Women’s Empowerment in Madura Villages: Examining Female Resistance within the Patriarchal Power Structure and Political Dynasties

The position of village head (klebun) in Madura is predominantly held by men, suggesting patriarchal power and political dynasties. This study explores how women klebuns responded to the situation by empowering themselves and other women. The analysis uses qualitative descriptive methods and Foucault’s theory of power and legitimacy. Data was collected from observations of 11 women klebuns and in-depth interviews with four of them. The findings reveal that female klebuns face a choice between being extensions of their male relatives or being leaders themselves. To challenge the patriarchal constructs, they strategically use political influence, establish relationships with officials, and seek support from legal aid institutions. These efforts were made to address the issue of village security centering around the Madurese people in order to regain public trust. The study unveils the complexity of women’s empowerment in Madura’s male-dominated political landscape. This encouraged female klebuns to strive and transform the social and political dynamics, advocating


Power and Legitimacy
Legitimacy is a crucial aspect in any political system, whether in societies and communities Additionally, the basic institution that shapes patriarchal culture is the family (Millet, 1972:33)

Madurese Patriarchy
The history of women's

Klebuns
The political power of women klebuns can only be maintained

Conclusion
The historical patterns of village leadership in Bangkalan -standing tradition in the election process for klebun in Madura's society, formally anyone can run for the position, but candidates are usually those with economic and influential power.The strategic position attracts family-based social groups to seek and maintain this position.Various strategies are employed to ensure the continuity of power.After the term of office ends, and the incumbent can no longer run for the next election (because they have served two terms)positively to the klebun's victory, while others may limit or even hinder the success.In the context of female klebun, their journey through the village head election process is through complex power relations.Family, constituents, organizers, and remo groups play pivotal roles in determining the success of a village head or klebun in Madura.The presence of these groups simultaneously reveals the power relations that a female klebun must navigate to achieve her victory.On a practical level, after being elected, a female klebun figures like the kyais play pivotal roles in spiritual guidance, but the blaters assume the mantle of social leadership, acting as strong figures responsible for maintaining order and security.
, which resulted in the appointment of a relative of the former klebun.Eventually, SM was compelled to accept the position of klebun since her son had not yet reached the required age criteria to take on the role.Once again, the negotiation between a woman candidate and men, as well as the community, ended in favor of the latter.The situation left SM with seemingly no other option but to accept, although she claimed not to fully understand the administrative and financial responsibilities inherent in the role of the village head.Even after assuming the position, both SF and SM lacked the power to negotiate and exercise independent leadership.In fact, SF could only meet others with her husband's permission, highlighting her lack of bargaining power in front of her husband.klebun.This is done with the long-term goal of shaping the community's definition of an ideal leader's role and function.Efforts to redefine the meaning of village leadership beyond physical power involve various approaches.The klebun of Tagungguh, for instance, explains that during the initial period of his village head tenure, conflicts between residents due to land inheritance issues, resulting in carok (violent fight or killing) incidents, were frequent.Within the community, carok incidents were traditionally addressed by village heads, who were considered skilled fighters.Carok refers to the act of killing in Madura's society, performed to protect one's honor from perceived insults.The main causes of carok are acts of disrespect towards others' wives or disputes over land and natural resources.Carok is executed using only a machete.The requirements for engaging in carok include kadigdajan (bravery), tampeng sereng (a specific stance), and banda (supernatural protection).In case of such incidents, women klebuns adopt a legal-based approach to conflict resolution.They collaborate with the judiciary and police to engage the community regarding land-related issues.are considered the property of their husbands.In this perspective, women are perceived as belongings with no ownership over themselves.Married women are not allowed to meet or communicate with other men, perpetuating the notion that women must remain confined to their domestic roles and only interact with their husbands, who are defined as the 'owners' of their lives.However, every human being inherently has their own agency, with the right to make decisions and choices and engage in activities freely.As long as women are defined as property, they are denied the opportunity to choose their own path in life.Before marriage, their fathers determine when they will marry, what level of education they can attain, and even who they will marry.After marriage, of "carok".MS, a female klebun from Bancang village, during an interview on February 25, 2021, shared an incident involving a friend who visited her village and inquired, "Oleh o wedok melu carokan?" (Is it permissible for women to participate in carok?).She confidently replied, "Ora lah, kuwi kan primitif" (Of course not, that is primitive). is primitive.She further clarified when her friend asked if "carok" was no longer practiced in Bancang village.She asserted, "Nang kene wes raono carok to?" (Is carok no longer practiced here?).She answered, "Kui primitif ora ono carokan nek ora penting penting" (That's primitive, there is no carok unless it's a matter of utmost importance).In brief, women klebun eroded the discourse of "carok" in the re-election of several women klebun in subsequent periods.