Maryani Eni, Janitra Preciosa Alnashava, Ratmita Reksa Anggia
Department of Communication and Information, Universitas Padjadjaran, Bandung, Indonesia.
Front Sociol. 2021 Sep 13;6:668840. doi: 10.3389/fsoc.2021.668840. eCollection 2021.
The fast-growing social media in Indonesia has opened up opportunities for spreading feminist ideas to a wider and more diverse audience. Various social media accounts especially Instagram that focus on gender advocacy and feminism such as @indonesiafeminis, @lawanpatriarki, and @feminismanis have developed in Indonesia. However, the development of the social media platform also presents groups that oppose feminists. One of the accounts of women's groups that oppose feminists is @indonesiatanpafeminis.id (@indonesiawithoutfeminist.id). The research objectives are namely to analyze the diversity of issues and reveal the discourse contestation that developed in the @indonesiatanpafeminis.id, and dynamic relationships on the online and offline spaces between groups of feminists and anti-feminists or the other interest. This research employed the digital ethnography method that utilized observation, interview, and literature study as data collection techniques. This study found that the online conversations at @indonesiatanpafeminis.id revealed misconceptions on feminism from a group of women with a religious identity. Furthermore, the conversation also tends to strengthen patriarchal values with religious arguments that are gender-biased. However, the @indonesiatanpafeminis.id serves as a public space for open debates and education on feminist issues. The anti-feminist group behind the @indonesiatanpafeminis.id are women who identify themselves in a certain Muslim circle that has political, cultural, and religious agendas. One of the agendas is to influence the public to reject the Sexual Violence Eradication Bill. This study also noted the Muslim supporters of anti-feminism in Indonesia are less popular compared to progressive religious-based Muslim women organizations such as Aisyiyah (Muhammadiyah), Muslimat NU (Nahdlatul Ulama), and Rahima (Center for Education and Information on Islam and Women's Rights). The study also evokes discussion on how the feminist and anti-feminist discourses can be utilized to criticize and develop the women's movement or feminism in a multicultural context.
印度尼西亚快速发展的社交媒体为向更广泛、更多样化的受众传播女权主义思想提供了机会。各种社交媒体账号，尤其是专注于性别倡导和女权主义的Instagram账号，如@indonesiafeminis、@lawanpatriarki和@feminismanis，在印度尼西亚得到了发展。然而，社交媒体平台的发展也出现了反对女权主义者的群体。反对女权主义者的女性团体账号之一是@indonesiatanpafeminis.id（@indonesiawithoutfeminist.id）。研究目标是分析问题的多样性，揭示在@indonesiatanpafeminis.id上发展起来的话语争论，以及女权主义者和反女权主义者群体或其他利益群体在网络和线下空间的动态关系。本研究采用数字民族志方法，利用观察、访谈和文献研究作为数据收集技术。研究发现，@indonesiatanpafeminis.id上的在线对话揭示了一群具有宗教身份的女性对女权主义的误解。此外，对话还倾向于用带有性别偏见的宗教论点强化父权价值观。然而，@indonesiatanpafeminis.id充当了一个关于女权主义问题的公开辩论和教育的公共空间。@indonesiatanpafeminis.id背后的反女权主义团体是一些在特定穆斯林圈子中认同自己的女性，这些圈子有政治、文化和宗教议程。其中一个议程是影响公众拒绝《消除性暴力法案》。该研究还指出，与艾西伊亚（穆罕默迪亚）、穆斯林妇女全国联盟（纳德拉图勒乌莱玛）和拉希玛（伊斯兰与妇女权利教育与信息中心）等进步的基于宗教的穆斯林女性组织相比，印度尼西亚反女权主义的穆斯林支持者不太受欢迎。该研究还引发了关于如何在多元文化背景下利用女权主义和反女权主义话语来批评和发展妇女运动或女权主义的讨论。
