Aisyiyah and Nationality: Records of the Women’s Congress and Social Change – “In the Women’s Congress I, December 22-25, 1928, of the congress participants around 600 people, more than half of them were Aisyiyah”, according to notes Susan Blackburn (2005).
Contrary to what Susan Blackburn notes, Hoofbestuur Aisyiyah noted that the congress was attended by around 1000 participants, citing Congresnummer, First Indonesian Women’s Congress 22-25 December 1928 in Mataram, pages 7-9. (Mataram, another term in the past for the city of Yogyakarta). This congress ended with the decision to form the Indonesian Women’s Association (PPI) on December 25, 1928.
Although this historical data differs, it shows Aisyiyah’s important contribution to the Congress. Aisyiyah was a pioneer in the Congress Committee of 10 associations consisting of: Ismudiati (WO), Sunarjati (PI), ST Sukaptinah (JIB), Nyi Hajar Dewantara (Taman Siswa), RA Sukonto (WO), St Munjiah (Aisyiyah), RA Hardjadiningrat (Catholic Woman), Sujatin (PI), ST Hajinah (Aisyiyah) and B Murjati (JJ). In addition, the opening ceremony of the Congress was enlivened by chanting penetration what girls do Siswoprojo (student ‘Aisyiyah) in Arabic and Indonesian, the content of which is a welcome greeting and praising her intention that the congress will make Indonesian women’s unity to be achieved (Adaby Darban, 2010:80).
Aisyiyah and Nationality
The night of Sunday, December 22, 1928, a reception for women and men began at the First Women’s Congress which was opened by the chairman of RA Sukonto. The congress was attended by around 1000 people with representatives from 30 women’s associations. Also delegates from the men’s associations were Budi Utomo, PNI, CPPPBD, PI, PSI, MKD, JJ, Walfadjri, PAPI, PJA, PTI, Jong Madura, HB Muhammadiyah, JIB, PAPIM, PSD, Sangkoro Mudo, INPO, SIAP, and envoys of the press and the Dutch government (Adaby Darban, 2010:79).
The Women’s Congress I had an important national value, so at the Women’s Congress III in Bandung, 23-27 July 1938, which was led by Mrs. Emma Puradireja, sparked the momentum of the First Women’s Congress as Mother’s Day which is held every December 22. As well as the activity of selling white flowers, the proceeds of which were handed over to congress officials for Mother’s Day funds to be used for charities at the Indonesian Women’s Congress.
December 22 was chosen as Mother’s Day, because that date marked the movement of mothers (read, women) in the country with the successful holding of the Women’s Congress. The congress that was in the midst of obstacles from ancient people who still love the old customs. Which states that wives don’t need congresses, just in the kitchen where they are, immature wives can’t make peace in associations.
Aisyiyah, Agent-Practice of Social Change
It is important to note, why did this Women’s congress take place in Yogyakarta? Because the intellectual actors who organized the Women’s Congress gathered in the city of Yogya. Two major organizations, Budi Utomo and Taman Siswa, were based in Yogya. In 1920, Wanita Utama was born with its chairman, RA Sukonto, and Wanita Taman Siswa, in 1922, with its chairman, Nyi Hajar Dewantara. Both live in this city. Budi Utomo in 1917 held a congress at KHA Dahlan’s house—because Dahlan and his students were administrators ring Budi Utomo.
It is interesting to observe that Yogyakarta is the capital of Aisyiyah—the Muhammadiyah women’s association—which was born earlier than the Main Women and the Taman Siswa women, on May 19, 1917. And Aisyiyah’s role in empowering women and the younger generation was real and massive in the country in the 1917-1927 period. . Historical data proves Aisyiyah’s participation and pioneering in the First Women’s Congress in Yogyakarta, 22-25 December 1928, helped strengthen the holding of this Congress (Adaby Darban, 2010:76-83).
The role of women in the struggle was later immortalized by Soekarno in his book Sarinah which places the women’s movement as a true partner in the struggle of men. In Sarinah (1963) Soekarno explained the important role of women for the progressive progress of the nation.
However, long ago when Soekarno was still a teenager, KHA Dahlan had already practiced coaching female cadres. The coaching movement started from the recitation group and skills course which in 1914 was named the association Sopo Tresno. For Dahlan, women are partners in pioneering the path of social change in order to realize people’s lives Progressive Muslims. From several fostered students with an average age of 15 years on May 19, 1917Sopo Tresno became the Aisyiyah organization with its administrators, Siti Bariyah (chairman), Siti Badilah (writer), Siti Aminah Harawi (treasurer), Nyai Abdullah, Nyai Fatimah Wasal, Siti Dalalah, Siti Wadingah, Siti Dawimah, Siti Busyro (aides).
This first board was inaugurated and moved with a clear program: first, sending preacher to the villages during the fasting month, the second held a celebration of Islamic holidays, the third held Islamic religious courses for workers and employees’ wives in the village.
In 1919 Aisyiyah had founded the first Kindergarten (Kindergarten) in the country, with the title Kindergarten (the forerunner of ABA Kindergarten, Aisyiyah Bustanul Atfal). Aisyiyah quickly followed the development of Muhammadiyah in the country after the 11th Muhammadiyah Congress in 1922 decided that all Muhammadiyah branches and groups were obliged to open Aisyiyah. That year also established the Aisyiyah Pekajangan (Pekalongan) branch. The Aisyiyah movement has been aggressive by establishing a Wife Mushala in Yogyakarta, where Aisyiyah is specially trained.
Kweekschool Muhammadiyah Perempuan (Sekolah Guru Perempuan) was established in Yogyakarta, officially January 1, 1923, became Madrasah Muallimat. In 1923 Aisyiyah also organized a movement to eradicate illiteracy in Arabic (Al-Qur’an) and Latin. In 1926, the Garut branch established the wife’s prayer room. While in Yogyakarta stood Bustanul Atfal (Kindergarten) first in Yogyakarta.
Media Intelligence
In 1927 Muhammadiyah developed in 127 places in the country. The schools he manages are located in Surabaya, Surakarta, Jakarta, Purwokerto, Pekalongan, Pekajangan, Garut, Klaten, Lumajang, Madiun, Pasuruan, Bumiayu, Kutoarjo, Kalianget, Temanggung, Semarang, Kudus, Makasar (Sulawesi), Blitar, Ajibarang, Maninjau ( West Sumatra), Sragen, Alabei, Brebes, Banyumas, Probolinggo. At that time Aisyiyah accompanied the growth of Muhammadiyah in 127 places in the country. The development of the Aisyiyah Movement in 1927 shows that Aisyiyah has spread throughout the country, so it is said that Aisyiyah is the largest women’s association in Indonesia. Dutch East Indies.
In October 1926, because Aisyiyah branches had sprung up in the country, to educate the public, both members and community sympathizers, Aisyiyah issued a Magazine Soeara Aisjijah by using the Java language. The first circulation was 600 copies. year 1927 Soeara Aisjijah loading essay verslag using Malay. In that year contains writings about the wives of the prophet. And included a fatwa about women riding bicycles, which at that time was widely discussed.
In 1926-1928, the growth chart of the Aisyiyah movement was steadily rising. The Aisyiyah Association is in 127 places, the data really shows that this movement is rooted in the country. Not without other associations, but other associations such as Puteri Mardika (1912), Sri Fatimah (1918), Main Woman (1920), Taman Siswa Women (1922), Catholic Women (1924), JIBDA (1925), Puteri Indonesia (1927). ) could not do as powerful as the Aisyiyah movement. It should be noted, Aisyiyah’s growth was not as a nameplate association but an association whose real movement was in various regions. This is reinforced by Onnung Betawi’s notes in his writings that Aisyiyah was the largest association in the Dutch East Indies, although it was not heralded by other print media (Soeara Aisjijah issue 1, June 1928).
If you understand the map of the distribution of Aisyiyah and the charity movement, in fact, in the ten years of its establishment (1917-1927) which was extensive and massive in the country, then social-national observers in the country would automatically realize where Aisyiyah’s contribution to the people and nation lies. Especially if you look at the Aisyiyah association until now, it has remained faithful to take part for 95 years (1917-2012). And the print media Aijijah’s voice (now, Suara Aisyiyah) has remained faithful for 83 years (1926-2012). Of course, in a long period of time, he gave a lot of charity for the people and the nation.
Final Notes
Now this nation is “sick” and the Motherland is crying. Many leaders of the nation’s children forget themselves, forget that the birth of the Unitary State of the Republic of Indonesia and Pancasila was upheld for the welfare of all its people. But instead of being prosperous, the country’s natural wealth has been depleted with many people still suffering because of mismanagement and not using the nation’s philosophy as a way of life. Greedy mentality, materialistic behavior and enslaved property plagued many of the nation’s leaders. In fact, the behavior of corruption is clearly contrary to the philosophy of the state and the ethics of Pancasila. Including when juxtaposed with religious teachings (Islam) the behavior of corruption is very contradictory.
In a situation where the motherland cries, the power of tenderness of the Mothers (Women) can be a brake for wrong steps. Coaching the younger generation and reminding the men (husbands) in their families is a strategic step among mothers to save the nation. Because the mother in the context of society is an important element of cultural driving. In this case, Aisyiyah’s role is still expected by this nation. Women continue to move for the betterment of the people and nation. Happy Mother’s Day!
