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Pusat Studi dan Pengembangan Pesantren (PSPP) Center for the Study and Development of Pesantren (CSDP) e*.WX fl;*rt,ga*i$f#1 lnternationil Journal of PesantrenStudies Editor-in-Chief: Dr. phil. Sahiron Syamsuddin (UlN Sunari Kalijagayogyakarta) EditorialBoard:
P r of . Zamakhsya ri D hofi er, Ph. D. (U N S lQ Wonoso bo) Prof. Yudian Wahyudi, Ph.D. (UlN Sunan Kalijaga yogyakarta) Dr. Amin Haedari (Head of Pesantren Association) Prof. lssa J. Boullata, Ph.D. (McGillUniversity, Canada) Prof. Dr. Rotraud Wielandt (Otto-Friedrich University of Bamberg, Germany) Prof. Dr. Susanne Schroter (University of Frankfurt, Germany) Prof. Dr. Edith Franke (University of Marburg, Germany) Ronald Lukens-Bull, Ph.D. (University of North Florida, USA) Flor.ian Pohl, Ph.D. (Oxford College of Emory University, Georgia) Roxan ne Marcotte, Ph. D. (Queensland University, Australia) Prof. Dr. Wan Mohd NorWan Daud (University of Malaysia/UKM) Prof. Dr. Karel Steenbrink (Utrecht University, The Netherlands) David R. Vishanoff, Ph.D. (University of Oklahoma, USA)
Assistant Editors:
Dr. Muhammad Adib (lAlN Syekh Nurjati Cirebon) Dr. Suwendi (UlN Syarif Hidayatullah Jakarta) Muhammad Nur Prabowo Setyabudi, M.phil. Muhammad, M.H. INTERNATIONAL JOURNAT Of PESANTRENSTUDIES
Volume 7, Numbe r z, 2o7.s
viii+ 284 halaman, 16 x24cm
ISSN e978-8e34
Pusat Studi dan Pengerabangqn pesantren (pSpp) center fsr the study' a nd Development of pesantren (csDp) 4$!^lt sal*dL A*A!r, i^b=l AtrL
in collaboration with g/;d^t H Llrr.q,l. Dn r*, Muslim'Woman's Leadership in pesontren
Kusmana Syarif Hidayatullah State lslamic University, Jakarta Email: kusma na_k@yahoo. com.
Abstract The paper discusses female leadership in lslamic education institution in term of enabling and enacting process.lt con_ tends that in spite of the current of gender mainstreaming which supports women's empowerment, perpetuated by different discursive resources, Women including Mus_ lim women in lslamic education institution are situated also to prepare and fight oblectively in contributing to education leadership. Perception of Kodrat perempuan which is always constructed goes along with this women pace, constraining yet providing space and opportunity for women to lead. The dynamicity of Muslim women,s leadership engagement is sailing between these two op- posite currents. Accordingly their leadership engagement falls largely within socio-religious education sphere, and plays mostly as supporter agent. 158 Kusmana uPs, voL. 7, NO. 2, 2015
Key Words:
aj lis t a I'i t n', Le ad ers lr i p, I sla nr ic Educat ion, h4 a d rasa, pe sa ntre n, and n lntroduction One of important themes in discussing modernization and lslam is lslamrc education development. lnitially modernization of lslamic education was done in the context of modernization of Muslim society or lslamic reform in r7oos. Muslims leaders' effort in Middle East countries began to make some responses to challenge the West which began to be influential to all over the world including to Muslim countries. Education was at the first place developed to support their military capability. Education for girl appeared to be their attention later on in the first half of rg'h century in Egypt but within the restricted inputs of student and in its second half which targeted largerfemale students.'ln addition to these subjects, midwifery subjects were also introduced to support community and soldier's health care particularly in war situation. The logic behind the subjects which were given to female students was at the first place the argumentation of appropriateness which was very much based on the appropriateness of woman's Kodrat' This practice was ubiquitous all over the world including in the West. Education for girl its self in the West could be traced back to r6'h century with similar reasons.' Countries such as France, ltaly, England, Germany, Spain, including the Netherlands had schools for girls. Muslims's education for girls could be most probably influenced by European practices, but certarnly they also had argumentations which were of course coloured by their religious and cultural discursive resources.
,rr;f Sdrgr- zoog, Lemboga Pendidikan lslam lndonesia Abad ke-zo. )akarta. UIN Jarata Press, mr+{ll"
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The impact of the practices of education for girls elsewhere appeared also in lndonesia soon after it was open in Middle East Countries liketgypt. Here, it was marl 3 See for example K a rel A. Steenbrink 1974; Mona Abaza 1993, 1994; Djunnaidi Abd. Syakur et.al. 1998; Taufik Abdullah r97r; Bahati n Aksit. 1994; Azyumardi A ila agTl, 1997, 1988, 1999, 2oo3; 160 Kusmana ilP5, VOL.7, NO.2, 2015 discussions Cover many different aspects from institution development, roles of its agents and leaders, to roles of their alumni and of institutions tn society and politics- Regarding lslamic education leadership, many previous studies focused their analysis on the male agent's leadership. Few studies paid attention to the female factor of leadership, but they discussed the subject matters much on the role of elite female leaders such as what have been done by Faiqoh 2oo3, van Doorn-Harder z0o6, Kharirah 2o1o, and Srimulayni zorz.A leadership deals with a system and a systemcovers not only one individual such as the founder of a pesantren or one who married to a member of Kyai's relatives, but also important members of institutions such as teachers. This study is a re-visitation to the similar agents but within different context and at the same time complementary to the existlng studies as it includes also other agents' This paper discusses local women leadership in pesantren (lslamic Boarding School) framed in kodrat perempuan lens with a case of Nyais who are active in pesantrens in Tasikm alaya Kabuptaten and Kota-a It discusses dimensions of female leadership in the context of lslamic education development. I have visited different backgrounds of pesantren such as NU, PERSIS, Muhammadryah, Tarekat ldrisiyah and ma'had Salafi situated in Tasikmalaya Kabupoten and Kota, dvring the fieldwork which was conducted August zoo8 to April zoog and Aprilto November zoro. I interviewed 46 respondents based on a snowballtechnique selection, consisting of z9 female respondents Martin van Bruinessen lggg; Ronald Alan Lukens Bull rggT; Jajat Burhanuddin zooT; Zamakshari Dofier r98u dan 1999; Robert Hefner and Muhammad Oosim zamae (eds.) zooT; Sidney Jones r99r; AMurrahman Mas'ud 1997; Malik Fajar 1998, Noor, Sikand and van Bruinessen (eds') zooS; Mastuhu 1994; Faiqoh zoo3; F. van Doorn-Harder. zoo6; Eka Srimulyani zor:; Arief Subhan zoo9, etc- ic at rnstitution, 4 As t he focus of discussion in t his chapte r rs women's leade rsh ip in Islam edut ion from nowonthetlrreeterms Nya i, lbu and Unrmiwill be represented by mentioning only Nyai foreffcierrcy.Theywill be separated only when the case is ne(essary uPs, vor. 7, No. 2, 2015 M,rslim Woman's leadership in Pesontr"n 161 and 17 male ones. Of male respondents were spouses, colleagues, or activist who have concern on lslamic education, and of female ones are cdmprised of wives of Kyais, Ustaclzs,their daughters, or teachers, or students. Leadership Trajectory Based on the fieldwork and observation of this study and in terms of point of departure, there are at least five different types of Muslim women leader in lslamic education institutions that can be used to illustrate their leadership capacity building. TheySrst is a Nyaiwho is a daughter of a Kyai, married to a Kyai.This practice is common among pesantrens particularly at traditional ones. By this kind of marriage, the management of pesantren is expected to maintain and even to develop the institution. This endogamous marriage will be a choice of a head of a pesantren when he does not have a son who is interested to be successor and has a daughter who is concerned with the existence of the institution.sThe Kyai willfind a future husband for her daughter in whom quite often the one comes from his brightest student or if he does not find one, he will use what so called the Kyai's network to find one. Nyaiin this kind is gifted with a genealogical capital of blood and marriage. This value added alone has power and she can use her father's and husband's charisma to construct her own path leadership building. As the daughter of a Kyai, she has opportunities and supports needed for her to develop her knowledge, skill and networks tal 5 Zamakhsyari Dhofier. :982. Tradisi Pesantren: Studi tentang Pandangan Hidup Kyai. Jakarta LP3ES (Lembaga Penelitian, Pendidikan dan Penerangin Ekonomi dan Sosial), pp. 6r-2. 162 Kusmana UP5, VOL. 7, NO.2,20L5 found that certain Kyais still prioritize education for his sons, but at least, he usually still allows his daughterto pursue her education at a pesantrenu f rom 4 years (more or less similar with junior high school level) to B years (more or less similar with graduated from z years of diploma programme)and paused learning just be.fore she gets married. For example, Miftahul Huda Pesantren, Manonjaya, Tasikmalaya Kabupaten has established its policy not to deliver secular sciences at the pesantren.? Hj. Daliah Mutiara Afandi, who married to KH Enjang, one of senior kyais, only attended her basic level of formal school but she studied at her father's pesantren. The pesantren provides her opportunities to practice teaching and preaching either in it or in her network's institutions scattered in Tasikmalaya. After her father passed away she began to develop her own legacy. She has become one of the religious teachers atthe pesantren with the busiest schedules of preaching and counselling in many places in Tasikmalaya in the last few decades. She seems to develop her leadership talent by blending her genealogical gift, the pesantren's networks as it has many alumni and branches, and her own efforts to develop skill and knowledge.s Nyoi lmas Mus'idah is an example of Nyoi who studied at pesantren and madraso. She is the first daughter of KH. Busthomi (the former head of Bahru al-EUl0m, Awipari, Tasikmalaya Kota). Her case is different from the previous figure in that she studied at both peson tren and madrasa. She studied at her father pesantren during childhood and at Cipasung pesantren while pursued her junior and senior high school. ln formal education she participated in the six years programme of PGA/Pendidikan Guru Agama (Reli g ious Teach e r's Tra in in g) grad uated i n 1959. He r fi rst attempt in teaching experience in 1967 is while she was thirteen years old. Learning at a pesontren is commonly participated by a student whoselevel is as early as graduate of primary school, fulfilling qualification of basic requirement, i.e. literacy. 7 Kusmana. lnterview with, KH. Asep Akhmad Mausoel, Octoberr4, :oo8. 8 Kusmana. Fieldwork. April to November zoro. |JPS, VOL. 7, NO.2,201,5 Muslim Woman's Leadership in Pesontren 163 At the time her father asked her to teach younger female students and members of MajlisTaklim how to recite the Our'an. Knowrng .t her inte16st and potentials, her father entrusted her to teaclr as well as preach on lslamic etiquette (akhlaq), tawhtd (theology) and ta'lrm muta'allim (teaching how to learn), later on. While her teaching ability was trained in formal school, her religious preaching skill was gained through practice and activism. As the daughter of a famous Kyaiwilh a strong genealogy of her ancestor which goes back to Syekh Abdul Muhyi, the seventeen century figure who was believed to have lslamized the region and its neighbouring districts, she discovered herself fond of both teaching and preaching. She remembered after finished her teacher's training 1959 at Cipasung, herfather said that "yourtask now is implementing your knowledge and skill at the pesantren." Since 1967, teaching became her career as she was assigned by the state to be a teacher at Religious Primary School (Madrasa lbtidaiyyah). ln the course of time she also taught different levels of schools from elementary to senior high school level. Besides teaching she was also fond of organizational activities. She got involved in NU's wing organizational activities such as Fatayat and Muslimat NU and participated in political practice where she affiliated to PPP and PKB since Reformasiera.g Nyailda Nurkhalidah and Nyai Enung Nursaidah, daughters of KH llyas Ruhiat former head of Cipasung pesantren, Singaparna, Tasikmalaya Kabupaten are examples of those who studied at pesantren and general school. Nyoi Nurkhalidah marrred to Abdul Chobir, son of the leader of Nurul Huda pesantren, Tulungagung, and Nyai Nursaidah married to Jajang Rudi Haman, son of H.Endang Sukirman, former senior staff of Cipasung pesantren foundation .'o NyaiNurkhalidah studied at her father pesantren, 9 Kusmana. lnterview with Nyoi lda Mus'idah, July 29, zoro. ro lipD.Yahya.zoo6.AjenganCipasung:BigrafKH.Moh.llyasRuhiyat.Yogyakarta:LKi5,pp.78- 84, dan 84-9r. 164 Kusmana rJPS, VOL. 7, NO. 2, 2015 enrolled at lslamic junior and senior high school situated at the pesantren too, and graduated as the best student. She pursued for undergraduate and graduate studies at lKlP (lnstitute forTeachers' Training) now known as UPI (lndonesian Education University) Bandung, majoring in chemistry."Whereas Nyai Nursaidah also studies at pesantren, and lsJamic junior and senior high school at the pesantren and graduated as the best student. She also continued her undergraduate and master degree at lKlP Bandung but majoring in Biology." Both of them were active at Fatayat NU. They are also active in NGO'a activities such as Nahdina and PUSPITA Puan Amal Hayati, Tasikmalaya Branch as leaders of the organization.'r Similar with the first kind of Muslim woman leader, in the second type, Muslim woman leader also becomes a leader because of blood tie and her: role in the pesantren and society. The difference is that marriage here was not forcibly used for the purpose of institutional hurnan resource development, but it is simply a natural happening. For example, lbu lmas Maesharah Amin,,athe daughter of KH. Aminullah, the founder of Benda Pesantren, Tasikmalaya Kota, was married to Asep Mansur, an ordinary man who has a glasses store resided in Sulawesiwith two daught ers.lbuMaesarah Amin divorced her husband in zooo because she felt obliged to develop her pesantren. She cannot live with this long distance married. The pesantren is separated far away by the Java Sea. Her family legacy coming from the leadership of her father and brothers destined herto be another leader inher pesantren. Being the Fifth of K H. Aminullah's children, she was given opportunity of education up to a higher education. She seems to be a logic person, rr Yahya. zoo6. Ajengan Cipasung: pp.ZB-8+. rz Yahya. zoo6. Ajengon Cipasung:pp-8q-9t. r3 Kusmana. Fieldwork. April to November 2o1o. r4 According to Ustadz Budi Setiadi, in Persis pesantrens Nyoi is usually called either as lbu or Ustadazah. lnterview with Ustadz Budi Setiadi. February 7 :orr. uPS. VOL.7, NO.2, 2015 Muslim Woman s Leadership in P?sontren Ib5 and fond of thinking radically. She once asked permission to his father to continue her education at Driyarkara lakarta majoring in.Philosopfiy, but his father declined her initiative. She explarned that "his own policy of education for his children was that boys were allowed to study secular knowledge at the higher education level beside religious sciences, and daughters were only allowed in religious studies. lt was considered enough for his daughters to study secular knowledge at basic education level." She pursued her undergraduate study at lAlN and now UIN Sunan Gunung Jati Bandung majoring in Dakwa management. At the moment she is finishing her M.A. degree at the same field and university.'s Maesarah's leadership path actually began when she was at primary school, at that time she was asked to become a secretary of her class. Being secretary of the class, the little Maesarah was trained to communicate not only with her friends, but also with her teachers. Though she was not aware of carrying blue blood, and she is aware now, her previous experience and her own efficacies made her elected as the head of Ummahdt al-Ghadd (the Future Mother) at both junior (Madrasa Thanawiyya) and senior level (Madrasa 'Aliya) at PERSIS p esantren.T he main task of the student body was to coordinate students' activities and to represent their interests in education process. Her leadership was developed further when she was student at UIN Bandung. She was active at both internal and external student bodies. At the campus, she was active as the treasurer of the Student Senate Body and at out of the Campus, she was af6liated to HMI from r9B4 to r.989. The third of Muslim woman leader is a Nyoi who is not a daughter of a Kyaibut married lo a Kyai.fhis type is often found at both traditionaland modern pesantren.The girl could be a student of pesantren or of general school or of a university student and graduate. She gets the status of a Nyaibecause of marriage to a r5 Kusmana. lnterview with Nyor lmas Maesarah Amien, July 29, zoro 166 Kusmana rJPS, VOL. 7, NO. 2, 2015 Kyoi. However, she usually ascribes charisma soon after she got nrarried, just the same with a Nyaias a daughter of a Kyai.The influence could even be bigger if she herself develops her role and in this matter, her husband plays a decisive role. As commonly held in society, the husband is the head of the family, its member are usually advised to have consent from him before they engage socially. For example, NyaiDevi Setiani, wife of KH. Asep Sujai, head of C i ntawa na Pesantre n,Sin g a pa rna Tasi kma lay a Kab u p aten was initially a graduate of senior high school and coming from a family where her father is a teacher and mother of a house wife (lbu Rumah Tangga/lRT). Her leadership route began when she was a little girl she joined in a parade and acted a physician. She efficaciously took part in art and sport activities while she was student of a junior high school. She was not so active while she was student of SMA because she also had to study at both higher school (SMA) and Cipasung Pesantren. Her husband not only gave her his permission but also encouraged her to teach Our'an to younger students. She then pursued her study Diploma z in Education for EarlyAge in zoo5 and graduated in zoo7. Since zoo8 she began her higher education for Sr programme. Helping the general treasurer of the pesantren, she was responsible for managing the menu and shopping for the daily meal, for about 3oo students. As at the pesantren there is a Posyandui Pusat Pelayanan Terpadu (United Health Service Post deals witl< Maternity, Child and Elderly Care) and Poskestren/Pusat Kesehatan Pesantren (Centre for Pesantren's Health Care), she helps the local nurse in administering the Posyandu such as running activities and the distribution of medicines to the needed patient.'6 The fourth type of Muslim woman leader is a Nyai who is a trained woman in lslamic studies and married to a trained man in the same disciplineand they established a pesantren. A case in r6 Kusnrana. lnterview with Nyol Devi Setiani, October r8, zoro []IPs- voL. 7, NO. 2, 2015 Mu\lrm Woman's Leddership rt Ppsontten 16l point is Nyai EttiTismayanti. She married to KH. Mukhsin al-Sadili. Both are state employees as teachers. She formally became a I,/yar after she a'nd her husband established al-lkhwa n pesantren, Condong, Setia Nagara,Tasikmalaya Kotoin r9B9.The land where the pesontren was constructed was endowed by Hj Djuhaenah, a local female donator. Tismayanti was born on August r.o, tg57 in Ciakar, Cijulang, Ciamis regency. Her father, H. Masfuddin and mother Hj. Siti Khadijah are religious family. Her parent sent all their four children to school up to undergraduate level. She finishing her primary level in her village, junior level in Cijulang, senior level in education one year in Pangandaran and six years in SukamanahTasikmalaya, graduated in 1974. She continued to higher education for three year programme at Tarbiyyah YPPI, Tasikmalaya and graduated in 1978. Married to her husband in 1977 when he was student at lAlN Sunan Kalijaga, Yogyakarta. She continued her education in Sr at STAI Tasikmalaya and graduated in r99r. She pursued magister programme at UIN Sunan Gunungjati Bandung majoring in lslamic education and finished in zoo6. She directly continued to 53, and graduated from Doctoral level in zoo8. ln addition to her primary task as a state employee as a teacher, she is also an active Nyai at the pesantren heading school programmes in it. Through education engagement, she developed her knowledge, skilland networking at both state school's networl r7 Kusmana. lnterview with Nyal EttiTismayanti, August 4, zoro. 168 Kusmana rJPS, VOL.7, NO.2, 2015 status of tbu after she has contributed a significant dedication to a pesantren. The role she plays can be as educator, manager or muballigha (female preacher). For exan-rple, lbu Aisyah born as a daughter of a shopkeeper at local market in Rajapolah, Tasimalaya Kabupaten has an important role at the Cibereukah Pesontren as head of students affairs, and as head of early age education. This leadership role becomes her leadership tract after she had gone through different processes of learning and activism. She attended her basic study from primary to junior high school (finished at zoor) at Cibeurekah Pesantren, Rajapolah and finished her senior high school at Madrasa Aliya at Cilembang Tasikmalaya, graduated in zoo4 and was active as head of Ummahit al-Ghadd (the Future Mother). She was also determined to finish her undergraduate study majoring in English language, and graduated from Galuh University in zoog and was active as treasurer of the English Department Student body. Actually, she declined the vote of her friends as the president and instead accepted as the treasurer. The reason to act so was because she believed that that this leadership was beyon d her kodrat as a woman. The position of a public leader as the president of a student body rs the proper area for men. While she was a student at Galuh University, lbuAisyah was also active in Persis's sister organization, PERSISTRI. Before being elected asthe head of PERSISTRIof RajapolahWard forthe period of zoro to 2014, she was assigned as coordinator of Dakwa division. ln addition, she has been also active in the local radio broadcasting for the last five years. At the same time she has been also active in Forum Komunikasi Remaja Muslim/FKRM (Forum for Young Muslims'Communication). She is quite often invited as a muballigha in either Rajapolah or Ciawi Ward.'8 G Having discussed the trajectory of the five types of.Muslim woman leaders, it can be said that their trajectories were mostly r8 Kusmana. lnterview with NyolAisyah, July 28, :oro llurPs 'soL. 7, No. 2, 2015 Muslim Woman s Leadership tn Peson1en 169 f,onstructed within in the line of education sphere of engagement ranging from elementary to higher educatron level. Other factors also contributed such as genealogy, activism, and networking. The t t perception of Kodrat Perempuan influenced their engagement but in its nurtured meanings, and so latent the influence, it I determines their scope of their engagement which is mainly within socio- religious spheres.'s Leadership Experience As mentioned above, the perception of kodrat perempuan which is embedded in social practice in this case in pesantren communities, still play a hegemonic role in determining the scope and opportunity for women's Social and education engagement. State's and civil society's discursive intervention as well as global undertakings pertaining democracy, human rii;hts and gender equity encroach the seal of patriarchal restriction and discrimination, but they have only brought about not yet a significant impact. Women's area of efficacy and role only began to flourish in the last two decade and they certainly still need support and time to develop further. Husbands as heads of the families are not only central but also often actualized in poor translation of action and policy. For example, husband's consent for women's social activity functions often as an effective controlwhich often in many cases maintains women busy with domestic affairs.'o The nature of the derived power of a Nyoi is actually a reflection of societal practice. Women in pesantren tradition in Sundanese context, just like in its surrounding practice, are bound to their husband's status. However, this classical phenomenon which had been centred on marriage and blood tie is no longer 19 Susan Blackburn. 2ao4t Women and the stote in modern lndonesia. Cambridge: Cambridge University Press, pp.:5-6 Eka Srimulyani. zoo9. "Women Leadership in lslamic Educational lnstitutions in Java andAceh: A Comparison between Pesontren in Java and DayahAceh," in KulturThe lndonesian Journal for Muslim Cultures.Vol. 4 Number z: pp. 16o-6r 170 Kusmana UPS, VOL.7, NO.2, 2015 the only main criteria for someone to be a Muslim woman leader. Two other inrportant factors constitute the extension of its mean ings. The two are ach ieved power and a mixture of capacity/ knowledge, skill, network, and dedication. lf a woman owes these factors, she usually resumes power needed to play an important role at a pesantren and society and people begin to call her this respectful status, usually called Nyai, LJmmi or lbu.ln another case, she can be called a muballigho or an ustadza for her role as a religious preacher, but not every muballigha and ustadza can be called Nyai." Though Nyais perform their daily leadership in the case of Tasikmalaya Kabupaten and Kota differently from case to case, their role engagements basically are within the existing constraints. Accordingly, women's discursive practice in lslamic education institution in this context is at the position of wanting more progressive roles but their situation still situates them in the existing precepts. The five types of Muslim women leaders at pesantrens are here grouped in these two types of leadership: inherited and achieved leadership. lnherited Leadership Muslim woman's leadership in pesantren commonly come from either daughters of the founder or married to one of the close relative of the founder (type r-3). lt means that they received power from either their parent or spouses. How they play their roles within the institution can be basically divided into two groups: those who develop and extend their roles which are commonly found, and those who restrict them, which are few. Regarding zt An ustodzah garns an achieved power most probably on her own in contrast to a Nyar who commonly receives a derived power. An lJstadzoh also does not nece*arily have an lslamic institution such as a pesantren or lslamic school; instead she has jama'a or members of Ma/rs rokllms. She is not always f rom a pesantren family. She may be from an ordinary family who has gone through an adequate lslamic educatron and or general education. Sometimes she may be supported by her skilful rhetoric talent. Lies M Marcoes. r992. "The Female Preacher as Mediator in Religion: A Case Study in Jakarta and West Java," in Women and Medjation in lndonesia, edited by Sita van Bemmelen (et.al). Leiden: KITLV press, pp. zo5-:o6. c5. voL.7, NO. 2, 2015 Musirm Woman s leaoership n Pesonttcr 171 the first group, it seems thatin terms of developing and extending their roles, there is no difference from Nyais who are the family rf the pesant'ren, and from tlrem who are wives of the pesctntren leaders be they are coming from NU, Muhammadiyah, Persis, or Salafi background. Spouses of course have interests of having their leadership successful, and their wives are the closest and the most reliable agentto be trusted to ask for help or collaboration. lt is understandable if they give permission and support their wives involvementin pesantren affairs. For women it is opportunity and duty, and if they are enthusiastic, it is like "gayung bersambut" (mutual benefit) between them and the spouses. The fact that the start of this kind of opportunity is different one Nyai from another as discussed above, it determines their dynamics. Here, the perception of Kodrat is used by both agents to find grounds for their engagement, actualized through permission and support for their engagement. Commonly female leadership develops within the constraints of the umbrella institutions, from within pesantren and madroso they get involved in to areas of activities conducted by its umbrella institutions such as majlis taklim, Aisyah (Muhammadiyah's female wing organization), Persistri (Persis's female wing organization), Fatayat (NU's organization for girls) or Muslimat NU (NU's organization for women). The extension may reach organization out of their organization but usually related such as local majlis taklim organization like BKMT (Badan Koordinasi Mallis TaklimlMajlis Taklim Coordination Body), or local women's organization such as GOW (Gabungan Organisasi wan ita/Women's Organizations Group). For example, NyaiYoyoh Joharah, head of Female students of Cintawan a Pesantren, Singaparna,Tasikmalaya Kabupaten, the first of type of Nyai's background from traditional pesantren, received the power to lead the pesantren for girl by inheritance whose father gave her the mandate before he died. fhe pesantren for female students is part of the main pesantren 172 Kusmana uPS, voL.7, NO.2,2015 which is situated in the main pesantren. The pesantren has both traditional lslamic ways of learning through soroqan and bandongan and madraso or general school. There are three l 'lhrsurr: senior high school level, receives tasks not only in handling fne rnstitution finance affairs and daily meal of 6oo hundreds s',lLurdents, but also in teaching religious subjects. She administered t*'re fund according to the agreed expenses and controlled them rarefully. After her husband passed away, the new management ,of the pesantren still trusts her to handle the organization fund. There are about 6oo students and each of them has to pay Rp. ,loo,ooo.oo per month. So she manages about Rp z4o,ooo,ooo.oo oer month to be allocated to meal, salary, electricity, water, security, the pesantren's saving, and other expenses. Similar with otherteachers, she also regularly preaches almajlistaklim in local Fersis's women members.'r Ummi Eni Herniati of mixed backgrounds-NU, Persis, Muhammadiyah, and political Party (PKS), wife of former head of al-Furqan Pesantre n,S in gapa rna Tasi kma lay a Kab u paten i nd icates another story, in that she became the wife of KH. Asep Hidayat, the former head of al-Furqan pesantren 1996-zoro. Al-Furqan pesantren is a unique pesontren in many ways: in terms of who established the institution, the pesantren was at the first place initiated by some local PERSIS's devotees and then supported by Muhammadiyah's followers. Some teachers from the local PERSIS contributed in teaching development whereas sonre local rich Muhammadiyah cadres donated a certain amount of f und for the pesantren construction. ln terms of type of the pesantren, it is a modern pesantren which has adopted Gontor's dormitory system and discipfine and state school system where junior and senior high schoolare running. Administratively it deploys a mix way of administrations between state management for school matters zz Kusmana. lnterview with NyaiYoyoh joharah, October 29t 2aro. z3 Kusmana. lnterview with /buAi Kurniasih, October 26, zo:o. 174 Kusmana |JPS, VOL.7, NO.2,2015 and a dormitory one for administering student's daily activities. Eni Herniati became a LJmmiduring the period of her husband became head of the pesctntren, r996-zoto. She is an active person, in the midst of being busy with child rearing and bearing -at the time she was interviewed she has already gifted 6 children: z sons and 4 daughters, she still manages to open small shop in the pesantren and open Batagor/BasoTahu Gorengs (fried meat- tofu ball), preached at majlis taklim with members for about zo to 3o mothers who live near the pesantren and of the teachers of the pesantren about the same number, with subjects around theology, etiquette and fqh. Actually before she moved to al- Furqan pesantren in r996 she ever tau ght Xitab alJurumiyya (Basic Arabic Grammar book) since r992, a year before she got married to KH. Asep Hidayat. After withdrawal from being head of al-Furqan pesantren, she stopped allactivities in it and began to get involved in preaching three times a week in PKS's study circle but in limited number around 7-ro persons.'4 On the other hand, Nyai Heni Novianti of NU Background, though she was only graduated from junior high school (r99r) and studied at Riyad al-'Ul0m wa al-Dakwa pesantren four about four yea rs, actively teaches at the sa me peson tre n.To support he r teaching sl z4 Kusmana. lnterviewwithKHAsepHidayat,November5,zoo8andwithlJmmiEni Herniati, October zo, 2ofo. r.,PS, VOL. 7, NO. 2, 2015 Muslirn Woman's Leadership in Pesontren 175 to teach Junior High School's students on the subject of lmla' (Arabic dictation), Mahfu'at (Arabic Proverb), Book of Shaf tno (lntroductory to lslamic Law) and 'adrth and since zoo4 she also began to teach at senior high school's students for the subject of 'adtth, Tafstr lalalain and Tauhtd. Different with other Nyors, she confines hear area of engagement only at education.'s UmmiHusna of Salafi background is wife of Ustadz Heri lmam, head of SMP and Kesantrian Putri (Female StudentAffairs) of lhya al-Sunna Ma'had, the salaf pesantren.Among the follower of the Salafi Manhaj, they used to call their name with Arabic names. UmmiHusna is her epithet. Her real name is Nurhidayati Mukhtar, Garut origin, graduated from D 3 of the Akademi Kesehatan Lingkungan (Academy of Environmental Health) in Surabaya and when interviewed she was 36 years old. She found that her social engagement is limited due a number of necessities such as consent from her husband, considering the implementation the conceptof muhrim, her role as a house wife and flexibility of herself during engagement. At the first place, she was not applying her higher education background because she felt not easy to avoid interactions with a ghayr al-muhrim (the opposite sex that is not allowed to be with) and she taught at the Primary school at Lemban g Tasikmalaya, instead. At the moment, UmmiHusna helps her husband in managing female student affairs by becoming a coordinator of female student division. The structure of the foundation is headed by a Mudrr al- Ma'had (head of the pesantren). The structure coordinates two divisions:teaching and learning division and student affair division. The first division is divided in accordance with the programmes: Kinder Garden class, primary school, junior and senior high school. ln the nearest future, a new programme will be added to this division, i. e. the early age education.The second division is divided z5 Kusmana. lnterview with Nyai Heni Novranti- August 4, zoro. 176 Kusmana rJPS, VOL.7, NO.2,2015 into six sub-divisions: health, musrifahlcounselling, logistics, sport, security and guest sub-division. Each student is expected to memorize the Our'an by heart at least r.oJUzs during attendrng the programme. The way to do it is by dividinq them into a class of 4o students which is headed by a leader. Each class is divided into small groups of 7 to ro studenls. UmmiHusna is responsible for counselling sub-division. One of her task is to help students who have problems related either with their well being in the pesantren or with their study. She actually had taught at primary school here in zooz before Bina Insan Salim foundation had a pesantren. At the moment she only teaches at the kinder garden class.'6 The other group, Nyai's roleas mother or wife, seems less in number than the first one. Nyai Nina Munawaroh, wife of KH. Mahmud Faried, the leaderof Riyed al-'Ul0mwa al-Dal Achieved Leadership Apart from common practice of the female inherited leadershipin pesantren, achieved female leidership model was also found in the site. For example, Nyai EttiTismayanti, wife of z6 Kusmana. lnterviewwith UmmiHusna, Novemberr, zoro, z7 Kusmana. lnterview with Nyal Nina Munawaroh, August 4, zoro iPS. \.rOL. 7, NO. 2, 2015 Muslim Woman's leadershrp in Pesontren j.]l KH. Mukhsin al-Sadili, head of al-lkhwan Pesontren, Condong, Setia Nagara, Tasikmalaya Kota, the forth type of woman leader. She fornrally 6ecame a Nyaiafter she and her husband established al-lkhwan pesantren in 1989. Shetaught at primary school andthen atjunior high school, but now she teaches at senior high school, SMAN r Tasikmalaya. The pesantren has early age educational prog ramme, trad ition al pe sant ren, Sekola h Me nenga h Kej u ruan/ 5MK (SeniorVocational High School),Youth Mosque Organization and majlis taklim. There are about 95 pesantren's students and 4o students of the SMK. Nyoi Tismayanti's role at the institution is important. She leads all formal educational activities there and preaches twice a month at the pesantren's majlis talim.ln society, she also regularly preaches at about zo other majlis toklims scattered in the city. As cadre of NU she has been active in either Fotayat or Muslimat. She was ever head of Fatoyat NU in the city for two periods, from zooz to 2oo9. At the moment she is active al Muslimot NU as head of Research Development. She regularly gives religious sermons atTasikmalaya's MasjidJami (Great Mosque) once a month. Her activism seems reach beyond the traditional boundary of the NU's main organization. Her status as a state employee helps her in playing this role where she deals with a larger public, i.e, teachin g at madrasa and general school. ln addition, since zooT she had been assigned to be head of Gabungan OrganisasiWanita/GOW (the Fusion of Women Organizations). ln her case, becoming a tVyai was not merely because she married to a husband inry77 whose destinyto be Kyai was gained later but also she participated in establishing and developing the pesontren.ln short, she also achieved her influence by her own efforts through educational and social engagement.'8 To extend woman'leadership influence, some Nyais develop it by improving their capacity through pursuing education. Some z8 Kusmana. lnterview with Nyoi EttiTismayanti, August 4, 2o1o. 178 Kusmana tJPS, VOL. 7, NO. 2, 2015 Nyais when they got married they attended the school on[y until.lunior or senior high school or even in the case of graduate of tradition al pesantre/1, many stopped their formal education only at primary level. For the last case, many took advantage of participating package B or C such as NyaiHeni Novianti who took package C before she is now taking higher education level majoring in religious education. Some other Nyais continued their higher education after being married such as the case of Nyai Devi Setiani and lJmmiEni Herniati.They also develop their influence by teaching students and preachingjama'ah. Some Nyais have already qualified trainings to teach and some other did not. ln many cases they feelthat they have to pursue their education to improve their capacity. The way they improve their knowledge is by attending formal education which at the end of it they receive a degree such as Nyaisetiani, lbu Maesharah, NyaiNovianti and many other or by attending informal classes such the case of Nyai Joharah who attends two classes a week to improve her religious knowledge. Some others develop it by applying to be state employee. By doing so, they support their husband income, and at the same time they also develop their knowledge, and network. Economic lndependency Like in other parts of lndonesian country, women's dependent status to their husbands in West Java tradition is not only supported by ethnic and religious discursive practice, but also by the state one. Accordingly, husbands are heads and bread winners of the family and wives stay at homes. This situation, on the other hand, has put women in a dependent position to their husband particularly that of economic matters. However, modernization which had begun since early eSoos and which had been introduced to the country in the late r8oos, intensified in early twentieth century and continued in the Old Order era 1945-1965, Intensified again in the UPS VOL.7 NO.2 2015 Muslim Woman's Leadership in Pesontren 1-19 New Order periofl's and democratized education sector up to the present time, has increased women's capacity and opportunity to develop thtir independencies. How Nyois in the case of Tasikmalaya Kabupaten and Kota obtain and develop their economic independency are generally within their inherited power. A Nyaiwho is married to a Kyai, right away, has influence after marriage and for a Nyaiwho is a daughter of a Kyai has power soon after she begins to take role in a pesantren's activity. The pesantren most probably provides for them opportunities of teaching, participating in kitchen management, opening a small canteen or sell snacks in the pesantren's canteen or of being a preacher at majlis taklims which is organized under the administration of the pesantren and outside of it. Some Nyais receive additional income from their service as coordinator of students'daily meal such as in the case of Nyai Setiani of Cintawana Pesantren and Nyai Kurniati of Miftahul Huda Pesantren, lbu Ai Kurniasih of Benda Pesantren and Nyoi Munawarah of Riyad al-'Ul0m wa al-Dakwa Pesontren. From observation and interview during the fieldwork, up to date some pesantrens provide general kitchens and family kitchens for student daily meal. fhe pesantren provides a big kitchen where students have their meal. At the same time, numbers of Kyais are given an opportunity to open a family kitchen where a number of students can have mealthere - each family could have 15 up to roo students. Some otherpesontrens have only a general kitchen such as in Benda pesantren or Cintawa na Pesantren. Each student has to pay monthly payment, usually covers all payments such as tuition, accommodation, electricity, and mealfee. ln addition, Nyai Munawarah sells also snacks atthe pesantren's canteen. Nyoi Sobariah of al-Hasan ah Pesantren has another income in that using her pesantren's network inTangerang, Bogorand Bekasi, she sells :9 SteenbrinkexplainsthehistoryofeducationmodernizationinlndonesiafromlatelBootoearly of the New Order era- Steenbrink . t974. Pesantren, Madrasah, Sekoloh: pp.101-102. 180 Kusmana rJPS. VOL.7, NO.2, 2015 cloths to herpesantren alumni. Another case, IJmmi Eni Herniati of al-Furqan Pesantren gains additional inconre fronr her businesses -smallcanteen atthe pesontren, Batagor stand and fronr Batagor stand during living in the pesontren and opening a washing motor circle post at outside it. ln addition to what they receive from their husband their incomes are considered helpfuland entertaining as they can spend it for their own purposes. Many of them receive their extra income from her services as teachers at the pesantrens such lVyai Setiani of Cintawana Pesantren, /bu Kurniasih and /bu Maesaharah of Benda Pesantren, /buAisyah of Cibeurekah pesantren, UmmiHusna of lhya al-5unna Ma'had and many others. Many others teach al majlis taklims.Their income from these activities is not as much as Nyois who teach at classes aI madrosas or schools. However, there are still many traditional pesantrens whose Nyais's income cannot only be dependent on the number of students, because the students organize themselves. The Kyors do not receive payment due to a pious attitude of not replacing (religious) knowledge with money. lnstead the Kyais receive gifts either from their student, parent of students or their alumni. The students are given responsibility to maintain the electricity, water and environment of the pesantern. So, they pay a certain amount of money, but all must be distributed for the interest of all including electricity for the Kyais's house. ln this situation, a Nyaifaces a more difFcult situation in terms of having space and independency to have her own revenue. What a Nyaimay have as an additional income is that she may open a simple stall.,o Being able to increase their own achieved influence, some Nyais could also receive more income.They managed to be state civil employees. The income basically follows the class and length of work at a department. Teacher is organized either at Religious 3o Kusmana. Fieldwork, April to November 2o1o. ;r - : - 7. NO. 2. 2015 Muslim Woman's leadership tn Pesantren 181 c{dr .istry or National Education Department. ln addition to bastc s,atarv, a state educator also receives a regular incentive and a . -- ied interrtive.:'Althouglr to be selected as a state ovil servant s another story in which in its process their husband influence ,*rght give impact, a Nyaiwho becomes one seems manage to ::,'elop her own legacy due to the power she gains either in :erms of finance, knowli:dge or network. For example, Nyai lda 1!turkhalida a daughter of KH llyas Rukhiyat the former head of Irpasung pesantren and of NU, is a state educator employee. At :ne moment she, besides teaching, is the head of MAN Cipasung. uUith this position Nyai Nurkhalida gains not only supplementary ncome but a considerable contribution to the family income. For rerself, this revenue help herto develop her own othertrajectories legacies. She is now entrusted lead the head of West =nd to third ;ava Head of Senror SchoolAssociation. She is also active in the iocal Fatayat NU and becomes its leaderfortwo periods and she s right now also directress of Nahdina, a NGO which deals with gender issues.r' Having discussed both Muslim woman's leadership trajectory and experience, this study confirms previous studies in which qualifications such as knowledge, skill, and network contribute to their leadership enactment, extending therr power which either gained through blood tie or marriage, or through their own effort. Their economical independency both gained by their own effort or by their spouse's support, sustains, develops, and extends their social engagement though generally their engagements are restricted within the area of the spouse's area of eff cacy. Though Muslim women have to negotiate with the existing values reflected in their perception of and people understanding of Kodrat Perempuan, they express through their leadership their 3r Anewpolicyofincentivegiventoteacherandlecturertoimprovetheirperformance.ltisgrverl to them based on the performance of the teacher or lecturer. 3z Kusmana. lnterview with Nyailda Nurkhalida, November 25, zoo8. 182 xusmana rJPS, VOL. 7, NO. 2, 2015 actualization of citizenship in terms of fulfilling membership, obligation, rights, and contribution to public goodness. The two sub-cha pters a bove, the fenia le factor of th e pesantren leadership can be illustrated as follows: Muslim Woman's Leadership Trajectoryand Experience in lslamic Education lnstitutron Background of Nyai, lbu, and Ummi: Perceptron of l', 2,3, 4, and 5 Kodrat Perempuan: Permission of spouse, or parent; Support of spouse Leadership Trajectory and or parent; Experience Resource: Appropriation with A,B,C,D religious teachings, and or local norm; commonness of Leadership Trajectory and Experience pra ctic es Construction: i, ii, economic independency, culturalcitizenship Diagram e. Muslim Woman's LeadershipTrajectory and Experience Background of Nyai, /bu, and Ummi: r. A daughter of a Kyai, married to a Kyai, z. A daughter of a Kyai, married to an ordinary husband,3.A Ordinary Wornan married to a Kyai,4. A trained woman in lslamic studies married a trained man in the same discipline and they established a pesantren, and 5. A trained woman in lslamic education activities and married an ordinary man but she gains important responsibilities in lslamic education. Leadership Trajectory and Experience Resources: A. Genealogical Resource: Family Blood Tie, and Non-Family Blood Tie, B. Education: Primary level (SD or Ml)Secondary Level (SMB SMU/MTs, MA), Pesantren, Higher Education, C. Activism: lnstructional process, student body, rqligious and secular mass organization, religious education institution management, social organization, political participation, and D. Networking Construction: within her own education institution and other similar ones, and with other iristitution, either in the realm of education institution or other kind of institution. Female Leadership Trajectory and Experience Construction: i. inherited leadership, ii. Achieved leadership, economic independency, and cultural citizenship. ilm. iSL,7, NO. 2, 2015 Muslim Woman's Lreadership in Pesontre, 183: Muslim woman's leadership trajectory inr lslamic educatiron rmmstitution in this study tal Conclusion Havin g discussed contempor ary Nyai'seducational and social engagement in Tasikmalaya context, the study does confirm the previous studies which found the life of women in and out the pesantren is dynamic (Lies Marcoes [1992] Jajat Burhanuddin fzoozf , Faiqoh [zoo3], Van Doorn-Harder [zoo7j, and Eka Srimulyani lzoo7, zoo8, 2oo9, and zorzl). This study also finds that women play active roles mainly in socio- religious education and small economic engagement, and only few in political activities. The difference of this studyfrom the previous one is its coverage and intensity.The previous studies except Marcoes who discussed female preacher knows as muballighaf, exclusively exploited the role of elite female leaders i.e. Nyai(wife or daughter of Kyai), whereas the present study extends its coverage to other female agents who basically involved in lslamic education institution, known usually as lbu or lJmmi.They are characterized as having backgrounds either the same as Nyaior as ordinary teachers but having as important role as a Nyai has. ln other words, this study inciudes ordinary female agent in addition tb elite ones. This difference is reflected in its findings. This study finds that women's dynamism in this study still falls largely in the area of the perception of kodrat which are in practice more effective in restrictrng women's role and opportunity rather than honouring t Muslim Woman s Leader>hrp n Pesontren 185 I i o(even liberating them. lt is reflected in this study that permission ! and support from their spouses, or parent, respect for religious ' i precepts, locll nornrs and tradrtron are greatly ernphasrzecl. Women's leadership experience is characterized by these operative :, p,ractices, putting women leaders in continuous negations between the effort to have the ideal role and life through these operative practices. ln other words, women's dynamism captured in this study is less intensive. The present study also finds that their main roles are within the area of socio-education and simple economic activities.The study also asserts that they have to go through objective processes to play those roles either as teacher, muballigha, vendor and social activist. Having derived powers either from being married to a Kyat or born as the daughter of a Kyoi, type 1-3, is helpful in playing a role as a Nyai, but it is not enough due to incapacity. Accordingly, she has also to have l Bibliography Ad arn:son, Cla rissa. (zoo7). "Gen d ered Anxieties : lsla m, Women's Rights, and Moral Hierarchy in Java," in Anthropological Ouarterly Bo: Blackburn,Susan (zoo4). Women and the state in modern lndonesia. Cambridge: Cambridge University Press. Dhofi er,Zamakhsyari (rg8z). Tradisi Pesantren: Studi tentang Pandangan Hidup Kyai. Jakarta; LP3ES (Lembaga penelitian, Pendidikan dan Penerangan Ekonomi dan Sosial). Drake, Earl (zorz). 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Kusmana. lnterview with Nyai EttiTismayanti, August 4t 20L0. lnterview with Nyoi lda Nurkhalida, November 25, zoo8.mosque, localwoman organization, GOW.'z The last type of Muslim woman leader, thefifth, is an /bu who is not a daughter of a Kyaiand not married to a Kyaibut an activist in lslamic education who married to an ordinary man. She gets the