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IMPLEMENTING SCHOOL-BASED SEX EDUCATION IN INDONESIAN NATIONAL CURRICULUM

 Background

Sex education, without doubt, has become a debatable issue in the formal education world. This subject certainly has been mandated by UNESCO in order to attain two of seventeen sustainable development goals, namely gender equality, and good health and well-being. In recent times, numerous nations have already introduced and some are currently introducing school-based sex education in their national curriculum (e.g. Finland, the UK, the USA, and Thailand). Indonesia, however, has still not implemented it to be a compulsory subject, yet only includes it as a chapter topic in biology, sociology, and religion class. The inclusion of sex education in core subjects, as a result, only covers limited range of aspects, such as abstinence and sexually transmitted disease (STD) in correlation with norms and religious perspectives. Ironically, the common and rising issues in Indonesia, such as consensual sex, sexual abuse, relationship, and contraception seem to be neglected, because sex education is not taught as a subject, but only included in limited units. 

This essay evaluates the effectiveness of sex education as a compulsory subject based on scientific evidence, such as promoting abstinence, decreasing teen pregnancy and STD rates. Despite the fact that sex education is beneficial for youth’s sexual and reproductive health, there are several obstacles regarding people's assumptions about this subject and how taboo is it to talk about sex to the children and adolescence. These include parents’ concern about the values in sex education that will promote premarital sex and LGBTQ orientation; lack of teaching resources, and human resources to teach this subject. Notwithstanding, this essay will propose that in spite of these concerns, sex education is a vital subject to tackle sexual and reproductive health problems. Sex education, therefore, should be implemented in the Indonesian national curriculum.

 Key Points and Forms of Sex Education

According to Kearney (2008), sex education is

"Involving a comprehensive course of action by the school, calculated to bring about the socially desirable attitudes, practices and personal conduct on the part of children and adults, that will best protect the individual as a human and the family as a social institution”.

In sum, by learning sex education, the students will obtain extensive information about the cognitive, emotional, social, interactive and physical aspects of sexuality through key concepts established by UNESCO in 2009. These are relationship; values, rights, culture, and sexuality; comprehending gender; violence and staying safe; skills for health and well-being; the human body and development; sexuality and sexual behavior; and sexual and reproductive health. This subject aims to create healthy and responsible young people to accomplish a successful life in the future.

Attributed to its practice, there are two forms of sex education, namely abstinence-only sex education and comprehensive sex education. The abstinence-only program emphasizes that sex ought to be postponed until marriage, and it often covers limited or no information at all related to the birth control methods, contraception, relationships, and consent, and it tends to be culturally biased (Kohler et al., 2008). It is certain that this form of sex education neglects the fact that juveniles have a tendency to be sexually active and have the right to acquire comprehensive knowledge to guide them into responsible adulthood. Whereas comprehensive program involves the prominence in the abstinence-only program, it broadly includes all key points of sex education by still considering age-appropriate contents and reflecting cultural background. Kohler et al. (2008) claim that comprehensive sex education is more successful than abstinence-only in resolving the issues related to sex and reproductive health.

 Sex Education as a Problem Solver

One of the primary advantages of sex education is eradicating teen marriage and child marriage. In Indonesia, the Child marriage rate is relatively high. There are 457,600 20-24 year old women who had married before their 15th birthday, making Indonesia 7th for child marriage in the world according to UNICEF (2016). In addition,the Ministry of Health of Indonesia (2019) reports that just over a third of Indonesian girls already pregnant at the age of 15 to 19. This social turmoil is worsened by the fact that cohabitation culture and unintended pregnancy have become the major factors. However, there is a decline in the rate of teen pregnancy in many countries with school-based sex education. A good example of this is Finland where the adolescent birth rates declined from 27,000 to 10,000 cases after sex education has been established since 1990 (UNPFA, 2015).  

Other cases that urge sex education to be implemented as a compulsory subject are the violence and rape crisis in Indonesia. As UNESCO (2016) points out, 25% of children undergo physical violence and 36% have emotional violence at school. The cases include gender-biased violence linked with gender expression and sexual orientation which is triggered by poor gender knowledge. Besides this, the Indonesian Children Protection Commission (2018) identifies 122 male kids and 32 female kids in Indonesia are assaulted in 2018. However, this data might be invalid, since, ironically, nine out of ten sexual assault victims in Indonesia remain silent and the cases themselves go unreported (Yi, 2016). Why did this outbreak happen in Indonesia? This might be because of the widespread rape culture in Indonesia where commonly people will blame the victims because of their appearance or clothes. Without putting aside the law enforcement for rape cases, we need to examine the preventive actions to reduce rape culture and sexual assault in Indonesia. One of them is through sex education which teaches basic information about sexual harassment, including recognizing sexual harassment as a crime, acknowledging local and national law about sexual abuse, until how to confront and resist coerced sex and seek help (UNESCO, 2018).

From a health perspective, sex education also plays a critical role, such as preventing and eradicating HIV and STDs. As reported by UNAIDS (2019), there are 640,000 adults and children currently living with HIV in Indonesia. Since 2010, the death toll due to AIDS has increased dramatically (60%) from 24.000 to 38.000. Eventually, in 2006, WHO provided solid proof that sex education is effective to reduce high-risk sexual behaviors, postpone the initiation for pre-marital sex, increase the use of protective contraception, and lessen the number of sexual partners. This subject is also a very economical way to prevent HIV and STD (Kivela et al., 2013). It is obvious that the evidence is indicating the positive attitudes to decrease the risk of STDs which might be a relief for the HIV/AIDS outbreak in Indonesia. 

In addition, sex education also brings other positive impacts on students’ life. Based on the International guidelines from UNESCO, sex education will explore vital information related to puberty. This is very necessary as it will give access to scientifically precise information for young people about the natural process in their life, for instance, menstruation and nocturnal emission to reduce inappropriate reactions from peers such as period shaming. As reported in New York Post (2018), just over 42 percent of women have undergone period shaming. Sadly, period shaming already took a 14-year-old girl’s life in Kenya in 2019 as broadcasted in The Guardian (Hervey, 2019). Another benefit is related to maintaining a safety and healthy relationship. In sex education, students will learn key points to maintain their relationship, especially for the future in the marital institution where they will be sexually active. They will also study the importance of consent and body authority to give them self-confidence to resist unintended sex activity. 

 Sex Education and Its Assumption

Even though school-based sex education brings many benefits in terms of juveniles’ sex and reproductive health, some parents propose to ban sex education due to cultural norms. Parents in Africa also raised an online petition to stop the subject because they find it inappropriate to be taught at school. Sex education is also considered as taboo for Indonesian (Dzulfikar, 2019). This apparently because of assumptions that some value is opposed to Indonesians’ norms, for example, LGBTQ and pre-marital sexual intercourse. This misleading understanding of sex education makes parents worry if sex education is taught at school. Whereas, as Joannides (2014) argues, before judging sex education as a subject, people need to separate it from sexual activities portrayed in porn. Moreover, UNESCO, through International technical guidance on sexuality education 2018, has already regulated the worldwide curriculum and divide the key points based on age levels, and also respect the diverse cultural and social norms. UNESCO (2018) also suggests that home could be an alternative place to teach sex education which requires parents to be the facilitators for their children.

On the other hand, in Indonesia, children present an awkward situation to discuss sex with their parents or adults, while parents are reluctant to talk about it with their children (Kirnandita, 2018). It should also be noted that parents’ attitudes towards sex education and the limited information provided at school have become the major factors of why children prefer to do web surfing to fulfill their curiosity (Ybarra &Suman, 2008). In spite of some proper websites that provide comprehensive knowledge about sex education online, for instance, TECHsex Youth Sexuality and Health Online, some young people might be trapped in a dark web. Google Trends data in early 2020 shows that Indonesian kids and adolescence tend to search using “sex” related queries on Google. It marks Indonesia to be the 15th rank looking for sex content through this search engine worldwide. This attitude can be dangerous because they can access all information without age filter and strong proximity. Hence, porn addiction and high-risk sexual behavior may occur. 

 Further Consideration of Sex Education in Indonesia

Looking into the problems concerning the implementation of sex education in the national curriculum, there is a pressing need for human resources, in this case, teachers. Teachers found that it is difficult to implement sex education due to their responsibilities to teach another subject (Kay et al., 2010). This might be because of the workload of administrative tasks and lack of human resources. In other words, by the emergence of sex education at school, the educators have to teach multiple subjects and allocate extra time, because there are merely small numbers of teachers who are competent to teach sex education. However, research in Finland on the effect of sex education as a compulsory subject on students’ sexual knowledge and behavior indicates that the beneficial outcomes are gained due to the advanced skills of teachers and their teaching method (Kontula, 2010). Thus, if the teacher quality improves, the effectiveness of sex education will be achieved. So, how could Indonesia obtain their competent teachers for this subject? There are two scenarios for this. It can be obtained through teachers training by inviting qualified trainers for sexual and reproductive health or opening a sex education major in the faculty of teacher training and education in local universities.

Furthermore, it should be emphasized that the technical supports for introducing sex education in Indonesia have to be taken into consideration. For instance, the creation of concrete material and assessment material for the sex education subject in Indonesia should be prioritized (Safitri, 2017). This means that the government should contribute to providing the appropriate and standardized teaching resources which are comprehensive and scientific-based by reflecting the international guidelines from UNESCO. It should be noted that the provision of teaching materials needs high financial and coordination commitment. Safitri (2017) also suggests that Indonesia needs a framework and strong regulation to establish a safe and supportive environment to learn sex education. This can be done by cooperating with various local and international non-governmental organizations focusing on the subject and health authorities for access to sexual healthcare and contraception if necessary.

Taking everything into account, the introduction of sex education in the Indonesian national curriculum will be an effective way to create a responsible and healthy generation to achieve sustainable development goals. It enables this country to cope with social and health problems, such as teen pregnancy, sexual abuse, and sexually transmitted diseases. Despite the reservations, sex education is absolutely worth implementing in Indonesia's national curriculum. Nonetheless, the government needs to cooperate with NGOs and health experts in order to establish the framework and resources of this emerging curriculum and provide qualified teachers for sex education subject.

 References

Dzulfikar, L. T. How to teach sex education in Indonesia: Academics weigh in. The Conversation. Retrieved February 7, 2020, from http://theconversation.com/how-to-teach-sex-education-in-indonesia-academics-weigh-in-122400

Google Trends. Google Trends. Retrieved February 7, 2020, from https://trends.google.com/trends/explore?cat=154&date=today%205-y&geo=ID&gprop=images&q=sex

Hervey, G. (2019, September 13). Kenyan schoolgirl, 14, kills herself after alleged period shaming by teacher. The Guardian. Retrieved February 7, 2020, from https://www.theguardian.com/global-development/2019/sep/13/kenyan-schoolgirl-14-kills-herself-after-alleged-period-shaming-by-teacher

Joannides, P. Redefining sex education. Psychology Today. Retrieved February 7, 2020, from http://www.psychologytoday.com/blog/you-it/201408/redefining-sex-education

Kay, N. S., Jones, M. R., &Jantaraweragul, S. (2010). Teaching sex education in thailand. Journal of Research. 5(2), 7.

Kearney, M. S. (2008). Teen pregnancy prevention as an anti-poverty intervention: A review of the evidence. University of Maryland Research Papers.

 Kirnandita, P. Pengetahuanseksadalahtabu: bikinmalusekaliguspenasaran. tirto.id. Retrieved February 7, 2020, from https://tirto.id/pengetahuan-seks-adalah-tabu-bikin-malu-sekaligus-penasaran-cEHw

Kivela, J., Haldre, K., Part, K., Ketting, E., &Baltussen, R. (2014). Impact and cost-effectiveness analysis of the national school-based sexuality education programme in Estonia. Sex Education, 14(1), 1-13.

Kohler, P. K., Manhart, L. E., & Lafferty, W. E. (2008). Abstinence-only and comprehensive sex education and the initiation of sexual activity and teen pregnancy. Journal of Adolescent Health, 42(4), 344–351. https://doi.org/10.1016/j.jadohealth.2007.08.026

Kontula, O. (2010). The evolution of sex education and students’ sexual knowledge in Finland in the 2000s. Sex Education, 10(4), 373–386. https://doi.org/10.1080/14681811.2010.515095

KPAI. KPAI: Korban kekerasanseksualdidominasilaki-lakipada 2018—Nasional Tempo.co. Retrieved February 7, 2020, from https://nasional.tempo.co/read/1084961/kpai-korban-kekerasan-seksual-didominasi-laki-laki-pada-2018

Ministry of Health of Indonesia. (2019). Laporannasional RISKESDAS 2018. Balitbangkes.

Safitri, S. (2017). Diversity in Unity: Perspectives from Psychology and Behavioral Sciences (A. A. Ariyanto, H. Muluk, P. Newcombe, F. P. Piercy, E. K. Poerwandari, & S. H. R. Suradijono, Eds.).

Siebert, V. (2018). Nearly half of women have experienced ‘period shaming.’ Retrieved February 7, 2020, from https://nypost.com/2018/01/03/nearly-half-of-women-have-experienced-period-shaming/

UNAIDS. Indonesia | UNAIDS. UNAIDS. Retrieved February 7, 2020, from https://www.unaids.org/en/regionscountries/countries/indonesia

UNESCO. (2009). International technical guidance on sexuality education an evidence-informed approach for schools, teachers and health educators: Vol. I. UNESCO.

UNESCO. (2018). International technical guidance on sexuality education an evidence-informed approach: Vol. II. UNESCO.

UNICEF. (2016). A fair chance for every child. UNICEF.

UNPFA. (2015). Sexuality education policy brief No. 2. UNPFA

WHO. Preventing hiv/aids in young people: a systematic review of the evidence from developing countries. 358.

Ybarra, M., &Suman, M. (2008). Reasons, assessments and actions taken: Sex and age differences in uses of Internet health information. Health Education Research, 23(3), 512–521. https://doi.org/10.1093/her/cyl062

Yi, B. L. (2016). Over 90 percent rape cases go unreported in Indonesia: Poll—Reuters. https://www.reuters.com/article/us-indonesia-crime-women/over-90-percent-rape-cases-go-unreported-in-indonesia-poll-idUSKCN1051SC

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Heterotopic Prisons, Mirrors, and Utopian Reflections in Josef von Sternberg’s Thunderbolt

          Throughout Josef von Sternberg’s career, he has created environments that have a sensation of unreality to them, whether they are clubs, bars, trains, or more. He consistently places his characters in these places that are both real and unreal, and in his 1929 film Thunderbolt one of these bizarre locations is manifested within the prison that Jim (the titular Thunderbolt) and Bob Moran--the man that he believes stole his girlfriend Ritzie--are in, waiting for their death sentence. Michel Foucault’s essay “Of Other Spaces: Utopias and Heterotopias” establishes the idea of the heterotopia as a space that juxtaposes layers of both space and time within a single place, something that Sternberg achieves through exaggerated, saturated mise-en-scenes. By looking at the final sequence of Thunderbolt, where Jim confronts Bob before walking into his death, the established heterotopia is transformed to act as a heterotopic mirror that Foucault outlines. In this sequence, Sternberg emboldens a heterotopic mirror: a real, simultaneously, unreal place where Jim and Bob see their history and actions within the other through the heterotopic juxtaposition of time.

              In Foucault’s discussion of heterotopias, he writes about the accumulation of space and time. Prefacing his notion of heterotopia, Foucault writes about utopias and the falsity of the utopian, idyllic world: “sites with no real place” (3). As opposed to this utopia, Foucault introduces the heterotopia, which comes to be a place that is neither perfect nor unreal. Instead, the heterotopia is a place that exists in reality, but also a place that is “simultaneously represented, contested, and inverted…absolutely different from all the sites that they reflect” (3). Since these places are diverse and oppositional, Foucault tries to categorize a few different principles of “heterotopology,” one of which is a heterotopia of devious behavior (4). Sternberg can be naturally drawn to Foucault’s idea of heterotopias because of his uses of space that are often filled with deviants. Focusing on the prison, Sternberg creates a heterotopia that becomes more than just one of deviation, but becomes an ambiguous place that encompasses a number of Foucault’s principles of heterotopias. For instance, Foucault writes that there are “heterotopias of indefinitely accumulating time” (7). All of the prisoners on death row only have a certain amount of time to live and they identify themselves with the varying amounts of time they have left and through the cell number they reside in. Foucault’s essay is prescient to reading this film because of its notion of reality and unreality through the juxtaposition of space and time

              Thinking of Sternberg as an auteur, one of the most important elements throughout his oeuvre is saturating the frame with countless obstructing objects such as streamers, fog, or prison bars in this case. Sternberg creates places that seem both real and unreal from sheer appearance. Permeable yet obstructing, the prison bars come to saturate the frames in these moments on death row. The prison, with tall sets, appears at first to be barren, but Sternberg obstructs the audience’s and the prisoners’ view with the prison bars to foster a sense of saturation, and at the same time, fragment the sense of space. Sternberg creates a heterotopia within a real place, but through the style, it becomes unreal. After clearly establishing the prison as a heterotopic space, the final sequence of the film, where Jim and Bob talk before the former’s death, Sternberg juxtaposes an even more diverse sense of time. Sternberg creates a sense of mirroring between Jim and Bob where Jim sees his past and Ritzie’s future through looking at Bob. Reading Foucault’s ideas of heterotopic spaces and then heterotopic mirrors, this essay helps to understand the unreal reflection between Jim and Bob within a place that is itself real and unreal.

              Sternberg takes this heterotopic juxtaposition of time a step further in this scene and creates a time-condensed reflection where the two characters see themselves through the other’s position. Talking about a utopian mirror, Foucault writes that it is “a placeless place” since the mirror shows a subject where they are not physically standing, but a heterotopic mirror is both real and unreal; the reflection is displaced, but still rooted in a real space (4). Before coming to this prescient final dialogue between the two, it is revealing that when Jim and Bob come into their cells for the first time, the prisoners across from them describe their appearance. Throughout these moments of reflectivity, the mirroring of prisoners is unreal in a technical sense, but it is completely connected to space around them and it is a look that constitutes themselves-both conditions of Foucault’s heterotopic mirror (4). Jim interrupts his own descriptive reflection, refuses to confront his reflection, but when Jim later describes Bob, he is directly confronting Bob’s image, which becomes his reflection spatially and thematically.

              In the final sequence, Sternberg places the two characters in a specific juxtaposition of time that reflects the other’s position. Jim orchestrates Bob’s imprisonment because Bob stole Ritzie, the woman they both love, away from Jim, but in their final conversation, Bob tells Jim that it was him who actually stole Ritzie from him long ago. Time is juxtaposed within the prison, but a highly specific action is juxtaposed within this final sequence. Jim’s acts against Bob throughout the film are realized to have been motivated by what he himself has done years earlier¾stealing Ritzie. Sternberg’s heterotopic prison turns into a heterotopic mirror in this sequence before Jim’s death where not only is time condensed, but Jim’s actions are reflected through Bob, and similarly, though to a lesser degree, Bob’s actions reflected through Jim. Bob is already a free man in this sequence, but he is still in the cell-time is juxtaposed here specifically for Sternberg to explore the heterotopic mirror where Jim and Bob can reflectively confront each other before Jim’s death.

              Formally, Sternberg presents this final sequence as a moment of visual clarity where Jim can see his unreal reflection within Bob for the first time. Foucault writes of the heterotopic mirror that it is “at once absolutely real, connected with all the space that surrounds it and absolutely unreal, since in order to be perceived it has to pass through this virtual point which is over there” (4). In this sense, the sequence is real and related to the space around it because the real bars constitute the space of the prison. But, it becomes unreal because of the “virtual point,” which becomes the time and space that is condensed within the bars. Jim perceives his own action of stealing Ritzie from Bob precisely by perceiving his own anger that he passed on Bob. Jim, passing through this virtual recognition represents a heterotopia because it is real and unreal, and Sternberg takes this a step further to show the “over there” through the two cells. Once Jim helps to free Bob and then talks with him and wishes him luck, the “over there” that was unreal, becomes more real as they reflect each other through their juxtaposed actions with Ritzie.

              In almost each of the earlier sequences within the prison, Sternberg constructs shot-reverse shot structures; bars consistently separate the prisoners so they do not get a clear look at the other. There is always a physical barrier between the two that is real, of course, but it is also unreal since it can be easily penetrated: “Heterotopias always presuppose a system of opening and closing that both isolates them and makes them penetrable” (7). Sternberg manifests this idea clearly through the use of prisons bars, which are isolating and closed in the sense of keeping the prisoners there, yet also penetrable in the sense that there is open space between the bars, like when Jim knocks out another prisoner through the open space. In the final sequence there is only one set of bars between them rather than two sets as have been throughout the prison sequences; the plot imitates this sense of a heterotopic mirroring between the two. When Jim is finally coming to terms with his actions and Ritzie’s future, Sternberg shows Jim penetrating the isolating bars. He finally confronts this unreal reflection of himself from the past as he looks at Bob and his future with Ritzie. Jim and Bob even hold each other’s arms in this scene, breaking through the permeable heterotopic space of the bars. Since Bob is a free man, this sequence could easily be a complete takedown of the isolating bars, but Sternberg keeps the prison as a heterotopia by clearly presenting this dichotomous isolated intimacy through the prison bars: it is a real connection yet seems unreal in the detachment.

              Deviating from the consistent shot-reverse shot structure where Jim and Bob (as well as all of the prisoners) would both be fragmented by these bars, the final talk between the two shows only Bob without bars obstructing the view. Having set-up a reflective space within the cells, Sternberg manifests Foucault’s idea of a heterotopic mirror. Being in cells across from each other, Bob and Jim spend the second half of the film looking at each other. Foucault writes that a heterotopia is “the idea of constituting a place of all times that is itself outside of time” (7). Time is condensed, and Jim confronts his reflected actions through Bob within a real space, but through an unreal situation. Now that Jim and Bob confront each other with only one set of bars between them, clearing out some of the saturated frame, Jim gets a clearer look at his own reflection in Bob. When Jim is saying goodbye to the other prisoners, Sternberg only shows him in the hallway outside of the various cells, there is no face-to-face confrontation like there is with Bob. The camera is behind Bob’s cell-looking at Jim through the bars with Bob clearly shown throughout the whole sequence. Being the reflection that represents the timelessness through the reminder of the past, Bob is shown clearly. Jim, looking at Bob from the hallway, without his own bars obstructing his vision, can see this heterotopic reflection, and decides to offer Bob luck.

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Sigmund Freud (Austrian founder of psychoanalysis, 1856-1939) shaped gum on the floor... Literature can be analysed from a variety of critical viewpoints. Amongst them is the psychoanalytical approach, which is particularly interesting in the gothic canon. Freud was a fan and reader of gothic literature; this personal interest may well have affected his own work and thinking. It has even been posited that Freud's 'The Interpretation of Dreams' (1900) is in fact a gothic novel, and its publication as a factual work is a universally but erroneously believed framing device! This theory was presented by Robert J C Young in an essay entitled 'Freud's Secret: "The Interpretation of Dreams" was a Gothic Novel' (the 2007 pdf version is available free online). What do you think, is Freud's famous work discussing the unconscious mind and dream analysis actually a gothic novel disguised as non-fiction? #generallygothic #gothic #sigmundfreud #freud #gothicnovel #gothicliterature #theinterpretationofdreams #psychoanalysis #framingdevice #literarydevice #literaryanalysis #criticaltheory #psychoanalytical #dream #dreamanalysis #unconscious #unconsciousmind #robertjcyoung #rjcyoung #freudssecret #academicessay #literaryessay #academic

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