Abstract:There was a discussion activity conducted by a small club of the University of Indonesia called SGRC (Support Group and Resource Center on Sexuality Studies) at the beginning of January 2016. It did not only discuss sexuality such as sexual preferences but also conduct peer support for LGBT groups. However, it was reported illegal for many reasons. Although later the “illegal” stamp was dubbed as an "internal problem" of Universitas Indonesia, the effect was unbelievable. The activity of SGRC was reported by m… Show more
“…Horn et al (2009) state that transgender groups are not a new phenomenon in Indonesia and have formed several community groups. Despite State has an obligation on human rights as stated in Novitsky (2018) and Carozza (2003), however, several pieces of research on discrimination against transgender have been conducted, such as by The Community Legal Aid Institute (LBH Masyarakat) and in Listiorini (2019) found that the transgender people are the victims of sexual orientation-based discrimination and violence.…”
Section: Literature Reviewmentioning
confidence: 99%
“…The Community Legal Aid Institute (LBH Masyarakat) conducted research throughout 2017 and there were 715 transgender people victims of sexual orientation-based discrimination and violence (Listiorini et al, 2019). During 2014-2019, the Indonesian Lentera Style Color Network (GWL-INA) recorded 24 murder cases against trans women in Indonesia.…”
Human rights protection must be carried out without any form of discrimination. However, this is contrary to what happened to the sexual minority group (LGBTQIA+), especially for this matter, transwomen. Transwomen are seen as something different, something bad, immoral and the negative stigma from society is attached to every individual who is part of the group. In interviews conducted with several transwomen, discrimination against their group in various forms seems to be normalized even though, both internationally and nationally, legal protection and human rights of transwomen are guaranteed in every Declaration and International Human Rights Convention ratified by Indonesia, as well as set out in instruments national human rights laws such as the 1945 Constitution, Law no. 39 of 1999, and other human rights regulations. The research intends to explore the legal protection of discrimination against sexual minority groups (transwomen) in DKI Jakarta from a human rights perspective. When all are treated equally, discrimination should not occur. As long as there are no legal provisions that specifically regulate transwomen groups, their human rights should be guaranteed as human beings who have rights and dignity over themselves. This research is using the empiric juridical method through interviews and focus group discussion with the community or participants from transwomen and sexual minorities groups in Jakarta.
“…Horn et al (2009) state that transgender groups are not a new phenomenon in Indonesia and have formed several community groups. Despite State has an obligation on human rights as stated in Novitsky (2018) and Carozza (2003), however, several pieces of research on discrimination against transgender have been conducted, such as by The Community Legal Aid Institute (LBH Masyarakat) and in Listiorini (2019) found that the transgender people are the victims of sexual orientation-based discrimination and violence.…”
Section: Literature Reviewmentioning
confidence: 99%
“…The Community Legal Aid Institute (LBH Masyarakat) conducted research throughout 2017 and there were 715 transgender people victims of sexual orientation-based discrimination and violence (Listiorini et al, 2019). During 2014-2019, the Indonesian Lentera Style Color Network (GWL-INA) recorded 24 murder cases against trans women in Indonesia.…”
Human rights protection must be carried out without any form of discrimination. However, this is contrary to what happened to the sexual minority group (LGBTQIA+), especially for this matter, transwomen. Transwomen are seen as something different, something bad, immoral and the negative stigma from society is attached to every individual who is part of the group. In interviews conducted with several transwomen, discrimination against their group in various forms seems to be normalized even though, both internationally and nationally, legal protection and human rights of transwomen are guaranteed in every Declaration and International Human Rights Convention ratified by Indonesia, as well as set out in instruments national human rights laws such as the 1945 Constitution, Law no. 39 of 1999, and other human rights regulations. The research intends to explore the legal protection of discrimination against sexual minority groups (transwomen) in DKI Jakarta from a human rights perspective. When all are treated equally, discrimination should not occur. As long as there are no legal provisions that specifically regulate transwomen groups, their human rights should be guaranteed as human beings who have rights and dignity over themselves. This research is using the empiric juridical method through interviews and focus group discussion with the community or participants from transwomen and sexual minorities groups in Jakarta.
“…Berbagai suguhan pemberitaan terkait kelompok LGBT terus dipertontonkan dan melahirkan homophobia di masyarakat. Pada 2016, sedikitnya ada 9 media yang turut menyebarkan ujaran kebencian kepada kelompok LGBT yang menimbulkan keresahan dan ketakutan, sehingga melahirkan fenomena kepanikan moral (Listiorini et al, 2019). Artinya, yang dianggap normal adalah perilaku heteronormativitas yaitu lelaki yang berpasangan dengan perempuan.…”
Section: Pendapat Masyarakat Mengenai Kelompok Lgbtunclassified
LBHM survey on 2019 mentioned that LGBT groups often experience stigma and discrimination. Although it is widely discussed, it is not easy to access information about these groups. Thus, the problem focuses on how the Semarang gay group uses symbolic communication so that the public can see the symbols used by the Semarang gay group to interact and communicate. This research uses a constructivism paradigm with the qualitative descriptive method and Symbolic Convergence as the main theory. As a result, fantasy exchange creates various communication symbols that converge in the form of verbal (effeminate language/oral and written) and non-verbal (object language, action language and sign language) and are mutually agreed upon as identities to form group cohesiveness. Bad experiences such as stigma/discrimination are the basis for creating safe and easy-to-understand communication symbols between members in exchanging messages and meanings that become the group's motives.
“…Metode pengumpulan data yang digunakan oleh peneliti adalah observasi, wawancara mendalam, studi kepustakaan, dan penelusuran online (Listiorini et al, 2019;Widyaningrum & Nugraheni, 2019;Winarti, 2017). Observasi adalah salah satu teknik pengumpulan data yang tidak hanya mengukur sikap dari responden namun untuk merekam situasi atau kondisi yang terjadi, dilakukan secara sengaja terhadap obyek yang akan diteliti.…”
Ondel-Ondel is one of Betawi special icon an also one of the artworks of Betawi. This giant puppet also believed as a charm in Betawi society for decades. People of Betawi also considered Ondel-Ondel as a sacred culture. Ondel-Ondel is an entertainment for Betawi society that inherited from generation to generation. However, nowadays ondel-ondel is not considered as a sacred property for ritual any longer since the last couple of years. Ondel-ondel has been used for busking in every corner of Jakarta. The aim of this research was to find out the perception of Abang None as the ambassador of tourism to conserve the culture of Betawi regarding the phenomenon Ondel-Ondel that busking on the street. We collected the data by using observation, profound interview, literature review and online data research. This research used the concept of communication and culture theory and it is also a qualitative and descriptive research by using phenomenology and case study method. The result of this research is the Abang None about the difference between the properties of busking ondel-ondel and the Betawi’s entertainment ondel-ondel. Abang None is the disagreement with the busking ondel-ondel since it looked so pity and inappropriate, and Abang None is they would not give the money to the busking ondel-ondel. Keywords: Abang None; Ondel-Ondel; Betawi Culture; Perception.
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