is a jounul pubkshed b7 the Center for the Sady of khn and Society (PPIM) UIN $tarif Hidayanlkb, Jakaru (STT DEPPEN No. 129/SI(/DITJEN/PPG/ 5TT/1976). h Eecializes in Indonesian Islamic studizs in partieuhr, and South-east '4sian IshmicSndies in general, and is intendtd to comm*nieate original researches and eatent isJues on the sub.ject.This jounal uarm[t uelcornes contibutiant fom scholzrs of rehted disciplines.

The phenomenon of the increasing number of niqabis in Indonesia and Egypt has become  concern to the government, academics and also civil society. This is due to the involvement of the niqabis or women with the niqab in terrorist networks. Those piece of cloth covering the face is not merely the manifestation of faith but apparently entails a certain ideological doctrine of the so-called Islam kaffah (ultimate Islam) through the establishemnt of Islamic khilafah (Islamic caliphate) as opposed to democracy and modern state. This study aims at observing the extents to which the niqabis negotiate Islam and their nationalism in their respective counties in Indonesia and Egypt where Muslim are the major population. This study employed a mix of methods, qualitative and quantitative involving 205 Niqabis from Indonesia and 87 niqabis from Egypt.  The quantitative data were obtained from 292 respondents.  While the qualitiative data were collected  from 27 niqabis in-depth interview through life story technique, 6 Eqyptians and 21 Indonesians. twelve prominent figures in Egypt and  Indonesia were interviewed and two focuse group discussions were conducted in both countries involving women activists, academicians, government employees, and religious leaders. The framework of this study is the contestation between Islamism and nationalism. This study indicated that there is a significant difference between the niqabis of Indonesia and Egypt percieved the national pride. Around 30 percent of Indonesian niqabis are not proud being the Indonesian citizen while in Egypt only about 3 percent.  Bank interest is used to measure their Islamic refinement through which Niqabis in both countries share a similar view where almost 90% of them  believe that the practice is not Islamic. Moreover,  more than 50% support the Caliphate system which means that one in four niqabis consider that the existing government is thoghut (non Islamic) and nearly 15%  agree to defend Islam by means of violence.

The Struggle for achieving gender equality has been undertaken in the international and national levels through the commitment of the United Nation (UN) on 30% women quota in politics and public positions. In reality, women are far lag behind due to the so-called ‘gender glass ceiling, a metaphor of ‘invisible barriers refer to ‘glass’ through which women can see higher positions but cannot reach them which is insinuated with ‘ceiling’. The root-causes are deeply rooted in cultural values and social practices whereby patriarchy and religion are dialectically amalgamated. Unless there is a theological breakthrough to a women-friendly interpretations, glass ceiling is unbreakable. This paper aims at examining the extend to which Islamic sholars, especially women in Islamic higher education in Indonesia, contribute to dismatling patriachal biases from religious traditions upholding the glass-ceiling. Before observing the initiatives taken to break the glass ceiling, the paper discusses the phenomenon of manifestation of the existence of the gender glass ceiling and the roots of why the ceiling has been so far upheld. The study reveals that there is a positive correlation between the rising theological discourses voiced by women religious scholars and the vertical mobility of women in public positions as the pathway by then the gender glass ceiling is broken. [Perjuangan kesetaraan gender dilakukan di tingkat internasional maupun nasional dengan komitmen Perserikatan Bangsa-Bangsa tentang kuota 30% bagi perempuan dalam politik dan publik. Pada kenyatannya, perempuan masih tertinggal jauh karena rintangan yang disebut ‘atap kaca’, suatu perumpamaan hambatan yang tidak seperti kaca, perempuan dapat melihat posisi lebih tinggi tetapi sulit menembusnya. Akar masalahnya ada pada nilai budaya dan praktik sosial dan teologi berkelindan. Tanpa ada terobosan teologis yang ramah perempuan, fenomena ‘atap kaca’ sulit dipecahkan. Studi ini menganalisis sejauh manakah kontribusi para intelektual Islam, terutama perempuan di perguruan tinggi Islam di Indonesia mampu menggeser bias dalam tradisi agama yang menguatkan ‘atap kaca’. Sebelum mengkaji upaya-upaya yang dilakukan untuk menggeser atau meruntuhkan atap kaca bias jender, tulisan ini mendiskusikan terlebih dahulu bentuk-bentuk manifestasi keberadaan atau berdirinya atap kaca bias jender dan akar atap tersebut. Dalam studi ini ditemukan korelasi positif antara meningkatnya diskursus teologis yang disuarakan perempuan dan meningkatnya mobilitas vertikal perempuan pada posisi publik yang diharapkan dapat memecahkan atap kaca gender tersebut.]

The ongoing raise of violence against women shows that the issue refers to the problem of gender in its various dimensions. This is due to beliefs that the differences between men and women are laws of nature- have long been socially propagated. Aside from that, a strong culture of patriarchy has also been put women on powerless positions, as reflected in the handling of violence's cases through legal processes. This article is intended to analyse the problem through three major aspects. pirst, the law has a strong bias towards women as victims, in particular men as perpetrators of detrimental acts towards women. Second, bias in legal procedures which should be administered in the whole processes of litigation which occurs in a lot of violence's cases. Third, the attitude of law enforcements which stand opposed women both as the real victims and culturally as the subordinated classes.The article has showed that the performance of law-enforcement officials in dealing with violence against women has remained remarkably low.The main cause of such violence, may be due to the classic gender bias in the perspective of our legal system which has been reflected in the forms of the patriarchal order of society.