Reconstruction of Women's Marginalization in The Tradition of Khatam Qur'an

The focus of this paper is to explore how the tradition of khatam Qur’an for women is the entry point for empowerment. The research was conducted using a qualitative approach, collecting data through in-depth interviews with four female research participants and observing their family life. The results of the research show that the tradition of khatam Qur'an has opened up opportunities for women’s freedom. In the first generation, women were still cooped up, illiterate and shy, in the second generation, opportunities for freedom were given with the excuse of leaving the h ouse to learn the Qur’an reading. In the third generation, women are equal to men in education to obtain public roles. However, they cannot let go of their domestic role. In the end, women have a dual role. This study concludes that ongoing empowerment efforts have reconstructed the marginalization of women.


A. Introduction
The tradition of khatam Qur'an as a creative effort to empower women reconstructs the marginalization of women. Women of the past who were confined, shy and illiterate, were given a weighting of skills and self-confidence through the tradition of khatam Qur'an. In the next generation, this empowerment has succeeded in raising the dignity of women in the public, but without realizing it, they are trapped in a new marginalization. Women get recognition in public but cannot let go of the domestication trap. This condition occurs as a result of the strongly patriarchal culture in family and community life.
The tradition of Khatam Qur'an in Gorontalo ethnic has been widely studied, but it is not seen in the context of the khatam Qur'an as a form of marginalization of women which is a local Islamic tradition that accompanies several socio-cultural and religious activities. Existing studies focus more on issues of completing the Qur'an as part of empowering women, death ritual culture and weddings. This culture is used by the Indonesian people as one of a series of marriage processes with the khatam Qur'an by the prospective husband and wife. 1 But in the people of Gorontalo, reading the khatam Qur'an is only done for the bride and groom 2 . Before the marriage contract must be preceded by the completion of the Qur'an by the prospective wife in front of the prospective husband and his family. So from an early age women in Gorontalo have to learn the Qur'an reading until they finish 30 chapters. This is an important aspect of the stages and processes of traditional Gorontalo marriages. This habit has implications for the occurrence of a new marginalization of women which is reinforced by patriarchal culture.
As far as the author's research goes, studies on the tradition of khatam Qur'an in Muslim communities in Indonesia and Asia can be grouped into 3 clusters.
The first study revolves around the khatam Qur'an at weddings. In certain communities, the khatam Qur'an is addressed to the bride and groom, starting from surah aDh-Dhuha to surah an-Naas which is read by the bride and groom in turn 3 .
Some are carried out jointly by guests. 4 , 5 , 6 The khatam Qur'an at weddings can also be found in Malays ethnic, 7 combined with Barjanzi readings. 8 Second; studies that revolve around the khatam Qur'an at funerals, 9 , 10 recited in the grave, 11 circumcisions 12 and performing arts. 13 Third; a study of the khatam Qur'an aims to build character for both youth and children, From the three clusters, it can be seen that the khatam Qur'an is carried out in the congregation, both at weddings, death rituals, as well as circumcision 14 and performing arts. 15 Apart from having ritual value, this tradition also instils character values in the people who carry out this tradition. It appears that the khatam Qur'an specifically for women has not received much attention. In the Gorontalo ethnic, this tradition has been passed down from generation to generation. It is important to know the motive for carrying out the tradition of khatam Qur'an, and why it is devoted to women.
This research is intended to provide information about the tradition of khatam Qur'an in Gorontalo ethnic which is specifically for brides. Thus three questions are formulated to analyze the problem 1) why is the khatam Qur'an 3 Rafiq Hairiri, "Tradisi Khataman Al-Qur'an Pasangan Pengantin Pada Acara Pernikahan Di Desa Teluk Tigo Kecamatan Cermin Nan Gedang Kabupaten Sarolangun Provinsi Jambi (Kajian Studiliving Al-Qur'an)" ((Thesis) Universitas Islam Negeri Sulthan Thaha Saifuddin Jambi, 2020  This article is based on the argument that the tradition of completing the Qur'an for the bride and groom have liberated women from cultural constraints. At first, women were allowed to leave the house for the reason of learning to read Qur'an, in the next generation women could continue formal education on par with men. In the end, they get public roles to contribute to the family economy, however, they cannot escape domestic roles. There has been an accumulation of roles played by women. This condition shows that there is a reconstruction of the marginalization of women in ongoing empowerment efforts.

B. Literature Review
Based on the results of a literature search related to research topics and themes that have been conducted, the authors found three main concepts that can be used as a basis for discussion and analysis of research results as follows:

Marginalization of Women
Studies on the marginalization of women have long attracted the attention of researchers. Historically, researchers have been interested in systematically analyzing women's marginalization. The stigma that has developed in the community plays an active role in affirming the position and role of women by presenting women both as mothers and as wives who are always related to domestic work. 16 The marginalization of women is a cultural practice that has long been practised throughout the world. According to Foucault, power does not belong to a group of capitalists alone. However, Foucault considers that all groups have the potential to gain power. What is needed to gain power is strategy, not violence or oppression. 17 These means can be found everywhere containing a series of systems, rules, and regulations. For Foucault, power will always exist as long as a relationship 16 Irwan Abdullah, Konstruksi Dan Reproduksi Kebudayaan (Yogyakarta: Pustaka Pelajar, 2006). 17 Michel Faucault, Sejarah Seksualitas: Seks Dan Kekuasaan (Jakarta: Gramedia Pustaka Utama, 1997). and interaction continue to develop. In this process, there are always those who dominate and are dominated. Even in every place that power is always there and waiting to be occupied. So that it can be said that the condition of cultural marginalization that occurs in Gorontalo women occurs as a result of a power structure resulting from social relations between men and women.
Although women are not a minority group, they are a marginalized group.
They do not have the power to fight against restrictions on their freedom. The resistance by women did not occur frontally. At the very least, they can transcend cultural restrictions. These restrictions result in not being able to access resources, including rights due to fear of groups that marginalize them. Some of the factors behind this are social status, gender and education. 18 The educational aspect opens up opportunities for women to be empowered along with the times that show partiality towards women.
Women's issues in Indonesia follow national developments and social changes. After the momentum of the youth oath that was announced on October 28, 1928, a Women's Congress was held which raised women's specific issues such as early marriage and polygamy. Institutionally, women have an organization that defends women using a Marxian approach to fight against a social system that is detrimental to women's existence. One of the pre-condition efforts is to increase women's knowledge so that they have a uniquely female perspective on the problems they face. An ordinary problem in the view of men. 19 One important thing for women to struggle for their rights as human beings is to change traditional values and culture which are dominated by men. Patriarchal culture can be seen explicitly in Balinese customs which form the caste system. all matters relating to the livelihood of the masses must be centred on men, thus requiring women to follow men's decisions. This caste system forced Balinese women to be confined, and the female aristocrats and Sudras remained the ones who succumbed to men's decisions. Even though it has been seen that there is resistance from Balinese women against things that are the provisions of the caste system, in the end, they still have to obey the caste system. 20 In general, the condition of women is getting better from the aspect of education participation. This is supported by improvements in education infrastructure so that it is easily accessible to women. Even so, the women's problem that has not been resolved is the increasing number of violence against women.
There have been many sectors that have shown improvement, but there are still many aspects that require attention. 21

Patriarchal Culture
Societies that adhere to a patriarchal culture view that the roles of men and women are different because of gender differences. The consequence of this understanding is to place women in domestic affairs such as cooking, washing clothes, decorating for husbands, raising children and so on. The domestic task is then attached to women as long as they carry this gender identity. This misunderstanding stems from confusion in understanding gender differences and sex differences as two of the same thing. Even though both have differences, namely gender is the difference between men and women in the socio-cultural aspect while sex is the difference between men and women biologically and anatomically. 22 This ambiguous understanding benefits one party and marginalizes the other.
Thus patriarchy is a social system that places men in power and marginalizes women. And this system does not only occur in public spaces but also private spaces. The family is the beginning of the reign of men formed and perpetuated. 23 The same thing was explained by other experts that the ideology of familial is the root of women's affirmation of their domestic role so that women only want to be good wives and mothers. 24 The good and bad indicators are seen from the perspective of a patriarchal society, which is to motivate the success of husbands who can give good offspring. If this is not done properly, then women are considered unable to be good wives and mothers. This can be exemplified in the tradition of completing the Qur'an for women in Gorontalo, when a child cannot recite the Qur'an, the full blame is placed on the mother, not the father. So that a mother is judged unable to educate her child, but that is not the case with a father.
This also applies to a husband who fails at his job, and all of that will be the fault of the woman due to her inability to educate her children so the impact will be on the husband's success. This patriarchal system is still rooted in Gorontalo society.
Patriarchal society not only marginalizes women with various rules, but men also have their limitations. 25 Realizing it or not, men are also victims of this system because of the demands of a strictly patriarchal society.

Women empowerment
Empowering women is an effort to provide motivation or support in the form of providing resources, opportunities, knowledge, and skills to women so that they can participate. 26 Empowering women is an important strategy for increasing the role of women in increasing their potential. 27 In certain communities, when women can be independent, they not only act as housewives but can also play the role of head of the family. 28 In their traditional roles as mother and wife, women can play a significant role in influencing and determining the future of children. 29 Existing studies on women's empowerment pay more attention to aspects of economic empowerment and health. 30

D. Results
The tradition of khatam Qur'an for the bride and groom has become a tradition passed down from generation to generation as an effort to empower women in Gorontalo ethnic with a patriarchal pattern. The empowerment of women in the first generation gave birth to women who could play a role in family education.
These roles in the next generation will increasingly add to the burden on women.
The relationship between patriarchal culture and the reconstruction of gender inequality in women can be proven by three facts (1) the tradition of khatam Qur'an for women (2) the tradition of khatam Qur'an as an effort to empower (3) the patriarchal culture and the dual roles of women. These three facts are described in detail in the following sections.

The Tradition of khatam Qur'an for Women
The tradition of khatam Qur'an before the marriage ceremony is specifically for women only found in rural areas of Gorontalo. This tradition is coupled with performing the saronde dance which is carried out the day before the marriage contract. 35 This tradition has raised the dignity of marginalized women.
Post-colonial women are considered low class. It is hidden in the cubicles of the bamboo house and can leave the house after becoming a wife. This was stated by the following informants: "My mother told me that in the past girls were very secretive because they were confined and were not allowed to leave the house carelessly. The girls could only move around in and around the house. Cooking, washing, sweeping and arranging the house and the surrounding environment. When leaving the house, girls must be accompanied by their parents or family. There were also girls whose parents had hidden them in the bamboo houses. They can go out freely after being arranged and getting married" (Ibu UG, participant).

"Women of the past were not free to roam. The tradition of khatam Qur'an is a trigger for the birth of women's freedom with the reason to learn to read the Qur'an. Those who are getting married must be able to show their ability to read the Qur'an in front
of an audience the day before the ceremony. This momentum requires women to prepare themselves optimally. The preparation needed is in the aspects of mastering the reading of the Qur'an and the courage to appear in public. Preparation for mastery of reading the Qur'an is focused on juz 30, especially reading letters adh-Dhuha to an-Naas" (Pak UN, traditional leader).
Four research participants stated that they learned the Qur'an since childhood and made every effort to finish reading from chapter 1 to chapter 30. They maximized their mastery of reading after receiving the proposal of the man with whom they were betrothed. The courage to appear in public requires women to train continuously both in front of their parents and in front of the mirror. This condition forced Gorontalo women who were shy to finally be brave. been allowed to study in the city. They are not only skilled at reading and writing but also have the confidence to appear in public. These data can be described in the following diagram:

Diagram 1: The Tradition of Khatam Qur'an Sets Women Free
The diagram above illustrates how the tradition of khatam Qur'an has slowly but surely freed women from cultural confines. They are free to study far, free to have a career outside the home and free to choose a life partner. This does not happen in one generation but takes place in several generations.

The Tradition of Khatam Qur'an as an Empowerment Effort
The empowerment of women sparked through the tradition of Khatam Qur'an has shown significant progress compared to previous generations of women. The results of the study show that there has been the empowerment of women in three generations. In the first generation, women were nothing more than housewives who took care of domestic affairs, in the second generation, women were given the role of not only taking care of the household but also educating children. In the third generation, the role of women is increasing because they are already able to have a career in the public arena. Although there have been changes in the educational aspect, their role as housewives has not changed. The data from interviews with the four research participants can be described as follows: is the role of women in managing the household. Their role increases so that the workload of women becomes heavier.

The Patriarchal Culture and The Dual Roles of Women
The Gorontalo ethnic adhere to a patriarchal culture. This can be understood from beliefs and behaviour and can be observed in community activities in household life. Research participants stated that domestic affairs were the main task of women. It is taboo for men (husbands) to do domestic work such as cooking and washing clothes. The wife will feel embarrassed if her husband is seen by other people cooking or washing clothes. This is as stated by the following traditional leaders and research participants: "According to Gorontalo's customs, a husband has a high position in the family. His main task as the head of the family is to make a living for the family, while the wife's job is to take care of the household, therefore, it is inappropriate for the husband to do household chores even though he is not working. This is seen as lowering his status as the head of the family" (Pak UN, traditional leader).
"Men are considered higher than women in the family, which is hereditary. A woman's parents will reprimand their daughter for letting her husband do the work in the kitchen. Therefore, a wife will seize the kitchen work that is being done by her husband and then let her husband sit back and relax" (Ibu YN, participant). The research results show that patriarchal culture is very strongly embraced by the four research participants. The patriarchal culture adopted by the four participating women's families can be described as follows:

Diagram 2: Patriarchal Cultural Practices in the Family
This understanding of patriarchal culture causes women to have multiple roles in the family. Four research participants are housewives who carry out three roles at once, namely as housewives, accompanying the growth and development of children and playing a role in the public arena. These data can be described in the Parents/in-laws will rebuke their daughters who let their husbands cook, wash clothes or sweep the house/yard The wife who catches her husband cooking/washing/sweeping feels guilty and will take over/take over the job Participants believe that a husband doing household chores is demeaning/dropping the dignity of the husband and wife in the eyes of the family and community The four female participants could not leave their domestic roles even though they were busy with their professions as extension workers, honorary teachers, traders and civil servants (ASN). Their role has increased apart from helping the family's economy as well as taking care of the household and educating children, both learning the Qur'an and accompanying children to complete homework given by teachers at school.

E. Discussion
Before the colonial period, Indonesian women were politically equal to men. In various regions, women have led the kingdom. In the 17th century, for more than 50 years the kingdom of Aceh was ruled by a Queen. 36  This research shows that the fall in the position of women has begun to be lifted through the tradition of khatam Qur'an. This tradition requires women who are secluded by their parents to leave the house to learn to read the Qur'an. The ban on leaving the house for women has relaxed as they have to demonstrate the ability to recite the Qur'an in public. Gradually, young women were not only allowed to continue their secondary and tertiary education but at the same time to work in the public sphere on an equal footing with men. Thus, the tradition of khatam Qur'an is one of the aspects that liberates women from cultural confines by giving them roles both within the family and in the public sphere. The confinement is not immediately released in one generation but can be felt by the third generation. Another aspect that contributes to liberating women is the local condition which continues to experience social changes before and after independence.
The freedom for women to play a role in the public sphere does not necessarily separate them from domestic roles. This is caused by the strong patriarchal culture that is still taught in the family and community. Society still believes that men (husbands) doing household chores is demeaning them as husbands. This belief is followed by acts of prohibiting, admonishing and advising women (wives) who are caught letting their husbands do the household chores. It is this patriarchal culture that does not seem to support women's empowerment, as a result, women experience more workload (multiple roles).
The results show that there are efforts to empower women to be on an equal footing with men. This effort requires the support of changing people's attitudes towards gender equality as shown by the sharing of roles between husband and wife in managing the household. This division of roles requires seriousness, including mental readiness. This mental readiness to change the attitude of the family and society must be fully supported by efforts that side with women from competent parties.
This research shows that there is a reconstruction of the marginalization of women in the midst of empowerment efforts that are carried out culturally through the tradition of khatam Qur'an. On the one hand, women are given a new role in family and community life as an implication of the weighting of knowledge.
The roles played by women have helped men in the aspect of improving the family economy. But on the other hand, women's roles that relieve men are not followed by changes in men's attitudes to share roles in domestic affairs. This condition has added to the burden on women because they have to complete domestic affairs without the support of their husbands in the midst of their new role in their community.
The results of this study show that there is a new threat of marginalization of women as a result of a patriarchal culture that is still firmly held by the family and society. Relevant parties can make further efforts to create gender-equitable traditions so that women are not only required to be able to appear in public, but also require men to change their mindset. With this change in mindset, there will be an even distribution of roles in managing domestic affairs.

F. Conclusion
The tradition of khatam Qur'an essentially means glorifying women who are socially and culturally marginalized. In the patriarchal pattern of Gorontalo ethnic, women are subordinated to men. Socio-cultural constructs roles that are not gender-just. Women are fully responsible for domestic affairs, while men play the role of earning a living. With the ability to read the Qur'an well, women are expected to take full responsibility for religious education in children. This role has implications for increasing the burden on women as housewives. Thus it can be said that this tradition further elevates the walls of women's domestication. Apart from reconstructing the marginalization of women, this pattern is very risky when women become single parents.
The concept of empowerment used in this study shows that the tradition of khatam Qur'an has empowered women from socio-economically marginalized groups to those who play a socio-economic role in the family. The empowerment that has occurred is not followed by a change in the attitude of the family and society towards the construction of patriarchal culture. On the one hand, this construction privileges men but on the other hand marginalizes women. Although women have been freed from cultural marginalization, they have not been able to be free from domestic roles.