인도네시아에서 가장 대중적인 조직 기반을 가진 엔우의 여성단체인 파타야는 개혁적인 꾸란 해석을 통해 균형 잡힌 이슬람을 구성하는 데 큰 기여를 하고 있다. 파타야 활동가들을 통해 발견한 인도네시아 여성 무슬림 액티비즘의 실천 전략과 특징은 다음과 같다. 첫째, 꾸란의 재해석을 통해 여성권리와 남녀평등의 근거를 꾸란에서 찾음으로써 여성들을 임파워하는 전략을 사용한다. 둘째, 젠더의 사회적 구성을 강조하고 공적 영역에서 여성의 평등한 참여와 권리를 강조한다. 그러나 모유수유의 자연성을 강조함으로써 묵시적으로 양육 문제에 관해서만은 여성의 우선적 책임성이 수용되는 변형된 평등 전략을 실행하고 있다. 물론 이 전략이 사적 영역에서의 성불평등 수용을 의미하지는 않는다. 셋째, 여성이 공적인 리더가 될 수 있음을 주장하면서도 리더십을 전적으로 개인적 자질에 귀속시킨다. 공사 영역을 구분함으로써 공적 영역의 평등을 강조하고 사적 영역은 개인적 선택에 맡기는 전략 때문이다. 사적 영역의 평등은 젠더관점을 공유한 배우자 선택과 배우자와의 사적 계약을 통해 실현된다. 이러한 젠더평등 실천양상은 무슬림 여성주의가 파타야라는 조직의 특성에 매개됨으로써 나타난 현상이다. 내생적 조직을 통해 착근된 젠더평등의 실천방식은 인도네시아 무슬림 여성 액티비즘의 주체성과 독특성을 잘 보여주는 사례이다.
Fatayat, women part of Nahdlatul Ulama which is the most popular religious organization in Indonesia, has contributed to the construction of the balanced Islam through the gender equal interpretation of Quran. The practical strategies and characteristics of Fatayat activists are as follows: First, they have the strategy of empowering women by finding out the grounds for gender equality in Quran. Quran provides muslim women with the energy carrying out the activism. Second, they assert the social construction of gender and the equal rights of women in public sphere. But they highlight the innate nature of breast feeding and have modified gender equality strategy. Though the modified equality strategy accepts the prior obligation of mother to that of father as far as child rearing is concerned, it doesn’t mean gender inequality in domestic sphere. Third, while they claim women can be leader in public sphere, they ascribe the leadership characteristics only to personal qualities. Accepting the innate nature of breast feeding and the personal qualities of leadership is related to the strategy that emphasizes the public equality through the division of public and private spheres. To realize the equality in private sphere, they choose a spouse who has gender perspective and make private agreements with their husbands for conjugal equality. The flexibility in Fatayat activities shows the global muslim feminism has been mediated through Indonesian contexts by the organizational characteristics of Fatayat. It seems the characteristics of Fatayat activism reveal Indonesian subjectivity and peculiarity which are deeply rooted in local context by Fatayat, the endogenous mass organization.
Fatayat, women part of Nahdlatul Ulama which is the most popular religious organization in Indonesia, has contributed to the construction of the balanced Islam through the gender equal interpretation of Quran. The practical strategies and characteristics of Fatayat activists are as follows: First, they have the strategy of empowering women by finding out the grounds for gender equality in Quran. Quran provides muslim women with the energy carrying out the activism. Second, they assert the social construction of gender and the equal rights of women in public sphere. But they highlight the innate nature of breast feeding and have modified gender equality strategy. Though the modified equality strategy accepts the prior obligation of mother to that of father as far as child rearing is concerned, it doesn’t mean gender inequality in domestic sphere. Third, while they claim women can be leader in public sphere, they ascribe the leadership characteristics only to personal qualities. Accepting the innate nature of breast feeding and the personal qualities of leadership is related to the strategy that emphasizes the public equality through the division of public and private spheres. To realize the equality in private sphere, they choose a spouse who has gender perspective and make private agreements with their husbands for conjugal equality. The flexibility in Fatayat activities shows the global muslim feminism has been mediated through Indonesian contexts by the organizational characteristics of Fatayat. It seems the characteristics of Fatayat activism reveal Indonesian subjectivity and peculiarity which are deeply rooted in local context by Fatayat, the endogenous mass organization.
