A Groping Ray in an Emerald Forest

Dismantling hierarchical structures and decategorizing normative values

Ulfa Choironi
Yus Broersma
June Beckx

Introduction
In a solemn academic atmosphere, the NICMCR Gender Working Group (Pokja Gender) and the School of Strategic and Global Studies, the Gender Studies Study Programme and the Gender Research Centre of the University of Indonesia (SKSG, PRG UI) jointly organised a Forum Group Discussion (FGD) on Decolonising Gender Studies on 4-5 July. In welcoming the participants, Dr. Mia Siscawati proudly introduces the Gender Studies programme at the University of Indonesia, the first university in Indonesia to offer Master’s programmes in Gender Studies. Apart from the UI, only three other universities in Indonesia offer gender studies, namely Hasanuddin University, Brawijaya University and Airlangga University,

Coordinator Yus Broersma explains that the FDG concept was actually conceived two years ago, at a time when the theory of decolonising practice was being widely developed in Europe.

The FGD is attended by members of Pokja Gender, academics and activists from Indonesia and abroad. The diverse expertise of the participants leads to lively discussions and new ideas on issues of common interest that can be translated into collaboration around the theme of ‘decolonising gender studies’.

Reflection as decolonising approach to explore lost and incomplete knowledge
The FGD opens with a moving presentation by Prof. Sulistyowati Irianto on the history of the women’s movement in Indonesia. Sulistyowati critically concludes that historiography in Indonesia fails to recognise the role of women, despite their constant presence in every scene of pre- and post-colonial historical events. In the documentation of history in Indonesia, the stories of women and their role in the development of the concept of nationality have been limited by colonial and patriarchal thinking. They have never been given the space they deserve in public memory. As a result, Indonesians are more familiar with their founding fathers than their founding mothers.

In the post-colonial period, women’s movements and organisations have been silenced by the regime, such as the Gerwani Movement in 1966, a movement that sought to promote women’s and children’s rights. In 1998, it was the case of the women’s resistance movement and violence against ethnic Chinese women.

Similarly, Dr. Mery Kolimon highlights the feminist movement’s struggle against injustice. During the colonial era, Eurocentrism was highly valued throughout the world. Based on this phenomenon, Kolimon conducted local research and discovered that there was a lot of local spirituality that fostered a balanced relationship between man and nature, but these were all labelled as non-religious and had to be abandoned. So this Western concept of modernity is effectively undermining local values.

Kolimon argues that in terms of decolonising religion and religious institutions, Indonesia should rediscover all the hitherto buried spiritual, social and ecological riches and look at them critically and in dialogue with the core messages of Islam, Christianity and other religions. It is only with these core messages of justice, peace and the integrity of creation that women from indigenous communities, including ourselves, can claim a full identity in understanding our own religious values. Therefore, she says, the postcolonial feminist agenda in church institutions is to transform them into places of liberation, free of patriarchal values, promoting a way of life that is neither colonial nor masculine.

Decolonisation as a feminist method
When discussing decolonisation, feminists need to articulate their unique identity and origins because women’s voices are essential to the decolonisation process. Dr. Dewi Candraningrum discusses feminist methodologies for challenging colonial practices and ideologies. She stresses the importance of critical engagement with both local traditional values and modern paradigms.  The noble values of Indonesian women, such as community care (gotong royong), writing from a woman’s perspective, artistic expression, questioning and the multiple meanings of women’s bodies, are crucial to decolonising gender studies.

Candraningrum also stresses the importance of negotiating with patriarchy, as evidenced by her work with women in Kendeng, Central Java. She notes that negotiation is about more than conquering positions; it is about dismantling hierarchical structures. Breaking down the dominant Western definition of art and science and collectively rewriting them based on women’s experiences, and to stay true to authentic values, is part of the decolonisation method. One might ask, for example, why there are not many female maestros of art? Because the definition of art marginalises women, indigenous peoples and people who are collectively vulnerable. Decolonisation methods are methods that dismantle and decategorize these definitions.

In addition to the decolonisation methods mentioned above, Dr. Nelly van Doorn-Harder shares her experience of decolonising her study with KUPI (Congress of Women Ulama). Van Doorn explains that KUPI not only promotes gender equality, but also translates religious issues into human rights. Harder explains that gender studies is influenced by historical developments where patriarchy and colonialism intersect with power dynamics and capitalism. As a result, dominant religious and cultural factors often marginalise the voices of marginalised groups.

Local Perspectives and Methods of Decolonisation

A crucial question in the debates was whether we are able to see and understand local traditional values as critically as we do the values of the modern paradigm. For example, even when myths are romanticised in the name of tradition, we must be able to remain critical of them. We should always use our critical and logical thinking when looking at phenomena or values, especially when it comes to women’s human rights and planetary human rights. Revived impressions and experiences of the implementation of local traditions and adat, for example in areas such as Papua (cutting off fingers as a sign of mourning) and NTT (Ata slaves, kawin tangkap), show that local customary practices need to be modified by state legislation and policies.

One of our weaknesses is that religion does not have the power to dismantle these practices. The same goes for feudalism, a system supported not only by a military, economic and political system, but also by a divine system. Divine spirituality is used as a means of legitimising oppression; European missionaries used kings and nobles with the doctrine that the religion of the ruler would become the religion of the people, reducing indigenous people to mere objects of study.

By liberating gender discourse from the concepts of often inappropriate Western frameworks rooted in systemic colonialism, it provides a comprehensive understanding for theoretical decolonising gender studies. Reclaiming agency, respecting indigenous knowledge systems, and dismantling gender studies from its Western perspectives is an important method of valuing and recognising local perspectives.

Commitments and collaboration in research and publications

The FGD is of the opinion that research and publication should be simplified so that feminist knowledge can be disseminated to the wider community in an understandable language. Second, research and publications should be  more critical and better able to formulate the principles of decoloniality based on local values. The multicultural context of Indonesia can provide a better understanding of the decolonization of gender studies because it is carried out through sharing of experiences. With adequate gender study skills and decolonization research methodology, joint research and publication can be applied independently or in a network.

Decolonisation is not a means of rejecting “progress,” but a means of unearthing knowledge that has been discarded, forgotten, buried, or discredited by the forces of modernity, colonialism, and capitalism. When we commit ourselves to collaborative scientific contribution between the older and younger generations, we are able to create inclusive scientific products. By doing so, we provide space for equal and active participation of young people, indigenous communities, and non-academic communities in the sharing of ideas and in forums.

In this area, collaboration with Dutch gender activists is imperative so a not to have a one sided picture  of the situation. NICMCR aims at collaborative Indonesian and Dutch research and publication,  stemming from a common historical past. A historical past with problematic relationships and with the need to come to terms with each other. Prof. Ruard Ganzevoort mentions that in a sense, it is more complicated for the Dutch to recognize that their perspective is subjective and oppressive, because it is automatically set as normative. In Indonesia, Ganzevoort continues, decolonialising gender studies might mean uncovering the rich variety of gender expressions in its diverse cultures and to show how this variety has been suppressed by colonial powers. In the Netherland it means that white leaders in the field, who have often built their academic power position from a personal history of marginalization because of their gender or sexual identity, should be willing to step back and allow voices from other cultures, ethnicities, socio-economic classes, etc. to co-define and re-define the field.

Findings to build on for the next step

Throughout the debates and discussions, it emerged that this forum should include groups like young gender and feminist activists, as well as specific groups such as disability and non-binary identities, thus building a bridge to the grassroot. It was also noted that publications and knowledge should be disseminated in a more down-to-earth and less academic language. This would reach a wider audience. The use of newer means of communication would also make our content more appealing to contemporary readers.

In addition, decolonisation efforts should also focus on advocacy, such as supporting the Domestic Workers Bill and criticising the MCH Law. Collaboration with organisations such as KUPI would be of great benefit.

Coordinator Christine Hutubessy concludingly remarks that the next step of this forum is to identify a common theme for research. Each institution is therefore invited to propose a research theme. Currently NICMCR collaborates with universities and NGO’s in Indonesia and the Netherlands.