Indonesias F1 driver Rio Haryanto needs you to donate

Rp 5,000 so he can keep racing

By Coconuts Jakarta April 18, 2016 / 16:35 WIB
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Rio Haryanto in his Manor F1 car. Photo: Facebook/Rio Haryanto

Rio Haryanto has done many Indonesians proud by becoming the first ever Formula 1 driver
from Indonesia. The general consensus is that Rio needs time to establish himself in F1 and
that expecting him to finish a race on a podium is asking too much of the rookie in his first
season. But if Rio doesnt sort out his finances, he might not get a second season at F1.
In order to race in F1 this season, Rio had to pay 15 million Euros to his current team, Manor
Racing. After receiving funds from sponsors like state-owned oil company Pertamina and the
Tourism Ministry, Rio now has to pay a remaining 4.2 million Euros (Rp 62 billion) to Manor
to secure his place in the team.

Money doesnt grow on trees, but, for Rio, money could come from text messages.
Specifically, ones sent by you.
Yesterday, the Ministry of Youth and Sports and the Ministry of Communications and
Information held an event to launch a fundraiser for Rio. However, it was no ordinary
fundraiser. The government teamed up with 5 telcoms Telkomsel, Indosat, Smartfren, XL
Axiata and Tri to set up a system where people can donate money to Rio via SMS text
messages.
By texting RIO to 7788, you will be charged or have your pulsa deducted by Rp 5,000, Rp
4,500 of which will be going to Rios cause the rest goes towards tax. It was calculated that
12.4 million SMS will be needed to reach the target 4.2 million Euros. The SMS hotline will
be taking donations until July 17, 2016.
Lets support this. Make it like taking medicine, three times a day. The number of mobile
phone users in Indonesia is high, so if everyone does this, well have enough for the
donation, said Communications and Information Minister Rudiantara, as quoted by CNN
Indonesia.
The government is also open to the idea of this kind of donation to fund other Indonesian
athletes in the future so that the ministry wont have to dig into the State Budget for funding.
While we wish Rio well in pursuing his F1 goal, and people are free to donate their money to
whatever cause they wish, perhaps the government and telcoms could team up to use this sort
of system to fund other causes some people consider more urgent than sportscar racing, like
helping to pay for more children to get a proper education or create more mental health
facilities so people dont have to be locked up in chains, and other things the government
apparently doesnt have the money to fund.

Indonesian government 'disappointed' with Rio

Haryanto demotion
Mark Thompson/Getty Images
11 Aug, 2016

Nate SaundersF1 Assistant Editor

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The Indonesian government is "disappointed" with Manor's decision to drop Rio Haryanto
after 12 races of the 2016 season.
On Wednesday Manor confirmed it was dropping Haryanto, who was unable to provide
funding for the rest of the campaign, and replacing him with Esteban Ocon. Haryanto's
position at the team had been secured ahead of the season thanks to financial backing from
state-owned oil company Pertamina, making him Indonesia's first F1 driver.
The government has reacted with disappointed to Wednesday's news, saying it had assurances
from the team Haryanto would see out the season when he originally signed -- though it
should be noted his original deal only covered the first 11 races.
In a statement on Thursday, government spokesperson Gatot Dewa Broto said: "The Sports
Ministry is disappointed with the decision, as Manor's racing director Dave Ryan in February
promised Rio Haryanto would race a full season in F1. Moreover, Manor's team director
Abdulla Boulsien in June said Rio is part of the team's long term plan for at least two years.
"We understand the situation in which Manor asked Rio and his management to pay the
remaining fees before the Hungarian Grand Prix on July 24 and it turned out that Manor gave
another chance for Rio to race until German Grand Prix. Sports Ministry appreciates that."
The statement goes on to say the government was not able to provide Haryanto with the funds
which ultimately would have extended his stay at Manor.
"We asked to use state budget to finance Rio, but it wasn't allowed by the lawmakers. The
parliament fully supports Rio's involvement in F1 but using the state budget is not the
option."
Haryanto has since accepted the role of reserve driver at Manor, meaning he will step in to
replace Ocon or Pascal Wehrlein if either man cannot complete an event.

Same-sex marriage, also known as gay marriage, is marriage between people of the same
sex, either as a secular civil ceremony or in a religious setting.
In the late 20th century, religious rites of marriage without legal recognition became
increasingly common. The first law providing for marriage of people of the same sex in
modern times was enacted in 2001 in the Netherlands. As of 22 July 2016, same-sex marriage
is legally allowed (nationwide or in some parts) in the following countries: Argentina,
Belgium, Brazil, Canada, Colombia, Denmark,[nb 1] France, Iceland, Ireland, Luxembourg,
Mexico,[nb 2] the Netherlands,[nb 3] New Zealand,[nb 4] Norway, Portugal, South Africa, Spain,
Sweden, the United Kingdom[nb 5] the United States,[nb 6] and Uruguay. A similar law in
Finland is not yet in force. Polls show rising support for legally recognizing same-sex
marriage in the Americas, Australia and most of Europe.[1][2][3] However, as of 2016 South
Africa is the only African country where same-sex marriage is recognized, and no country in
Asia allows same-sex marriage ceremonies, although Israel accepts same-sex marriages
performed overseas.[4]
Introduction of same-sex marriage laws has varied by jurisdiction, being variously
accomplished through legislative change to marriage laws, a court ruling based on
constitutional guarantees of equality, or by direct popular vote (via ballot initiative or
referendum). The recognition of same-sex marriage is a political and social issue, and also a
religious issue in many countries, and debates continue to arise over whether people in samesex relationships should be allowed marriage or some similar status (a civil union).[5][6][7]
Same-sex marriage can provide those in same-sex relationships who pay their taxes with
government services and make financial demands on them comparable to those afforded to
and required of those in opposite-sex marriages. Same-sex marriage also gives them legal
protections such as inheritance and hospital visitation rights.[8] Various faith communities
around the world support allowing those of the same sex to marry, while many major
religions oppose same-sex marriage. Opponents of same-sex marriages have argued that
recognition of same-sex marriages would erode religious freedoms, undermine a right of
children to be raised by their biological mother and father or erode the institution of marriage
itself.
Some analysts state that financial, psychological and physical well-being are enhanced by
marriage, and that children of same-sex parents or carers benefit from being raised by two
parents within a legally recognized union supported by society's institutions.[9][10][11][12][13] Court

documents filed by American scientific associations also state that singling out gay men and
women as ineligible for marriage both stigmatizes and invites public discrimination against
them.[14] The American Anthropological Association asserts that social science research does
not support the view that either civilization or viable social orders depend upon not
recognizing same-sex marriage.[15]
Terminology

Some proponents of legal recognition of same-sex marriage, such as Freedom to Marry and
Canadians for Equal Marriage, use the terms marriage equality and equal marriage to
indicate that they seek equal benefit of marriage laws as opposed to special rights.[16][17][18][19]
[20][21][22]

Opponents of the legalization of same-sex marriage sometimes characterize it as redefining

marriage or redefined marriage, especially in the United States.[23][24] The term homosexual
marriage is generally used by organisations opposed to same-sex marriage such as the Family
Research Council in the United States;[25] that term is rarely used in the mainstream press.[26]
Associated Press style recommends the usages marriage for gays and lesbians or in spacelimited headlines gay marriage with no hyphen and no scare quotes. The Associated Press
warns that the construct gay marriage can imply that marriages of same-sex couples are
somehow legally different from those of mixed-sex couples.[27][28]
Use of the term marriage
Anthropologists have struggled to determine a definition of marriage that absorbs
commonalities of the social construct across cultures around the world.[29][30] Many proposed
definitions have been criticized for failing to recognize the existence of same-sex marriage in
some cultures, including in more than 30 African cultures, such as the Kikuyu and Nuer.[30][31]
[32]

With several countries revising their marriage laws to recognize same-sex couples in the 21st
century, all major English dictionaries have revised their definition of the word marriage to
either drop gender specifications or supplement them with secondary definitions to include
gender-neutral language or explicit recognition of same-sex unions.[33][34] The Oxford English
Dictionary has recognized same-sex marriage since 2000.[35]
Alan Dershowitz and others have suggested reserving the word marriage for religious
contexts as part of privatizing marriage, and in civil and legal contexts using a uniform
concept of civil unions, in part to strengthen the separation between church and state.[36]
Jennifer Roback Morse, the president of the anti-same-sex marriage group National
Organization for Marriage's Ruth Institute project,[37] claims that the conflation of marriage
with contractual agreements is a threat to marriage.[38]
Some publications that oppose same-sex marriage, such as WorldNetDaily and Baptist Press,
have an editorial style policy of placing the word marriage in scare quotes ("marriage") when
it is used in reference to same-sex couples.[citation needed] In the United States, the mainstream
press has generally abandoned this practice.[26] Cliff Kincaid of the conservative Accuracy in

Media argued for use of quotation marks on the grounds that marriage was a legal status
denied same-sex couples by most US state governments.[39] Same-sex marriage supporters
argue that the use of scare quotes is an editorialization that implies illegitimacy.[40]
Opponents of same-sex marriage such as The Church of Jesus Christ of Latter-day Saints, the
United States Conference of Catholic Bishops, and the Southern Baptist Convention use the
term traditional marriage to mean marriages between one man and one woman.[41][42][43]
Studies

The American Anthropological Association stated on February 26, 2004:[15]

The results of more than a century of anthropological research on households, kinship
relationships, and families, across cultures and through time, provide no support whatsoever
for the view that either civilization or viable social orders depend upon marriage as an
exclusively heterosexual institution. Rather, anthropological research supports the conclusion
that a vast array of family types, including families built upon same-sex partnerships, can
contribute to stable and humane societies.
Research findings from 19982014 from the University of Virginia, Michigan State
University, Florida State University, the University of Amsterdam, the New York State
Psychiatric Institute, Stanford University, the University of California-San Francisco, the
University of California-Los Angeles, Tufts University, Boston Medical Center, the
Committee on Psychosocial Aspects of Child and Family Health and independent researchers
also support the findings of this study.[44]
Health
In 2010, a Columbia University Mailman School of Public Health study examining the
effects of institutional discrimination on the psychiatric health of lesbian, gay and bisexual
(LGB) individuals found an increase in psychiatric disorders, including a more than doubling
of anxiety disorders, among the LGB population living in states that instituted bans on samesex marriage. According to the author, the study highlighted the importance of abolishing
institutional forms of discrimination, including those leading to disparities in the mental
health and well-being of LGB individuals. Institutional discrimination is characterized by
societal-level conditions that limit the opportunities and access to resources by socially
disadvantaged groups.[45][46]
Gay activist Jonathan Rauch has argued that marriage is good for all men, whether
homosexual or heterosexual, because engaging in its social roles reduces men's aggression
and promiscuity.[47][48] The data of current psychological and other social science studies on
same-sex marriage in comparison to mixed-sex marriage indicate that same-sex and mixedsex relationships do not differ in their essential psychosocial dimensions; that a parent's
sexual orientation is unrelated to their ability to provide a healthy and nurturing family
environment; and that marriage bestows substantial psychological, social, and health benefits.
Same-sex parents and carers and their children are likely to benefit in numerous ways from
legal recognition of their families, and providing such recognition through marriage will
bestow greater benefit than civil unions or domestic partnerships.[49][50]

The American Psychological Association stated in 2004: "...Denial of access to marriage to

same-sex couples may especially harm people who also experience discrimination based on
age, race, ethnicity, disability, gender and gender identity, religion, socioeconomic status and
so on." It has also averred that same-sex couples who may only enter into a civil union, as
opposed to a marriage, "are denied equal access to all the benefits, rights, and privileges
provided by federal law to those of married couples," which has adverse effects on the wellbeing of same-sex partners.[9]
In 2009, a pair of economists at Emory University tied the passage of state bans on same-sex
marriage in the US to an increase in the rates of HIV infection.[51][52] The study linked the
passage of a same-sex marriage ban in a state to an increase in the annual HIV rate within
that state of roughly 4 cases per 100,000 population.[53]
Parenting
Many psychologist organizations have concluded that children stand to benefit from the wellbeing that results when their parents' relationship is recognized and supported by society's
institutions, e.g. civil marriage. For example, the Canadian Psychological Association stated
in 2006 that "parents' financial, psychological and physical well-being is enhanced by
marriage and that children benefit from being raised by two parents within a legallyrecognized union."[12] The CPA stated in 2003 the stressors encountered by gay and lesbian
parents and their children are more likely the result of the way society treats them than
because of any deficiencies in fitness to parent.[12]
The American Academy of Pediatrics concluded in 2006, in an analysis published in the
journal Pediatrics:[49]
There is ample evidence to show that children raised by same-gender parents fare as well as
those raised by heterosexual parents. More than 25 years of research have documented that
there is no relationship between parents' sexual orientation and any measure of a child's
emotional, psychosocial, and behavioral adjustment. These data have demonstrated no risk to
children as a result of growing up in a family with 1 or more gay parents. Conscientious and
nurturing adults, whether they are men or women, heterosexual or homosexual, can be
excellent parents. The rights, benefits, and protections of civil marriage can further strengthen
these families.
Opinion polling
Numerous polls and studies on the issue have been conducted, including those that were
completed throughout the first decade of the 21st century. A consistent trend of increasing
support for same-sex marriage has been revealed across the world. Much of the research that
was conducted in developed countries in the first decade of the 21st century shows a majority
of people in support of same-sex marriage. Support for legal same-sex marriage has increased
across every age group, political ideology, religion, gender, race and region of various
developed countries in the world.[54][55][56][57][58]
Recent polling in the United States has shown a further increase in public support for samesex marriage. When adults were asked in 2005 if they thought "marriages between
homosexuals should or should not be recognized by the law as valid, with the same rights as

traditional marriages", 28 percent replied in the affirmative, while 68 percent replied in the
negative (the remaining 4 percent stated that they were unsure). When adults were asked in
March 2013 if they supported or opposed same-sex marriage, 50 percent said they supported
same-sex marriage, while 41 percent were opposed, and the remaining 9 percent stated that
they were unsure.[59] Various detailed polls and studies on same-sex marriage that were
conducted in several countries show that support for same-sex marriage generally increases
with higher levels of education and decreases with age.[60][61][62][63][64]
History
Main articles: History of same-sex unions, Timeline of same-sex marriage, and
History of homosexuality

Ancient
The first historical mention of the performance of same-sex marriages occurred during the
early Roman Empire according to controversial[65] historian John Boswell.[66] These were
usually reported in a critical or satirical manner.[67] Child emperor Elagabalus referred to his
chariot driver, a blond slave from Caria named Hierocles, as his husband.[68] He also married
an athlete named Zoticus in a lavish public ceremony in Rome amidst the rejoicings of the
citizens.[69][70]
The first Roman emperor to have married a man was Nero, who is reported to have married
two other males on different occasions. The first was with one of Nero's own freedmen,
Pythagoras, with whom Nero took the role of the bride.[71] Later, as a groom, Nero married
Sporus, a young boy, to replace the teenage female concubine he had killed[72] and married
him in a very public ceremony with all the solemnities of matrimony, after which Sporus was
forced to pretend to be the female concubine that Nero had killed and act as though they were
really married.[72] A friend gave the "bride" away as required by law. The marriage was
celebrated in both Greece and Rome in extravagant public ceremonies.[73]
It should be noted, however, that conubium existed only between a civis Romanus and a civis
Romana (that is, between a male Roman citizen and a female Roman citizen), so that a
marriage between two Roman males (or with a slave) would have no legal standing in Roman
law (apart, presumably, from the arbitrary will of the emperor in the two aforementioned
cases).[74] Furthermore, according to Susan Treggiari, "matrimonium was then an institution
involving a mother, mater. The idea implicit in the word is that a man took a woman in
marriage, in matrimonium ducere, so that he might have children by her."[75] Still, the lack of
legal validity notwithstanding, there is a consensus among modern historians that same-sex
relationships existed in ancient Rome, though the frequency and nature of "same-sex unions"
during that period are obscure.[76]
In 342 AD, Christian emperors Constantius II and Constans issued a law in the Theodosian
Code (C. Th. 9.7.3) prohibiting same-sex marriage in Rome and ordering execution for those
so married.[77]
Medieval
A same-sex marriage between two men, Pedro Dias and Muo Vandilas, occurred on 16 April
1061 in the Galician municipality of Rairiz de Veiga in Spain. They were married by a priest

at a small chapel. The historic documents about the church wedding were found at Monastery
of San Salvador de Celanova.[78]
Contemporary
Writing in Harvard Magazine in 2013, legal historian Michael Klarman wrote that while
there was a growth of gay rights activism in the 1970s United States, "Marriage equality was
not then a priority." He argued that many gay people were not initially interested in marriage,
deeming it to be a traditionalist institution, and that the search for legal recognition of samesex relationships began in the late 1980s.[79] Others, such as Faramerz Dabhoiwala writing for
The Guardian, say that the modern movement began in the 1990s.[80]
Denmark was the first country to recognize a legal relationship for same-sex couples,
establishing "registered partnerships" in 1989. This gave those in same-sex relationships
"most rights of married heterosexuals, but not the right to adopt or obtain joint custody of a
child".[81] In 2001, the Netherlands[nb 3] became the first country to permit same-sex marriages.
[82]
Since then same-sex marriages have been permitted and mutually recognized by Belgium
(2003),[83] Spain (2005), Canada (2005), South Africa (2006), Norway (2009), Sweden
(2009), Portugal (2010),[84] Iceland (2010), Argentina (2010),[85] Denmark (2012),[nb 1] Brazil
(2013), France (2013), Uruguay (2013), New Zealand[nb 4] (2013), the United Kingdom[nb 5]
(2014), Luxembourg (2015), the United States[nb 6] (2015), Ireland (2015) and Colombia
(2016).[86] Same-sex marriage is to become legal in Finland on 1 March 2017. In Mexico,
same-sex marriages are performed in a number of states and recognised in all thirty-one
states. In Nepal, their recognition has been judicially mandated but not yet legislated.[87]
International organisations
European Court of Human Rights

In 2010, the European Court of Human Rights (ECHR) ruled on Schalk and Kopf v Austria, a
case involving an Austrian same-sex couple who were denied the right to marry.[90] The court
found that their human rights had not been violated, with a result of 3 votes for and 4 votes
against.[91]
British judge Sir Nicolas Bratza, then head of the European Court of Human Rights,
delivered a speech in 2012 that signalled the court was ready to declare same-sex marriage a
"human right", as soon as enough countries fell into line.[92][93][94]
Article 12 of the European Convention on Human Rights states that: "Men and women of
marriageable age have the right to marry and to found a family, according to the national laws
governing the exercise of this right",[95] not limiting marriage to those in a heterosexual
relationship. However, the ECHR stated in Schalk and Kopf v Austria that this provision was
intended to limit marriage to heterosexual relationships, as it used the term "men and women"
instead of "everyone".[90]
European Union

On 12 March 2015, the European Parliament passed a non-binding resolution recognising the
right to marry for those of the same sex as a human and civil rights issue.[96][97][98]

Other arrangements

Civil unions
Main article: Civil union
Many advocates, such as this protester at a demonstration in New York City
against California Proposition 8, reject the notion of civil unions, describing them
as inferior to the legal recognition of same-sex marriage. [394]

Civil union, civil partnership, domestic partnership, registered partnership, unregistered

partnership, and unregistered cohabitation statuses offer varying legal benefits of marriage.
As of June 2016, countries that have an alternative form of legal recognition other than
marriage on a national level are: Andorra, Australia, Chile, Costa Rica, Croatia, Cyprus,
Czech Republic, Ecuador, Estonia, Germany, Greece, Hungary, Israel, Italy, Japan (various
cities), Liechtenstein, San Marino, Slovenia, Switzerland, Taiwan (all special municipalities
and some counties and provincial cities) and the United Kingdom (Northern Ireland, Jersey
and Gibraltar).[395][396] Malta has established civil unions with the same rights and
responsibilities as marriage, differing only in name.[397][398] Additionally, thirteen countries
which have legalized same-sex marriage still have an alternative form of legal recognition for
same-sex couples: Argentina, Belgium, Brazil, Colombia, Finland, France, Luxembourg, the
Netherlands, Portugal, South Africa, Spain, the United Kingdom and Uruguay.[399][400][401][402]
They are also available in parts of the United States (California, Hawaii, Illinois, New Jersey,
Nevada, Oregon and Wisconsin).[403][404] In some countries with these legal recognitions, the
actual benefits are minimal. Many people consider civil unions, even those that grant equal
rights, inadequate because they create a separate status, and believe they should be replaced
by gender-neutral marriage.[405]
Non-sexual same-sex marriage
Kenya
Main article: LGBT rights in Kenya

Female same-sex marriage is practiced among the Gikuyu, Nandi, Kamba, Kipsigis, and to a
lesser extent neighboring peoples. Approximately 510% of women are in such marriages.
However, this is not seen as homosexual, but is instead a way for families without sons to
keep their inheritance within the family.[406] The laws criminalizing homosexuality are
generally specific to men, though in 2010 the prime minister called for women to be arrested
as well.
Nigeria
Main article: Same-sex marriage in Nigeria

In Nigeria, homosexual activity between men, but not between women, is illegal. In 2006,
Nigerian President Olusegun Obasanjo introduced legislation that prohibits same-sex
marriages and criminalizes anyone who "performs, witnesses, aids or abets" such ceremonies.
[407]
Among the Igbo people and probably other peoples in the south of the country, there are
circumstances where a marriage between women is considered appropriate, such as when a

woman has no child and her husband dies, and she takes a wife to perpetuate her inheritance
and family lineage.[408]
Issues
See also: LGBT rights opposition

While few societies have recognized same-sex unions as marriages, the historical and
anthropological record reveals a large range of attitudes towards same-sex unions ranging
from praise, through full acceptance and integration, sympathetic toleration, indifference,
prohibition and discrimination, to persecution and physical annihilation. Opponents of samesex marriages have argued that same-sex marriage, while doing good for the couples that
participate in them and the children they are raising,[409] undermines a right of children to be
raised by their biological mother and father.[410] Some supporters of same-sex marriages take
the view that the government should have no role in regulating personal relationships,[411]
while others argue that same-sex marriages would provide social benefits to same-sex
couples.[412] The debate regarding same-sex marriages includes debate based upon social
viewpoints as well as debate based on majority rules, religious convictions, economic
arguments, health-related concerns, and a variety of other issues.
Parenting
Main articles: LGBT parenting and Same-sex marriage and the family

Scientific literature indicates that parents' financial, psychological and physical well-being is
enhanced by marriage and that children benefit from being raised by two parents within a
legally recognized union (either a mixed-sex or same-sex union). As a result, professional
scientific associations have argued for same-sex marriage to be legally recognized as it will
be beneficial to the children of same-sex parents or carers.[11][12][13][413][414][415]
Scientific research has been generally consistent in showing that lesbian and gay parents are
as fit and capable as heterosexual parents, and their children are as psychologically healthy
and well-adjusted as children reared by heterosexual parents.[12][415][416][417] According to
scientific literature reviews, there is no evidence to the contrary.[49][418][419][420]
Adoption
Main article: LGBT adoption

All states that allow same-sex marriage also allow the joint adoption of children by people of
the same sex, with the exceptions of Guerrero, Jalisco, Nayarit and Quintana Roo in Mexico.
In addition, Andorra, Austria, Israel and Malta as well as several subnational jurisdictions
which do not recognize same-sex marriage nonetheless permit joint adoption by unmarried
same-sex couples: Australian Capital Territory, New South Wales, Tasmania, Victoria and
Western Australia in Australia, Veracruz in Mexico as well as Bermuda, Gibraltar, Guernsey
and Jersey in the United Kingdom. Some additional states allow stepchild adoption by those
who are in a same-sex relationship but are unmarried: Croatia, Germany, Estonia, Slovenia
and Switzerland.

More than 16,000 same-sex couples are raising an estimated 22,000 adopted children in the
United States.[421]
Same-sex couples are raising 4% of all adopted children in the United States.[422]
Surrogacy and IVF treatment
Main article: Assisted reproductive technology

A gay or bisexual man has the option of surrogacy, the process in which a woman bears a
child for another person through artificial insemination or carries another woman's surgically
implanted fertilized egg to birth. A lesbian or bisexual woman has the option of artificial
insemination.[423][424]
Transgender and intersex people
See also: Transgender, Legal aspects of transsexualism, Intersex, and Intersex
human rights

When sex is defined legally, it may be defined by any one of several criteria: the XY sexdetermination system, the type of gonads, the type of external sexual features, or the person's
social identification. Consequently, both transgender and intersex individuals may be legally
categorized into confusing gray areas, and could be prohibited from marrying partners of the
"opposite" sex or permitted to marry partners of the "same" sex due to legal distinctions. This
could result in long-term marriages, as well as recent same-sex marriages, being overturned.
The problems of defining gender by the existence/non-existence of gonads or certain sexual
features is complicated by the existence of surgical methods to alter these features. Estimates
run as high as one percent of live births exhibiting some degree of sexual ambiguity,[409][425]
and between 0.1% and 0.2% of live births being ambiguous enough to become the subject of
specialist medical attention, including sometimes involuntary surgery to address their sexual
ambiguity.[426]
In any legal jurisdiction where marriages are defined without distinction of a requirement of a
male and female, these complications do not occur. In addition, some legal jurisdictions
recognize a legal and official change of gender, which would allow a transgender male or
female to be legally married in accordance with an adopted gender identity.[427]
In the United Kingdom, the Gender Recognition Act 2004 allows a person who has lived in
their chosen gender for at least two years to receive a gender recognition certificate officially
recognizing their new gender. Because in the United Kingdom marriages were until recently
only for mixed-sex couples and civil partnerships are only for same-sex couples, a person
must dissolve his/her civil partnership before obtaining a gender recognition certificate, and
the same was formerly true for marriages in England and Wales, and still is in other
territories. Such people are then free to enter or re-enter civil partnerships or marriages in
accordance with their newly recognized gender identity. In Austria, a similar provision
requiring transsexual people to divorce before having their legal sex marker corrected was
found to be unconstitutional in 2006.[428]

In Quebec prior to the legalization of same-sex marriage, only unmarried people could apply
for legal change of gender. With the advent of same-sex marriage, this restriction was
dropped. A similar provision including sterilization also existed in Sweden, but was phased
out in 2013.
In the United States, transgender and intersex marriages typically run into similar
complications. As definitions and enforcement of marriage are defined by the states, these
complications vary from state to state,[429] as some of them prohibit legal changes of gender.
Divorce
Main article: Divorce of same-sex couples

In the United States of America, before the case of Obergefell v. Hodges couples in same-sex
marriages could only obtain a divorce in jurisdictions that recognized same-sex marriages,
with some exceptions.[430]
Religious views
Further information: Religious views on same-sex marriage

Religion plays a prominent role in discourse about same-sex marriage,[citation needed] and several
religious organizations and churches have expressed a range of official positions. Religious
views on same-sex marriage are closely related to religious views on homosexuality.[citation
needed]
While the majority of world religions stand in opposition, the number of denominations
accepting and conducting same-sex marriages has increased in the 2000s and 2010s.[citation
needed]

Among Christians, the Roman Catholic Church,[431] Eastern Orthodox Church,[432] and various
Protestant denominations, such as Seventh-day Adventists[433] and Jehovah's Witnesses,[434]
take official positions opposing same-sex marriage. Some Protestant groups, like the
Episcopal Church, the Presbyterian Church (USA), and the United Church of Christ, and
some Catholic ones, such as the Old Catholic Church (US Province), support allowing those
of the same sex to marry or conduct same-sex marriage ceremonies.[435][436][437] Some
individual churches have committed to marriage equality in opposition to their
denominations' stances.[438][439][440] In 2016, a survey found that 64% of white mainline
Protestants in the United States favor allowing gays and lesbians to legally wed.[441]
A majority of Muslim[442][443][citation needed] and Orthodox Jewish leaders oppose same-sex
marriage, while Conservative, Reform, and Reconstructionist Jewish rabbinical groups affirm
its validity.[444] Though Buddhism is considered to be ambivalent on the subject as a whole,[445]
[not in citation given]
particular Buddhists have supported marriage equality,[446][447][448] as do a variety
of other religious traditions.[449]
Religious freedom
One source of controversy is whether same-sex marriage affects freedom of religion.[450][451]
[452][453][454]
Some religious organizations may refuse to provide employment, public
accommodations, adoption services, and other benefits to same-sex couples.[455] Some
governments include freedom of religion provisions in marriage equality laws.[456]

Judicial and legislative

Main article: Conflict of marriage laws Same-sex marriage

There are differing positions regarding the manner in which same-sex marriage has been
introduced into democratic jurisdictions. A "majority rules" position holds that same-sex
marriage is valid, or void and illegal, based upon whether it has been accepted by a simple
majority of voters or of their elected representatives.[457] In contrast, a civil rights view holds
that the institution can be validly created through the ruling of an impartial judiciary carefully
examining the questioning and finding that the right to marry regardless of the gender of the
participants is guaranteed under the civil rights laws of the jurisdiction.

LGBT rights in Indonesia

Legal nationwide, except

Same-sex
the provinces of Aceh and
sexual activity the city of Palembang in
legal?
South Sumatra. (applies
only to Muslims)
Gender
Transsexuals are allowed to
identity/express change their sex with
ion
several conditions
Military service No
Discrimination
No
protections
Family rights
Recognition of No recognition of same-sex
relationships couples
Adoption

No

Lesbian, gay, bisexual, and transgender (LGBT) people in Indonesia face legal challenges
and prejudices not experienced by non-LGBT residents. Traditional mores disapprove of
homosexuality and cross-dressing, which impacts public policy. For example, Indonesian
same-sex couples and households headed by same-sex couples are not eligible for any of the
legal protections available to opposite-sex married couples. Indonesia does not have a
sodomy law and Indonesia does not currently criminalize private, non-commercial

homosexual acts among consenting adults, yet Indonesian law does not protect LGBT
community against discrimination and hate crimes. Currently, Indonesia does not recognize
same-sex marriage. In July 2015, Indonesian Religious Affairs Minister stated that it is
unacceptable in Indonesia, because strongly held religious norms speak strongly against it.[1]
The importance in Indonesia for social harmony leads to duties rather than rights to be
emphasized, which means that human rights along with LGBT rights are very fragile.[2] Yet,
the LGBT community in Indonesia has steadily become more visible and politically active.[2]
Recently LGBT people in Indonesia are facing growing hostility and intolerance.[3] In early
2016, LGBT people and activists in Indonesia are facing fierce opposition, homophobic
attacks, and hate speech, even launched by Indonesian authorities.[4] In February 2016,
Human Rights Watch urged Indonesian government to defend the rights of LGBT people and
publicly condemn officials' discriminatory remarks.[5]
Coming out to family and friends is seldom carried out by LGBT people in Indonesia, as they
are more afraid of rejection and social backlash. Nevertheless, there are some rare examples
of understanding and acceptance of the family of LGBT person.[6]
Legal status

Currently, unlike neighboring Malaysia, Indonesian law does not specifically have a sodomy
law. The national criminal code does not prohibit private, non-commercial homosexual
relations between consenting adults. A national bill to criminalise homosexuality, along with
cohabitation, adultery and the practice of witchcraft, failed to be enacted in 2003 and no
subsequent bill has been reintroduced.[7]
Indonesia allows its provincial governments to establish certain Islamic-based laws, such as
criminal sanctions for homosexuality. These local penalties exist in Aceh and South Sumatra
provinces, where bylaws against LGBT rights have been passed.[8] The bylaws criminalize
consensual same-sex sexual acts as well as all zina (sexual relations outside of marriage).
These sharia-based criminal codes permit as punishment up to 100 lashes and up to 100
months in prison for consensual same-sex sex acts, while zina violations carry a penalty of
100 lashes.[8]
While Indonesia has allowed private and consensual sexual relations between persons of the
same sex since 1993, it has a higher age of consent for same-sex relations than for
heterosexual relations (17 for heterosexuals and 18 for homosexuals).[9]
The Constitution does not explicitly address sexual orientation or gender identity. It does
guarantee all citizens various legal rights, including equality before the law, equal
opportunity, humane treatment in the workplace, religious freedom, freedom of opinion,
peaceful assembly, and association. Such legal rights are all expressly limited by the laws
designed to protect public order and religious morality.[10]
While legal, the government has taken certain steps to censor films and other media content
that is deemed to be "promoting" homosexuality. In 2016, the government announced plans to
ban several LGBT websites and computer applications.

Call for discrimination and criminalisation

The strongest opposition against the recognition of LGBT rights in Indonesia has come from
religious authorities and pressure-groups, especially Islamic organisations. Indonesian Ulema
Council (Majelis Ulama Indonesia or MUI) has made a statement, which stigmatised the
LGBT population by declaring them "deviant" and an affront to the "dignity of Indonesia."[8]
In 2002, the Indonesian Government gave Aceh Province the right to introduce Sharia Law,
albeit only to Muslim residents. The northernmost province of Aceh proceeded to enact a
sharia-based anti-homosexuality law that punishes anyone caught having gay sex with 100
lashes. The law was set for enforcement by the end of 2015.[11] Another example is the city of
Palembang which introduced jail and fines for homosexual sex.[12] Under the law
homosexuality is defined as an act of "prostitution that violates the norms of common
decency, religion, and legal norms as they apply to societal rule."[13] The following acts are
defined as acts of prostitution: homosexual sex, lesbians, sodomy, sexual harassment, and
other pornographic acts. Fifty-two regions have since enacted Sharia-based law from the
Qur'an, which criminalises homosexuality.[13]
In March 2015, Indonesian Ulema Council (Majelis Ulama Indonesia or MUI) issued fatwa,
or religious edict, called for same-sex acts to be punished by caning, and in some instances,
the death penalty.[8] The fatwa considers homosexuality a curable disease and says
homosexual acts "must be heavily punished."[8]
Indonesian People's Representative Council (DPR) has dismissed that the death penalty law
against same-sex acts would be passed, citing that it is quite impossible to implement that
policy in Indonesia. The DPR said that the MUI fatwa is only served as a moral guidance for
its adherent, not as positive law with legal power that only possessed by the state.[14]
In the wake of surging anti-LGBT sentiments started in early 2016, in March 2016, Islamist
parties like Prosperous Justice Party (PKS) and United Development Party (PPP), have
proposed an anti LGBT bill to ban LGBT rights activism, and criminalise LGBT behaviour.
[15]

LGBT rights movement in Indonesia

See also: LGBT social movements

In 1982 the first gay rights interest group was established in Indonesia. The "Lambda
Indonesia" and other similar organisations arose in the late 1980s and 1990s.[16] Today, some
of the major LGBT associations in the nation include "Gaya Nusantara" and "Arus Pelangi".
The gay and lesbian movement in Indonesia is one of the oldest and largest in Southeast Asia.
[17]
Lambda Indonesia activities included organising social gatherings, consciousness-raising
and created a newsletter, but the group dissolved in the 1990s. Gaya Nusantara is a gay rights
group which focuses on homosexual issues such as AIDS. Another group is the Yayasan
Srikandi Sejati, which was founded in 1998. Their main focus is health issues pertaining to
transgender people and their work includes providing HIV/AIDS counselling and free
condoms to transgender sex workers at a free health clinic.[13] There are now over thirty
LGBT groups in Indonesia.[13]

Yogyakarta, Indonesia, hosted a 2006 summit on LGBT rights that produced the Yogyakarta
Principles on the Application of International Human Rights Law in Relation to Sexual
Orientation and Gender Identity.[18] However, a summit in March 2010 in Surabaya was met
with condemnation from the Indonesian Ulema Council and was disrupted by conservative
protesters.[19]
By 2015, the victory of LGBT rights movement in Western countries has its significant
implications in Indonesia. As numbers influential Western countries like European nations
and the United States legalize same-sex marriage in 2015, the LGBT rights issue has caught
the attention and awareness of general public in Indonesia and generates public discourse.
The popular opinion split into several stances, and the reaction mainly was not positive. The
right-wing elements in Indonesian politics, especially religious-based political parties and
organization has publicly condemned LGBT rights. Some argued that currently Indonesia is
under the threat of global LGBT "propaganda", which promotes an "LGBT lifestyle".[20] The
same-sex marriage or civil union became the main issue discussed on public regarding LGBT
rights, although LGBT activist argued that currently they do not fight for marriage equality,
but just seek for fundamental human rights of security, freedom from fear and freedom to
assembly.[3]
HIV/AIDS
Legal guidelines regarding HIV/AIDS do not exist, although AIDS is a major problem in
most countries in the region. Those infected with HIV travelling to Indonesia can be refused
entry or threatened with quarantine. Due to the lack of sex education in Indonesian schools,
there is little knowledge of the disease among the general population. Some organisations,
however, do offer sex education though they face open hostility from school authorities. In
the beginning of the gay rights movement in Indonesia, LGBT organisations focused
exclusively on health issues which led to the public believing that AIDS was a gay disease
and led to LGBT people being stigmatised.[13]
Opposition against LGBT rights movement

Traditionally Indonesians are quite tolerant towards LGBT people, as long as they keep quiet
and stay discreet about their private live.[21] However, this level of tolerance is not extended
towards LGBT rights movements, which recently faces fierce condemnation launched by
Indonesian authorities and extended to public sphere. The anti-LGBT rhetoric began in
January 2016 when Higher Education Minister Muhammad Nasir said LGBT people should
be barred from university campuses.[4] The minister called for a ban on gay groups on
university campuses, in response after a group of University of Indonesia (UI) students
established a counseling and support group called the Support Group and Resource Center on
Sexuality Studies (SGRC).[22] The group was meant as a counseling service, resource center
and support group on sexuality and gender issues, especially for youth and students. This
includes LGBT issues, since LGBT youth and students often suffers from abuses, harassment,
violence and discrimination regarding their gender and sexuality. SGRC sees LGBT person as
human beings who need a friend and protection. SGRC tried to advocate for those who suffer
from gender-based violence. LGBT is part of sexuality and gender issue, thus it is part of
SGRC study. The group explains that they do not "turn" or "encourage" people to be gay, nor
tried to "cure" gay people either.[23] Amids the heat of the issue, the University of Indonesia

refuses to be held responsible for SGRC's actions and said the group is not officially
registered under UI students organization.[22] Then another official pressured smartphone
instant-messaging services to drop gay and lesbian-themed emoji, prompting one company to
comply.[3]
Generally, religious authorities in Indonesia are condemning homosexual acts and fiercely
against LGBT rights movement. Strongest opposition came from majority Islamic groups
with Majelis Ulama Indonesia calling for criminalization on homosexuality.[8] Other religious
groups, such as Christianity and the Roman Catholic church also has expressed their rejection
on LGBT rights in Indonesia. The religious authority of Roman Catholic church in Indonesia
reiterated that Catholicism do not recognize same-sex marriage, while assuring that despite
their transgressions, LGBT people should be protected and not be harmed.[24]
The Indonesia Psychiatric Association (PDSKJI) classified homosexuality, bisexuality and
transgenderism as mental disorders. Referring to Law No.18/2014 on Mental Health and the
association's Mental Health and Mental Disorder Diagnostic Guidelines, the PDSKJI
categorizes homosexuals and bisexuals as "people with psychiatric problems", while
transgender people have "mental disorders".[25]
Some military figure even went to conspiracy theory rhetoric; Defence Minister Ryamizard
Ryacudu called the LGBT movement a "proxy war" to brainwash Indonesians, that received
"foreign funding",[4] while pointing out funds from United Nations organizations like
UNAIDS or Western governments and foundations.
There have been a few incidents of LGBT people being harassed. LGBT groups are now
working to set up safehouses and draw up evacuation plans in case of need. In Yogyakarta, on
February 2016, 23 LGBT activists were roughed up by police, who told local media they
stopped them from holding a rally to avoid a clash with a hardline Muslim group holding an
anti-LGBT protest nearby.[4]
On the other hand, amids fierce hostilities, some officials have defended the LGBT
community - including Jakarta Governor Basuki Tjahaja Purnama and Security Affairs
Minister Luhut Pandjaitan. "Whoever they are, wherever they work, he or she continues to be
an Indonesian citizen. They have the right to be protected as well," Pandjaitan said.[4]
Gender identity/expression
See also: Legal aspects of transsexualism
This section needs expansion. You can help by adding to it. (May 2009)

The status of transvestite, transsexual or other transgender persons in Indonesia is complex.

Cross-dressing is not, per se, illegal and some public tolerance is given to some transgender
people working in beauty salons or in the entertainment industry, most notably the celebrity
talk show host Dorce Gamalama. However, the law does not protect transgender people from
discrimination or harassment and it also does not provide for sex change operations or
allowing transgender persons to gain new legal documents after they have made the
transition.[26]

Olga Syahputra, an Indonesian actor, comedian, television presenter played characters

transvestites but denied being homosexual.
Discrimination, harassment, even violence directed at transgender people is not uncommon.
Transgender people who do not hide their gender identity often find it difficult to maintain
legitimate employment and thus are often forced into prostitution and other illegal activities
to survive.
The Islamic Indonesian Ulema Council ruled that transgender persons must live in the gender
that they were born with. "If they are not willing to cure themselves medically and
religiously", said a Council member, they must be willing "to accept their fate to be ridiculed
and harassed."[27]
In 2012, Yuli Retoblaut, a fifty-year-old transgender person and US President Barack
Obama's nanny for two years, publicly applied to be the head of the nation's National
Commission on Human Rights.[28] The city of Yogyakarta has the only madrasa for
transgender people in the world.[29]
Recognition of same-sex relationships

The law does not recognise same-sex marriage, civil unions or domestic partnership benefits.
[1]

Adoption and family planning

See also: LGBT parenting

Same-sex couples are not eligible to adopt a child in Indonesia. Only married couples
consisting of a husband and a wife can adopt.[30]
Civil rights protections

As of 2007, no law exists to protect Indonesia citizens from discrimination or harassment on

the basis of their sexual orientation or gender identity.[1]
LGBT in the media

The Law Against Pornography and Pornoaction (2006) prohibits "any writing or audiovisual presentation including songs, poetry, films, paintings, and photographs that show or
suggest sexual relations between persons of the same sex."[31] Those in violation of the law
could be fined or sentenced to prison for up to seven years.[13] However, the media is now
giving homosexuality more media coverage in Indonesia.[2]
In February 2016, the public discourse and debates on homosexuality and LGBT issues has
intensified with the occurrence of high-profile cases of alleged homosexual misconducts,
involving Indonesian celebrities. First, an accusation of sexual approach and harassment done
by TV personality Indra Bekti upon several men. Followed by the case of dangdut singer
Saiful Jamil, who has been named a suspect in a sexual assault involving an underage male
fan.[32]

Until recently, the depiction of LGBT people are quite visible in Indonesian media, especially
in television, with popular TV personalities, hosts, artist and celebrities with effeminate
demeanors, or even cross dressers, are quite common in Indonesian television shows.
However, after the alleged homosexual scandals involving Indonesian celebrities, in March
2016 the national broadcasting commission emphasize a policy banning TV and radio
programs that make LGBT behavior appear "normal", saying this was to protect children and
teenagers who are "susceptible to imitating deviant LGBT behaviors".[4] This meant that
broadcast companies, especially television stations, are discouraged from featuring
effeminate figures, transgender people or cross-dressing in their programs, although such
practices were previously quite common in Indonesian TV shows, especially TV variety
shows and lawak (commedy) performances.[4]
Political party opinions

Most of major political parties and politicians remain silent in the cause of LGBT rights.
Islamist parties like PKS (Prosperous Justice Party) and PPP (United Development Party)
speak strongly against LGBT rights, and went further to propose a national bill to criminalise
LGBT. In March 2016, PKS and PPP have proposed an anti LGBT bill to ban LGBT
activism, and criminalise LGBT rights and behaviour.[15] PAN (National Mandate Party),
despite sharing anti LGBT right sentiments with PKS and PPP however, has asked people not
to discriminate and harassed LGBT community. But in return, urged LGBT people not to
promote LGBT rights in Indonesia.[33]
Currently, no political party in Indonesia has openly support LGBT right movement.
Nevertheless, some politicians from the PDI-P (Party for the Indonesian Democracy
Struggle) and the moderately conservative PKB (National Awakening Party) sympathize with
LGBT rights.[13] PDI-P further stated that as a pluralist party, they can accept the existence of
LGBT people. Despite holds that it is a deviant behaviour, PDI-P urge people to tolerate
LGBT people and not extend hostile sentiments against them.[34]
Living conditions

Indonesia contains the most Muslim people in the world with 87% of its citizens identifying
themselves as Muslim.[17] The family policy of the Indonesian authorities, the social pressure
to marry and religion means that homosexuality is generally not supported.[17] Both modernist
and traditionalist Muslims as well also other religious groups such as Christians, especially
Roman Catholics, generally oppose homosexuality. Many Islamic fundamentalist groups such
as the FPI (the Front of Supporters of Islam) and the FBR (Betawi Council Forum) are openly
hostile towards LGBT people by attacking the home or work of those they believe are a threat
to the values of Islam.[13]
Explicit discrimination and violent homophobia is carried out mainly by religious extremists,
while subtle discrimination and marginalization occurs in daily life among friends, family, at
work or school.[17] LGBT people often suffer abuse by the hands of the police but it is hard to
document due to victims refusing to give statements due to their sexuality.[17] LGBT people
are often arrested or charged due to their sexual orientation.[17] Gays in jails are often sexually
abused due to their sexual orientation, and often do not report it due to being traumatized and
fear of being sent back to prison to suffer further abuse.[17]

Indonesia does have a reputation as being a relatively moderate and tolerant Muslim nation,
which does have some application to LGBT people. There are some LGBT people in the
media and the national government has allowed a discrete LGBT community to exist, and
sometimes organize public events. However, the conservative Islamic social mores tend to
dominate within the broader society. Homosexuality and cross-dressing remain taboo and
periodically LGBT people become the targets of local religious laws or fanatical vigilante
groups.[35]
Summary table
Legal nationwide, except
Same-sex sexual activity legal

Illegal in the provinces of Aceh and

South Sumatra (applies only to
Muslims)

Equal age of consent

Anti-discrimination laws in employment
only
Anti-discrimination laws in the provision
of goods and services
Anti-discrimination laws in all other areas
(Incl. indirect discrimination, hate speech)
Same-sex marriages
Recognition of same-sex couples
Step-child adoption by same-sex couples
Joint adoption by same-sex couples
Gays and lesbians allowed to serve
openly in the military
Right to change legal gender
Access to IVF for lesbians
Commercial surrogacy for gay male
couples
MSMs allowed to donate blood

Homosexuality in Indonesia
From Wikipedia, the free encyclopedia

Homosexuality in Indonesia is generally considered a taboo subject by both Indonesian civil

society and the government. Public discussion of homosexuality in Indonesia has been
inhibited by the fact that human sexuality in any form is rarely discussed or depicted openly.
Traditional religious mores tend to disapprove of homosexuality and cross-dressing.

In Indonesia, where religion plays a dominant role in society, and where almost 90 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.
[1]
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.
At the local level, gay or transgender Muslims can be fined or imprisoned under provincial
laws against homosexuality and cross-dressing. Indonesia's northwesternmost province of
Aceh for example, has a sharia-based anti-homosexuality law that punishes anyone caught
having gay sex with 100 lashes.[2]
Beyond the national and provincial laws, overt violence against gay or transgender people, by
civilians, is still rare. Generally, such violent intolerance is restricted to members of religious
vigilant groups such as the radical Islamist groups.[3]
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.
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.[4]
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. 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. The figure has jumped
significantly from 64.7 percent in 2005.[5]
In recent years, LGBT people in Indonesia are facing growing hostility and intolerance. In
early 2016, LGBT people and activist in Indonesia are facing fierce opposition and attacks of
homophobia and hate speech, even launched by Indonesian authorities.[6]
Coming out to family and friends is seldom carried out by LGBT people in Indonesia, as they
are more afraid of rejection and social backlash. Nevertheless, there are some rare examples
of understanding and acceptance of the family of LGBT person.[7]
Public view

In Indonesian culture sexuality in any form is considered taboo subject and often immediately
judged as obscenity. Sexuality, let alone homosexuality, issues considered a very private
matter that must be confined only within bedrooms. In Indonesian culture the malu (shame)
culture is prevalent. Indonesian people are generally tolerant towards homosexuals but prefer
not to talk about it because of the strong culture of malu in Indonesian.[3] Waria, the male to
female cross dressers for a long time have played their parts in Indonesian culture. Numerous
Indonesian traditional performances such as lenong and ketoprak often featuring transsexuals
as an object of jest, humor and ridicule. While ludruk drama and lengger lanang dance
performance featuring male cross dresser as female dancer. Even today, gay and transsexuals
can be found performing in Indonesian television and entertainment industry. In Indonesian

view, it is quite acceptable to have transsexual or cross dresser entertainers or public figures.
It is usually considered as a funny thing, unless it were to happen in their own family where
having effeminate sons are often considered as a disgrace to the family.[7]
Opposition against homosexuality

Traditionally Indonesians are quite tolerant towards LGBT people, as long as they keep quiet
and stay discreet about their private live.[3] However, this level of tolerance is not extended
towards LGBT rights movements, which recently faces fierce condemnation launched by
Indonesian authorities and extended to public sphere. The anti-LGBT rhetoric began in
January 2016 when Higher Education Minister Muhammad Nasir said LGBT people should
be barred from university campuses.[6]
The national broadcasting commission emphasize a policy banning TV and radio programs
that make LGBT behavior appear "normal", saying this was to protect children and teenagers
who are "susceptible to duplicating deviant LGBT behaviors". The Indonesia Psychiatric
Association classified homosexuality, bisexuality and transgenderism as mental disorders.
Some even went to conspiracy theory rhetoric; Defence Minister Ryamizard Ryacudu called
the LGBT movement a "proxy war" to brainwash Indonesians, that received "foreign
funding",[6] while pointing out funds from United Nations organizations like UNAIDS or
Western governments and foundations.
There have been a few incidents of LGBT people being harassed. LGBT groups are now
working to set up safehouses and draw up evacuation plans in case of need. In Yogyakarta, in
February 2016, 23 LGBT activists were roughed up by police, who told local media they
stopped them from holding a rally to avoid a clash with a hardline Muslim group holding an
anti-LGBT protest nearby.[6]
In February 2016, the public discourse and debates on homosexuality and LGBT issues has
intensified with the occurrence of high-profile cases of alleged homosexual misconducts,
involving Indonesian celebrities. First, an accusation of sexual approach and harassment done
by TV personality Indra Bekti upon several men. Followed by the case of dangdut singer
Saiful Jamil, who has been named a suspect in a sexual assault involving an underage male
fan.[8]
On the other hand, amids fierce hostilities, some officials have defended the LGBT
community - including Jakarta Governor Basuki Tjahaja Purnama and Security Affairs
Minister Luhut Pandjaitan. "Whoever they are, wherever they work, he or she continues to be
an Indonesian citizen. They have the right to be protected as well," Pandjaitan said.[6]
History

Because of the culture of shame attached to homosexuality, homosexual activity is rarely

recorded in Indonesian history. Unlike in other Asian cultures such as Indian, Chinese or
Japanese, homosexual erotica in paintings or sculptures are almost nonexistent in Indonesian
arts. Homosexuality is almost never recorded nor depicted in Indonesian history. A rare
exceptions is the 18th-century account of alleged homosexuality of Arya Purbaya, an official

in Mataram court, although it is not clear whether it was actually based on truth or a vicious
rumors to disgraced him.[citation needed]
The Javanese book Serat Centhini composed and published circa 1814 in Surakarta,
mentioned several account of bisexuality and homosexuality practice in Javanese society.
Story in this book which took place circa 1630, mentions that one of the main character, Mas
Cabolang and his attendants encountered homosexual couple the Jathilan dancers in
Ponorogo region. Mas Cabolang and one of his handsome attendant encountered more sexual
experience with women as well with the jathils men. There are also an incident where he and
Nurwitri, one of his handsome and effeminate entourage, encountered a homosexual affair
with the regent of Wirosobo.[9]
Although waria, male to female transgender performers and prostitutes have long played
their role in Indonesian culture, the Indonesian gay men and lesbian women homosexual
identity has only been recently identified, mainly through identification with their western
counterparts through film, television, and media. Prior to Suharto's New Order regime local
Indonesian culture of gay and lesbi did not exist.[10]
The gay and lesbian movement in Indonesia is one of the oldest and largest in Southeast Asia.
[11]
Indonesian gay right activism began since 1982 when the first gay rights interest group
was established in Indonesia. The "Lambda Indonesia" and other similar organizations arose
in the late 1980s and 1990s.[12] Today, some of the major LGBT associations in the nation
include "Gaya Nusantara" and "Arus Pelangi". There are now over thirty LGBT groups in
Indonesia.[13]
Yogyakarta, Indonesia, hosted a 2006 summit on LGBT rights that produced the Yogyakarta
Principles on the Application of International Human Rights Law in Relation to Sexual
Orientation and Gender Identity.[14] However, a summit in March 2010 in Surabaya was met
with condemnation from the Indonesian Ulema Council and was disrupted by conservative
protesters.[15]
Traditions

Although the subjects of homosexuality are considered as a shame and people often refuse to
discuss it in public, some culture and traditions in Indonesia records same sex relationships
and activities, or LGBT behaviors.
Bissu, Calabai and Calalai
Main article: Gender in Bugis society

The Bugis people of South Sulawesi divide their society into five separate genders. Two are
analogous to cisgender male (oroan) and female (makkunrai), and the remaining three are
bissu, calabai and calalai. A bissu refer to a person with all aspects of genders combined to
form a whole. A calabai is a 'false woman', they are generally physically male but take on the
role of a heterosexual female. On the other hand, calalai is a person who is assigned female
at birth but takes on the roles of a heterosexual male in the society. Calabai shares similarities
with, yet is not identical to, effeminate gay men and the kathoeys of Thailand, while calalai is
quite similar to butch lesbians.[16]

Warok and Gemblakan

A particular traditional homosexual relations could be found in East Javanese WarokGemblak relations. Waroks are traditional Javanese local hero or "strong men" that usually
perform traditional arts such as Reog Ponorogo. According to tradition, warok is required to
be abstinent, he is prohibited to indulge and be involved in sexual relationship with women,
yet having sex with boy age eight to fifteen is allowed. The boy lover is called Gemblak and
usually kept by Warok in their household under the agreement and compensation to the boy's
family. Warok can be married with a woman as their wive, but they may kept a gemblak too.
This led to Warok-Gemblakan relationship that similar to pederastic tradition of ancient
Greece. Anybody who is in touch with the traditional way of life in Ponorogo, knows that
there are these older men called warok who, instead of having sex with their wives, have sex
with younger boys.[17] What Warok and Gemblak did is homosexual act, yet they never
identify themself as homosexuals.
Today this Warok-Gemblakan practice is discouraged by local religious authorities and being
shunned through public moral opposition. As the result today Reog Ponorogo performance
rarely features Gemblak boys to perform as Jatil horsemen, their position were replaced by
girls. Although today this practice might probably still survive and done in discreet manner.
Lengger lanang
Lengger lanang (Javanese: for male lengger dancer) is an effeminate male that dances the
traditional lengger dance and performs the role as a woman. Lengger dance is the Banyumas'
counterpart of Javanese ronggeng dance. According to local Banyumas tradition, it can be
performed either by women or a man dressed and dancing as a woman. The behavior
involved in the lengger lanang tradition is somewhat reminiscent of transsexuality and crossdressing behavior. A male lengger dancer would wear traditional female Javanese dance
attire, which includes konde (hair bun), kain batik, kemben (torso wrap) or kebaya, selendang
(sash), kembang goyang hair jewelry, all in full make up, and they will dance as graceful and
glamorous as a woman. According to Javanese beliefs, the lengger idhang (spirit) might be
incarnated into a girl or a boy, which would make them a talented and famous lengger dancer.
[18]
This belief is somewhat the remnant of Javanese Hindu-Buddhist legacy that believe in
nitis (reincarnation) cycle. This belief is often used to explain why the effeminate boy is born
that way. Just like their female lengger and ronggeng counterpart, a famous male lengger
dancer would also become the local celebrity, as the object of admiration, affection, even
coveted by men eager to court and date him. In the past, some rich and powerful men might
recruit him as a mistress. Because of prevalent culture of shame regarding sexuality, any
sexual encounters or emotional relations would be done in such discreet manner.
Papuan boy-inseminating rites
The ritualized "homosexuality" as the rite of passage from boy to adult men has been
recorded being practiced among Melanesian people of New Guinea, such as the Sambia and
Etoro people of Papua New Guinea.[19] On Indonesian side of New Guinea, similar rituals has
been recorded practiced among Kimam people, Southern Papua province, Indonesia. Some
record report similar practice among other tribes. The practice is age-structured and directed
toward young boys as the rite of passage. According to their belief, a boy is contaminated
with female elements through breast feeding and contacts with his mother and female family
members. To avoid further female contamination, after certain age, young boys were taken

from their mothers and lived separately in communal house with other boys and unmarried
men. The separate boys boarding house was to provide male bonding among tribesmen as
well to prepare the young boys to be a proper warrior. To be properly developed as a
masculine man, thus a brave warrior, a young boy must ingest semen that regarded as male
essence. The ingestion itself could be in form of fellatio or homosexual anal intercourse. The
inseminator is the older member of the tribes, usually their uncle, the father or older brother
of the boy's future wife. The ritual ceased when the boy reach adulthood, when he began to
develop beard and get married.
LGBT in Indonesia

In Indonesia, effeminate male homosexual or male-to-female transsexual are called banci,

bencong or waria (Indonesian: wanita-pria lit: female-male). While lesbians are called lesbi
or lines. A rather straight-acting gay male are rarely identified, but if discovered usually they
are called homo or gay, while the male homosexual prostitutes are called kucing (lit: cat).
Those terms; banci, bencong, kucing and homo does have derogatory meanings, except for
waria, gay and lesbian that gained neutral perception. Name calling and gay bashing usually
occur during teenages years, but rarely involved physical abuse and mainly verbals.[7]
Like in other countries, stereotype of homosexuals occurs quite commonly in Indonesia. Such
as they usually took certain line of works such as beauty salon owner or worker, beauticians,
make-up artist, to traveling cross-dresser ngamen (street musician) to lewd activities such as a
transsexual prostitute. The less effeminate male homosexuals however, are hard to detect and
often blend in society.
In traditional Indonesian culture, when a boy or a girl reach puberty, the relations between
teenage boys and girls are limited. Traditional mores especially in villages and rural area
disapprove the teenage courtship, as they may lead to premarital sex. Traditional mores
also frowned upon the mixing between unmarried women and men, as they could led to
scandalous fornication. Male bonding and close friendship however, are encouraged. The
homoerotic experiences or even homosexual incidents might take place within all male
environment, such as asrama or pondok (boarding school, in both religious or secular
schools), kost (monthly rent room usually for university students or workers), to military
barrack and prison. There are some reports of homosexual incident within these places,
however given the pervasive culture of shame, these incidents are often immediately covered
as it might stained the reputation of those institutions.
Waria, male to female transgender ritualists, performers and prostitutes, have long played a
role in local Indonesian cultures, gay and lesbi did not exist as subject positions before the
New Order period, when men and women came to recognise themselves in fleeting
depictions of mostly foreign homosexuals and reached the conclusion that a 'gay world' could
exist in Indonesia, too.[10] For gay men, this world resides in sites ranging from parks to
discos, spas and massage parlors to private residences, 'open' places where men seeking
romance and companionship, as well as sex, can congregate at certain times of the day or
night. The world of lesbi women, who socialise at home, is differently configured;
heterogendered relationships predominate, with a new, waria-like category of persons known
as tomboi or hunters (butch lesbian) pairing up with feminine women. The contrast between

gays and lesbis reflects the juxtaposition of parallel cultural worlds: if gay men can
congregate in parks - and even in their parents' households - relatively unnoticed and
unimpeded, this is due in good part to their adherence to a nationally pervasive gender
ideology that limits young women's movements, valorises male friendships and frowns upon
social mixing between unmarried women and men.[10]
For quite some times, the waria or transsexuals has created a distinct sub-culture in
Indonesian social fabrics. Often congregating in beauty salons and prevalent in Indonesian
entertainment business, the waria's sub-culture has created their own language, the Bahasa
Binan, that often influenced Indonesian hip dialects among youngsters.
The pressure upon gay men or lesbian women often comes from their own family. With
family pressure to get married there are mainly two alternatives either gays and lesbians
decide to get married just to please the family or they run away from them.[3] Another
difference in homosexual life in Indonesia compared to their western counterparts is gays'
and lesbis' commitment to heterosexual marriage; the vast majority of the gay men either
planned to marry women or were married already.[10]
Legal rights
Main article: LGBT rights in Indonesia

The national criminal code does not prohibit private, non-commercial homosexual relations
between consenting adults who have reached the age of eighteen years of age.
A national bill to criminalize homosexuality, along with cohabitation, adultery and the
practice of witchcraft, failed to be enacted in 2003 and no subsequent bill has been
reintroduced.[20] However, local governments have been given the option of passing local
laws based on traditional Islamic morality.
In 2002, the Indonesian Government gave Aceh province the right to introduce Islamic sharia
laws which criminalizes homosexuality, albeit only to Muslim residents. In September 2014,
Aceh had passed a sharia-based anti-homosexuality law that punishes anyone caught having
gay sex with 100 lashes. The law has been enforced by the end of 2015.[2]
Indonesian same-sex couples and households headed by same-sex couples are not eligible for
any of the legal protections available to opposite-sex married couples. The importance in
Indonesia for social harmony leads to duties rather than rights to be emphasized, which
means that human rights along with homosexual rights are very fragile.[21] Yet, the LGBT
community in Indonesia has steadily become more visible and politically active.[21]
Indonesian law does not criminalize homosexuality, if it done in private, non-commercial,
and among consenting adults. However, Indonesian law does not recognize gay marriage,
civil unions or domestic partnership benefits. Same-sex couples are not eligible to adopt a
child in Indonesia. Only married couples consisting of a husband and a wife can adopt.[22]
Today, there is no law exists to protect Indonesia citizens from discrimination or harassment
on the basis of their sexual orientation or gender identity.

Governor Ahoks Policy to Solve Jakartas Traffic Jams

Jakarta is the capital of Indonesia with a total area of 661.52 km, home to 12.4 million
people during daytime and 9,9 million at night. This number is almost four times that of other
major cities in Indonesia such as Bandung, Surabaya, and Medan. The city of Jakarta is
surrounded by other, smaller cities, such as Bogor, Depok, Tangerang, and Bekasi, which
together form one sprawling urban area. The metropolitan Jakarta area holds 28 million
people.
Due to an inadequate public transport system, citizens commonly opt
to travel in private vehicles.
As a center for business, politics and culture, Jakarta is home to headquarters of state-owned
enterprises, private companies, governmental offices and foreign embassies. This of course
contributes to high levels of activity and traffic. Due to an inadequate public transport system,
citizens commonly opt to travel in private vehicles. The number of commuters from Bogor,
Depok, Tangerang and Bekasi who are doing their activities in Jakarta, based on Center of
Statistics Agency (Badan Pusat Statistik, BPS) Jakarta 2014 data is 1,382,296 people.
The traffic problem in Jakarta, unsolved by previous governments, has led to its ranking as
the city with the worst traffic in the world, according to Castrols Magnatec Stop-Start index.
According to Bambang Susantono, Chief of the Indonesian Transportation Community
(Masyarakat Transportasi Indonesia, MTI), the ongoing traffic problem in Jakarta causes Rp
8,3 trillion (USD 640,000,000) of loss per year, referring to the Study on Integrated
Transportation Master Plan for Jabodetabek (SITRAMP 2004). This calculation includes
three aspects as the consequences of traffic jams, namely fuel loss because of the vehicles
operating cost of Rp. 3 trillion, loss caused by wasted time of Rp. 2,5 trillion (USD
192,975,000), and the impact of air pollution to health, estimated at Rp. 2,8 trillion (USD
216,132,000).

Compared to the growth in the number of vehicles, the expansion of

roads cannot catch up.
Currently, the number of vehicles in Jakarta has reached 6.5 million units, of which 6.4
million units (98.6 per cent) includes private vehicles, and of which 88,477 units (1.4 per
cent) includes public transportation. Moreover, vehicle use is growing by 11 per cent each
year. Meanwhile, the length of existing roads is 7.65 km, spanning a total area of 40.1 km2 or
6,2% of the DKI Jakarta area, with a growth of only 0.01 per cent per year. Compared to the
growth in the number of vehicles, the expansion of roads cannot catch up. It is therefore
logical that almost every road is clogged with traffic. Of course, the situation will only
worsen.
To combat Jakartas traffic jams, the Governor of Jakarta, Basuki Tjahaja Purnama
commonly known as Ahok has begun to implement several short and long-term policies
since coming to office in October 2014. One of his long-term plans includes establishing a
new Mass Rapid Transport (MRT) system. Construction has already begun and will be
completed by 2018. This MRT line will serve people with Kota-Lebak Bulus route. This is a
type of rail-based MRT Heavy Rail Transit and will be integrated with other mass
transportation such as bus, Transjakarta and train. MRT in Jakarta is expected to reduce the
number of motor vehicle users by 25,500 each day.
One could point out that Jakarta has been late in beginning its MRT project. However, as the
saying goes, better late than never. Other major cities like Hong Kong have also faced several
bureaucratic issues when launching their MRT projects. This project is expected to be a good
start for subsequent traffic alleviation programs in Jakarta.
Furthermore, the establishment of a Light Rail Transit (LRT) system is in the bidding process
for Jakarta. If all goes to plan LRT is expected to be in operation by 2018, simultaneously
with MRT. LRT is expected to be able to transport 360,000 passengers per day.
The Metro LRT will serve seven routes in Jakarta stretching to a total length of 21.6 km.
Ahok said that besides Jakarta, Commuter LRT will also be planned to extend from Jakarta to
Bekasi, West Java. The targeted route is from the Northern coast of Java, City of Tangerang
Soekarno Hatta Airport-Ancol PRJ Kemayoran-Pulogadung-Bekasi.
Ahok is also planning to build subsidized housing and apartments in the city center. The
establishment of such apartments and subsidized housing will be intended for people working
in offices or holding businesses around traditional markets. This is also done to overcome
traffic jams, because these markets are located in the middle of the city, said Ahok.
Several new policies have already been introduced, such as the
restriction of motorcycles.
The Government of Jakarta must also move quickly and produce effective short-term
policies. Several new policies have already been introduced, such as the restriction of
motorcycles to travel along Thamrin road, the main and busiest road in Jakarta besides

Sudirman road. Ahok believes that his policy is successful in reducing traffic in Thamrin, and
forcing motorcyclists to use bus.
On a separate occasion, the Head of Jakartas Transportation Office, Benjamin Bukit,
announced that the plan had been for motorcycle restriction to be expanded even further by
January 2015. However, to date this regulation is still being evaluated. Bukit stated that
implementation will occur when the requirements are fulfilled. These requirements include a
strong legal foundation, availability of alternative roads and availability of parking locations.
For the time being, the Transportation Agency will note buildings that can be used for
parking.
In addition to motorcyclists, car drivers will also have more incentives to use public transport.
Car drivers travelling through certain main roads will be charged a fee, or Electronic Road
Pricing (ERP). Every car passing through will be charged Rp. 30.000 (USD 2.70) each time.
ERP will be implemented to replace the 3 in 1 system, which is considered ineffective. The
Local Government of Jakarta expects to apply this system by the end of 2015.
Another policy taken related to traffic alleviation is traffic management. The Deputy to the
Governor in the Industrial, Trade, and Transportation Division of the Provincial Government
of Jakarta, Sutanto Soehodo, said that the city will conduct traffic management by doing three
things: improving road infrastructure, adding roads with the development of tolls and
flyovers, and boosting public transportation. Sutanto added that efforts to resolve traffic jams
will continue to be made in the short term, medium term and long term plans.
Many solutions are being offered to manage traffic in Jakarta. Previously, the former Vice
President of the Republic of Indonesia, Boediono, offered 17 points on how to overcome
traffic jams in 2010. The MRT project itself was first planned 27 years ago, but its realization
has only come about during the current Governors leadership. The traffic in Jakarta is
worsening and this must be solved immediately by the Governor of Jakarta, with the support
of all stakeholders, including from local peoples representative assembly and the national
government.

How can traffic jam problems be resolved in Jakarta,

Indonesia?
Sasmito Adibowo, I was born and grew up in Jakarta. Worked in Pekanbaru at an
oil company
Even when you've solve the "car & motorcycles" traffic jams, you'll still have
to deal with "people" traffic jams. Even in Singapore where public transport
is quite advanced & car ownership is terribly expensive, there are still people
"traffic" jams happening quite often.
The way to solve any kind of congestion is at its root: eliminate peak hours.
That is, spread out all activities during the day & night.
A few ways to do this:

Reduce the need to commute - this could mean promote home working
or promote individual entrepreneurs that doesn't need to come to offices
at particular times of the day.

Reduce shopping centers only to sell fast-moving consumer goods and

prefer home delivery for all expensive or large items.

Build residences vertically and intersperse them with commerce

establishment - so that people can walk to buy their daily necessities.

Spread the economic activities (and thus the population) more evenly
to other cities. Indonesia is large and has many cities, but the population
is concentrated primarily in Jakarta.

Christopher Chouputra, Jakarta resident

In my opinion the fastest way to resolve traffic jam in Jakarta is to enforce
working from home for certain task force or provide satellite/mobile office.
Seriously not all jobs are required to be done at one office location, most works
can be done collaboratively through the medium of internet. There are couple of
direct/indirect benefits out of this:
1. Reduce number of vehicles on the road.
2. Reduce air pollution.
3. Reduce transportation cost.
4. Increase productivity, more work can be done with additional time gain.
5. Even spread of economics.
6. Increase employee happiness.
Some may be concern if the employee are working effectively but I believe with
proper KPIs and trust we can achieve this.
Andre Siregar, I spent most of my life in Jakarta (city with one of the worst traffic
in the...
As there are multiple cause to the problem, the solution requires multiple
approaches as well. There are obvious solution based on what works in
developed countries, e.g. Proper city planning, build more roads, install highway
and subway systems, etc. These are all good ways to improve Jakarta traffic, but
I'm sure the local government already knows about them but is unable/unwilling
to execute them. I will not discuss those options here.
One (not-so-obvious) solution that is relatively cheap and quick to implement is
for the Jakarta local government to take over the bus and mini-bus operations
and put the drivers on salary.

A simple observation will show that a lot of the traffic problems in Jakarta are
caused by public buses and mini-buses ignoring traffic rules and blocking flow of
traffic. Currently, drivers of public bus transportation system get their income
from a cut of the bus fares revenue. Each driver is responsible for the revenue
the bus generates. The more passenger rides on the bus, the bigger the revenue
for the bus, and the more income the driver gets. Thus, the motivation of the
driver is to get as many passengers as possible. This situation leads to huge
traffic/transportation problems like:

Overcrowding of passengers inside public buses

Buses driving over speed limit and ignoring traffic rules to make as many
trips as possible in their daily routes

Buses picking up passengers anywhere they please, ignoring bus stops

and blocking traffic flow

By putting drivers on salary, the motivation of the drivers can be radically

changed. Performance of the drivers (which impacts their salary, etc.) can then
be evaluated based on things like passenger complaints and traffic offences. The
behavior of the drivers can be engineered to focus on providing good service.
I would argue that this restructuring of the public bus transportation would lead
to better behavior by bus drivers, which leads to safer traffic and better comfort
level in riding public buses. In turn, public will be more motivated to ride the
public bus and reduce the number of private cars on the road, improving the
overall traffic flow in Jakarta.
Ivan Gautama, Red is my blood, white is my bone. Like Indonesian flag.
For further discussion, I would like to divide Jakarta's development into two type:
1. Vertical development
(Rusun, apartments, and my favorite, superblock, such as Kemang Village,
Central Park, Lippo Homes, Holland Village, Ciputra World and else)
2. Horizontal development
New suburb (Jakarta Garden City, Daan Mogot Baru, etc), development in
adjacent city (Bekasi, Serpong, Sentul),
Horizontal development is more like United States development, while vertical
development for me is more Asian (Taipei, Tokyo, etc)
I believe that the cause of traffic jam is private transportation (car and
motorcycle). This was due to our quality of public transportation. However public
transportation can only exists if we chose vertical development over a horizontal
development.
Vertical development will provide sufficient mass of people to develop an
integrated transportation.

If we still develop more and more suburb area, like Sentul, Daan Mogot baru, and
many more. We need more and more car. When we develop our city horizontally,
it takes a long journey to go to the public transportation hub (halte). So we prefer
motorcycle instead of using public transportation.
Therefore the incentive to build public transportation is not so interesting it's too
much hassle and the best way to run public transportation is by looking for
passengers in the road and stop anywhere possible (this means it's not profitable
for us to have bus stop, or station). I believe if we build more vertical
development, public transportation will have more incentive to stop in every
apartment he pass, instead of stop in the road. Soon bus stop and MRT will be
needed, and PROFITABLE.
We must remember that even public facilities, is a business. There is no such
thing as business without profit. Indonesian culture to prefer landed housing
compared to vertical housing has made private developer to develop more and
more suburb. However government decision will decide the outcome, whether
Jakarta will grow vertically, or horizontally (KDB-Koefisien Dasar Bangunan, KLBKoefisien Luas Bangunan, Maximum height, and KDH Koefisien Dasar Hijau). With
the right regulation, incentive to develop vertically will be more appealing than
the incentive to develop our city horizontally.
I believe that with Jokowi asking for 30% green area, and development of rusun,
we are going in the right direction. If we continue to do this. private developer
will provide public transportation by themselves. Maybe from an apartment to
the area adjacent to the apartment.

Sandrina Denira, A Business Administration Student.

1.By reducing the transmigration by building the area of industries accross the
nation, so that people can started to live and earn money from outside Jakarta
esp Java Island, because more than half of the population and income in
Indonesia is still coming from Java.
2. And no 1 is hardly done without the realization of Sea Toll Project.
3. By building a decent infrastructure accross the nation and not postponing the
construction for the sake of cost efficiency. (Indonesia only has approximately 12% from overall APBN allocated to infrastructure when it should have been 7%
for developing countries)
4. By building an integrated & decent public transportation.
5. By still putting public transportation investment & improvement as the
government prior agendas.
6. By making a different regulation for the office/shool hours so that everyone is
not commuting at the exact same time.

Arip Tirta, Just an ordinary guy who loves to travel and enjoys different cultures
and food.
Instead of focusing on radical changes on the infrastructure, I think we need to
focus on distributing the workload that Jakarta has to other cities in Indonesia.
There is no reason for Jakarta to be the center of government, finance, trade,
business, media and many other things. Indonesia is a huge country and what
we need is load balancing.
What do you think will happen to New York if the US decided to make New York to
be the center of government, finance, trade, business, media and many other
things?
What do you think will happen to Frankfurt if Germany decided to make Frankfurt
to be the center of government, finance, trade, business, media and many other
things?
What do you think will happen to Beijing if China decided to make Beijing to be
the center of government, finance, trade, business, media and many other
things?
I dont think any of those cities can stand the workload and they will have the
same problem as Jakarta regardless how advance their urban planning is.

Edbert Haryanto, born Indonesian, learned a thing or two about it

Effective and efficient handling of traffic accidents.
Others have addressed many of the common problems and convey their ideas
for solutions. I'm going to tackle a problem that is not in the spotlight.
Traffic accidents in Jakarta are handled poorly. often taking up to 2-3 hours to
handle by the local authorities.
Accidents WILL block the traffic in different ways:
1. Making a lane unusable(rather obvious).
2. Other people will slow down to see the accident as if it's a road sideshow (yes,
people do stop or slow down by an accident to take a look at it, talk about it or
post it in Instagram). This is rather atrocious.
3. Accidents create higher traffic in other areas (with Waze, Google Maps and
radios reporting traffic accidents to the public, you bet people will take other
routes and eventually pile up on the second best alternative, so an accident
somewhere in Tomang will not just affect the surrounding areas but possibly to
the extremes of Kelapa Gading or Jelambar).

Anonymous

It's an interesting topic. I lived in Jakarta for 5 years. It is a big city with a lot of
vehicles. Cars, buses, motorcycles, and "angkot". It was very densed. I had the
same question when I lived in Jakarta before. What would I do to resolve the
traffic jam in Jakarta. There are two problems that, I think, could be the answers,
which are drivers and parking slot.
Stricten the driving test: It will reduce the number of driving license issued in
short term. In long term,this will change the drivers habit. The public transport
drivers, such as angkot, will have a good manner now. They will follow the
regulations more. Thus, accidents decrease, complaints on public transport
reduce, people start to use public transport.
Build the park house: The number of illegal parking by the street will be
reduced greatly. People will use safer and more convenient parking site. It could
also be designed as an eco-building and become the role-model of the future
buildings.
I think those two are easier and more applicable in Jakarta. Needless to say,
those are what Jakarta lacks of. Still, these need the willingness of local
government and central government to conduct. It needs regulations, executors,
supervisors, and cooperations from all stakeholders, inluding citizens.

Fauzan Emmerling, Studied and working in Jakarta since 2002

Some of the solutions are:

Promote more remote work. Most of the jobs are actually remote-able.
However most employers can not yet measure the productivity using this
way. Plus, the common lazy culture (sorry to say) will make people less
productive.

Limit vehicle age entering main roads on workdays. This will drastically
reduce the number of vehicles on Jakarta's main roads. 'Classic' cars can
only enter on weekends. People will be forced to choose public transport or
to get newer cars, something not everyone can afford. This will also
reduce pollutions.

Set car free zone. People wanting to enter the zones must use public
transport. Of course the government must provide parking spaces but this
proved to be effective in most cities in Europe and US.

Improve the public transport quality. I enjoy using public transport abroad
since the public transport are really convenient to use.

Use highways. The last resort. Of course in realizing this, traffic jams will
increase during construction process. Nonetheless, when it's done, we'll
have more space on the road.

David Citra, Bachelor of Commerce, major in Accounting, British Columbia

University.
I think one of the best and simplest way to deal with traffic jam is by building
massive simple bus stations. Not a fancy busway or MRT but just regular and
convenient public transport buses and massive simple bus stations all around
Jakarta.
If you see the traffic in Jakarta, most of the traffic is caused by irresponsible
drivers (motorcycle, cars, trucks, and especially microlet). If you want to
eliminate all of them by using tariff or increasing the tax or parking cost, it will
gain a lot of contra arguments on it, and then it will just suffer the people a lot
more. Since the people don't have a proper public transportation. It will be too
hard not to let people to commute using their private vehicle.
The government need a proper public transport. Don't think too much about MRT
or busway station, because they are too expensive, takes long time and too
fancy. My idea will be focusing on the regular bus.
- First just have a proper bus station everywhere. It should be available in any
district, any residence that has a lot of people (at least 500 families), and also on
the big office buildings and shopping malls. The station is just a simple roof to
cover from rain and a bus stop sign (with the bus schedule on its pole sign).
Adding a bench will make it more convenient to commuters but it will not be
necessary. If security want to be enhanced, a cctv camera on the bus station will
be beautiful.
- second, you need a bus. What I mean is a lot of buses that will come to every
station in every 15 minutes. Bus can only stop at the directed station. The driver
must be a professional license bus driver, with a proper training. The bus also
equipped with cctv inside to enhance security issue, and a bus driver need a
direct emergency button to call police everytime needed. The bus fare should be
cheap so that all people will be willing to take the bus, eg. Rp. 5000 for a day
fare, so where ever and how many times you want to go just go by one day fare.
This fare is subsidized by the government, instead of subsidizing gasoline, its
better to subsidize the public transport.
Every developed country will have this kind of transport, before they have MRT.
Because it will be essential to support a larger population and massive additional
cars and motorcycle every year.
By using this kind of public transportation, people willingness of taking a bus to
transport will increase. They will take bus, that definitely will reduce the private
vehicles on the street.
I hope this writing can be read by our governor Mr. Basuki Cahaya Purnama and
be considered as one of the way to solve insane level of traffic jam.

Paul-Patrick Ie, Working in Indonesia & Entrepreneur

Solving Jakartas deadly traffic

Being stuck in Jakartas traffic has a dark underlying problem..

1.Government - Corruption
Whenever a project is to be realized, land needs to be bought by the government. However
high ranking official sell the project plans to speculative investors that then buy up all the
neccesary land and then sell it back to the government. This is the main factor that leads to
budget problems and incapability to realize infrastructural problems.
2. Government - Spread the malls
The government needs to evenly spread housing, commercial activities(malls) and offices.
This spreads traffic flow over a greater area and reduces congestion.
3. Government - Laws to claim land!
Infrastructure needs to be put in first place and people second. The Indonesian government
relies on people selling their land rather than being able to claim land at a certain price.
Therefore projects are creates delayed. Especially when Indonesian culture values tradition
more than modernisation and thus never wanting to sell, and the government not being able to
do anything!
4. Ask help
If the government really wants traffic problems to be solved then you ask the cities and
countries that already have and copy them.

Joshua Kevin, I've been living in Indonesia since I was born

I think by simply removing the subsidy on the gas which took 20% of our yearly
budget, and spread it to create more infrastructure and make public
transportation safe and comfortable to everyone even to the richer one. Applying
ERP on Jakarta most congested road and building MRT will definitely boost our
traffic.

Stephen Flynn, living in Sumatra

Couple of things have to happen in Jakarta. Firstly the city needs to install a good public
transport network. Busses or commuter trains network that run on time, have a set route and
set price structure that is cheap efficient and most importantly affordable. Secondly the
government needs to reduce the number of cars on the road. This can be achieved by
implementing a pay as you go system similar to they have in many countries like Singapore
and Australia using rfid tag attached to the car, which beeps as you pass under the scanner. By
putting a cost to each trip, this would make people think twice about just jumping in the car,
when they could instead use the public transport system in a shorter time. The added revenue
earned by the government from pay as you go system could go back into road maintenance

and public transport system. Indonesia could benefit immensely by addressing and revising
it's road rules. They need to stop allowing people to park wherever and whenever on the side
of roads. Just because there are tukang there making a dollar. they needs provide proper
parking facilities. They needs to really review the basics, like sticking to a lane, and only
using the fast lane for over taking. They need to create a new system of rules that encourage
the easy flow of traffic, and then back that up with an education program and the enforcement
of new laws by a system of penalties and fines. The fastest way to make people learn is
through their dompet?? Having said all that I don't think we will see any changes in the near
future...

Alex Nico Napitupulu, Indonesian

My answer will be in the same theme as Arip Tirta's. I see Jakarta's traffic as a
symptom of a bigger problem, a highly centralized system that sucks in every
resources out there, including all the problems that come with it.
This is perhaps a reflection of our political system where a small group of very
powerful people controlling almost every aspects of Indonesia and it's natural for
them to stick and stay close together, hence, making Jakarta the center for
everything.
I actually would like to see more autonomy of local regions, distributing the
power and resources to local governments. With that, I truly believe it would take
off the heavy burden Jakarta's traffic has to carry.

Viko Zakhary, An entrepreneur to be!

If my memory serves me right, Jakarta is now inhabited by around 23 millions,
many of those are commuter from surrounding areas. If we compare that to the
place I live now which is Seoul with 45millions inhabitants, Jakarta seems to still
have rooms to grow.
Of course Seoul is much better off in terms of mass transport, road networks and
other infrastructures. But the thing I would like to point out is that we have the
example of squeezing more people into one huge city.
Again the problem is willingness of the government to do so. In order to have a
government that is willing to do so we need to vote the right person to be our
representative, governor etc. When people started to do this, then we will have
solution.
A small patches here and there might be done along the way. But I think there
are no quick fixes for this.

Erick Lee, Simply human

as someone who lived outside Jakarta but working in Jakarta, I can say that the
number of people that commute to Jakarta each morning is unbelievable. I am
one of those guy who drive his 7 seaters car to Jakarta every morning and the
reason behind my contribution to this problem is because it is the condition that
drive me to take this decision. The transportation from satellite city to Jakarta
and vice versa is amazingly neglected, thus add another factor...having said that
the traffic jam in Jakarta is amazingly complex (why am I starting all this
exaggeration hmmm), and there is no "one size fits all" to solve this problem,
however...continuing from my previous condition;
Neighboring cities outside Jakarta needs to be involved for sure. I do really
waited for the implementation of the plan where Tangerang's authorities will
build an integrated parking lot with busway feeder terminal? I wonder if it will
ever come true.

Joke Jong, is an IT Pro who is figuring out all the why's in his life.. the lives
around...
I can't believe no one stated this. Actually, my 'blink' to the solution is simply initiate a clean-and-green movement and ensure that all trash are cleared off the
streets!
When the streets are cleaned, less congestion, less clogging of drains, less
flooding, less people picking rubbish - lives will get and be better.
I think governmental functions are important and having it in JKT further improve
efficiency. Before moving them all out to decentralized location, IT infrastructure
will have to be well built and all information must be accessible via a securecentralized and monitor-able network. That - is a separate issue altogether.
At this point, I strongly believe that a 'Clean' and 'litter-free' jakarta will make a
whole world of difference to the traffic.
In my opinion too, the recycling and trash collection in the city need to improve.
Singapore is a really small city in contrast to Jakarta for its size and population.
It's density-similar. Yet the track-able trash collected in this small nation is close
to 8x more than Jkt.. Why? Because trash is really collected and properly
disposed - transformed.. Whereas in Jkt, many trash aren't properly collected and
discarded.

Sean Reed
It cant be instant, which is bad because the population want quick solution
instead of one that spans several presidency.
Making personal vehicle too expensive is a fairly quick solution. Indonesian
peoples are creative and they will soon find loophole, but making it more difficult
should do. The greatest problem in this is I can see it being ridden by politician
saying words like "government is not being populous".

Sad thing, the population want solution but the solution shouldn't require them
to be inconvenienced (devil may care if others' are inconvenienced) because
they feel they're suffering enough already.
Better housing downtown where workers can ideally reach their working place
with one trip of public transport. In practice though, career workers jumps
company just like the informal workers. Land downtown also came in premium
and developers can only justify making for the few who can pay the price.
Compartmentalize the city into smaller independent sectors with equally
competitive activities. Then link them with public transportation. And make the
city prettier to walk in. Hot weather is not friendly to pedestrian.
This probably falls to radical city planning and is impossible because the
compensation will be irrational. The only way I can imagine this is having a nuke
to wipe Jakarta to a clean slate and start over.

Jia Xing
I have working in jakarta for two years, the bad traffic really sucks. Everyday,i
spend 3 hours on the road. To solve the jam problem. i suggest three steps:
1. develop the public transport, make more use of the bus.Give people another
choice if they dont go out by car nor motor bike.
2.forbit the cars by plate number. such as monday wensday friday the odd
number, tuesday thursday saturday the even number. this policy is widly used in
other big citys.For them who cannot drive that day, they have to take a bus.
3. control the nunber of cars. jakarta is very large city, and he is still growing
larger. goverment needs to control the qty of cars. anyone who wants to buy a
car , he must apply the license from goverment, by control the license,we can
control the growth.

Arvin Eka Nata

I think the solution is to move some of Jakarta's function to other cities in
Indonesia, maybe like Surabaya or Semarang which I think should be quite
developed compare to other cities. This will provide a better long term effect,
because if we create a better public transport or some law to regulate the private
cars, people will still come to Jakarta as Jakarta is the center of everything.
Transferring function to other cities will be accompanied with emigration of the
citizen and prevent more immigration to the city which is one of the main
reasons Jakarta become so crowded.

Anonymous
By eradicating the root of all evil: corruption.
Corrupt bureaucrats make all logical solutions to the traffic problem, or any other
public governance problems, worthless as a corrupt system doesn't function
logically. In such a system decision making mechanisms are distorted with

decisions being made to serve the interests of those paying the bribes, not
what's logical or best for the public.
Things get more complicated with the existence of several parties paying bribes
to several high-ranking officials who will then fight between them to deliver
results ordered by the bribe payers.
For example, no logical reasoning can ever explain why public transports in
Jakarta like Mikrolets and Metro Minis can stop wherever they feel like even on a
congested street to wait for passengers without being fined by the police, except
that the transport operators pay some bribes to the "authorities".

Full day school

Year after year, many U.S. schoolchildren fall short of meeting the benchmarks for basic
achievement at their grade level. While sometimes modest gains are made, too many children
are falling farther behind, especially in reading and math. One proposed solution -- which is
being tested in some areas -- is extending the school day, by 30 minutes in some districts and
by more than two hours in others. Some educators think more time will be the answer, but
just as many are sure it's a mistake.
Pro: More Time for Learning

Lengthening the school day will give teachers more time to spend with students, to focus on
trouble areas and more difficult material. Some school districts propose adding time to each
class session, while others want to add an intensive session in English or reading, areas where
many students aren't working on grade level. Teachers say there's never enough time in class,
and they're always rushed, so many welcome the idea of an extended day.
Con: More Time Doesn't Mean More Learning

If the teaching methods used currently aren't working, spending more time using those same
methods isn't going to change anything. Quality time is better than the quantity of time spent.
Before deciding to extend the school day, consider changes that can be incorporated to solve
the specific issues the school is facing. (Reference 1) Other countries who students score

higher than U.S. students actually have shorter school days than U.S. schools currently have.
(Reference 2)
Pro: More Time for Other Subjects

A longer school day would allow schools to spend more time on art, music, social studies,
science and physical education. These subjects have been cut back through the years to focus
on English and math in the hopes of boosting test scores. Yet test scores have remained
stagnant, and students have missed out on a more well-rounded education.
Con: Less Time for Outside Interests

The more time kids spend in school, the less time they'll have outside of school. This is time
they currently spend on extracurricular activities of their choice. Students will spend time in a
basic physical education class instead of dance, karate or listening to music. Children already
spend a large portion of their day being told what to do, how to do it and what rules to follow,
and have little free time as it is. The ability to make their own decisions on how to spend their
time is a learning experience, too.
The Pros of Having Longer School Days
There are numerous pros that range from helping students get more work done to removing
the need for external work like homework. Lets take a moment to review these pros now and
see how they can improve the performance and retention of students.
1. More Time To Do Work In The Classroom
Simply put, having more hours in the day devoted to classroom activity means having more
time able to be spent on schoolwork. With more hours of class comes increased potential for
covering more subjects. In addition, every subject can be given more time and students can
take the content at a slower pace. The advantage of having more time is that students can ask
questions, work on problems, and come out of the experience better educated. After school
hours can be rolled into the class itself eliminating the need for people to see teachers after
school is over.
2. The Longer Day, No Homework Approach
Homework is an interesting concept. Doing school work out of school means having an
opportunity to continue the lesson outside of the classroom. The challenge however is that
not everyone has the time, materials, inclination, or correct habits to do homework
successfully. These students will begin to fall behind in the educational process because they
can not keep up with the rest of the class. By making the day longer, homework can be tied
into the day, making it unnecessary. While students may have less free time in the day, they
will not have to worry about doing work once they are let out for the day.
3. Better Child Supervision
A major problem caused by education systems are that the let out before parents get off of
work. This means that parents are left to find things for their children to do until the parents
come home. With a longer school day, the amount of time between when parents come home
and children get off of school shrinks. This means that there is less time for children to get
into trouble, reducing the risks of being on their own.

Many afterschool and before school activities also provide children with necessary things.
Before school lunch programs provide kids with food so that they do not go through the
school day hungry. Afterschool activities provide meals and activities that keep kids engaged
and on the right track for continuing their education. With a longer school day, these activities
can be directly tied into the school, making it easier for children to get the resources they
need.
The Cons of Longer School Days
While longer school days can be a benefit for students and for performance, there are also a
lot of cons. Including the fact that the time may not be spent well, that the lives of the
students may be impacted, and that the additional time in school means additional hours,
longer days at school may not be a good idea. Lets review why.
1. Time May Be Spent Poorly
Generally speaking, there is a lot of pushback from the educational community regarding
standardized testing. With teach-to-the-test methodology being pushed on teachers as well as
testing not accurately helping kids with what they know or adding to the lesson plan, there is
a concern that more hours spent at school will be more time spent on generally wasteful
activities. While we hope that extra time at school will mean learning and growing,
depending on the tasks at hand, children may not gain anything from the experience.
2. Removes The Opportunity To Play And Enjoy Youth
When thinking back to your own past, where did your fondest memories of youth occur?
Were they in the classroom? Chances are, they were what you did when you were out of
class. With more hours spent at school, many parents worry that their children will not have
the time or energy to enjoy being children. These experiences can go a long way into
adulthood, teaching lessons that cannot be learned in a classroom. Also, for kids that enjoy
doing things outside the class like taking classes in sports, dance, or other activities, having a
longer school day can be a detriment. As a final note, not every child enjoys or particularly is
good at learning in a classroom environment. For these children, the best experiences are
those when school is over.
3. Costs Additional Money And Time
Having a longer school day generally means an increased cost to the community. Along with
the hours put on by the teachers, there is also the time spent on the part of classroom aids and
janitors. In addition, there is the cost of heating, cooling, and keeping the lights on.
4. Does Not Address The Real Problems
While many people think that a longer school day will solve the problem, it still does not get
entirely at the heart of what makes for failing standards among students. Between children
being unable to focus at school because they are hungry and have not eaten anything yet
during the day, children struggling with emotional and physical abuse, the quality of school
lunches being abysmal, a general lack of parenting, and even poor teacher performance, non
of these things will be addressed by lengthening the school day.

Where Does This Leave Us?

While there are a number of reasons why longer school days can provide assistance to
students and increase performance, there are also reasons why such policies have not been
instituted. As per all questions regarding education, it pays to focus on the specific situations
and to address them on an individual level. Whether or not longer school days will work
depends on the situation at hand.
The Public School Day
First, it should be noted that we are talking about public and charter schools in the United
States. When considering longer school days and the potential for increasing performance,
private schools do not normally have a problem regarding the performance of their students.
With significantly more time and attention given to private school students by their parents
and school, the real focus for longer school days resides with public schools. As it stands,
public schools average around 6 hours of schooling a day. If increased, it would be more
similar to an 8-hour average work day.

The Pros and Cons of College Orientation

By Bianca D'Agostino - Jun 12 2015

The first time you really start to feel like youre going to college is when you go to summer
orientation. As you probably already know this can take place anywhere from mid-May to
late August. Orientation can be very exciting, but it can also be a major source of anxiety for
others. Here are some of the pros and cons about orientation.
1. Pro: Getting in touch

During this time, you are finally getting in touch with your school the place where you
have decided to enhance your knowledge and develop your interests over the next four years
or more. You are truly immersed in the school itself during orientation and this is pretty much
your first time experiencing what the near future will be like.
2. Con: You have to be social.

For some, this can be easy. You can go out into a big crowd and fluidly become the center of
attention and instantly make friendships. But for others, this can be, well, terrifying. Every
person there is a stranger and everyone is kind of thrown in together and expected to make
friends as quickly as possible. And no one wants to be alone for the next day or two so its
basically like the friendship version of The Hunger Games.

3. Pro: The S.W.A.G. (Stuff We All Get)

T-shirts, tote bags, pens you name it, you get it at orientation. This is the prime time in
which you will be getting a boat load of college apparel and decor. Orientation is the time to
get pumped for choosing this college, to really light the fiery passion you will develop for
your school. And whats the best way to do that for soon-to-be broke college freshmen? Free
stuff.
4. Con: So. Many. Seminars.

Throughout the next day or two, you will have really interesting and informational seminars
talking about all the exciting recreational activities, classes and fun things to look forward to
at your future school. However, be prepared for a lot of boring yet important ones as
well. This can include financial aid sessions, how to use your ID card and all of those
necessary things youll need to learn about, but you have absolutely no desire to think about
them now. Also, these seminars typically occur bright and early so make sure you add an
extra shot of espresso to that coffee.
So, now that you see a variety of positives and negatives of orientation, you may be
questioning how you yourself feel about it.
For me, I have had the same friends for as long as I can remember. Obviously it is
heartbreaking to even think of other people being my best friends in the whole world. I mean,
these people know all the little details, like how I have to have my earbuds in the proper
designated ears and how my popcorn always needs extra butter. To even think about not
always seeing my friends is truly sad and orientation is that big reminder of that, saying,
Hey! In case you forgot, your friends are leaving soon. Have a nice day!
Despite this, I do actually look forward to orientation. Yes, leaving friends from home behind
is extremely difficult, but orientation is the perfect way to meet new people in your future
home. Over time, these new people will come to know the littlest characteristics about you.
We must all realize that our friends from home wont be gone forever, theyll just all come
back with more stories to tell. Orientation shouldnt be viewed as dreadful, it should be
looked forward to! Pick your classes, learn about the running club, the intramural dodgeball
team or community service opportunities available. Orientation can be that scary alarm
warning you that you are leaving soon, but it can also be that inspiring reminder that you are
moving forward onto amazing things.