{"id":6347,"date":"2010-06-10T00:00:37","date_gmt":"2010-06-10T07:00:37","guid":{"rendered":"http:\/\/muslimahmediawatch.org\/?p=6347"},"modified":"2010-06-10T00:00:37","modified_gmt":"2010-06-10T07:00:37","slug":"the-women-of-indonesias-film-religi-part-ii","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/mmw\/2010\/06\/the-women-of-indonesias-film-religi-part-ii\/","title":{"rendered":"The Women of Indonesia&#8217;s Film Religi: Part II"},"content":{"rendered":"<!DOCTYPE html PUBLIC \"-\/\/W3C\/\/DTD HTML 4.0 Transitional\/\/EN\" \"http:\/\/www.w3.org\/TR\/REC-html40\/loose.dtd\">\n<html><head><meta http-equiv=\"content-type\" content=\"text\/html; charset=utf-8\"><meta http-equiv=\"content-type\" content=\"text\/html; charset=utf-8\"><\/head><body><p>Yesterday, we examined \u201cthe convert\u201d and \u201cthe reformer,\u201d two types of female characters in film religi. Today, we\u2019ll examine three more:<\/p>\n<p><strong>The ideal<\/strong><\/p>\n<p><strong><\/strong><\/p>\n<figure id=\"attachment_6348\" aria-describedby=\"caption-attachment-6348\" style=\"width: 202px\" class=\"wp-caption alignright\"><strong><a href=\"https:\/\/wp.patheos.com\/blogs\/sites\/92\/2010\/06\/Ayat-Ayat_Cinta.jpg\" class=\" decorated-link\" target=\"_blank\"><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-6348\" src=\"https:\/\/wp.patheos.com\/blogs\/sites\/92\/2010\/06\/Ayat-Ayat_Cinta.jpg\" alt=\"\" width=\"202\" height=\"297\"><\/a><\/strong><figcaption id=\"caption-attachment-6348\" class=\"wp-caption-text\">Image via Wikipedia.<\/figcaption><\/figure>\n<p>Who: Aisha, the niqabi with beautiful eyes in <em>Ayat-ayat cinta<\/em> (2008) and Anna Althafunnisa, the studious Al-Azhar graduate in <em>Ketika cinta bertasbih<\/em> (When love is an act of devotion, 2009).<\/p>\n<p>In most romantic dramas, we have the impossibly perfect female lead, which I will designate as \u201cthe ideal.\u201d She is fresh in her twenties, conventionally beautiful, highly educated, adored by everyone, but rather boring. They are also the object of affection of equally religious and educated men. There is nothing to suggest that \u201cthe ideal\u201d lacks in any way, although they briefly encounter conflict and anguish (polygamy in <em>Ayat-ayat cinta<\/em>, and AIDS in <em>Ketika cinta bertasbih<\/em>), which they will triumph over with the convenient help of their love interest.<\/p>\n<p><strong>The divorcee<\/strong><\/p>\n<p><strong>Who<\/strong>: Anissa in <em>Perempuan berkalung sorban<\/em> (The woman in the headscarf, 2008) and Anna Althafunnisa in <em>Ketika cinta bertasbih<\/em> (2009)<\/p>\n<p>Divorce is treated with sensitivity in <em>film religi,<\/em> but the implicit message that it is far from desirable, and only necessary under very extreme circumstances\u2014like domestic abuse in <em>Perempuan berkalung sorban,<\/em> or a husband suffering from AIDS in <em>Ketika cinta bertasbih<\/em>. Although AIDS is treated as a marital disaster of gargantuan proportions, what is striking about the issue of divorce in <em>film religi<\/em> is it is initiated by the female lead, who successfully sets the terms in the relationship\u2014particularly Anna in <em>Ketika cinta bertasbih,<\/em> who imposes a ban on her husband-to-be from taking another wife during their marriage.<\/p>\n<p><strong><!--more-->The tease<\/strong><\/p>\n<p><strong>Who<\/strong>: Dona Satelit in <em>3 Doa 3 Cinta<\/em> (3 prayers 3 loves, 2008) and Eliana in <em>Ketika cinta bertasbih<\/em> (2009)<\/p>\n<p>The \u201ctease\u201d in film religi does not serve much of a purpose, except as cinematic eye-candy or the object of temptation that the male lead uses to prove his religiosity and moral restraint. Prime examples of \u201cthe tease\u201d appear in <em>3 doa 3 cinta<\/em> and <em>Ketika cinta bertasbih<\/em>. They are never contenders in the competition for the male lead\u2019s heart and are often sidelined when the \u201creal\u201d romance between the religious couple develops. Sometimes they \u201csee the light\u201d and don the jilbab, as in <em>Ketika cinta bertasbih. <\/em>Or, as in <em>3 Doa 3 cinta<\/em>, \u201cthe tease\u201d continues unreprimanded and bumps and grinds on stage to the hugely popular <a href=\"http:\/\/en.wikipedia.org\/wiki\/Dangdut\" class=\" decorated-link\" target=\"_blank\" rel=\"nofollow\">dangdut<\/a> music.<\/p>\n<figure id=\"attachment_6349\" aria-describedby=\"caption-attachment-6349\" style=\"width: 222px\" class=\"wp-caption alignleft\"><a href=\"https:\/\/wp.patheos.com\/blogs\/sites\/92\/2010\/06\/ketika-cinta-bertasbih-2.jpg\" class=\" decorated-link\" target=\"_blank\"><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-6349 \" src=\"https:\/\/wp.patheos.com\/blogs\/sites\/92\/2010\/06\/ketika-cinta-bertasbih-2-222x300.jpg\" alt=\"\" width=\"222\" height=\"300\"><\/a><figcaption id=\"caption-attachment-6349\" class=\"wp-caption-text\">Image via Wikipedia.<\/figcaption><\/figure>\n<p>The recurring patterns of female roles in these films are unlikely to be scripted by accident. These films deliver specific messages about what counts as an idealistic representation of Islamic youth\u2014Muslim women in particular. The women serve as markers of cultural boundaries of what is good and bad about Indonesian faith politics today. For example, Christian women are portrayed as a sympathetic bridge in Christian-Islamic relations: they can marry Muslim men without too much of a fuss, as long as they are pious and show a positive attitude towards Islam. \u201cThe tease\u201d is the perfect foil for \u201cthe ideal\u201d to demonstrate the contrast between what is acceptable femininity (and thus what is marriageable) from what is undesirable femininity (that somehow needs to be reformed). The heroic but sensitive tribulations of \u201cthe divorcee\u201d personify Indonesian society\u2019s changing attitudes toward divorce in that it is necessary and un-stigmatising. Though being divorced is seen as an unfavorable state of affairs, this is quickly ameliorated by a second, much happier marriage in film religi.<\/p>\n<p>Indonesian cinema is an exciting discursive space that reflects and engages with the public\u2019s current political and religious hopes and fears. What makes it particularly compelling and often daring is the artistic and political freedom that film-makers are given to tell stories about Islam in Indonesia today. Despite their \u201cfunctionistic\u201d roles in these films, the female characters effectively embody the dynamism of Muslim women who rarely feature in global discourses on Islam. My hope as a Southeast Asian Muslim woman is that we have a bigger space and better represented in this discourse, and I think <em>film religi<\/em> is a great medium for attaining this goal.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"<p>Yesterday, we examined \u201cthe convert\u201d and \u201cthe reformer,\u201d two types of female characters in film religi. Today, we\u2019ll examine three more: The ideal Who: Aisha, the niqabi with beautiful eyes in Ayat-ayat cinta (2008) and Anna Althafunnisa, the studious Al-Azhar graduate in Ketika cinta bertasbih (When love is an act of devotion, 2009). In most [&hellip;]<\/p>\n","protected":false},"author":157,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,8],"tags":[473,618],"class_list":["post-6347","post","type-post","status-publish","format-standard","hentry","category-cinema","category-culturesociety","tag-film-religi","tag-indonesia"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v21.1 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>The Women of Indonesia&#039;s Film Religi: Part II<\/title>\n<meta name=\"description\" content=\"Yesterday, we examined \u201cthe convert\u201d and \u201cthe reformer,\u201d two types of female characters in film religi. 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