IHTHfrHAT]O]TAtg0ffiffiffi& Of P_ESAhITBEHSTDilES 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" dfu, ilS,f:Gmiflmnn! Fme$s,0- n{- rJP5, VOL. 7, NO. 2, 2015 Muslim Woman's Leadership in pesontren L59 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<ed by woman,s participation in a modern schooling system in the late of r9'h century as one of the consequence of the Dutch lndie's policy. This trend gained stronger and larger increase at the beginning of zoth century when women were receiving opportunities to participate in education of both secular and religious schooling system. The new policy known as the Ethical Policy, other countries education practices including of course practices in Muslim countries or country which has significant Muslim population and strong history of lslam such as lndia where lndonesian Muslims frequently referred to as model of reformation, we re fu nda me nta I factors behind this development. Since then the trend was going more and more supportive for women's education participation up to present with the trend to provide more space and opportunities for women. At its formative time, the reaso_n constructed in these practices in other areas of the world was similarwith the reason behind the emergence of schools for girl in this country. lt was the appropriateness of the subjects given in those schools for girls, i.e. giving female students skills and l<nowledge in handcraftsmanship, midwifery, and etiquette. Those areas of knowledge and skillwere appropriate with woman's kodrat and to prepare them to play ideal roles in the family and society. Today, the reason so is supported by the spirit of gender equity where the perception of kodrat perempuan is more idealized to only physically God-given nature, hoping that women find a new ground, the ground that is more supportive for women's civic engagement, so they have no any hindrance to be active as men do and as many as men have areas of activities. Many studies have been conducted to shed the light of the discourse and practice of lslamic education reform.:Their 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.