QUAERENS: Journal of Theology and Christianity Studies Vol.
No.
1, (June 2.
: 49-68 DOI: 10.
46362/quaerens.
SPREADING THE UNDERSTANDING OF WOMEN'S IDENTITY
WITHIN THE METO CULTURE THROUGH THE CHRISTIAN
EDUCATION SPACE USING THE CONTEXTUAL TEACHING AND
LEARNING MODEL
Merensiana Hale Universitas Kristen Satya Wacana.
Salatiga.
Indonesia Email: merenslao0@gmail.
Submitted: 27 July 2023 Revision: 10 December 2023 Published: 19 July 2024 Abstract Women in Meto culture have a uniqueness that can only be understood if they understand the construction of Meto culture.
In general, many people always associate women's issues with patriarchal culture whose assumptions are oppressive and unfair to women.
Women are often seen as marginalized.
This paper aims to build a new understanding of women's identity in Meto culture that is more positive in patriarchal There are discussions of women's identity in the Meto culture and its approach through Christian education.
This positive understanding is then formed in dialogue with the appropriate biblical texts.
Furthermore, the process of seeding this understanding can be carried out in the Christian education space with the Contextual Teaching and Learning learning model.
This research was carried out using a literature study that is relevant to the issue of womenAos identity in the Meto culture and the results found as content in the Christian education space are that the identity of women in the Meto culture is unique, relational, collective, and cosmic.
Keywords: Meto culture.
Women's identity.
Christian education.
Contextual teaching.
Learning model.
INTRODUCTION
Global capitalism is very influential in the lives of especially women.
The values exhaled by global capitalism are individualistic, materialistic and exploitative towards humans and nature.
Capitalism has constructed the mindset of society, especially women, through various media such as advertisements, magazines, social media or television shows.
Capitalism has also homogenized the meaning of beauty and made women objects of consumption.
1 Capitalism also lowers the wages of women who work in the formal and informal sectors.
Women only receive 89% of wages compared to men 1 Revin Mangaloksa Hutabarat.
AuPerempuan Dan Kapitalisme,Ay 2018, https://nusantaranews.
co/perempuan-dan-kapitalisme/.
QUAERENS: Journal of Theology and Christianity Studies.
Vol.
No.
June 2024 even though they work full time.
2 By 2022, the global gender gap index level for equal pay in equal work is 0.
7 with 1 indicating absolute parity and 0 indicating extreme Indonesia is ranked 92 out of 146 countries in terms of gender gap.
Compared to the gender gap in 2021.
Indonesia's ranking improved by 9 points.
3 Most NTT women aged 15 years and above are only able to work in the primary sector .
with a percentage reaching 53.
07 percent (National Labor Force Survey Results 2.
The status of the majority of women who work is only as family workers or unpaid workers.
4 Women also experience oppression and exploitation in the workplace, such as Sales Promotion Girls who have to dress sexy to attract consumers.
Capitalism makes women have a dual role as workers and housewives.
Women have to take care of domestic work and children while working outside the home.
Women are also often victims of domestic violence and legal discrimination.
The presence of global capitalism has contributed to perpetuating the position of women's subordination or placing women in a disadvantageous position.
7 Global capitalism has also given rise to the problem of gender inequality which causes discrimination against marginalized people, especially women.
Even worse, this discrimination is also supported by the patriarchal culture that lives in society.
This culture believes that men have power over everything,8 sehingga tidak jarang perempuan mendapat perlakuan tidak adil dalam berbagai hal.
The presence of women is often found always secondary to men in the Women are seen as less competent in living a life outside of domestic work.
This patriarchal value appears in the view that men are considered more rational than Men are considered stronger, more powerful, and more appropriate to do 2 Fisipol.
AuMenelaah Perempuan Dan Perspektif Kelas Dalam Kapitalisme,Ay Fisipol UGM, 2018, https://fisipol.
id/menelaah-perempuan-dan-perspektif-kelas-dalam-kapitalisme/.
3 Magdalena Triasih Dumauli.
AuBanyak Wanita Indonesia Bekerja Di Sektor Informal: Apakah Mereka Puas Dengan Pekerjaan Ini?,Ay Unair.
Ac.
Id, last modified 2023, https://unair.
id/banyak-wanitaindonesia-bekerja-di-sektor-informal-apakah-mereka-puas-dengan-pekerjaan-ini/.
4 Andrew Donda Munthe.
AuPeran Perempuan NTT Di Era Globalisasi,Ay BPS Provinsi NTT, last modified 2018, https://ntt.
id/news/2018/04/23/95/-opini--peran-perempuan-ntt-di-eraglobalisasi.
5 Hutabarat.
AuPerempuan Dan Kapitalisme.
Ay 6 Miftahul Falah.
AuDilema Perempuan Di Tengah Kapitalisme,Ay Republika, 2012, https://news.
id/berita/mfmiez/dilema-perempuan-di-tengah-kapitalisme.
7 Nurus Shalihin and Firdaus.
AuTransformasi Gender: Strategi Pembebasan Perempuan Dari Jerat Pembangunan Dan Kapitalisme,Ay SAWWA: Jurnal Studi Gender 14, no.
: 109-140,
https://journal.
id/index.
php/sawwa/issue/view/372.
8 Zuhri Saifuddin and Amalia Diana.
AuKetidakadilan Gender Dan Budaya Patriarki Di Kehidupan Masyarakat Indonesia,Ay Murabbi: Jurnal Ilmiah dalam Bidang Pendidikan 5, no.
: 17-41,
https://w.
stitalhikmah-tt.
id/index.
php/murabbi/article/view/100.
Spreading the Understanding of Women's IdentityAMerensiana important things outside the public space.
9 Women are seen as more dominant in affective and emotional attitudes so they are considered to have deficiencies in doing public work because they tend to involve feelings rather than thoughts.
The influence of global capital is also felt by the people of East Nusa Tenggara, including women, who have experienced the bitter fruits of exploitation of their human and natural resources by superpower countries such as the United States and countries in Europe.
Violence and injustice resulting from global capital are felt, for example, by women and children in the Mollo area in South Central Timor.
This can be seen through the presence of foreign mining companies in collaboration with national companies and the East Nusa Tenggara regional government itself "has resulted in significant environmental damage where the Mollo women have been forced to deal with the destruction of traditional land, removal of forests, and pollution of water sources.
" Their " A situation like this of course places women's position as the backbone of the family whose job it is to ensure food security and family health becomes very Agricultural lands that have been destroyed mean that women can no longer farm so that their families do not have access to food.
In situations like this, it is not uncommon for Mollo women to travel long distances just to get food for their families.
11 This is driven primarily by the basic nature of women in patriarchal areas like Timor who have been taught from birth to always make sacrifices and prioritize the interests of family members who are under their care and care.
This is where these women always place all the family burdens on their The result of this principle of living is that when food sources are scarce, women deliberately choose to eat only after their husbands and children have eaten.
is not surprising that many women are malnourished so they are easily attacked by various diseases.
This situation becomes even more dangerous, especially when some of them are breastfeeding.
Of course, their babies will not get enough nutrition to develop so they will experience stunting or failure to grow due to malnutrition.
This affects the 9 Jessica Noviandriani.
AuPeran Perempuan Dalam Budaya Patriarki,Ay Kompasiana.
Com.
November 19, 2022, https://w.
com/jessicanoviandriani/63777c497bda020f74378902/peranperempuan-dalam-budaya-patriarki?page=3&page_images=1.
10 Ira Desiawanti Mangililo.
AuTeologi Perempuan Dan Pengimajinasian Ulang Komunitas Inklusif Di Gereja Masehi Injili Di Timor(GMIT),Ay Kurios: Jurnal Teologi dan Pendidikan Agama Kristen 8, no.
: 225Ae242, https://w.
id/e-journal/index.
php/kurios/article/view/160/210.
11 Ira Desiawanti Mangililo.
AuTeologi Perempuan Dan Pengimajinasian Ulang Komunitas Inklusif Di Gereja Masehi Injili Di Timor(GMIT)".
QUAERENS: Journal of Theology and Christianity Studies.
Vol.
No.
June 2024 physical and brain development of these babies.
It is not uncommon for mothers and children to die because they are unable to survive.
The attitude of sacrifice and willingness to bear family burdens is also shared by young women in various regions in East Nusa Tenggara.
Due to food shortages and social conflicts caused by the exploitation of human and natural resources in various regions, quite a few young women are leaving their respective regions and working as migrant workers.
With knowledge and skills that are below average, they cross the safe space and work to survive.
Some of them work well and send money to their families in the village, but it is not uncommon for some to become victims of human trafficking and then be exploited in various forms of forced labor.
There are also those who become sex Sad stories about the suffering, struggle and even death of women victims of human trafficking have left deep wounds on the people of East Nusa Tenggara.
13 Here it is not an exaggeration to say that "the central government and local political elites such as in East Nusa Tenggara, together with the superpower countries, are the ones who enjoy the main benefits from economic globalization because they are the ones who have direct access to local assets owned by indigenous peoples.
Meanwhile the small people remain poor and suffering.
"14
These views that weaken women in a patriarchal culture also form a negative paradigm towards women's identity.
Women are considered weak, powerless, have no advantages, have power before men or society.
This results in women experiencing various discrimination and gender inequality in various aspects of life.
Many women in East Nusa Tenggara experience this discrimination.
East Nusa Tenggara women have not received proper treatment in the household and in the public sphere.
Many women in East Nusa Tenggara experience gender inequality in terms of marginalization, subordination, stereotypes, violence, and multiple workloads,15 including women in the Meto culture .
ne of the tribes in East Nusa Tenggar.
Even though there are a number of negative views and experiences of women dealing with global capitalism, there are women's strengths based on local wisdom in 12 Ira Desiawanti Mangililo.
AuTeologi Perempuan Dan Pengimajinasian Ulang Komunitas Inklusif Di Gereja Masehi Injili Di Timor(GMIT)".
13 Ira Desiawanti Mangililo.
AuTeologi Perempuan Dan Pengimajinasian Ulang Komunitas Inklusif Di Gereja Masehi Injili Di Timor(GMIT).
14 Ira Desiawanti Mangililo.
AuTeologi Perempuan Dan Pengimajinasian Ulang Komunitas Inklusif Di Gereja Masehi Injili Di Timor(GMIT).
15 Juanda.
AuGender Phenomenon in Short Story by Fanny J.
Poyk in Media on Line.
Indonesia,Ay KAFAAoAH JOURNAL 8, no.
: 135-148, http://kafaah.
org/index.
php/kafaah/article/view/216/158.
Spreading the Understanding of Women's IdentityAMerensiana the Meto culture that can become spiritual in facing various injustices and inequalities.
The strength of women's identity in Meto culture is what will be described in this paper as a form of women's resilience.
So this paper focuses on exploring the positive identity of women in Meto culture.
The purpose of this paper is to build an understanding that women in the Meto culture have a positive identity.
This positive identity becomes spirituality and strength for women in the Meto culture to face global capitalism and make various changes in society.
The identity of women in Meto culture is an important content in Christian formation or education.
This paper uses literature research methods that are relevant to the topic of women's identity in Meto culture.
There is a number of previous studies related to women and patriarchy in meta-culture, such as Lopies and de Haan's writings on the AuApplication of Cross-Cultural Counseling and Postcolonial Feminist Studies Against Patriarchal Cultural OppressionAy.
16 They take a counseling approach to this.
Meanwhile, this paper uses a Christian education approach.
This paper uses a descriptive qualitative method.
17 The descriptive method can be interpreted as research that is carried out continuously so as to obtain comprehensive knowledge about problems, phenomena, and social forces that are obtained if the relationships of phenomena are studied over a long period.
18 The author begins by describing the problems faced by women in the Meto culture and describes a number of women's identities in the Meto culture as strengths for women's resilience and shared learning.
Furthermore, the author connects a positive identity that contains the values of justice and equality with the text of the Bible as the foundation for the implementation of Christian education.
In the end, the author offers the Contextual Teaching and Learning learning model as a learning model in the Christian education space to instill the value of women's identity in Meto culture for the struggle for justice and equality.
16 Paula Alfa Loppies and Arly Elisabeth Maria de Haan.
AuPenerapan Konseling Lintas Budaya Dan Studi Feminis Poskolonial Terhadap Penindasan Budaya Patriarki,Ay Ciencias : Jurnal Penelitian dan Pengembangan Pendidikan 1, no.
: 40Ae45, https://ejournal.
id/ciencias/article/view/14.
17 Sonny Zaluchu.
AuStrategi Penelitian Kualitatif Dan Kuantitatif Di Dalam Penelitian Agama,Ay Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 4, no.
: 28Ae38, https://journal.
id/index.
php/EJTI/article/view/167/pdf.
18 Sandra L Siedlecki.
"Understanding Descriptive Research Designs and Methods.
" Clinical nurse specialist CNS, 34, no.
: 8-12, http://dx.
org/10.
1097/NUR.
Carrie Williams.
"Research Methods.
" Journal of Business & Economics Research (JBER), 5, no.
: 65-72,
https://doi.
org/10.
19030/jber.
QUAERENS: Journal of Theology and Christianity Studies.
Vol.
No.
June 2024
DISCUSSION