Pub Date : 2022-01-02DOI: 10.1080/13639811.2022.2010357
H. Wijaya
ABSTRACT This article examines the emergence of digital homophobia in Indonesia as an assemblage of homophobic discourses imbued with a language of urgency, technological infrastructures, and punitive laws on non-normative sexualities. The internationalisation of LGBT rights has provided discursive capital for anti-LGBT groups to generate affective qualities (fear and moral panic), positioning queer people as a ‘threat’ to national identity, ‘traditional values’, and ‘vectors of disease’ intent on ‘converting’ others to homosexuality. Moreover, technological infrastructure, such as social media, fosters and amplifies the circulation of homophobic rhetoric. Such technologies have enabled citizens to persecute and shame LGBT people directly, and increasingly demand that the state enact punitive laws on gender and sexuality through the use of online petitions and other online surveillance practices that affect queer people beyond the digital space. These movements are legally justified by existing regulations, often associating homosexuality with pornography and social indecency, manifested in local and national laws that do not always specifically target homosexuality. As a result, digital homophobia moves beyond the online space, deeply affecting the material life of the Indonesian queer community and activism. For instance, activists, fearing reprisal, have begun carrying out their activities surreptitiously. This analysis makes a contribution to existing scholarship on global homophobia, surveillance, and technocultural and sexual globalisation by highlighting the interplay of technology, homophobic discourses, and public policy in responding to the proliferation of international LGBT rights discourses.
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Pub Date : 2022-01-02DOI: 10.1080/13639811.2022.2035074
Benjamin Hegarty
ABSTRACT Images linking ‘LGBT’ to sexually motivated crime are a common feature of reporting in the Indonesian online news media. In particular, ‘gay sex parties’ are a spectacle shaped by the images produced by journalists in collaboration with the police. This combination of crime and entertainment plays a crucial role in managing both in what ways LGBT is seen and by extension what is defined as belonging to the public sphere. Media images of raids take the form of videos and photographs, press conferences and reconstructions filmed at the crime scene. Although same-sex sexual acts between consenting adults are not a crime in Indonesia, the 2008 Pornography Law and various regional regulations do provide scope for detaining people on public decency grounds. However, the connection between sex and crime as a form of entertainment in which the police are central protagonists is shaped by histories of visual power that can be traced to the authoritarian New Order. By contextualising and interpreting media images of a police raid on a ‘gay sex party’ in September 2020, I describe how the genre conventions and affective force of images of LGBT are central to the state’s governance of the public sphere. Considering the relationship between sex, crime and entertainment helps to address the central role played by both unruly images and media power in regulating the boundaries of political participation and claims for justice.
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Pub Date : 2022-01-02DOI: 10.1080/13639811.2022.2038871
D. Rodriguez, Ben Murtagh
On 13 July 2019, four scholars, whose research focuses on issues of gender and sexuality in Indonesia, convened for a one-day symposium hosted by SOAS University of London. Entitled ‘Gender, Sexuality, Religion: Thinking Beyond LGBT Moral Panics in Indonesia’, the event aimed to examine the emergence of sexual and moral panics in the archipelago. The sessions included papers by Ferdiansyah Thajib (Freie Universität Berlin), who explored the affective dimensions of anti-queer sentiments in Indonesia; Saskia Wieringa (University of Amsterdam), who examined the linkages between ‘Communistphobia’ and homophobia in Indonesia and discussed sexual moral panics as a political project; and the two co-editors of this special issue of Indonesia and the Malay Word. Ben Murtagh (SOAS University of London) presented his research on imagined queer worlds in Indonesian cinema, whilst Diego García Rodríguez (University College London) analysed emerging contestations to heterosexism and homophobia through progressive Islam in Indonesia. The event was generously funded by the UCL, Bloomsbury and East London Doctoral Training Partnership. Following the conclusion of the symposium, and in light of the vibrant discussions emerging during the sessions, we felt that it was important to materialise the ideas explored that day into a series of articles where the results could be shared more widely. Almost three years after the event took place, and despite the challenges of the pandemic, this special issue brings together articles by six interdisciplinary scholars critically engaging with themes around gender and sexuality in contemporary Indonesia. While our gathering in 2019 put the focus on the events taking place in Indonesia after the 2016 anti-LGBT moral panics, this special issue expands its scope to engage with wider debates on homophobia, the criminalisation of minorities, notions of acceptance, and religiosity.
2019年7月13日，四位研究印尼性别和性行为问题的学者参加了由伦敦亚非学院主办的为期一天的研讨会。这场名为“性别、性行为、宗教:印尼LGBT道德恐慌之外的思考”的活动，旨在检视这个群岛出现的性与道德恐慌。会议包括Ferdiansyah Thajib (Freie Universität Berlin)的论文，他探讨了印度尼西亚反酷儿情绪的情感维度;阿姆斯特丹大学的Saskia Wieringa研究了印度尼西亚的“共产主义恐惧症”和同性恋恐惧症之间的联系，并将性道德恐慌作为一个政治项目进行了讨论;以及本期《印尼语与马来语》特刊的两位共同编辑。Ben Murtagh(伦敦SOAS大学)展示了他对印度尼西亚电影中想象的酷儿世界的研究，Diego García Rodríguez(伦敦大学学院)分析了通过印度尼西亚进步的伊斯兰教对异性恋和同性恋恐惧症的新兴争论。这次活动由伦敦大学学院、布卢姆斯伯里和东伦敦博士培训伙伴关系慷慨资助。在研讨会结束后，鉴于会议期间出现的热烈讨论，我们认为将当天探讨的想法具体化为一系列文章是很重要的，这样可以更广泛地分享结果。在该活动举行近三年之后，尽管面临大流行病的挑战，本期特刊汇集了六位跨学科学者的文章，对当代印度尼西亚的性别和性行为主题进行了批判性的探讨。我们2019年的会议聚焦于2016年反lgbt道德恐慌之后印度尼西亚发生的事件，而本期特刊则扩大了讨论范围，就同性恋恐惧症、将少数群体定罪、接纳观念和宗教信仰展开了更广泛的辩论。
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Pub Date : 2022-01-02DOI: 10.1080/13639811.2022.2015187
Terje Toomistu
ABSTRACT Indonesian male-bodied and feminine identified subjects, locally and internationally known as waria, commonly claim to have the heart and soul of a woman. While waria form a visible social category, they suffer from various prevailing stigmas, of which a significant share is tied to some cultural assumptions embedded in the mainstream understanding of Islamic morality. While most waria do not feel comfortable practising their religion in public, many describe their subjectivity along the distinction between their bodies and their inner sense of gender as God’s will. Consequently, permanent bodily modifications are associated with the notion of sin. These conceptions have enabled a specific form of Indonesian transgender embodiment. This article addresses the bodily negotiations of waria against the background of their religious sensitivities and aspirations for belonging. The spiritually grounded sentiments in relation to their bodies and the sense of gender on one hand, and the signs of increased focus on embodied expression of religiosity among waria on the other, signal the desire for reimagining belonging to Indonesian (Muslim) society. Religious sensitivity, while being the major cause of anxieties on both personal and societal levels, has provided waria with important frameworks which enhance their own relative acceptance of their embodied subjectivity.
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Pub Date : 2022-01-02DOI: 10.1080/13639811.2022.2026618
Ben Murtagh
ABSTRACT The sudden onset of sustained anti-LGBT discourse in Indonesia in 2016 gives pause to revisit a number of Indonesian movies from recent years, a cinema which has, since its re-emergence in the early 2000s, been noted for its positive engagement with non-normative genders and sexualities. Was there anything in those movies that forewarned the homophobic discourse that dominated politics and the media in the early months of 2016? When queer cinematic characters were faced with intolerance or a fear of unacceptance, how did those characters find a space for themselves in the cinematic imaging of the Indonesian city? Paying particular attention to Lucky Kuswandi’s 2013 film Selamat pagi, malam (In the absence of the sun), alongside Joko Anwar’s 2005 film Janji Joni (Joni’s promise) and Ardy Octaviand’s 2007 film Coklat stroberi (Chocolate strawberry), this article draws on Michel de Certeau’s concept of tactics to discuss how queer characters find ways to embody their queer selves in the supposedly heterosexual spaces of the city.
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Pub Date : 2022-01-02DOI: 10.1080/13639811.2022.2015183
D. Rodriguez
ABSTRACT This article aims to locate the forces inspiring the emergence of pro-queer religious activism in contemporary Indonesia to elucidate how and why Islamic values are mobilised by a minority of Muslim actors for the defence of sexual minority rights. Based on ethnographic research conducted between 2017 and 2018, the article introduces a range of stakeholders, including religious leaders, activists and Islamic scholars supporting LGBTIQ+ rights, as ‘allies’ of sexual minorities. I begin by exploring discussions around Progressive Islam to subsequently focus on my interlocutors’ own definitions of the term. Drawing upon interviews and participant observations at events bringing together religion, gender and sexuality, this article identifies three key forces behind pro-queer religious activism. These include previous membership of the Indonesian Islamic Student Movement (Pergerakan Mahasiswa Islam Indonesia), inter-faith dialogue, and the Gusdurian Network (Jaringan Gusdurian). Participation in these three groups emerges as a force shaping the allies’ conceptualisation of progressive Islam making pro-queer activism possible but not unavoidable.
摘要本文旨在定位当代印尼支持酷儿的宗教激进主义兴起的力量，以阐明少数穆斯林行为者是如何以及为什么动员伊斯兰价值观来捍卫少数性权利的。基于2017年至2018年间进行的民族志研究，文章介绍了一系列利益相关者，包括支持LGBTIQ+权利的宗教领袖、活动家和伊斯兰学者，他们是性少数群体的“盟友”。我首先探讨了关于进步伊斯兰教的讨论，然后重点讨论了我的对话者自己对这个词的定义。根据对宗教、性别和性行为活动的采访和参与者的观察，本文确定了支持酷儿的宗教激进主义背后的三个关键力量。其中包括印度尼西亚伊斯兰学生运动（Pergerakan Mahasiswa Islam Indonesia）的前成员、宗教间对话和Gusturian网络（Jaringan Gustulian）。参与这三个团体是一种力量，它塑造了盟友对进步伊斯兰教的概念化，使支持酷儿的激进主义成为可能，但并非不可避免。
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Pub Date : 2021-12-09DOI: 10.1080/13639811.2022.2005312
F. Thajib
ABSTRACT This study focuses on disaggregating the affective dynamics that constitute the growing anti-LGBT campaigns in Indonesia. My analysis draws on the virtual and physical public discourse which has been hosting overt animosity towards sexual and gender minorities in Indonesia from 2016 to 2018. This article opens with a historical overview of the climate of hostility which characterised sexual and gender politics in Indonesia leading to the current ‘eruption’ of the anti-LGBT campaign in Indonesia in 2016. Then I focus on several case studies to shed light on how the violent delegitimisation of sexual and gender minorities in the country involves affective shifts from shame and fear to care and protection. At the outset, narratives that combine shame and fear have been instrumentalised by elites and non-elites in the country to galvanise volatile reactions within society members. In the course of time, the use of inflammatory language based on shame and fear is gradually displaced by scripts of care and protection. This situation signals how even though anti-LGBT campaigns in Indonesia have seemingly adopted a more benevolent outlook, they are fundamentally geared towards similarly violent aims.
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Pub Date : 2021-09-30DOI: 10.1080/13639811.2021.1975968
M. Daneshgar
ABSTRACT This work provides a carbon dating report of Or.7056 kept at Leiden University Library, a Persian anthology of poems with Malay interlinear translations found in Aceh. The common point raised in all former studies of this manuscript deals with its antiquity, which has the potential to increase our knowledge about Malay classical orthography, Malay familiarity with the Persian language and literary sources, and development of interlinear translations in the Malay Archipelago. Here, further textual and literary analysis will be discussed, including a rare and obsolete term, kutaha.
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Pub Date : 2021-09-02DOI: 10.1080/13639811.2021.1952018
Youichirou Nonaka
ABSTRACT This article discusses the recent phenomenon of more women wearing a cadar (niqab) in Indonesia, particularly among relatively young, urban Muslim women. Although there has been quite a few studies about wearing the hijab and Islamic clothes in Indonesia, there remains a dearth of research on the wearing of a cadar. Most previous studies have discussed it as a practice that is distinctive among women in limited groups, such as the Salafis. However, the number of cadar wearers has increased rapidly in recent years, such that it has now become a controversial issue in society. This study is based on the narratives of interviewees in their twenties to forties who wear cadar in Jakarta, Bandung and Makassar, as well as an analysis of the teachings of some preachers and the social media posts of influencers who encourage women to wear it. It describes the expansion of cadar wearing among urban Muslim women and discusses its continuity from the rise of veil wearing in the past.
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Pub Date : 2021-09-02DOI: 10.1080/13639811.2021.1975945
C. Christie, J. Miksic
Jan Wisseman (later, Jan Wisseman Christie) was born 27 April 1947 in Boston, Massachusetts, to parents who both came originally from Texas. Her father was to become a very eminent microbiologist, and her mother sacrificed a potential scientific career to bring up four children: Jan; Charlie, a pathologist; Mary, a librarian; and Bob, an expert in aquatic ecology. Jan could have successfully followed in her father’s footsteps in a scientific career, but instead chose to move into the precarious field of oriental languages and history. She specialised in Sanskrit, Hindi and Tibetan, and graduated summa cum laude from the University of Pennsylvania in 1969. She was awarded aWoodrowWilson Fellowship in 1969, and subsequently a Thouron Scholarship from 1969 to 1972. She moved to the School of Oriental and African Studies in London for her PhD work in 1969. She shifted her research focus from India and Tibet to Java and Indonesia. Her PhD dissertation, which was entitled ‘Patterns of trade in western Indonesia: 9th through 13th centuries AD’ laid the foundation for her long-term scholastic interest in the relationship in the Southeast Asian maritime region between trade, material culture and society in the world of Jan Wisseman Christie. Photo by Clive Christie (1990).
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