Numerous Indonesian traditional performances such as lenong and ketoprak often featuring transsexuals as an object of jest, humor and ridicule. Waria, the male to female cross dressers for a long time have played their parts in Indonesian culture. Indonesian people are generally tolerant towards homosexuals but prefer not to talk about it because of the strong culture of malu in Indonesian society. In Indonesian culture the concept of malu (shame/embarrassment or 'losing face') is prevalent. Sexuality, let alone homosexuality, issues are considered a very private matter that must be confined only within bedrooms. In Indonesian culture sexuality in any form is considered taboo subject and often immediately judged as obscenity. 3.1 Radicalization of law and practice since 2016.Nevertheless, there are some rare examples of understanding and acceptance of the family of LGBT people. Ĭoming out to family and friends is seldom carried out by LGBT people in Indonesia, as they are more afraid of rejection and social backlash. In early 2016, LGBT people and activists in Indonesia are facing fierce opposition and attacks of homophobia and hate speech, even launched by Indonesian authorities. In recent years, LGBT people in Indonesia are facing growing hostility and intolerance. The figure has jumped significantly from 64.7 percent in 2005. The Indonesian Survey Circle (LSI) found in its most recent poll conducted in 2012 that a staggering 80.6 percent of its sample population objected to having gays or lesbians as neighbors. Indonesia does have a reputation as being a relatively moderate and tolerant Muslim nation however, the recent survey revealed that intolerance of minorities is growing, with the highest level of hostility directed at the gay and lesbian community.
In particular, there have been more depictions and discussions of homosexuality in the Indonesian news media, also depictions of gay lifestyles in Indonesian television and films. The general public is becoming more aware of existence of gay and transgender people through greater press and media content, but this has not necessarily led to greater tolerance. Generally, such violent intolerance is restricted to members of religious vigilant groups such as the radical Islamist groups. īeyond the national laws, overt violence against gay or transgender people, by civilians, is still rare. Indonesia's northwesternmost province of Aceh (the only province which sharia law is implied), has a sharia-based anti-homosexuality law that punishes anyone caught having gay sex with 100 lashes. At the local level, gay or transgender people can be fined or detained under public indecency laws against homosexuality and cross-dressing.
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The national criminal code does not prohibit cross-dressing or adult, non-commercial and consensual homosexual conduct between consenting adults, although it does contain a higher age of consent for same-sex sexual conduct, and there are some reports that police have sometimes harassed gay or transgender people using vaguely worded public indecency laws. In Indonesia, where religion plays a dominant role in society, and where more than 80 percent of the population are Muslim, homosexuality is not punishable by national law, but condemnation of homosexuality has been voiced by many religious leaders, not only Islamic. Traditional religious mores tend to disapprove of homosexuality and cross-dressing. Public discussion of homosexuality in Indonesia has been inhibited because human sexuality in any form is rarely discussed or depicted openly. Homosexuality in Indonesia is generally considered a taboo subject by both Indonesian civil society and the government.