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NoneAdvocates for Women and the Poor Criticize Indonesian Legislationonline video

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A 2007 report on Indonesia, where new legislation based on Islamic Sharià law has been criticized for unfairly targeting women and the poor.

Transcript
For Lilis Lindawati, walking in her village now takes courage. She spends most of her time indoors after being wrongly arrested and imprisoned last year on her way home from work in a restaurant. The charge was prostitution; the evidence was that she was outdoors in the evening.I don’t put on makeup or anything, and my body was covered. I was wearing a jacket and T-shirt, so I was covered.The local morality police here in Tangerang, only an hour’s drive from the capital Jakarta, can arrest anyone without evidence. Suspicion is enough. So far, they have officially wrongly arrested seven women. Local by-laws based loosely on Islamic sharia law are a growing trend across the nation, where in some places it is now illegal to work, graduate from primary school or even marry without being able to recite the Koran.In different parts of the country, there are now laws that are designed on the basis of basically policing the people’s morality.The world’s largest Muslim nation, Indonesia has been experiencing a gradual shift towards religious conservatism. The upshot has been wider adoption at local-government level of morality laws, something critics say threatens the entire justice system.It is a crisis about our sense of nationhood, our sense of protecting and securing the integrity of our national legal system.Under intense pressure, the anti-prostitution law was eased in Tangerang. But that brings little comfort to those already arrested.Now I can’t work anymore. My reputation has been tarnished. If I want to try to work again, I am afraid of what people will think. It was traumatic, so I had better stay at home.For Lilis and others like her, a false arrest by the morality police has turned into a life sentence of poverty and shame.
The term Sharià is usually translated as “Islamic law.” However, it encompasses a broad range of issues, from daily worship practice to humanity's relationship with the divine to family and criminal law. Sharià is drawn from several sources. The Qur'an is the primary legal source, and the Sunnah, the example set by the prophet Muhammad, is secondary. There is also a centuries-long tradition of Islamic legal interpretation and scholarship. Today, many Muslim women live in countries that make provisions for Islamic law or Islamic courts within the legal system. In most cases, states that provide for Islamic law in some capacity do so only for family-law matters for Muslims. In recent decades, many states have enacted reforms to address gender inequities in the law.

In countries where Islamic courts handle disputes among Muslims, women often bring the majority of cases forward. Usually, these claims involve family matters like marital disputes and divorce claims. Many types of divorce are permitted in Islamic law. Divorce by male unilateral repudiation, which in classical law does not need the approval of the wife or a legal authority, is well known, but women may seek divorce in court on various grounds, which differ according to legal school. Ethnographic research in places like Kenya, Zanzibar, and Yemen shows that women are often successful in winning their claims in court.

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