Meulaboh,Banten, Sumatera Barat, NTB, Gorontalo, etc.) are so crucial to be run.
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