Gender Relations in an Indonesian Society offers a comprehensive ethnography of Bugis marriage through an exploration of gender identity and sexuality in this bilateral, highly competitive, hierarchical society. Nurul Ilmi Idrus considers the fundamental concept of siriq (honour; shame) in relation to gender socialization, courtship, sex within marriage, the regulation of sexuality between genders, the importance of kinship and status in marriage, and the dynamics of marriage, divorce, and reconciliation. This analysis considers the practical combination of Islamic tenets with local adat (custom; customary law) and the effect of contemporary Indonesia’s national ideology on cultural practices specific to Bugis society.

In this book Sita van Bemmelen offers an account of changes in Toba Batak society (Sumatra, Indonesia) due to Christianity and Dutch colonial rule (1861-1942) with a focus on customs and customary law related to the life cycle and gender relations. The first part, a historical ethnography, describes them as they existed at the onset of colonial rule. The second part zooms in on the negotiations between the Toba Batak elite, the missionaries of the German Rhenish Mission and colonial administrators about these customs showing the evolving views on desirable modernity of each contestant. The pillars of the Toba patrilineal kinship system were challenged, but alterations changed the way it was reproduced and gender relations for ever.

Women in Indonesia: gender, equity and development.

This book explores how women deal with the realm of marriage in Lombok, eastern Indonesia. It draws on women’s narratives of their marital trajectories, recounting their stories of courtship, marital discord, and experiences of divorce, remarriage and polygamy.

One of the great transformations presently sweeping the Muslim world involves not just political and economic change but the reshaping of young Muslims’ styles of romance, courtship, and marriage. Nancy J. Smith-Hefner takes up the personal lives and sexual attitudes of educated Muslim Javanese youth in the city of Yogyakarta to explore the dramatic social and ethical changes taking place in Indonesian society. Drawing on more than 250 interviews over a fifteen-year period, her vivid, well-crafted ethnography is full of insights into the real-life struggles of young Muslims and framed by a deep understanding of Indonesia’s wider debates on gender and youth culture. The changes among Muslim youth reflect an ongoing if at times unsteady attempt to balance varied ideals, ethical concerns, and aspirations. On the one hand, growing numbers of young people show a deep and pervasive desire for a more active role in their Islamic faith. On the other, even as they seek a more self-conscious and scripture-based profession of faith, many educated youth aspire to personal relationships similar to those seen among youth elsewhere—a greater measure of informality, openness, and intimacy than was typical for their parents’ and grandparents’ generations. Young women in particular seek freedom for self-expression, employment, and social fulfillment outside of the home. Smith-Hefner pays particular attention to their shifting roles and perspectives because it is young women who have been most dramatically affected by the upheavals transforming this Muslim-majority country. Although deeply personal, the changing aspirations of young Muslims have immense implications for social and public life throughout Indonesia. The fruit of a longitudinal study begun shortly after the fall of the authoritarian New Order government and the return to democracy in 1998–1999, the book reflects Smith-Hefner’s nearly forty years of anthropological engagement with the island of Java and her continuing exploration into what it means to be both “modern” and Muslim. The culture of the new Muslim youth, the author shows, through all its nuances and variations, reflects the inexorable abandonment of traditions and practices deemed incompatible with authentic Islam and an ongoing and profound Islamization of intimacies.

Is civil society’s influence favorable to the evolvement of democratic structures and democratic gender relations? While traditional approaches would answer in the affirmative, the authors highlight the ambivalences. Focusing on women’s organizations in authoritarian and hybrid regimes, they cover the full spectrum of civil society’s possible performance: from its important role in the overcoming of power relations to its reinforcement as backers of government structures or the distribution of antifeminist ideas.

Presenting dialogues between prominent scholars of and from Indonesia and Indonesian women working in professional, activist, religious, and literary domains, the book dissolves essentialist notions of "women" and "Indonesia" that have arisen out of the tensions of empire.