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Senin, 08 Agustus 2011

Family life rules portrayed in Henrik Ibsen’s A Doll’s House


                Men and women have been existed since they were firstly created by god. Based on Islam, the first creation is Adam and Hawa. Hawa is created from Adam’s rib, in other word women are under men’s degradation. They are created by Allah to complete each other. Basically, men and women are created in different biology. Men are created with Adam’s apple, moustache, beard, no womb, and no breast, while women are created in a vice versa of men with breast, womb, no Adam’s apple, no moustache, and no beard. They can pregnant and give birth. Women are different from men. Women are weaker then men. However this different biology should not differ their position and discriminate women in society.1 Because of that history, men are think that they can dominate women.

                It is true that society civilization has centered and placed women into inferior. Many men claimed that their position strongly believed as free to dominate women. That is why, no wonder if violence always happens to women in many aspects of life, such as society, family, education place. Etc. Social arrangement in modern society with social order intensity often placed women even press women in men’s hegemony. It is true that women have got into their education and work, they can also results money, in social structure, they are active, even they have occupied an important position in society or government, such as becoming politician, involving in some organization. But the fact says that women are considered as inferior.2 Many cases about men’s subordination in our daily life, it has been experienced by women that led women into misery, violence and oppression. It can be said that it is because of patriarchy. One thing that comes on women is that ‘one is not born a women; rather, one becomes a women’.3

                 Patriarchy is men’s authority which oppressed women through social institution, politic, and economy. In feudal society, socialist or capitalist, as system based on gender and sex, economic discrimination work simultaneously. Patriarchy has a strong power that comes from men’s view, and it has been self mediation, resources, and effect of authority inside or outside house.4

            The concept of ‘destiny’ has been adhered to women that they have different role from in society or family. Men usually work outside the house while women work inside the house. In patriarchal practice, the difference role between men and women play role as the effect of different sex. The duty of women is cooking in the kitchen, making up for husband, taking care of children, and other domestic works are the consequent of sex. These women domestic work is eternal. It can not be changed.5

            Feminist literary criticism also talks about patriarchy system. That it is actually comes from women’s experience on men’s domination. Feminist critics see that literary work is an important thing to express women’s oppression experienced by them, through language in literary work women are free to express their idea. That is why language is important thing. It is one way to explain their heart, their suffering under men’s domination.

            Many genres of literary work talks about women. It can be the representation of women’s voiced. The theme can be the women oppression by husband or men, women’s refusal in society, or their position in family which is not respected.

            One of literary work that I want to analyze is A Doll’s House written by Henrik Ibsen. This play talks about patriarchy system in family. She is Nora as the main character in this play that is treated as like doll by her husband, Torvald Helmer. Since they got married and have children Nora considered as doll in her own house. The nature of doll is silent, can not do anything, wait for human’s order. Whatever human’s do doll can not do anything because it is something. As same as Nora, a wife who treated as doll by her husband who are not free to do something, faith to husband, and only wait for her husband’s order. What she always does in daily is taking for children, and making up to look beautiful in front of her husband. Because of this condition, finally she leaves her husband and her children. While her husband let her to go and said that he doesn’t love her anymore.

             The writer in this case will analyze that literary work using feminist literary criticism based on Islamic perspective. The writer wants to reveal about family life rules which are centered to women as wife and how husband should treat his wife. Al-Qur’an has talked about this, how husband and wife should behave in family. The writer takes surah An-Nisa’ 34, as the basis in this analysis.

            This verse indicates that men are leader of women. It means that position of women is under men. Men have responsibility to led women into good way. The concept of  ‘šcqãBº§qs% must be understood well by men. This words show that men have full responsibility to women to direct women into good way, based on Islamic guidance, Such as respect to women, taking care of them, giving them affection, etc. It many not indicate that ‘leader’ are free to do anything. I illustrate the case of boss to employees or labors, who likes to reign over them or treat them badly. This condition musn’t been done by men (husband) to women (wife). Women are weak creator who really needs men’s affection. This condition have comes as the characteristic of women that women have soft feeling. This women’s soft feeling and their weaknesses should not be the reason for men to do violence, and treat them badly.

              This verse indicates that men (husband) must subjected women (wife) with good treatment. 6 Women (wife) must faith to husband. But we have to see on the context of ‘husband’ itself. Should wife faith to husband if they do something wrong? 7, this question always comes on our mind when we talks about this, at least women will ask how to treat them if this condition comes on them. In Islam actually women can leave husband (divorce) if husband is in these conditions, first husband is not able to give livelihood spiritually and externally, second husband do affairs with other women (zina).

            The word  Æèdyqà±è   (Nusyuz) is defined leaving the obligation of husband and wife. Nusyuz from wife is leaving husband.8

            This verse explain ‘Nusyuz’ that wife who leave her house and her husband should be given some treatment. Husband must not let wife to do it on and on. The treatments are firstly husband gives some advices, if it doesn’t work, husband can separate his wife, meant by not sleeping together with her. If this also doesn’t work, husband able to hit them, but he should hit her softly, don’t ever leave trace. 9. This verse explained on how husband should treat his wife that she should treat his wife well, if they do mistake like Nusyuz, husband forbidden to directly hit his wife, there are ways as I have explained above. If husband should hit his wife he should hit her softly because woman has soft feeling and should be respected.
I infer that A Doll’s House is really appropriate with this verse. It is because this verse talks much about family rules between husband and wife. Nora treated like Doll. Doll who only silent and wait someone to move it. I illustrate this condition as wayang who really depends on dalang because dalang is the one who plays an important role, whether wayang will be bad or good depends on dalang. Since her life, he really wants to make Torvald happy. It is done by borrowing money from Krogstad for going to Italy. But in fact Torvald ignores it, he didn’t respect Nora. One conflict that happened to their household is that no communication, means that Torvald always ignore Nora’s opinion, he even said that Nora likes a child who doesn’t worth to give advice to him. Based on that verse Torvald forbidden to marginalize his wife because she should treat his wife well, but wife (Nora) should not also leave her husband because her husband doesn’t actually experience on what I have explained above.

                For me myself, I see that feminism in Islamic perspective is one thing that must be applied in life. I prefer to have gender and feminist role in Islamic perspective because women have the same chance to be equal normally. Such as in politic, the presence of women can not be neglected. It can be that women have good vision and mission to developed one country than men. But, as women, we should not forget our destiny that we have different duty from men which can not be changed. Such as women are pregnant, they can give birth, they have to faith to husband. In the contrary, husband also should be a good leader for his wife. Finally, if men and women have been understood their own duty as naturally women and men the result come on the understanding, regularity, and harmonic life in family or society.
Finally, this writing has never been written, submitted for another subject of other lecturers, or published in any form.
Yours faithfully
Salimatum Muflihah


[1] Nyoman Kuta Ratna. 2004. Teori, metode dan teknik penelitian sastra. Yogyakarta:  Pustaka Pelajar. Page. 191
2. Nyoman Kuta Ratna. 2005. Sastra dan Cultural Studies, Representasi Fiksi dan Fakta. Yogyakarta:  Pustaka Pelajar. Page. 224
3 Peter Barry. 1995.Beginning Theory, An Introduction to Literary and Cultural Theory (second edition). New York: Manchester University Press. Page. 130
4 Maggie Humm. 2002. Ensiklopedia Feminisme (dictionary of feminist theories) Translated by Mundi Rahayu (Universitas muhammadiyah Surakarta), Yogyakarta: Fajar Pustaka Baru. Page 332
5 Kadarusman. 2005. Agama, Relasi gender, dan Feminism, Yogyakarta: Kreasi Wacana. Page 21
6 Soenarjo (1971). Alqur’an dan terjemahannya, by ketua pelaksana dan penyelenggara penterjemah/pentafsir Al-qur’an. Jakarta. Page 123
7 This questions is delivered by Mr. Amri in class of school of literary criticism English department UIN-Malang, Tuesday 8.10-9.50. he is lecturer of English department, FS UM and lecturer of English department UIN-Malang.
8 Soenarjo (1971). Alqur’an dan terjemahannya, by ketua pelaksana dan penyelenggara penterjemah/pentafsir Al-qur’an. Jakarta. Page 123
9 Soenarjo (1971). Alqur’an dan terjemahannya, by ketua pelaksana dan penyelenggara penterjemah/pentafsir Al-qur’an. Jakarta. Page 123








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