CELEBRATE IDAHOT 2015 WITH US
Tanggal 17 Mei 2015 sebentar lagi tiba, ini berarti IDAHOT (International days againts Homo/ Trans/ Bi- Phobia) semakin dekat, di tahun ini GAYa NUSANTARA memiliki tiga rangkaian acara dimana kawan - kawan dapat bergabung dengan gratis:
1. Nonton SBO dari jam 12.00 14.00 tanggal 18 Mei 2015, aktivist transgender MtF (Edyth Revanatha) dari GAYa NUSANTARA, gay muda (Wibi Radimas), dan Astri Wiratna, Psi akan ngobrol tentang Homo/ Trans/ Bi - Phobia di kawan - kawan LGBTI
2. Kuliah tamu bareng Hendri Yulius di UNAIR tanggal 23 Mei 2015 jam 10.00 - 12.00 dengan tema "Pengantar Kajian Queer"
3. Bedah buku "Coming out" karya Hendri Yulius di c2o tanggal 23 Mei 2015 jam 19.00 - 21.00
Jangan lupa bergabung ya kawan - kawan. Ditunggu kedatangannya
Aceh women, activists slam latest sharia-based regulations
Women activists in Aceh consider the latest sharia regulations banning unmarried men and women from riding together on motorcycles and separating female and male students in high schools in North Aceh to be unnecessary.
Acehnese activist Samsidar said the separation of female students from male students was an idea that was based only on the thoughts of men.
“This is a policy that is not important for the development of education in Aceh,” said Samsidar, who is also a former member of the National Commission on Violence Against Women (Komnas Perempuan).
She said such a separation was not a guarantee that education in Aceh would move in a better direction compared to other regions in Indonesia.
“It would’ve been better for the administration to issue a regulation siding with economically poor people having no access to education to be able to enjoy education,” Samsidar said.
North Aceh is one of the regencies in Aceh with a high concentration of poor families. Many families in the regency cannot afford school fees for their children.
Samsidar also said that although Aceh had long been known as a populous Muslim region, never in its history had male students been separated from female students when they were studying in class.
“Such separation only applies in Islamic boarding schools, which implement such a regulation,”
She expressed hope that the North Aceh administration would think twice before issuing the regulation as it would have a bad influence on the education of young Acehnese.
She argued that student competitiveness would lessen because of the separation. This would influence existing teaching procedures.
The North Aceh regency administration also banned unmarried couples from riding together on motorcycles, banned women from dancing in public and from straddling motorcycles.
“There are some clauses banning women from dancing in front of men because doing so could incite negative perceptions and sometimes trigger sexual arousal,” said the head of the North Aceh Legislative Council legislation agency, Tgk Fauzan Hamzah.
North Aceh Ulema Consultative Council head Abu Mustafa Ahmad Paloh Gadeng said the regulation banning unmarried couples from riding motorcycles together was urgent because relationships between young people in the regions had reached an alert level.
“We see it as important because many of the activities and relationships among our young people are deviating from Islamic teachings,” he said.
Based on Islamic teachings, he said, it was clear that unmarried couples could not sit together on motorcycles. “It is clear that sitting together on a motorbike for them is violating Islamic teaching,” he added.
Others, however, saw the qanun (bylaw) banning unmarried couples from riding on motorcycles together as a hindrance.
“There will be limitations and difficulties that women in Aceh have to deal with because of the regulation,” Acehnese university student Nurul Aminah said.
She argued that not every woman could ride a motorcycle, so sometimes needed get on a bike with a man driving.
“The regulation will restrict women’s movements and their means of expression,” Nurul said.
Other subjects regulated include raising animals such as dogs (unclean according to Islamic teaching), managing entertainment centers and controlling the movements of teenagers in the evenings.
Nia Dinata: Standing up for the LBGT community
Acclaimed director and producer Nia Dinata takes pride in the films she’s made — especially those that tell the stories of regular people who just happen to be lesbian, gay, bisexual or transgender (LGBT).
“I am really close to LGBT people. I often become the place where they curhat,” Nia said, referring to a word meaning to pour your heart out to someone.
According to Nia, people don’t know about the stories of members of the LBGT community since the mainstream media tends not to be very interested in the subject — which is why she has not flinched in making movies with LBGT characters.
For example, Nia produced Madame X, the transgender superhero comedy starring Aming.
She’s also focused on LBGT issues in her own films as a director, such as the box-office hit Arisan! (The Gathering) as well as the award-winning Berbagi Suami (English title: Love for Share), which both feature gay romances.
Nia said that she grew up with two gay relatives who were accepted by her late grandmother, Rohani Yunir, who treated them like any other family member.
About 40 percent of the staff at Nia’s Kalyana Shira Foundation are members of the LBGT community, she says. The non-profit foundation, created in 2006, fights for women, children and marginalized people.
Meanwhile, another program of Nia’s, Project Change, launched in 2008 and funded in part by the Ford Foundation, trains young people to make short films or documentaries about gender equality, teaching them filmmaking skills and increasing people’s awareness.
Nia said that the latest Project Change, which ran
from December 2013 to April 2014, yielded one narrative film, Monica Teda’s Sleep Tight Maria, and
four documentaries: Ima Puspita Sari’s Nyalon (Salon), Asrida Elisabeth’s Tanah Mama (Mother’s Soil), Yatna Pelangi’s Pertanyaan untuk Bapak (Question for Father) and Anggun Pradesha’s Emak dari Jambi (Mother
The films offer frank exploration of topics considered taboo in Indonesia.
In Pertanyaan untuk Bapak, for example, a man confesses that he’s gay — and tries to find his father, who raped him as a child. Meanwhile, in Emak dari Jambi the bare buttocks of its main character, a transgendered person, are shown many times — including when she asks a friend to inject silicon to her posterior.
The films won’t be submitted to the Film Censorship Board (LSF), as they were not made for commercial purposes, Nia says, planning to screen the films at festivals and universities and to LGBT groups.
“If I bring these films to the LSF, they will censor all the content. There would be nothing left,” she said, laughing.
Nia said that she often received hate emails and text messages.
“They ask where are my morals and the like. However, I am not afraid of them. They were just bluffing. There was no action.”
Up next for Nia is making a feature-length version of her transgendered-themed short film Kebaya Pengantin (Wedding Gown) and telling more stories from the margins of Indonesian society.
“That’s the challenge facing us,” she says. “We will not give up because there are many stories about LGBT we have yet to share.”
Source: Nia Dinata
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View point: ‘Coming Out’: It’s not easy being green … or being gay
Do you remember Kermit the Frog from The Muppet Show and his signature song, “It’s Not Easy Being Green”?
He laments his coloration: He thinks green is boring because it “blends in with so many ordinary things”. He wishes he could have been red, yellow or gold, “or something much more colorful like that”.
Members of the LGBT (lesbian, gay, bisexual and transgender) community probably envy Kermit’s “predicament”, as they are all too often labeled abnormal, unnatural, immoral, different, deviant, dangerous — even a scourge to society.
At least Kermit should be happy that he’s never had a religious fatwa (Islamic edict) issued against him proposing the death penalty for being green, amphibian or having webbed feet, i.e. being a frog. Imagine!
Absurd, isn’t it? To criminalize and punish someone for being what and who they are? But this is precisely what the Indonesian Ulema Council (MUI) has done.
On Dec. 31, 2014, they issued a fatwa (No. 57/2014 on lesbians, gays, sodomy and immoral behavior) that stigmatizes same-sex behavior. They recommend punishment up to the death penalty and have urged the government not to allow lesbians, gays and bisexuals to organize.
Announcing the edict publicly on March 3, Hasanuddin AF, head of MUI’s fatwa commission, said it was issued because sexual deviance was on the rise. It had infiltrated schools and would hurt “national morale”. He called on the government to set up rehabilitation centers to “cure” LGBT people and eradicate homosexuality.
Sigh. Another case of MUI moral panic. Don’t they have anything better to do? How about cracking down on sexual deviance in their midst, e.g. the kiai and ustad (religious teachers) who sexually molest and/or sodomize their students? Homosexuality is virtually institutionalized in pesantren (religious boarding schools) anyhow — isn’t MUI being a tad hypocritical?
I reckon the government would do better to set up a rehabilitation center to cure people like Hasa-nuddin of their (religious) bigotry and dangerous ignorance.
Hasn’t the MUI heard that the World Health Organization, the Health Ministry and all major mental health organizations worldwide no longer consider homosexuality a mental disorder? It’s simply a variation in sexual orientation. As Alfred C. Kinsey (1894-1956), the famous American sexologist said: “The only unnatural sex act is that which you cannot perform.”
LGBT and human rights activists, not just in Indonesia, but also internationally, were quick to condemn MUI’s fatwa. Rightly so. You’d expect that wouldn’t you?
Interestingly, 13 days after the MUI issued the fatwa, on March 16, a book called Coming Out addressing the issue of being gay in Indonesia, was published by Kepustakaan Populer Gramedia (KPG).
The author, Hendri Yulius, a 26-year-old scholar, researcher, writer, author and LGBT activist, is a very impressive young man who is as intelligent, well-read, and dedicated as he is talented. A prolific writer, he’s published more than 10 books on a range of topics and many articles in various journals. Ten books at age 26? Now that makes me jealous!
I first met Hendri when he came to interview me about two years ago for an academic assignment. He was then 24, still a student at Lee Kuan Yew School of Public Policy at the National University of Singapore (NUS).
It didn’t take me long to be impressed by Hendri’s intelligence, knowledge and pleasant, engaging personality. At NUS, he took four other minor topics on films and sexuality. He told me he’s been interested in gender and sexuality since he was a teenager and is basically self-taught.
Before Coming Out, in 2013 he had published Lilith’s Bible, his collection of feminist horror short stories. Feminist horror? Yes, you read right.
So given his background, it’s not surprising that Coming Out is an expression of so many things about the author. It’s about his personal journey, his scholarly bent (sic !), his research capability, his literary inclinations, and of course, his passion for the truth and justice.
The book is a very informative and fascinating read. It contains, among others, the history and traditional practice of homosexuality in Indonesia; analysis of the biological basis of homosexuality; discussions of bio-politics and the nation-state and highlights academic debates on homosexuality.
It addresses issues around homosexuality and the military; marriage (both heterosexual and same-sex); homosexuality in Indonesian literature, films and pop culture; and of course, the vexed connection between homosexuality with faith and religion.
Most importantly, Coming Out debunks and deconstructs myths and misconceptions about homosexuality and sexuality in general.
As Hendri points out in his book, historically and universally, homosexuality has been condemned, maligned and misunderstood.
This is strange, given that about 10 percent of people in any given society are gay.
Why is love between two men considered taboo, he asks, but blood, gore and killing are considered entertaining, sellable commodities? Go figure.
Given the ignorance not just of the MUI, but also the general public on LGBT issues, Coming Out should be required reading for everyone, especially MUI members.
What happens if we juxtapose the MUI’s fatwa with Hendri’s book? We see the personification of Indonesia’s past and future. The MUI and their fatwa trigger-happy ways belong to the past; Hendri’s knowledge-packed book, with a big dose of heart and compassion, belongs to Indonesia’s future.
Hendri’s triple-minority status (gay, Christian and ethnic-Chinese) represents Indonesia’s democratic pluralism, while MUI’s restrictive, judgmental, condemning, outdated, ignorant, moralistic way belong to Indonesia’s authoritarian past.
Who would you choose? Hendri or the MUI? It’s a no-brainer, right?
But let’s not forget our friend Kermit. If he wants to be more colorful, then he should join the LGBT Rainbow Coalition, which is not just a celebration of LGBT, but of pluralism, diversity and the human spirit.
But guess what? Indonesia already has its Rainbow Coalition: it’s called Bhinneka Tunggal Ika (Unity in Diversity), our national motto. Hurray!!