Harian Rakjat, Jakarta, 23 July 1952 (full issue; p. 3 relevant). Article by Umi Sardjono on Government Regulation 19/1952 (widows' pensions): nearly all women's organisations object, some demanding repeal, others accepting pensions but opposing polygamy. She says the rules in effect encourage polygamy, and recalls tha
De Locomotief, 17 Dec 1953: about a hundred women from seven Semarang associations, led by Perwari and including Gerwis, ride 40 becaks to the Governor's Office to petition for a marriage law securing women's legal position and for a freeze on the 1952 regulation giving pensions to second-to-fourth wives. A Gedung Rakj
Sydney Morning Herald, 21 Sep 1954, p. 1 (AAP-Reuter): a deputation from 30 Indonesian women's organisations, headed by Mrs Katowijono of Perwani, protested to Sukarno over his marriage to a second wife, Mrs Suwondo, without the first wife's consent. Press debate; women leaders say it dealt the women's movement a bad b
Dutch newspaper roundup (1954-09-21, p. 9) of Indonesian press reactions to President Sukarno's second marriage (to Mrs. Soewondo), called a serious blow to the women's movement. A delegation of women led by Perwari chair Mrs. Kortowijono visited the palace. Press is split; Indonesia Raya stresses women's long fight ov
Short Algemeen Indisch Dagblad item 'First Lady' (1955-12-31, p. 1): Perwari chair Mrs. Kartowijono says any socially acceptable woman can be First Lady and urges a marriage law quickly. Muslimat (Masyumi) and Gerwani are still deliberating on the question and could not yet comment, in the context of the Sukarno marria
Journal article by Justus M. van der Kroef (American Catholic Sociological Review, June 1957) on women's status and marriage in Indonesia: adat versus Islamic law, polygamy, divorce rates, colonial and revolutionary change. Surveys women's organisations (Perwari, Kowani) and notes Kowani's early left turn and WIDF cont
De Waarheid text (7 May 1988, p.6), apparently a speech/interview by an unnamed Indonesian woman, on the Indonesian women's movement. She says Gerwani, with about 1.5 million members after 1949, gave the movement its mass character defending peasant and working women, while Perwari led on polygamy; after 1965 Gerwani w
Hersri Setiawan's Indonesian translation (Kalyanamitra, Dec 1999) of Wieringa's 1988 working paper 'The Perfumed Nightmare' on Indonesian women's organisations after 1950, with a compact history of Gerwani and the Lubang Buaya slander. Accessible Indonesian-language Wieringa.
MA thesis (McGill, 2000) by Ro'fah on 'Aisyiyah, the women's wing of Muhammadiyah, from 1917 to 1998, covering the Old Order and New Order. Gerwani is treated as a rival within KOWANI in Ch. 2 (pp. 59-62): Gerwis founded 4 June 1950 and renamed Gerwani in 1954, its mass base among peasant women, literacy classes, marri
Muhadjir Darwin's survey (March 2004) of Indonesian women's movements from precolonial heroines through the 1928 Women's Congress, Fujinkai, Kowani and the Sukarno-era polygamy campaign against Hartini, to the New Order. Short historical overview.
Elizabeth Martyn's 2005 book (from her Monash PhD) on the 1950s Indonesian women's movement as a whole, covering organisations, socio-economic work, elections, the marriage-law campaign, international activism and the regions. Gerwani appears within a broader field.
Suraiya It's 2005 Temple University religion PhD dissertation on the Indonesian women's movement, with the Muhammadiyah women's section 'Aisyiyah as case study (Ch. 2 history from Kartini to the New Order; Ch. 3 religion and family law; Ch. 4-5 'Aisyiyah; Ch. 6 conclusion). Gerwani appears only in passing: Gerwis is li
Tempo editorial note (18 Apr 2016), recalling a 1978 Kartini Day feature on the women's movement from Aceh 1614 to the 1970s. It describes Kowani's formation (1946), Perwari's protest over Sukarno's 1954 marriage to Hartini, Perwari being squeezed as Gerwani, 'affiliated with the PKI', gained influence, and Gerwani ste
PhD dissertation (Sociology, Northwestern, Dec. 2025) by Mirna Nadia arguing the heteronormative family acts as 'moral infrastructure' of Indonesian citizenship, via the Marriage Law, the AILA judicial review, the Family Resilience Bill, women household heads and LGBT people. Gerwani appears only in ch. 1's history of