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The marginal position of ‘Aisyiyah within Indonesian national historiography cannot be explained simply by a shortage of documentation or scholarship. Its archives are rich, its intellectual figures are capable, and its historical contribution predates the most celebrated milestones of Indonesian nationalism. The central problem is not simply the availability of evidence, but how that evidence is organized into a sustained historical construction. This paper argues that 'Aisyiyah's historiographical invisibility is produced by two conditions operating simultaneously: a structural amnesia from outside, in which the paradigm of national history writing was never designed to accommodate women-based Islamic movements as sovereign subjects; and an ahistoricism from within, in which the organization itself has not yet translated its intellectual capacity into a serious collective historical project. Drawing on critical historical method and engaging selectively with Trouillot's framework of historical silencing, specifically its third and fourth moments concerning narrative production and historical retrospection, this paper maps how these two conditions have reinforced each other across successive periods from the post-independence era through the New Order to the present. The findings suggest that reorienting 'Aisyiyah's historiographical position requires more than advocacy for representation. It demands a paradigmatic shift, one already implicit in the organization's own foundational principles, toward a historical construction that begins from locality, integrates faith and progress as inseparable, and positions 'Aisyiyah not as a footnote awaiting recognition but as a subject capable of narrating its own past.
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Setiawan et al. (2026) studied this question.
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