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coochiequeens · 9 days ago

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It did not occur to me, as a man, to put myself in the shoes of a woman, encountering a “legal woman” with male genitals in a women-only space." And that is coming from a human rights professor.

https://www.telegraph.co.uk/news/2025/05/27/i-lost-friends-when-i-changed-my-mind-on-trans-rights/

I changed my mind on trans rights – and lost multiple friends

As a human rights lawyer, I never questioned the trans movement. But, after a lightbulb moment, I publicly changed my position

King’s College London human rights professor Robert Wintemute believes some members of the transgender-rights movement do not understand that ‘women have human rights too’ Credit: Geoff Pugh

By Robert Wintemute 27 May 2025

I am a human rights lawyer and professor at King’s College London. Until 2018, I supported all the demands of the transgender-rights movement. But since then, I have changed my mind.

Why? Because I finally understood that some demands conflict with the rights of women and are therefore unreasonable.

I first encountered transgender rights as a University of Oxford PhD student, researching the human rights of lesbian, gay and bisexual individuals and same-sex couples. The claims of transsexual persons, as they were then known, seemed different to me. I did not understand them, so I was reluctant to comment on them.

And when, in the 2002 Christine Goodwin case (Goodwin said that she had faced sexual harassment at work following gender-affirming surgery), the European Court of Human Rights ruled that the UK must amend the sex on the birth certificates of “post-operative transsexuals” to reflect their “new sexual identity”, I thought that this must be progress. At last, the UK would have to catch up with other European countries.

Two years later, when the Gender Recognition Act of 2004 went well beyond that ruling, by not requiring any surgery or other medical treatment (a person with a beard and male genitals could become legally female), it struck me as very generous but I did not question it.

I assumed that whatever the transgender community demanded must be reasonable.

They knew what they needed. It did not occur to me, as a man, to put myself in the shoes of a woman, encountering a “legal woman” with male genitals in a women-only space.

As such, when I joined a group of experts in Indonesia to draft the 2007 Yogyakarta Principles, widely cited as “best practice” on sexual orientation and gender identity, I did not question the proposals of the transgender experts.

Everything changed in 2018. My lightbulb moment came at a university summer school. I was asked to explain the “spousal veto” under UK law: a wife must consent, if her husband wishes to change his legal sex to female and in turn make their opposite-sex marriage into a same-sex marriage. I said that the husband’s human right to change his legal sex could be limited to respect “the rights of others” (the wife’s right not to be in a same-sex marriage against her will).

A transgender student could not understand how I could compare the husband’s “fundamental human right” with the wife’s right under “a contract” (their marriage). Feeling frustrated, I said: “Trans rights don’t trump everything else!”

The transgender student became angry and stormed out of the classroom. Finally, it dawned on me that some members of the transgender-rights movement did not seem to understand that women have human rights too.

Over the next two years, I began to speak with women about their concerns about some transgender demands.

One woman asked if I had read Principle 31 of the 2017 Yogyakarta Principles (in which I did not participate). I had not done so and was shocked when I read it.

It boldly claimed that every country in the world must remove sex from birth certificates and, until then, allow change of legal sex based on self-identification (without a diagnosis of gender dysphoria).

In 2021, I publicly changed my position. On April 1 of that year, in an interview published in The Critic, I criticised Principle 31 and suggested for the first time that allowing change of legal sex might not be necessary to protect the rights of transgender people.

Fifteen days later, citing the interview, an LGBT organisation terminated its relationship with me, after more than twenty years.

To an LGBT-rights activist I had known for just as long, I wrote: “I hope that we can still be friends!” He replied that he wanted “to take a break for a bit” (now four years and counting).

A month later, I became a trustee of the charity LGB Alliance (founded in 2019 after Stonewall began to prioritise transgender issues) and went on to speak at its first annual conference.

In that speech, I focused on the legal changes I had witnessed since 2002 and linked the political tensions surrounding transgender rights to an “abuse of sympathy”, which had in turn led to an “escalation of demands”.

I charted how we had shifted from change of legal sex after surgery, to change of legal sex without medical treatment but with safeguards (a diagnosis of gender dysphoria and a two-year waiting period), to change of legal sex based on self-identification (with no safeguards) and finally to removing sex from birth certificates (meaning that there is no legal sex to change).

These were ideas I carried forwards to a staff research seminar at King’s in November of 2021 – albeit not without controversy. The Dean of the School of Law rejected calls to cancel the event and showed his support for freedom of expression by attending. Three security guards were posted outside the room (a first in my thirty years at the university), but no protesters appeared.

Two years later, in January 2023, I was scheduled to give the same talk at Montréal’s McGill University Faculty of Law (where I had studied).

But this time I faced a hostile mob of between 100-200 students.

See rest of article

#King’s College #Robert Wintemute is an expert in human rights #LGB rights #Gender Recognition Act of 2004 #Yogyakarta Principles #the spousal veto #Trans rights don’t trump everything else #But that what men in dresses want #some members of the transgender-rights movement did not seem to understand that women have human rights too #Principle 31 of the 2017 Yogyakarta Principles #Removing sex from birth certificates will make tracking sex imbalances of newborns impossible to track #abuse of sympathy #escalation of demands

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photomatt · 1 year ago

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My Beliefs and Principles

A number of people are trying to brand me as transphobic, so I thought I would list out a number of my personal beliefs so folks coming across this in the future can judge for themselves.

I believe love is love, and consenting adults should be able to have whatever form of relationship they want or don't want. I believe governments should recognize all these unions with the same rights.

I believe people should be able to change their name, gender identity, and preferred pronouns whenever they want and however many times they want. I personally endeavor to follow all these preferences that are known to me.

I support adults making any modifications to their body they like.

I support people choosing to share or keep private the above.

This is not meant to be comprehensive, and in researching this post to make sure I was using the right language to express my beliefs I read through the Yogyakarta Principles and agree with everything in that document, which is much more comprehensive.

A few other points I'll include for context and history:

Both Automattic and WordPress.org, founded or co-founded by me in 2005 and 2003 respectively, have consistently supported LGBT+ organizations, contributors, and employees.

Automattic's open time off benefit includes full pay for medical time off has supported a number of people transitioning. We've invested considerable development time in updating or working around legacy HR systems to recognize the principles above, and will continue to as best practices evolve or we find mistakes.

When we remodeled Automattic's NYC office before moving in we made the bathrooms gender neutral. Same for a commercial warehouse I've recently remodeled.

I've personally donated to LGBT+ organizations as far back as 2016, and more recently have donated mid five figures to Human Rights organizations.

I have dedicated my life since the age of 19 to open source software, which I believe to be radically inclusive, and democratizing publishing, commerce, and messaging. My hope is this work contributes, even if in a small domain-specific way, to a more fair and just society.

#beliefs #principles #automattic #wordpress #lgbtqia

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jian-wei-24 · 2 months ago

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F.M.P Pre-production: (Research [Shophouses Interior])

Figure 1: Ground floor interior of Pinang Peranakan Mansion. (Jia-ju, 2022)

The architecture of Chinese immigrant shophouses in colonial Malaya reflects a rich blend of cultural beliefs, practical needs, and artistic expression. At the heart of many of these design decisions is the traditional Chinese belief in Feng Shui. This ancient Chinese system of spatial arrangement influenced the overall layout, structure, and interior zoning of the home. As some says the house is one's vehicle to drive towards success. Symmetry was highly valued, as it was believed to promote balance and harmony. Many shophouses featured narrow but long layouts, not only because of land limitations in urban areas, but also because such shapes were thought to help guide positive energy or "Qi" from the front of the house to the back. The presence of air wells or courtyards also played a role in improving air flow and encouraging good energy to circulate within the home.

Figure 2: Interior Zoning of shophouse. (Zwain and Bahauddin, 2019)

Interior zoning was another important element of Chinese immigrant shophouses with purpose of achieving good Feng Shui. The ground floor, especially the front portion, was usually dedicated to business. This was a semi-public area where customers could come in and interact. As one moved further into the building, the spaces became more private, often used for cooking or dining. The upper floors were reserved for the family’s private quarters. This careful division of space reflected both functional needs and cultural values, preserving privacy and respect within the household while supporting the family’s economic activities.

Figure 3-4: Wooden carving evidence. (Kumala and Widyastuti, 2023)

The interior of these homes was often richly decorated with carved wooden panels, and decorative tiles. These decorations were not merely for beauty but carried cultural and spiritual meaning. Many carvings and tiles featured floral patterns, animals, or scenes from ancient stories and legends. Flowers like peonies symbolised wealth, while lotuses symbolised purity. They also use local floral and incorporate them into their wooden craving designs. These visual elements served not only as a reflection of the family’s values and beliefs, but also as tools to bring luck, safety, and success to the household. In wealthier families, these carvings were often highly detailed, telling visual historical stories for all to remember.

In many ways, the layout of these homes told the story of immigrant life which is balancing tradition, work, and adaptation to a new land.

References

Endut, E. H. (1993) TRADITIONAL MALAYSIAN BUILT FORMS: A STUDY OF THE ORIGINS, MAIN BUILDING TYPES, DEVELOPMENT OF BUILDING FORMS, DESIGN PRINCIPLES AND THE APPLICATION OF TRADITIONAL CONCEPTS IN MODERN BUILDINGS. PhD thesis. University of Sheffield.

Kumala, T and Widyastuti, D. T. (2023) ADAPTATION OF MAINLAND CHINA ARCHITECTURAL CHARACTERISTICS ON CHINESE PERANAKAN HOUSES IN YOGYAKARTA. Built Environment Studies, 4(1), pp.43–50. doi: https://doi.org/10.22146/best.v4i1.5209.

Zwain, A and Bahauddin, A. (2019) Place Identity in the eclectic style interiors of vernacular courtyard shop-houses in Heritage City, George Town, Malaysia. ISVS e-Journal. 6 (1), pp. 32-41.

Zwain, A and Bahauddin, A. (2022) 'AN INVESTIGATION ON THE INTERIOR TRADITIONAL COURTYARD SHOPHOUSES BASED ON THE IDENTITY FORMATION: CASE STUDY OF LOT NOs. 3, 5, AND 7 LORANG IKAN, GEORGE TOWN, MALAYSIA', 2019 International Transaction Journal of Engineering, Management, & Applied Sciences & Technologies, 10 (18), pp. 1-13. doi: 10.14456/ITJEMAST.2019.257.

Zwain, A and Bahauddin, A. (2018) THE ARCHITECTURAL OPENINGS OF THE TRADITIONAL COURTYARD “LATE STRAITS” ECLECTIC STYLE SHOPHOUSES, PENANG CASE STUDIES: LOT NOS. 3, 5 AND 7 LORONG IKAN, GEORGE TOWN. 3rd International Conference on Rebuilding Place. Impiana Hotel, Ipoh, Perak, Malaysia, 13-14 September 2018, Malaysia: Faculty of Architecture Planning and Surveying. Available at: https://ir.uitm.edu.my/id/eprint/44683/1/44683.pdf. (Accessed: 9 March 2025)

#Practice 2: Creative Project Development #Pre-production

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knick-nudiex · 4 months ago

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Sexism may also include stereotyped roles by gender. International laws, such as the Convention on the Elimination of All Forms of Discrimination against Women or Yogyakarta Principles, demand the end of every form of sexism. Sexism can affect a person attending a party, getting a job, joining a game, trying to get a promotion, being selected and so on. Sexism is often discrimination against women due to the history of sexism in the Western world.

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news24-7live · 10 months ago

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Protests in Indonesia Over Parliament's Attempt to Override Court Rulings

On August 22, 2024, Indonesia saw protests in several cities including Jakarta, Yogyakarta, Semarang, Makassar and Bandung, as thousands of protestors took to the streets to express their opposition to a parliamentary move. https://twitter.com/MarioNawfal/status/1826504030614429940 Also Read: China and Vietnam Signed 14 Agreements Covering Infrastructure, Agriculture and Trade On August 20, 2024, Indonesia's top court issued a ruling that was seen as a victory for democratic principles. The court decided that political parties would not require a minimum 20% representation in regional assemblies to field a candidate. This decision was aimed at fostering a more inclusive political environment allowing smaller parties to participate in regional elections. Additionally the court upheld the current minimum age limit of 30 for candidates barring younger aspirants including President Joko Widodo’s 29-year-old son, Kaesang Pangarep from running in upcoming elections. Within 24 hours of the court's decision, the Indonesian parliament dominated by President Widodo’s supporters tabled an emergency motion to reverse these changes. The proposed legislative amendments, if passed would maintain the status quo favoring the ruling coalition which includes President Widodo and Prabowo Subianto. The parliamentary move has triggered massive protests across the country with tens of thousands taking to the streets in cities such as Jakarta, Padang, Bandung and Yogyakarta. The situation in Jakarta has been tense with protesters clashing with police outside the parliament building. Protesters attempted to tear down the gates of the legislature, while others called for calm. Protesters in other cities also faced off with police, who were deployed in large numbers to maintain order. The protests is from a series of rulings made by Indonesia's Constitutional Court on August 20, 2024, concerning the eligibility and electoral thresholds for candidates in the upcoming local elections scheduled for November. The court removed the 20% legislative seat threshold or the 25% popular vote threshold required for political parties or coalitions to nominate candidates for regional heads. This decision opened the door for various candidates including popular former Jakarta governor Anies Baswedan to potentially re-enter the political arena. The court upheld an age requirement that gubernatorial candidates must be at least 30 years old at the time of their registration, closing the door on the possibility of Kaesang Pangarep, the youngest son of outgoing President Joko Widodo (Jokowi) running for governor of Central Java. Kaesang, who turns 30 only in December 2024, would be ineligible under this ruling. Indonesia's parliament led by its Legislative Body (Baleg) acted to overturn the Constitutional Court's rulings. On August 21, 2024, just a day after the court's decisions, Baleg introduced a bill that sought to amend the 2016 Regional Elections Law reversing the court's rulings on both the electoral thresholds and the age requirement. https://twitter.com/AJEnglish/status/1826594508135637429 Also Read: China Proposes New Law to Make it Easier to Register Marriages and Harder to Divorce Baleg's bill reintroduced the 20% legislative seat threshold or 25% of the popular vote, as a requirement for nominating candidates. This move was seen as an attempt to block candidates like Anies Baswedan, who is under the new ruling. The bill also proposed that the age requirement for gubernatorial candidates apply at the time of inauguration, not registration. The parliament's actions were criticized as an unconstitutional power grab aimed at preserving the political influence of the outgoing president's family and allies. The bill's introduction occurred in a lightning-fast manner, taking only seven hours with all but one of the nine parties in the House supporting the bill. The only dissenting party was the PDI-P. The parliamentary action triggered immediate protests across the country. In Jakarta, thousands of demonstrators gathered in front of the House of Representatives (DPR) building, where security measures including barbed wire and concrete fences and it had been set up to prevent entry. The crowd managed to tear down a section of the fence and tensions escalated when bottles were thrown at members of parliament who attempted to address the crowd. Nearly 3,000 security personnel were deployed at the locations including the Arjuna Wijaya Statue and the Merdeka Palace. In Semarang the protests turned violent as demonstrators damaged the fence of the local parliament building. Similar scenes of unrest were reported in other cities such as Yogyakarta, Makassar and Bandung, where students and activists led demonstrations demanding that parliament respect the Constitutional Court's rulings and reject the politics of dynasties. A viral image featuring the words Emergency Alert above Indonesia's national emblem, the Garuda, became a symbol of the growing discontent. Celebrities and public figures were among those who shared the image including Wanda Hamidah, a Golkar politician, who announced her resignation from the party in protest. In a Instagram post, she declared "I'm out of Golkar. I don't want to be on the wrong side of history. I love my country too much. Indonesia is not for sale." Due to the protests and the failure to achieve a quorum, the House of Representatives postponed the plenary session intended to ratify Baleg's bill. Political observers believe that the House is rushing to pass the bill before the local election registration begins on August 27, 2024. https://twitter.com/pandandjati/status/1826594497054343671 Also Read: Paetongtarn Shinawatra Becomes Thailand’s Youngest Prime Minister

Top Sources Related to Protests in Indonesia Over Parliament's Attempt to Override Court Rulings (For R&D)

Reuters: reuters.com CNA:

Thousands protest Indonesian parliament’s move to subvert court ruling, pave way for Jokowi’s son to contest in local electionsProtestors gathered in Jakarta, Yogyakarta, Semarang, Makassar and Bandung. In Semarang, the crowd damaged the fence of the local parliament building and the police fired tear gas in response. AP News: Thousands of Indonesians attempt to storm parliament to protest changes to election lawIndonesian police have fired tear gas and water cannon to disperse thousands of protesters who attempted to storm parliament after they tore down a section of fence and threw stones at police. BBC News:

Indonesia: Election law changes spark mass protestsThe country’s leaders want to reverse a constitutional court decision to open up elections to their rivals. NBC News:

Thousands attempt to storm Indonesia parliament to protest election law changesThe unrest forced the legislature to delay a vote on controversial changes to election laws that could further enhance the political influence of outgoing President Joko Widodo. South China Morning Post:

Indonesians protest against changes to election law, threat to democracyThe move by parliament to undo a top court’s rulings on the election law is to secure Joko Widodo’s political interests, analysts say. Read the full article

#Indonesia #JokoWidodo #Protests

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axellaniez · 1 year ago

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Yogyakarta: A Journey Through History and Culture

Yogyakarta, often hailed as the cultural heart of Java, offers an unparalleled journey through time, where history, architecture, and local traditions intertwine to create a rich tapestry of experiences. This city, with its profound historical significance and cultural depth, captivated me from the moment I arrived. In particular, the majestic Sultan's Palace, the quaint Dutch Quarter, and the immersive Javanese culture provided a deeply enriching exploration that left an indelible mark on my soul.

The Sultan's Palace: A Bastion of Javanese Royalty

The Sultan's Palace, or Kraton Ngayogyakarta Hadiningrat, stands as a testament to the grandeur and sophistication of Javanese royalty. This architectural marvel is not merely a royal residence but a living museum, encapsulating centuries of history and tradition. The palace complex, meticulously designed in accordance with Javanese cosmology, reflects a harmonious blend of indigenous design principles and colonial influences.

As I traversed the expansive courtyards and intricately carved wooden pavilions, I was struck by the palace's serene yet imposing presence. Each structure within the Kraton is imbued with symbolic meaning, from the orientation of buildings to the ornate decorations adorning their facades. The palace houses a wealth of historical artifacts, including royal heirlooms, traditional garments, and ceremonial objects, each narrating the storied legacy of the Yogyakarta Sultanate.

Witnessing a traditional court dance within the palace grounds was an experience of profound cultural significance. The dancers, adorned in elaborate costumes, moved with grace and precision, embodying the spiritual and artistic heritage of the Javanese people. The Sultan's Palace is not merely a relic of the past but a vibrant center of cultural preservation and celebration.

The Dutch Quarter: Echoes of Colonial Influence

Transitioning from the regal ambiance of the Kraton, I ventured into the Dutch Quarter, an area that exudes the quaint charm of Yogyakarta's colonial past. The Dutch colonial era, which began in the early 17th century, left an indelible mark on the city's architecture and urban landscape. The Dutch Quarter, with its cobblestone streets and stately colonial buildings, serves as a living chronicle of this historical period.

The architecture in the Dutch Quarter is characterized by its grand facades, expansive verandas, and intricate ironwork, reflecting the architectural aesthetics of the Dutch East Indies. Walking through this district felt like stepping back in time, as each building narrates tales of colonial enterprise, cultural exchange, and historical transformation.

The quarter is replete with charming cafes, galleries, and antique shops, offering a delightful juxtaposition of Javanese and European influences. These establishments provide not only a glimpse into the past but also a venue for contemporary cultural expression and dialogue. The Dutch Quarter is a place where history and modernity coexist, inviting visitors to explore and reflect on the complex narratives that have shaped Yogyakarta.

The Essence of Javanese Culture

Yogyakarta's true allure lies in its deep-rooted Javanese culture, which permeates every aspect of life in the city. The Javanese people are renowned for their rich traditions, artistic expressions, and unwavering commitment to preserving their cultural heritage. My immersion into this vibrant culture was both enlightening and transformative.

One of the most profound experiences was attending a wayang kulit performance, a traditional shadow puppet theater that is integral to Javanese cultural identity. The intricately crafted puppets, manipulated by skilled dalang (puppet masters), brought to life epic tales from the Ramayana and Mahabharata. The accompanying gamelan orchestra, with its melodious and rhythmic sounds, added a transcendent quality to the performance, creating an atmosphere of mystical reverence.

Exploring Yogyakarta's bustling markets, traditional batik workshops, and local culinary scene further deepened my appreciation for Javanese culture. Each interaction, whether with artisans meticulously crafting batik textiles or vendors selling traditional delicacies, offered a glimpse into the daily life and enduring traditions of the Javanese people.

A Cultural Odyssey

Yogyakarta is not merely a destination; it is a cultural odyssey that beckons travelers to delve into its historical depths and embrace its cultural richness. The city's ability to seamlessly blend its royal heritage, colonial past, and vibrant local traditions creates a unique and compelling narrative that resonates with all who visit.

In conclusion, Yogyakarta offers an intellectual and cultural journey that transcends the ordinary. From the majestic Sultan's Palace to the charming Dutch Quarter, and the immersive experience of Javanese culture, every aspect of this city invites exploration and reflection. For those seeking a profound and enriching travel experience, Yogyakarta stands as a beacon of historical and cultural enlightenment.

#yogyakarta #brief #asia #history #fyi #indonesia #southeast asia #travel #inspiration #across the spiderverse

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famousinuniverse · 1 year ago

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Exploring Dance From Aceh, Indonesia

Sparked by need, teeming with profound intention, and defined by a catalytic presence, dance has often played a critical role in the lives of peoples throughout history.

Exploring Dance From Aceh, Indonesia | Asia Society

Is a traditional dance from Aceh that well known as dance of the Thousand Hands?

Saman (or the dance of a thousand hands) is one of the most popular dances in Indonesia. Its origin is from the Gayo ethnic group from Gayo Lues, Aceh province, Indonesia, and is normally performed to celebrate important occasions. The dance is characterized by its fast-paced rhythm and common harmony between dancers

Saman (dance) - Wikipedia

6 Indonesian Traditional Dances

No matter how many times you visit Indonesia, you can’t just get enough of the cultural performances that are a feast for the eyes. During these hard times, the best way to enjoy the Indonesian cultural scene is to watch, listen, and learn about it at home. Traditional Indonesian dances are distinct from each other and reflect the unique philosophies of the ethnic groups. There are 6 traditional dances that look sophisticated, but can be learned easily at home. Catch a glimpse of these traditional dances from Indonesia and get inspired to try out new hobbies and activities at home.

1 | Saman Dance, Aceh

Having originated in Aceh, from a plateau called Gayo, Saman Dance is one of the most famous traditional dances in Indonesia. There are many values, principles, and philosophies of Acehnese imbued in the Saman dance, such as wisdom, faith, manners, heroism, and togetherness. The Saman dance was originally performed to celebrate important occasions of the Acehnese community, such as the celebration of the birth of the Prophet Muhammad.

Saman dance uses two basic movements, hand-clapping and shoulder-clapping, to make body percussion sounds, which are synchronized to create music and look fascinating at the same time. On 24 November 2011, the Saman dance was designated as the Intangible Cultural Heritage of Humans at the 6th Session of the Intergovernmental Committee.

You can catch a glimpse of the Saman Dance on this YouTube video here and see the magnificence of Aceh culture.

2 | Tor-Tor Dance, Samosir

Tor-Tor Dance is an ancient traditional dance originating from North Sumatra that consists of the of North Tapanuli, Humbang Hasundutan, and Toba Samosir regions. Initially, this dance was usually performed at ritual events such as the ceremony of death, healing, and so forth. According to history, Tor-Tor dance was a part of rituals associated with spirits, which were invoked and “brought forth” into the stone statues that symbolized the ancestors.

Tor-Tor dance is of three types. The first type is Tor-Tor Pangurason (cleanup dance), which is usually performed at a big party. The second type is Tor-Tor Sipitu Cawan (Dance of the Seven Bowls), which is usually performed at the inauguration of a king and depicts the story of the seven daughters of heaven that bathe in a lake at the top of the Pusuk Buhit Mountain. Lastly, there is Tor-Tor Tunggal Panaluan, a cultural ritual dance that is usually performed when a disaster strikes a village.

The movements of Tor-Tor Dance follow the flow of Margondang, the traditional music that accompanies the dance. Tor-Tor dance is no longer associated with religious rites or mystical ceremonies. Nowadays, it’s performed at occasional events like weddings and welcoming ceremonies for visitors.

Take a look at Indonesia.Travel’s YouTube video about the beauty of Lake Toba and its surroundings, and catch a glimpse of the Tor-Tor Dance.

3 | Serimpi Dance, Yogyakarta

Serimpi is a traditional Indonesian dance that dates back to the 12th century. It originates from the Royal Palace of Yogyakarta and was developed by Pakubuwono IV, the leader of Surakarta Hadiningrat Palace.

The name Serimpi comes from a local term “Srimpi Sangopati”, which means the replacement candidate for a king. The Serimpi dance performance is accompanied by gamelan music, the traditional Javanese music.

The steps of the Serimpi dance consist of gentle movements that carry a mystical touch. This classic dance is performed by four or five women at the most. However, it is also possible to have two, six or eight dancers. An epitome of the elegant character of the royal Javanese court, the Serimpi dance is comprised of soft and slow movements, highly-stylized hands positions, and graceful stances that are accompanied by gamelan music and demonstrate modesty, refinement, and beauty. This video from Indonesia.Travel’s YouTube channel gives you a sneak peek of a Serimpi dance performance.

4 | Kecak, Bali

Known internationally as the “Ramayana monkey chant”, Kecak Dance is a form of Balinese Hindu dance and musical theatrical performed primarily by men in temples and villages across Bali. Developed during the 1930s in Bali, Indonesia, the dance is considered as one of the most spectacular traditional performances in Indonesia because it is generally performed by a circle of as many as 150 dancers wearing checkered clothes around their waists, chanting "chak" in a percussive manner while moving their hands and arms.

The uniqueness of this dance is that it uses no artificial backdrop or stage and doesn’t involve any musical instrument. It must be performed at sunset, in the open air, usually above a cliff facing the sea, because the performance depends entirely on the natural light of day. As the sun goes down, the story progresses with the orange sky getting darker over time. This dance portrays a battle from the Ramayana, in which the monkey-like warriors known as Vanaras, led by Hanuman, assist Prince Rama in fighting the evil King Ravana.

Many elements of the Kecak dance were inspired from a Balinese ancient ritual called Sanghyang: a form of exorcism to repel evil spirits in which the dancers fall into a state of trance. The full form of Kecak dance is said to have originated in 1930, after a Balinese Dancer, Wayan Limbak, worked together with a German painter, Walter Spies, to create a dramatic performance version of Sanghyang by incorporating the epic Ramayana saga. Kecak dance performances can be seen at many tourism sites in Bali such as GWK, Uluwatu Temple, and Batubulan, but you can also enjoy a glimpse of this spectacle in this 360 video from Indonesia.Travel’s official website.

5 | Caci Dance, Flores

One of the most well-known traditional art forms of Flores Island, East Nusa Tenggara, Caci dance is a traditional dance performed by two men fighting each other using a whip and a shield. This dance is performed at various events, such as the celebration of the harvest season (hang woja), New Year rituals (penti), and other traditional ceremonies. The dancers usually wear traditional warrior costumes of Manggarai, which includes a head covering (base) and clothing at the bottom while the upper body is left naked.

Caci Dance originates from East Nusa Tenggara’s Manggarai community that had a tradition where men used to have a one-on-one fight to test their valor and ingenuity. This tradition then developed into an art, where there were dance moves, songs, and accompanying music to enhance the spectacle. The name Caci Dance comes from the word 'Ca', which means one, and 'Ci', which means test. Therefore, Caci can be interpreted as a one-on-one dexterity test.

Although it appears to contain elements of violence in it, the core message of this traditional dance is all about peace, which is why it intrinsically displays the spirit of sportsmanship, mutual respect, and problem-solving without holding a grudge. Check out this Caci dance performance video on Indonesia.Travel’s official YouTube Channel.

6 | Poco-Poco Dance, Maluku

Different from the ones mentioned above, the Poco-Poco Dance can be considered as a modern dance because it was developed in 1993, but it also uses many traditional elements in its movements. It was considered a mass traditional dance rather than an artistic performance.

Poco-Poco Dance originates from the military tradition of morning mass exercise and is accompanied by the song ‘Poco-Poco’ written by a Moluccan musician, Arie Sapulette. After being featured in a program called “Dansa Yo Dansa” (Let’s Dance) on Indonesia’s national television channel (TVRI), the dance gained nationwide popularity. Since then, this dance has been practiced by many Indonesians as a part of their morning exercise routine. Some communities also tried to incorporate their traditional dance steps into the Poco-Poco Dance.

Nowadays, Poco-Poco Dance is usually being performed at cultural celebrations and official national events in Indonesia. In 2018, Indonesia set the Guinness World Record for a mass Poco-Poco Dance. You can learn how to do the Poco-Poco Dance here.

The graceful rhythmic movements of these traditional dances represent the harmony and beauty of Indonesia. Amaze yourself with the aesthetics of Indonesian culture and learn more about these dances to have fun while you # StayatHome.

6 Indonesian Traditional Dances for You To Enjoy from Home Now - Indonesia Travel

Acehnese dancer, Indonesia, by Umar Ben

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bernardperroudart · 1 year ago

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The Underground Mosque (Sumur Gumuling) Yogyakarta, Indonesia - built in 1750 - is totally underground surrounding a circular well "sumer." Four stairways form a small stage; a fifth staircase leads to upper second floor, and they symbolize the Five Islamic Principles, the highest staircase = pilgrimage to Mecca.. The Imam would stand on the small stage taking advantage of the excellent acoustics of the circular building to deliver his sermon.

#architecture

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lukiblog · 2 years ago

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True Inspiration: Indonesian Luhur Stories are presented in Denny Ja essay poetry

Indonesia, a country that is rich in culture and magnificent history. Behind its natural beauty, there is an inspirational story that brightens the soul. One of the characters who has captured the story of the noble story of Indonesia in an essay poem is Denny JA. Denny JA, a famous Indonesian writer and intellectual, has succeeded in inspiring many people through his stunning work. In his essay poem titled “True Inspiration”, Denny JA invites us to understand and feel the beauty of Indonesia through a collection of inspirational stories. The essay poem presents various inspirational stories from various provinces in Indonesia. From Sabang to Merauke, Denny Ja managed to trace the traces of local wisdom and natural beauty. Every story presented as a silent witness to how great Indonesia and its people. One interesting story is about a fisherman on Parangtritis Beach, Yogyakarta. The fisherman spends most of their lives in the sea, looking for fish to make a life. Although his life is full of challenges and dangers, the fishermen continue to live their work with enthusiasm and sincerity. Another inspiring story is about a farmer in the Bali area. The farmer tells his struggle in cultivating his agricultural land and preserving nature. Although faced with climate change and economic pressure, the farmers remain firm in principle to protect nature and produce quality agricultural products. Denny Ja also did not forget to raise stories about the heroes from the past. One of them is General Sudirman, Indonesian national hero who has led the struggle of the people against the invaders. The story of heroism and determination of General Sudirman is an inspiration for all of us to fight for justice and freedom. In addition, this essay poem also features inspirational stories about daily life. For example, a mother who managed to raise her children with unlimited affection and sacrifice. Or the story of a young man who fought hard to achieve his image and change his life for the better. Through this essay poetry, Denny Ja wants to invite us to respect the diversity and beauty of Indonesia. Every story presented is a reminder of how important it is to maintain and appreciate Indonesian cultural heritage. By understanding and feeling local wisdom, we can enrich and strengthen our identity as an Indonesian nation. In addition to inspirational stories, this essay poem is also equipped with stunning images. The picture succeeded in capturing the natural beauty of Indonesia and the daily life of its people. The combination of beautiful words and interesting pictures of making this essay poem into a work of art that captivates the heart of the reader. “True inspiration” is an essay poem that not only entertains, but also provides a deeper understanding of Indonesia. Denny Ja wisely presents a story that is able to photograph the daily life of the Indonesian people, as well as inspiring the spirit to do better. This essay poem is a form of appreciation for Indonesian life and culture that we should protect and preserve. Through his work, Denny Ja invites us to always remember and boast of the uniqueness of Indonesia. So, don’t miss to read Denny Ja’s “True Inspiration” essay poetry.

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olifiasarifah · 2 years ago

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Opportunities for Success in the Entrepreneurship World: Inspirational Portrait from Denny Ja

In this modern era, many people dream of becoming a successful entrepreneur. They want financial freedom, creativity, and opportunities to change the world through their innovation. One of the inspirational figures in the world of entrepreneurship in Indonesia is Denny JA. Denny JA, or Denny JAnuar Ali, is a successful businessman and a highly respected community leader. He was born on January 11, 1951 in Yogyakarta, Indonesia. As a child from a simple family, Denny JA never gave up on success and prove that anyone can achieve their dreams. In his entrepreneurial journey, Denny Ja has created various innovations that have changed many aspects of Indonesian life. One of the biggest innovations is the establishment and development of the Indonesian Survey Institute (LSI). LSI is a leading survey institution in Indonesia that provides valuable information and data for the community, government, and the business world. Not only that, Denny Ja is also involved in various organizations and projects that contribute to Indonesia's social and political development. He is the founder and Chairperson of the Indonesia Survey Institute (ISI), Research Institute and Public Policy Analysis. Denny Ja is also active in social and humanitarian activities, and has an important role in supporting education and development in Indonesia. Denny Ja's success in the world of entrepreneurship is inseparable from his intelligence, perseverance, and courage. He always holds the principles of integrity, ethics, and honesty in running his business. Denny Ja also believes that success can only be achieved through hard work and strong commitment. For prospective entrepreneurs, the inspirational portrait of Denny Ja gave many valuable lessons. First, he shows that success does not depend on the background or initial wealth. With a strong determination and spirit, anyone can achieve success in the world of entrepreneurship. In addition, Denny Ja also teaches the importance of involvement in project projects that are beneficial to the community. In his view, entrepreneurship is not only about seeking personal benefits, but also about having a positive impact on the surrounding environment. In facing challenges and obstacles, Denny Ja always holds the principle that failure is an opportunity to learn and grow. He never gave up when facing failure, but rather used this experience as a valuable lesson to achieve success in the future. Not only in the business world, Denny Ja is also an inspiration in overcoming social and political problems in Indonesia. He has a clear view and is actively involved in various discussions and debates aimed at finding the best solutions for the community. In his journey, Denny Ja has received many awards and recognition of his contribution in the world of entrepreneurship and development of Indonesia. However, he remains humble and continues to try to have a greater positive impact on the community. As an inspirational figure, Denny Ja is a real example that success can be achieved through hard work, enthusiasm, and integrity. He has proven that anyone can achieve their dreams, as long as they have strong determination and involvement in achieving their goals. For those who dream of becoming a successful entrepreneur, the inspirational portrait of Denny Ja can be a source of motivation and learning.

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leonalfari · 2 years ago

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Get to know Denny Ja's closer Mathematics who inspires through his statement

Denny Ja, a figure who is not only known as an accomplished mathematician, but also an inspiring person through his statements. Born with the name Denny JAnuar Ali, he was born on January 14, 1959 in Surabaya. Since childhood, Denny has shown his talent in the field of mathematics and became a magic boy in the academic world. Denny successfully completed higher education in the field of mathematics at a very young age. He won a bachelor's degree at Gadjah Mada University, Yogyakarta, at the age of 18. This achievement made him the spotlight of many people and confirmed his status as a genius in the field of mathematics. However, Denny does not only focus on the academic world alone. He also has a great interest in the social and political world. Through the statements he conveyed, Denny often inspired many people to see complex issues from the perspective of mathematics. He taught the public to think rationally and objectively in dealing with existing problems. One of Denny's very inspiring statements is, "Mathematics teaches us to think logically and methodically in dealing with life. Don't let emotions master our common sense." With this statement, Denny invites people to apply mathematical principles in everyday life. He believes that with logical and objective thinking, we can make wise decisions and solve problems more effectively. In addition, Denny also made an inspirational statement about the importance of mathematics education. He said, "Mathematics is a universal language that is able to open the door to success. By understanding mathematics, we will have the ability to think analytically, critically, and innovatively." This statement illustrates the importance of mathematical education in shaping a sharp and creative mindset. Denny is also known as his controversial statement about the use of data in decision making. He often said, "Don't believe in numbers, but believe in the way we read these numbers." This statement invites the public to not only trust raw data, but also to analyze and interpret it properly. In a world full of information and statistics, Denny reminds us to keep thinking critically and skeptical. Denny is also active in various social and political activities. He is involved in several organizations that focus on community empowerment, education, and social change. Through his role in various activities, Denny not only inspired his words, but also with concrete actions. In the political field, Denny is also a respected figure. He once nominated himself as a presidential candidate in the presidential election in 2009. Although he did not succeed in winning the election, Denny remained respected because of his courage and integrity in the political world. Denny JA is an extraordinary figure. Through his expertise in mathematics, he inspired many people to think logically and methodically in dealing with life. Denny also involved himself in various social and political activities, proves that he is a person who cares about the community.

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arifreko · 2 years ago

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Unraveling religious interpretation in the style of Denny Ja: Behind the interpretation of interpretation

Introduction Religious interpretation is one important aspect in religious life. Religious interpretations can provide a deeper understanding of the teachings of religion and provide guidance for people in carrying out worship and daily life. However, there is often a confusion of interpretation in religious interpretations that can lead to conflict and division in the community. One of the figures that often makes controversy in religious interpretations is Denny JA. This article will describe the interpretation of religion in the style of Denny JA and see behind the confusion of interpretations that occur. 1. Introduction to Denny JA Denny JA is an intellectual known as a writer, public speaker, political commentator, and also religious lecturers. Although his educational background is not in the field of religion, Denny Ja often provides a controversial religious interpretation and is different from the majority of scholars. This makes Denny Ja in the spotlight and conversation among the people. 2. Religious interpretation in the style of Denny Ja In the interpretation of religion in the style of Denny Ja, it tends to provide a more flexible and contextual interpretation of religious teachings. He argues that religious teachings must be adjusted to the times and social development. In his view, religious interpretation must be relevant to the problems faced by modern society. 3. Conversion of interpretation The interpretation of religion carried out by Denny Ja often raises confusion in understanding religion among the community. This is because many scholars and Muslims who disagree with the interpretation given by Denny Ja. This confusion of interpretation can result in division and conflict among religious communities. 4. Criticism of Religious Interpretation Ala Denny Ja There are many criticisms addressed to the interpretation of religion in the style of Denny Ja. One of them is that its interpretation is considered less consistent with the existing religious teachings. Some scholars also argue that Denny Ja does not have authority in providing religious interpretations because his educational background is not in the field of religious scientific. 5. The importance of understanding the context and intention of interpretation In unraveling religious interpretations, it is important for us to understand the context and intentions behind the interpretation. A good religious interpretation is based on a deep understanding of religious texts and also considering the social, cultural, and historical context. Interpretation of religion must also be done with good intentions and not conflict with religious principles that have been received by the people. 6. Conclusion Unraveling the interpretation of religion in the style of Denny Ja requires a deep and critical understanding of the interpretation given. Although Denny Ja is a controversial figure, it is important for us to maintain harmony and prioritize dialogue in addressing differences in religious interpretation. Hopefully with a good understanding, we can achieve understanding in carrying out religious teachings in accordance with the principles of existing religion. Bibliography: 1. Smith, John. (2010). Modern religious interpretation: perspective and challenges. Jakarta: Maju Jaya Publisher. 2. Brown, Karen. (2008). Religious interpretation and social conflict. Yogyakarta: Library of Abadi.

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genderatheist · 3 years ago

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I was listening to a podcast one day, and a prominent human rights activist-politician was featured. She talked about how during her first visits in the West she saw “Women’s studies” and wondered what the hell is that, and upon learning more realized how important it is to talk and analyze women’s experiences, to give us voices. Upon returning, she made a point to start one such “Center for Women’s Studies” in my hometown.

The centre is now renamed to “Gender Studies”.

She also talked about how important it is to ratify the Stambul Convention, that the whole point of it is to protect women and girls from discrimination and violence, and everyone opposing that just want to keep the patriarchal status quo and see women and girls as someone lesser.

She then went on to say that Yogyakarta Principles are wonderful etc, and cited in the lines of: “Only when a person is aware of his or her gender/sexuality, is a person fully developed”.

I don’t know if that is precisely what is written in those principles. I only want to point out the mistake in reasoning by that politician.

First of all, she conflated sex, gender and sexuality. That’s an easy thing to do as in my language, there’s no word for “gender”, and “sexuality” is a scary word, so she used the euphemism “lytiškumas” which can mean anything.

“Only when a person is aware of his or her sex, is a person fully developed” - ehhh what? Small children are already very aware of the two sexes, and which one they belong to. You wouldn’t call a two-year-old fully developed, would you?

“Only when a person is aware of his or her gender (as sex roles imposed by the patriarchy), is a person fully developed” - what is meant by “aware”? That they know which roles to follow, or that those roles are bullshit? Does that mean that a faithful stay-at-home wife is “fully developed”, or not?

“Only when a person is aware of his or her gender (as an innate sense of I don’t know what, trans rights activists can’t provide a definition that would make sense), is a person fully developed” - this implies that everyone has a gendered soul or something and have to discover it before they are considered “developed”.

“Only when a person is aware of his or her sexuality, is a person fully developed” - dang I have bad news to folks who realize they’re gay only well into adulthood. And why should awareness of one’s sexuality be the defining factor whether someone is “fully developed” or not? Why so much value on whom someone wants to have sex with?

And what does “fully developed” mean, exactly? Physically? Emotionally? Intelectually? Character traits? Once we know our sex/sexuality, may we never change our minds about things?

It’s a huge obfuscation of what the politician herself thinks and what Yogyakarta Principals are about. Do they consider toddlers mature? Shall everyone find their gendered souls, and quickly? Shall we break gender roles or abide them? Shall we discover our sexualities as soon as possible in order to be “fully developed”?

It’s a great example of how unclear definitions of words and fuzzy formulations hide the actual meaning. You can say nonsense like this, and everyone will be clapping, yes yes, so insightful and so true. And they’ll rally for it without understanding what exactly it is they’re rallying for.

#gender #WHAT IS GENDER #what is truth anyways #yogyakarta principles

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listening2lesbians · 6 years ago

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Lesbian Rights in the Declaration of Women’s Sex-Based Rights

Guest post by Tina Minkowitz

Tina Minkowitz is a human rights lawyer who mostly works on the rights of people with disabilities, in particular for the abolition of forced psychiatric interventions. Her LLM thesis Female Autonomy vs Gender Identity: a critical analysis of gender identity in CEDAW jurisprudence and the Yogyakarta Principlesis available online and may also be of interest to…

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#CEDAW #Declaration of Women&039;s Sex-Based Rights #Human rights law #Lesbian rights #sex based rights #The Women&039;s Declaration #Tina Minkowitz #Yogyakarta Principles

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axellaniez · 1 year ago

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The Sultan's Palace: A Bastion of Javanese Royalty

The Dutch Quarter: Echoes of Colonial Influence

The Essence of Javanese Culture

A Cultural Odyssey

#asia #inspiration #yogyakarta #indonesia #southeast asia #travel blog #travel photography #travel #asian #culturalheritage #heritage #cultures #tradition #sultan

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woman-loving · 4 years ago

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Islam, heteronormativity, and lesbian lives in Indonesia

Selections from Heteronormativity, Passionate Aesthetics and Symbolic Subversion in Asia by Saskia Wieringa, 2015.

These passages discuss some general social developments related to sexuality and gender in Indonesia, and then describe stories from different (mostly lesbian) narrators. They also touch on the creation of a religious school for waria (trans women), and include two trans men narrators, one of whom talks about his struggle to get sex reassignment surgery in the 70s. I also included a story from a divorced woman whose sexuality was questioned when her husband complained that she couldn’t sexually please him. Accusations of lesbianism can be directed toward any woman as a method for managing her sexuality/gender and prodding her into compliance with expectations of sexual availability.

In spite of protests by religious right-wing leaders, Islam does not have a single source of its so-called 'Islamic tradition'. There are many different interpretations and, apart from the Quran, many sources are contested. Even the Quran has abundant interpretations. Feminist Muslim writers, such as Fatima Mernissi (1985), Riffat Hassan (1987), and Musdah Mulia (2004 and 2012), locate their interpretations in the primary source of Islam--the Quran. According to those readings, sexuality is seen in an affirmative, positive light, being generally described as a sign of God's mercy and generosity toward humanity, characterised by such valued qualities as tranquillity, love, and beauty. The California-based Muslim scholar Amina Wadud (1999) describes the jalal (masculine) and jamal (feminine) attributes of Allah as a manifestation of sacred unity. She maintains that Allah's jamal qualities are associated with beauty that, although originally evaluated as being at the same level as Allah's masculine qualities that are associated with majesty, have en subsumed in the 14 centuries since the Quran was revealed.

The Quran gives rise to multiple interpretations. Verse 30:21 is one of my favorites:

“And among Allah's signs is this. That Allah created for you spouses from among yourselves, that you may dwell in tranquillity whit them, and Allah has put love and mercy between your [hearts]: verily in that there are signs for those who reflect.”[2]

The verse is commonly used in marriage celebrations, and I also used it in my same-sex marriage ritual. It mentions the gender-neutral term 'spouse,' which leaves room for the interpretation that same-sex partners are included.

Indonesian waria (transwomen) derive hope from such texts. In 2008, Maryani, a well-respected waria, opened a pesantren (traditional Islamic religious school) for waria, named Al-Fatah, at her house in Yogyakarta. After her death in March 2014, it was temporarily closed, but fortunately soon reopened in nearby Kotagede. A sexual-rights activist, Shinta Ratri, opened her house to waria santri (santri are strict believers, linked to religious schools) so they could continue to receive religious education. At the official opening, Muslim scholar Abdul Muhaimin of the Faithful People Brotherhood Forum reminded the audience that, as everyone was made by God: "Everyone has the right to observe their religion in their own way...", and added: "I hoped the students here are strong, as they must face stigma in society."[3]

Prior to her death (after she had made the haj),[4] Maryani herself, a deeply-religious person, said: "Here we teach our friends to worship God. People who worship are seeking paradise, this is not limited to our sex or our clothing..."[5] So far, hers is the only waria pesantren in Indonesia, perhaps even globally, and may be due to the fact that Maryani was an exceptionally strong person who spoke at many human-rights meetings. In October 2010, I also interviewed her and was struck by her warm personality, courage, and clear views.

In spite of those progressive readings of the Quran, women's sexuality is interpreted in light of their servility to men in practice, and has been linked to men's honour rather than women's pleasure. Although marriage is not viewed as too sacred to be broken in Indonesia, it is regarded as a religious obligation by all. An unmarried woman over the age of 20 is considered to be a perawan tua ('old virgin'), and is confronted by a continuous barrage of questions as to when she will marry.

Muslim (and Christian) conservative leaders consider homosexuality to be a sin. Women in same-sex relations find themselves in a difficult corner, as exclusion from their religion is a heavy burden. Some simply pray at home, privately hoping that their God will forgive them and trusting in the compassion taught by their holy books. However, outside their private space, religious teachers and society at large denounce their lives as sinful and accuse them of having no religion.

Recent Indonesia legislation strengthens the conservative, heteronormative interpretations of Islam. Apart from the 2008 anti-pornography law (discussed below), a new health law was adopted that further tightened conservative Islam's grip on women's reproductive rights and marginalised non-heteronormative women. That 2009 health bill replaced the law of 1992, which had no chapter on reproductive health. The new law states that a healthy, reproductive, and sexual life may only be enjoyed with a 'lawful partner' and only without 'violating religious values'--which means that all of our narrators would be banned from enjoying healthy, sexual, and reproductive lives.[6]

Conservative statements are also made by women themselves; for example, members of the hard-line Islamic group Hizbut Tahrir, who not only want to restrict reproductive services (such as family planning) to lawfully-wedded heterosexual couples but also see population control as a 'weapon of the West' to weaken the country.[7] They propose to save Indonesia by the imposition of sharia laws. Hard-line Islamic interpretations are widely propagated and creep into the legal system, thus strengthening heteronormativity and further expelling non-normative others.

Yet strong feminist voices are also heard in Indonesia's Muslim circles. Even in a relation to one of the most controversial issues in Islam--homosexuality--a positive, feminist interpretation is possible. Indonesia's prominent feminist Muslim scholar, Siti Musdah Mulia, explains that homosexuality is a natural phenomenon as it was created by Allah, and thus allowed by Islam. The prohibition, however, is the work of fallible interpretations by religion scholars.[8] In her 2011 paper on sexual rights, Mulia bases herself on certain Indonesian traditions that honour transgender people, referring to bissu in south Sulawesi, and warok[9] in the reog dance form in Ponorogo. In those cases, transgender is linked to sacred powers and fertility. She stresses that the story of Lot, always cited as evidence of Quranic condemnation of homosexuality, is actually concerned with sexual violence--the people of Sodom were not the only ones faced with God's wrath, as the people of Gomorrah were also severely chastised even though there is no indication that they engaged in same-sex behaviour. Nor is there any hint of same-sex behaviour in relationship to Lot's poor wife, who was transformed into a pillar of salt. Mulia advances a humanistic interpretation of the Quran that stresses the principles of justice, equity, human dignity, love, and compassion (2011: 7). Her conclusion is that not Islam itself but rather its heterosexist and patriarchal interpretation leads to discrimination.

After the political liberalisation (Reformasi) of 1998, conservative religious groups (which had been banned at the height of the repressive New-Order regime) increased their influence. The dakwah ('spreading of Islam') movement, which grew from small Islamist usroh (cell, family) groups and aimed to turn Indonesia into a Muslim state, gathered momentum.[10] Islamist parties, such as the Partai Kesejahteraan Sosial (PKS), or Social Justice Party, gained wide popularity, although that was not translated into a large number of seats in the national parliament (Hefner 2012; Katjasungkana 2012). In the early Reformasi years, official discourse on women was based on women's rights, taking the 1995 Beijing Platform for Action as its guide, but recent discourse on an Islamic-family model--the so-called keluarga sakinah ('the happy family')--has become dominant in government circles (Wieringa 2015, forthcoming). The growing Islamist emphasis on a heteronormative family model, coupled with homophobia, is spreading in society. During KAN's [Kartini Asia Network for Gender and Women's Studies in Asia] September 2006 TOT [Training of Trainers] course in Jakarta, the following conversation was recorded:

“Farida: Religious teachers go on and on about homosexuality. They keep shouting that it is a very grave sin and that people will go straight to hell. My daughter is in the fifth form of primary school. She has a best friend and the two were inseparable. But the teachers managed to set them apart, as they were considered to be too close. The mother of my daughter's friend came to me crying; she was warned that she had to be careful with her child, or else she might get a daughter who was different. And now the new school regulations stress that a woman must wear the jilbab [headscarf].[11] This has put a lot of stress on tomboyish girls. They cannot wear the clothes they are comfortable with any more. Zeinab: When we were taught fiqih [Islamic law], we never discussed homosexuality. When we studied the issue of zinah [adultery], one of our group asked: "But how about a woman committing zinah with another woman, or a man with another man?" Our teacher just shook is head and muttered that that was not a good thing. The only story we learnt was about the prophet Luth [Lot]. But when we went to study the hadith [Islamic oral law], we found the prophet had a very close friend, Abu Harairah, who never married, while all men were always showing off their wives. There were some indications that he might have had a male lover. Yet the prophet is not known to have warned him. So, while the mainstream interpretation of Islam is that they condemn homosexuality, there are also other traditions that seem to be more tolerant, even from the life of the prophet himself.”

The above fragment shows how fundamentalist practices creep into every nook and cranny of Indonesian people's lives--the growing suspicion toward tomboys, forcible separation of close school friends, and enforcement of Muslim dress codes. But we also see a counter-protest arising. At the TOT training course, the women activists realised that patriarchal interpretations of religion had severely undermined women's space, and started looking for alternative interpretations, such as the story of the prophet's unmarried friend.

However, for many of our narrators, religion is a troubling issue. Putri, for instance, does not even want to discuss the rights of gays and lesbians in Indonesia; she thinks the future looks gloomy, with religious fundamentalism on the rise, and her dream of equal rights is buried by the increasing militancy of religious fanatics. [...]

Women-loving women

Religion is a sensitive aspect of the lives of our women-loving-women narrators, who are from world religions that, although propagating love and compassion in their distinct ways, interpret same-sex love negatively. In some cases, our narrators are able to look beyond the patriarchal interpretations of their religions, which preach hatred for what are emotions of great beauty and satisfaction to them, while others are devastated by guilt and shame. [...]

Indonesian male-identified Lee wonders why "people cannot see us as God's creatures?" but fears that Islam will never accept homosexuality. He knows the story of the prophet Lot, and how the city of Sodom was destroyed by God as a warning so others would not commit the sin of sodomy. Lee was raised as a good Muslim, and tries to follow what he has been taught are God's orders. For some time, he wore a man's outfit for praying.[16] At that time, he thought that religious duties--if conducted sincerely--were more important than his appearance but, after listening to some religious preachers, he felt that it was not right to wear men's clothing: "Sometimes I think it is not right, lying to myself, pretending to be someone else. We cannot lie to God, right? Even if I try to hide it, definitely God knows." So, after attending religious classes, he decided to wear the woman's outfit--the mukena--when praying at home.

Lia grew up in a strict Muslim family. When she pronounced herself to be a lesbian, it came as a shock to her relatives, who invoked the power of religion to cure her. When her mother went on the haj, she brought 'Zamzam water' from Mecca. The miraculous healing powers of the liquid from Mecca's Zamzam well were supposed to bring Lia back to the normal path. Dutifully, Lia drank from it and jokingly exclaimed: "Ah, my God, only now I realise how handsome Delon is!"[17] Yet she found succor in her religion when she went through a crisis in her relationship with Santi:

"When Santi hated me very much and avoided me, I prayed: "God, if it is true that you give me a guiding light, please give me a sign. But if it is a sin...please help me..." Was my relationship with Santi blessed or not? If it wasn't, surely God would have blocked the way, and if it way, would God broaden my path? As, after praying so hard, Santi and I became closer, God must have endorsed it. Does God listen to my prayer, or does God test me?"

So, even though she got together again with Santi after that fervent bout of praying, uncertainty gnaws at Lia, who realises that mainstream Islamic preachers prohibit homosexuality. Ideally, she feels that a person's religion must support people, but Islam does not do that because she is made to feel like a sinner. But, she says, the basic principle that Islam teaches is to love others. As long as she does that, Lia sees nothing wrong in herself as one of God's creatures. She realises that, particularly in the interpretation of the hadith (Islamic oral tradition), all manner of distortions have entered Islamic values, and wonders what was originally taught about homosexuality in Islam. She is aware that many Quranic texts about the status of women were manipulated in order to marginalise them, and avidly follows debates on feminist interpretations that stress that the real message of the Quran does not preach women's subordination.

Lia knows that there are lesbians in the pesantren who carry out religious obligations, such as praying and doing good deeds. If someone has been a lesbian for so long that it feels like natural character, and has been praying and fasting for many years, they cannot change into a heterosexual, she decided.

Religious values are also deeply inculcated in Sandy, who is tortured by guilt and shame about her lesbian desires. Although masculine in appearance and behaviour, she wears the mukena while praying both at home and at the mushola (small mosque) that she frequents. Since she was 23, when her mother died, she realised that what she did with her lover, Mira, was a sin and started reading religious books to discover what they said about people like her. She accepted the traditional interpretation of the story of Lot and the destruction of Sodom. When she was 25 years old, Mira left her to marry a man. Sandy was broken hearted and considered suicide. In that period of great distress, she realised that God prohibits suicide and just wanted her to give up her sinful life. She struggled hard against her desires for women and the masculinity in her:

"If I walk with women, I feel like a man; that I have to protect them. I feel that I am stronger than other women. But I also feel that I am a woman, I am sure that I am a woman, that is why I feel that I am different from others. I accept my own condition as an illness, not as my destiny. ... Yes, an illness, because we follow our lust. It we try to contain our lust, as religion teaches us, we would never be like this. So I try to stay close to God. I do my prayers, and a lot of zikir.[18] I even try to do tahajjud.[19]"

Sandy believes in the hereafter and does not want to spoil her chances of eternal bliss by engaging in something so clearly disproved of by religion, although she has not found any clear prohibitions against lesbianism in either the Quran or hadith.

Bhima, who considers himself to be a secular person, was brought up in a Muslim family. His identity card states that he is a Muslim, which got him into serious trouble when he went for his first sex-change operation at the end of the 1970s. He went through the necessary tests but the doctors hesitated when they looked at his ID, fearing the wrath of conservative clerics. Bhima was desperate:

"Listen, I have come this far! I have saved up for this, sold my car, relatives have contributed, how can you do this to me? Tell me what other religion I should take up and I will immediately get my identity card changed. I have never even been inside a mosque. I don't care about any institutionalised religion!"

The doctors did not heed his plea, instead advising him to get a letter of recommendation from a noted Muslim scholar. Undaunted, Bhima made an appointment with a progressive female psychologist who had been trained in Egypt and often gave liberal advice on Muslim issues on the radio. He managed to persuade her to write a letter of introduction to the well-known Muslim scholar Professor Hamka. Letter in hand, Bhima presented himself at the gate of Hamka's house, and was let in by the great scholar himself. Bhima pleaded his case, upon which Hamka opened the Quran and pointed to a passage that read "when you are ill, you must make all attempts to heal yourself":

"Are you ill?" Hamka asked. Bhima nodded vehemently. "Fine, so then tell them that the Quran advises to heal your illness." "It is better, sir," Bhima suggested, "that you write that down for them."

With that letter, Bhima had no problem to be accepted for the first operation, in which his breasts were removed.

Widows [...] In Eliana's case religion played an important role in her marriage--and subsequent divorce. While still at school, she had joined an usroh group (created to teach students about religious and social issues in the days of the Suharto dictatorship). Proper sexual behaviour played an important role in their teachings. According to usroh, a wife must be sexually subservient to her husband and accept all his wishes, even if they involve him taking a second wife. Eliana felt close to her spiritual leader and tried to sexually behave as a good Muslim wife would. She forced herself to give in to all her husband's sexual wishes, including blow jobs and watching pornography with him. Yet the leader blamed Eliana for not doing enough to please her husband, saying that is why he needed a second wife. Her teacher even asked if she was a lesbian, because she could not satisfy her husband. As both her spiritual leader and husband agreed that it was not nice for a man to have an intellectually-superior woman, she played down her intelligence. Eventually she divorced her husband.

Internalised lesbophobia and conservative-religious (in this case, Muslim) norms prevented Jenar for enjoying the short lesbian relationship that she had between her two marriages. It is interesting how she phrases the conversation, starting on the topic by emphasising how much she distrusted men after her divorce (because her husband did not financially provide for their family). The relationship with her woman lover was not long underway, and had not advanced beyond kissing, but she immediately felt that, according to religion, what she did was laknat (cursed). Anyway, she added, she was a 'normal,' heterosexual woman and did not feel much aroused when they were touching. A middle-aged, male friend added to her feeling of discomfort by emphasising that she would be cursed by God if it would continue. He then took her to a dukun (shaman), where she was bathed with flowers at midnight in order to cure her. That was apparently successful, for she gave the relationship up. However, even though she had stressed that she was 'normal' and did not respond sexually to her lover's advances, she ended the conversation by saying that she felt lesbianism was a 'contagious disease'. That remark stresses her own internalised homophobia but also emphasises her helplessness and lack of agency--contagion is something that cannot be avoided. It also hints at the strength of the pull she felt for a contagion that apparently could not be easily ignored. The important role of the dukun indicates that she follows the syncretist stream of Islam, mixed with elements of the pre-Islamic Javanese religion--Kejawen. [...]

Women in same-sex relationships [...]

As in India, the human-women's-lesbian-rights discourse is gaining momentum in Indonesia. It could only develop after 1998, when the country's dictator was finally forced to resign and a new climate of political openness was created. The new sexual-rights organisations not only opened a public space to discuss women's and sexual rights but also impacted on the behaviour of individuals within their organisations (as discussed in more detail in chapter 9). Before Lee joined a lesbian-rights group, he had decided to undergo sex-reassignment therapy (SRT) to physically become a man as much as possible. Activists warned him of the operations' health risks and asked whether he really needed such a change in order to live with his spouse. Lee feels secure within the group, and is happy to find like-minded people with whom he can share many of his concerns. Lee actively sought them out after reading a newspaper article about a gay male activist: he tracked him down at his workplace and obtained the address of the lesbian group. Lee is less afraid of what will happen when their neighborhood find out that Lee's body is female--as he says: "I have done nothing wrong, I haven't disturbed anyone, I have never asked anyone for food." However, Lee is worried about the media, where gay men and lesbian women are often represented as the sources of disease and disaster.

Lia had no idea what a lesbian was when she first fell in love with a woman. There were many tomboys like her playing in the school's softball team, and she once spotted a female couple in another school's softball team. Her relationship with Santi developed without, as Lia says, any guidance of previous information. Only at college in Yogyakarta did she start reading about homosexuality on the internet. Through the Suara Srikandi portal (one of the first lesbian groups in Jakarta), she came to know of other Indonesian lesbians. Another website that she frequently visited was the Indonesian Lesbian Forum, and one of her lecturers introduced her to the gay and lesbian movement in her city. In 2004, she publicly came out at a press conference. She first joined the KPI, which has an interest group of sexual minorities, but found the attitude of her feminist friends to be unsupportive and decided to join a lesbian-only group. The women activists only wanted to discuss the public role of women and domestic violence, and told her that lesbianism was a disease and a sin.

Lia wants to broaden the lesbian movement. She feels the movement is good in theory but lacking in practice--particularly in creating alliances with other suppressed groups, such as farmers and labourers. In focusing only on lesbians, not on discrimination and marginalisation itself, she asserts that it has become too exclusive. By socialising with other movements, she argues, they will better understand lesbian issues, and, in turn, that will help the lesbian movement. It is true, she concedes, that lesbians are stigmatised by all groups in society but, since 1998 (the fall of General Suharto), the country has seen a process of democratisation. "We must take up that opportunity and not be scared of stigma," she exhorts her friends in the lesbian movement. Lia herself joined a small, radical political party, the PRD,[33] and faced stigma ("we have a lesbian comrade; that's a sin, isn't it?"), but feels that she has ultimately been welcomed. Now, her major problem is to find the finances to conduct her activism. At the time of the interview, she had lost her job and could not find the means to print handouts for her PRD comrades.

Lia is a brave forerunner. At the time of the interview, her lesbian friends were too scared to follow in her footsteps and told her that she was only dreaming. However, her heterosexual friends (in the labour movement) said that they were bored with her, and found her insistence of a connection between the struggle for sexual and labour rights to be too pushy.

Lia dreams of equal rights for lesbians. First, she would like to see a gay-marriage law implemented in Indonesia, which would ensure that the property rights of surviving spouses are protected in case one passes away. She also would like to set up a shelter for lesbians, as she knows many young lesbians who have been thrown out of their family homes and are in need of support.

Sandy is rather hesitant about the rights she would like to see introduced to Indonesian society. Most of all, she wants to be accepted as a normal human being, where no one says bad things about or harasses lesbians like her. What women do in the privacy of their bedrooms is one thing. Women should have the right to have sex, for it comes straight from the heart--it is pure love. But, in public, their behavior should be impeccable: no kissing, no hugging, no holding of hands. However, Sandy thinks that marriage rights for lesbians will not happen in Indonesia, and are only possible in Christian countries. But, minimally, she hopes to lead a life without discrimination or violence:

"If they see us as normal, they won't bother us. We are human, but if we act provocatively then it is ok for them to even hang us ... [I just hope they] won't harass us, or humiliate us. That is all I ask, that if we are being humiliated there is a law to prevent it. That a person like me is protected. To be laughed at is okay, but it is too much if they throw stones at us and if we are not allowed to work."

Sex workers want the right to work without being harassed, and women in same-sex relationships want to be treated like 'normal' human beings and enjoy socio-sexual rights, such as health benefits or the right to buy joint property. Yet the state does not provide those rights and does not protect its citizens in equal measure. As a major agent of heteronormativity, it restricts its benefits and protection to those within its margins. Couples with social stigma and conservative-religious interpretations, some of our narrators have reached deep levels of depression.

#lgbtq #indonesia #trans men #trans women #waria #islam #saskia wieringa #lesbians #women loving women #wlw

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