Kartini Day And Malala Day Essay
3. Controversy of Kartini Day and Malala Day on Media
3.1 Considering the Heroism of Kartini
Instead of the followers of the blind conspiracy theory, there is nobody else arguing that the moral message carried by Kartini and Malala in raising the issues of education and emancipation of women is right. The groups acknowledging that the struggle of Kartini and Malala is true have two tendencies, namely (1) not questioning the Western influence and (2) questioning Western influence.
The group that does not question the Western influence at all (Netherlands in the case of Kartini and Britain in the case of Malala) considers that Kartini and Malala are really fighters in their era (proponent of Kartini Day and Malala Day) For example, Jean Gelman …show more content…
This group only does not want to take for granted the image from media and tradition that is combined with the moral message of Kartini and Malala.
A socialist figure and history novelist, Pramudya Ananta Toer (Pram) and a biography writer, Kartini Siti Soemandari, stated that Kartini is basically the ethical-political project of Netherlands as the effect of protest from elite Dutch people who questioned the appropriateness of forced cultivation politic (cultuurstelsel) as the compensation of cash loss of Netherlands caused by Java War (it is more commonly known as Diponenegoro War in Indonesia) and Padri War in 1830s.
In 1950-1960s, Pram wrote a book entitled "Just Call Me Kartini" with the intention to "clarify" the campaign of Netherlands on the symbolization of Kartini as the fighter of education and women emancipation only. In her book, she explained the resistance of Kartini on the colonialism through her letters in detail. Moreover, with that book, Pram wanted to imply the spirit of equality brought by Kartini by asking people to call her Kartini without the title of nobility like Raden Ayu (the title for single aristocratic women) or Raden Ajeng (the title for married aristocratic …show more content…
However, considering her ideas and works, Indonesian people should learn her writings and continue her struggle (Soemandari, 1977: 427)
Harsja Bachtiar is the historian from the University of Indonesia who in the 1970s started questioning the celebration of Kartini's birthday as the Woman's Emancipation Day . Without underestimating the role of Kartini in the struggle of nation, Bachtiar only asked a critical question; among many heroines in Indonesia, why is Kartini chosen as the heroine of emancipation? In the era of Kartini, there was Cut Nyak Dien from Aceh who fought directly with her weapon. In the field of education, there was Rohana Kudus from West Sumatra who was more expansive than Kartini in establishing the school.
Moreover, Bachtiar added that Indonesian people actually should not be surprised by the issues of emancipation since hundreds of years before Indonesia has been acknowledged as a country, there were countless women who had role as the head of state. "What kind of restraint on Indonesian women should be freed?" That was how Bachtiar opened the question (1979:
3.1 Considering the Heroism of Kartini
Instead of the followers of the blind conspiracy theory, there is nobody else arguing that the moral message carried by Kartini and Malala in raising the issues of education and emancipation of women is right. The groups acknowledging that the struggle of Kartini and Malala is true have two tendencies, namely (1) not questioning the Western influence and (2) questioning Western influence.
The group that does not question the Western influence at all (Netherlands in the case of Kartini and Britain in the case of Malala) considers that Kartini and Malala are really fighters in their era (proponent of Kartini Day and Malala Day) For example, Jean Gelman …show more content…
This group only does not want to take for granted the image from media and tradition that is combined with the moral message of Kartini and Malala.
A socialist figure and history novelist, Pramudya Ananta Toer (Pram) and a biography writer, Kartini Siti Soemandari, stated that Kartini is basically the ethical-political project of Netherlands as the effect of protest from elite Dutch people who questioned the appropriateness of forced cultivation politic (cultuurstelsel) as the compensation of cash loss of Netherlands caused by Java War (it is more commonly known as Diponenegoro War in Indonesia) and Padri War in 1830s.
In 1950-1960s, Pram wrote a book entitled "Just Call Me Kartini" with the intention to "clarify" the campaign of Netherlands on the symbolization of Kartini as the fighter of education and women emancipation only. In her book, she explained the resistance of Kartini on the colonialism through her letters in detail. Moreover, with that book, Pram wanted to imply the spirit of equality brought by Kartini by asking people to call her Kartini without the title of nobility like Raden Ayu (the title for single aristocratic women) or Raden Ajeng (the title for married aristocratic …show more content…
However, considering her ideas and works, Indonesian people should learn her writings and continue her struggle (Soemandari, 1977: 427)
Harsja Bachtiar is the historian from the University of Indonesia who in the 1970s started questioning the celebration of Kartini's birthday as the Woman's Emancipation Day . Without underestimating the role of Kartini in the struggle of nation, Bachtiar only asked a critical question; among many heroines in Indonesia, why is Kartini chosen as the heroine of emancipation? In the era of Kartini, there was Cut Nyak Dien from Aceh who fought directly with her weapon. In the field of education, there was Rohana Kudus from West Sumatra who was more expansive than Kartini in establishing the school.
Moreover, Bachtiar added that Indonesian people actually should not be surprised by the issues of emancipation since hundreds of years before Indonesia has been acknowledged as a country, there were countless women who had role as the head of state. "What kind of restraint on Indonesian women should be freed?" That was how Bachtiar opened the question (1979: