I have been making documentary films in Indonesia for almost twenty years. After I made a film (40 Years of Silence) about the mass killings that occurred there in 1965-66 I began to investigate political brutality, in particular the horrific mass rapes that occurred during the 1998 economic crisis and the fall of the Suharto regime. Realizing that this episode of violence was only one piece of the larger puzzle of gender inequality in Indonesia today, I began to interview a number of women who had suffered domestic violence or abuse. Some of these women were Balinese and a number of them turned out to be part of polygamous families.
I overcame some initial hesitance to start a project about polygamy because, trained as an anthropologist, I was reluctant to portray a kind of marriage that certain audiences might judge negatively. But I soon realized that the emotional stories these wives have to tell holds powerful messages about the relationships between men and women and the ways social rules and structures can put women at a disadvantageor even trap or subjugate them.
I overcame some initial hesitance to start a project about polygamy because, trained as an anthropologist, I was reluctant to portray a kind of marriage that certain audiences might judge negatively. But I soon realized that the emotional stories these wives have to tell holds powerful messages about the relationships between men and women and the ways social rules and structures can put women at a disadvantageor even trap or subjugate them.
At first, the family members we interviewed presented a fairly positive view of polygamy, saying that everyone got along and it was satisfactory to them. It was only after the film team got to know the families better, after years of filming, that the truth about the difficulties and discontents of their married lives emerged. We let our subjects largely guide the interviews, and remained non judgmental in our responses to them. We also worked over a span of 7 years, so they knew we were serious about the project and telling their stories accurately and honestly. We also worked with a crew that included native Indonesians, which may have also made the subjects more comfortable.
Polygamy has been practiced in Bali for centuries, but usually only by wealthy kings or members of the ruling class. Royal men often took multiple wives in order to build alliances or demonstrate power over villagers, who would give up their daughters in exchange for patronage. Brahmin priests also took multiple wives for their ability to help with ritual duties. The practice continued into the colonial era.
Toward the end of the colonial period, in the early 1930s, prominent womens movements began to declare opposition to polygamy. But the first Indonesian president, President Sukarno, had multiple wives.
In todays Indonesia, the prevalence of polygamy is unknown, as many second marriages are not officially registered with the state; the rate is estimated to be between four and ten percent of marriages in Bali.
Public support for the practice has gained momentum over the past two decades, aided in part by high-profile polygamous Indonesians, but the debate over polygamy continues. While most Balinese are Hindu, some Indonesian Muslim supporters of polygamy cite the fact that Mohammad had multiple wives and continue to frame polygamy as a noble moral duty. Critics of the practice counter-argue that polygamy is a sexist and misogynist practice that harms women.
Toward the end of the colonial period, in the early 1930s, prominent womens movements began to declare opposition to polygamy. But the first Indonesian president, President Sukarno, had multiple wives.
In todays Indonesia, the prevalence of polygamy is unknown, as many second marriages are not officially registered with the state; the rate is estimated to be between four and ten percent of marriages in Bali.
Public support for the practice has gained momentum over the past two decades, aided in part by high-profile polygamous Indonesians, but the debate over polygamy continues. While most Balinese are Hindu, some Indonesian Muslim supporters of polygamy cite the fact that Mohammad had multiple wives and continue to frame polygamy as a noble moral duty. Critics of the practice counter-argue that polygamy is a sexist and misogynist practice that harms women.
Polygamy is permitted under local traditional Indonesian customs and laws.
In 1937, the colonial government passed a revised marriage law that called for the elimination of polygamy, but it faced strong opposition from Nationalist and Islamic groups and did not pass.
In 1945, Indonesia declared itself an independent nation and adopted a constitution that guaranteed women equal rights. In 1950, the Indonesian government outlawed forced marriages and only allowed polygamy under certain circumstances.
A 1974 Marriage Act required that any man seeking to marry again receive the permission of the first wife or wives, and outlawed polygamy for state employees.
Polygamy remains an option for Indonesians. The current national law stipulates that in order for a husband to take an additional wife, he must first receive written consent from his existing wife(s).
In 1937, the colonial government passed a revised marriage law that called for the elimination of polygamy, but it faced strong opposition from Nationalist and Islamic groups and did not pass.
In 1945, Indonesia declared itself an independent nation and adopted a constitution that guaranteed women equal rights. In 1950, the Indonesian government outlawed forced marriages and only allowed polygamy under certain circumstances.
A 1974 Marriage Act required that any man seeking to marry again receive the permission of the first wife or wives, and outlawed polygamy for state employees.
Polygamy remains an option for Indonesians. The current national law stipulates that in order for a husband to take an additional wife, he must first receive written consent from his existing wife(s).
Not all polygamous marriages are violent, and domestic violence is not limited to any particular marriage form. Indeed, gender-based partner violence against women is a problem for women and families around the world. However, certain factors do seem to make domestic violence more likely across all cultures. Households where men hold most of the economic power, family finances are stressed, wives are isolated from their family and friends, and there are frequent marital disagreements are all more likely to experience domestic violence. Socially, domestic violence tends to increase in situations where family matters are seen to be off-limits and outsiders feel uncomfortable intervening; where gender roles are sharply delineated, men are valued for their dominant or aggressive qualities, and women are seen to be mens property; and where there are restrictions on divorce.
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