DISERTASI
MEMBONGKAR JARING KUASA, KEKERASAN, DAN RESISTENSI DI BALIK PERKAWINAN NGAMADUANG (POLIGAMI) DI DESA LOKAPAKSA, BULELENG, BALI
LUH PUTU SENDRATARI
PROGRAM PASCASARJANA UNIVERSITAS UDAYANA DENPASAR 2012
DISERTASI
MEMBONGKAR JARING KUASA, KEKERASAN, DAN RESISTENSI DI BALIK PERKAWINAN NGAMADUANG (POLIGAMI) DI DESA LOKAPAKSA, BULELENG, BALI
LUH PUTU SENDRATARI NIM 0890371011
PROGRAM DOKTOR PROGRAM STUDI KAJIAN BUDAYA PROGRAM PASCASARJANA UNIVERSITAS UDAYANA DENPASAR 2012
ABSTRAK Perkawinan ngamaduang (poligami) tidak sesuai dengan asas monogami dalam agama Hindu dan hukum negara. Begitu pula kritik terhadap ngamaduang dan kekerasan dalam rumah tangga dapat menjadi hambatan terjadinya perkawinan ngamaduang. Walaupun demikian ngamaduang tetap eksis di masyarakat tidak terkecuali di Desa Lokapaksa, Buleleng, Bali. Praktik ngamaduang berkaitan erat dengan sistem sosiokultural. Rumusan masalah penelitian adalah faktor-faktor apakah yang melatarbelakangi terjadinya kuasa dan kekerasan dibalik perkawinan ngamaduang; bagaimanakah bentuk-bentuk kuasa dan kekerasan dalam jaring keluarga inti dan keluarga luas; bagaimana implikasi, resistensi, dan makna praktik kuasa dan kekerasan. Metode yang digunakan adalah metode kualitatif perspektif cultural studies. Teknik pengumpulan data melalui wawancara mendalam, observasi, dan studi dokumen. Teknik tersebut dipakai, baik secara terpisah maupun simultan dalam konteks triangulasi (Rahardjo,2009:15). Teknik analisis data melalui tahapan hermeneutik, semiotik, dekontruksi, dan penyusunan etnografi kritis. Teori yang digunakan adalah teori Konstruktif Interpretatif, teori Kuasa, teori Hidden Transcript. Di samping itu, digunakan pula teori bantu, yaitu Psikoanalisis, teori Hasrat dan teori Feminis. Hasil penelitian menunjukkan hal-hal berikut. (1) Faktor-faktor yang melatarbelakangi terjadinya kuasa dan kekerasan adalah faktor pemertahanan identitas gender, pemilikan modal (ekonomi, tubuh, dan sosial), nilai budaya, keterjeratan perempuan, hierarkhi antara suami dan istri, undang-undang perkawinan, sikap individualistik, serta gaya hidup berkelas. Berbagai faktor pendorong tersebut membentuk kesadaran palsu sehingga menjadi berpola dan kontrol sosial berbagai lembaga terlihat lemah. (2) Kuasa suami berbentuk fisik, sosial, bahasa, dan finansial. Kuasa istri: mengekspresikan perasaan dalam bentuk marah dan puik, kuat bekerja dan memperkuat basis ekonomi, menolak poligami secara halus dan atau kasar, kuasa atas tubuhnya. Kuasa anak: kuasa finansial dan sosial berdasarkan modal yang dimiliki. Kuasa keluarga luas/dadia adalah menolak pengesahan perkawinan, baik secara sosial maupun simbolik. Kekerasan suami: fisik, psikologis, finansial, simbolik dan birokratik. Kekerasan istri: fisik dan psikologis. Kekerasan pada anak: fisik dan simbolik. Kekerasan keluarga luas/dadia: simbolik dan psikologis. Kekerasan yang paling dominan adalah kekerasan simbolik memakai sarana linguistik/bahasa. (3) Implikasi yang terjadi, yaitu menguatnya ketergantungan suami dan konflik; persaingan dan konflik antar-istri, status goyah secara hukum, ketidaknyamanan psikologis; hubungan yang tidak harmonis antara anak dan orang tua. Resistensi akibat praktik kuasa dan kekerasan adalah puik, ngambul, menyakiti diri sendiri, pura-pura, menggosip, menolak melakukan kerja domestik, dan black magic. Makna denotatif praktik kuasa dan kekerasan bagi suami adalah upaya pengendalian istri, dan kehebatan. Makna konotatifnya adalah penegakan kultur lakixiv
laki. Makna denotatif bagi istri adalah upaya penegasan posisi suami, penderitaan, dan kekuatan. Selanjutnya, makna konotatifnya adalah ketidakberdayaan perempuan di bawah bayangan ideologi patriarkhi dan ideologi jender. Makna denotatif bagi anak adalah menanamkan rasa takut, kelemahan, dan ketidakadilan laki-laki terhadap istri; sedangkan makna konotatifnya adalah ketidamampuan laki-laki menjalankan tanggung jawab. Makna denotatif bagi masyarakat adalah keberanian laki-laki, keterpinggiran istri, dan kelihaian laki-laki; sedangkan makna konotatifnya adalah penyaluran hasrat libido laki-laki dan hasrat kuasa. Makna konotatif yang diberikan oleh anak dan masyarakat terhadap praktik kuasa dan kekerasan berkonotasi negatif. Temuan baru penelitian ini adalah sebagai berikut. (1) Praktik kuasa dan kekerasan oleh suami terhadap para istri dalam keluarga ngamaduang karena adanya konstruksi berbasis sosio-kultural. Temuan ini dapat dimengerti berdasarkan teori Bourdieu tentang teori Konstruktif Interpretatif. (2) Bentuk-bentuk kuasa dalam perkawinan ngamaduang menyebar pada suami, istri, anak, dan dadia. Hal ini bisa dipahami berdasarkan teori Kuasa dari Foucault yang menegaskan bahwa kuasa bersifat produktif dan bukan represif serta menyebar ke berbagai medan sosial. (3) Resistensi yang dimunculkan oleh para istri yang dimadu tidak dilakukan secara terbuka, tetapi tersembunyi sesuai dengan teori Scott tentang hidden transcript dan teori Psikologi Feministik. Kata kunci: membongkar, kuasa dan kekerasan, ngamaduang
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ABSTRACT Polygamy ‘perkawinan ngamaduang’ is not in accordance with the principle of monogamy in Hinduism and the State law. Similarly, the criticism of polygamy and equality in families may avoid polygamy from taking place. However, polygamy still takes place everywhere including at Lokapaksa Village, Buleleng Regency, Bali Province. The practice of polygamy is closely related to the socio-cultural system. The problems formulated in this study are: what factors cause the practices of power and violence to take place behind polygamy; what their forms are like in the nucleus family and big family; what are their implications, resistance and meaning. Qualitative method with the perspective of cultural studies was used in this study. The data needed were collected using the techniques of observation, in-depth interview, and document study. They were used separately and simultaneously with the triangulation context (Rahardjo, 2009: 15). The data were analyzed through hermeneutic, semiotic and deconstructive techniques, and critical ethnographic compilation. The theories used in this study are the theory of interpretative constructive, the theory of power, and the theory of hidden transcript. In addition, the theory of psychoanalysis, the theory of desire, and the theory of feminism are used as the supporting theories. The results of the study show. (1) The factors causing the practices of power and violence to take place were gender identity maintenance, ownership of economic, physical and social capitals, cultural values, women’s marginalization, the hierarchy between the husband and wife, individualistic attitude, and graded life styles. Such factors formed patterned pseudo-awareness controlling various institutions which appeared to be weak. (2) The husband’s power was in physical, social, linguistic and financial forms. The wife’s power reflected emotion in the forms of anger, not talking (puik), strengthening economic basis, polite and impolite disagreement with polygamy, and her power over her body. The children’s power was financially and socially reflected based on the capitals they had. The big family’s power (dadia/clan) was shown by refusing to socially and symbolically legalize the marriage. The violence done by the husband was physically, financially, symbolically and bureaucratically shown. The violence done by the wife was physically and psychologically shown. The violence done by the children was physically and symbolically shown. The violence done by the big family (dadia/clan) was psychologically and symbolically shown. The most dominant violence was the violence which was symbolically shown using language. (3) The implications of the practices of power and violence were: the husband was becoming more dependent, conflict; competition and conflict between the wives, their status was legally instable, psychological discomfort; disharmonious relationship between the parents and the children. The resistance resulted from the practices of power and violence was shown by not talking (puik/keeping quiet), ngambul (sulking), self hurting, pretending, gossiping, refusing to do household xvi
chores, utilization of black magic. The denotative meanings of the practices of power and violence to the husband were self control and superiority. The connotative meaning of the practices of power and violence was reinforcement of masculine culture. The denotative meanings of the practices of power and violence to the wife were affirming the husband’s position, suffering and strength. The connotative meanings to the wife were powerlessness of women under the patriarchal ideology and gender ideology. The denotative meanings to the children were implanting the feeling of being frightened, weakness and the husband’s unjustness to the wives. The connotative meaning was the men’s inability to do what they were supposed to do. The denotative meanings to the community were the men’s bravery, the wives’ marginalization and the men’s ability. The connotative meanings were that the men strongly desired to have sexual satisfaction and to have power. The connotative meanings provided by the children and the community to the principles of power and violence connoted negatively. The novelties of the study are as follows. (1) The practices of power and violence done by the husband in the polygamous families were caused by socio-cultural based construction. This finding could be understood based on the theory of interpretative constructive proposed by Bourdieu. (2) The forms of power in the polygamous families spread to the husband, wives, children and clan (dadia). This could be understood based on the theory of power proposed by Foucault highlighting that power was productive not repressive in nature and spread to various social fields. (3) The resistance was not openly made to appear by the older wives and this was in accordance with the theory of hidden transcript proposed by the theory of feministic psychology. Keywords: deconstruction, power and violence, ngamaduang (polygamy)
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