This paper examines that Fatayat women as a part of indonesian Nahdlatul Ulama have created the hybridization of feminist awareness and practices through accommodating the global feminism by cooperating with some international organizations. Fatayat women have made their own hybridization through the local bases and the organizational dynamics. It shows the local bases that interviewees had involved in fatayat through family tradition and regional network and had contacted with feminism for the first time by Fatayat NU program or Islamic University. The organizational characteristic of Fatayat was formed through Suharto’s authoritarian regime, the organizational condition of NU, that is, parents organization of Fatayat, Fatayat position within NU and intersection of global Islamic revival and the restoration of the foundation of 1926.
The hybridization aspects of the awareness and practices of feminist by Fatayat women are as follow. First, Fatayat women insist that their feminist discourse and practices derive from Islamic tradition, seeking the value and language of global feminism within Islamic framework. The encounter between the global feminism and local women formed the transformative or hybrid feminist identity, that is, indonesian Islam feminist. Second, the gender concept of Fatayat women regards pregnancy, childbirth and breast feeding as biological characteristic, that is, religious obligation. The emphasizing the biological feature of breast feeding was brought on by the negotiation between western gender idea and Islamic value. Third, the recognition of biological characteristic of breast feeding carried over into the accommodation of mother’s primary responsibility for child rearing, which underscores the natural feature of domestic sphere. As a result, the lead of husband in domestic sphere was permitted by Fatayat women. Therefore, the hybridization of feminist practice in family life appeared. This paper insists that the hybrid characteristic of feminist awareness and practice in Fatayat women has been formed by the competition and negotiation between global feminism and local Islam through endogenous organization called Fatayat. It is important that the restricting influence of Islam’s holy book and walking a fine line between conservative leaders and reformative leaders played an prominent role as regards the organizational dynamics in Fatayat.