Digital homophobia

Wijaya, Hendri Yulius

doi:10.1080/13639811.2022.2010357

Cited by 13 publications

(7 citation statements)

References 36 publications

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“…56 On this basis, Aksin then pointed out that Al-Ghazalī's various criticisms and doubts about many things are evidence that he rejected the taqlīd, consciously or subconsciously. 57 Even so, in examining Tahāfut, Wijaya does not move from what the second group holds, as mentioned above. Following Muhammed Arkoun and Nasr Hamid Abu Zaed, Wijaya believed that Al-Ghazalī's critique of philosophy made many people reluctant to learn philosophy.…”

Section: Discussion: Studies On Al-ghazalī In Indonesiamentioning

confidence: 94%

Al-Ghazalī (1058-1111) in the Eyes of Contemporary Indonesian Muslim Intellectuals

ZUHRI¹,

Arif²

2023

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Indonesian Muslim intellectuals have positioned Al-Ghazalī differently. Some accuse him of being responsible for the decline of the Islamic civilization, while others regard him as very influential in making the so-called Islamic rationalism. This paper aims to challenge the above two assumptions respectively through in-depth reading and analysis of the major works of each proponent. It is concluded that current studies on Al-Ghazalī in Indonesia have not moved on from the old-fashion studies, which portray him negatively. However, his thought is very significant in directing discourses on theology and Sufism in Indonesia.

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Section: Discussion: Studies On Al-ghazalī In Indonesiamentioning

confidence: 94%

Al-Ghazalī (1058-1111) in the Eyes of Contemporary Indonesian Muslim Intellectuals

ZUHRI¹,

Arif²

2023

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“…As a legacy of political homophobia, a renewed sense of moral panic has propagated the view that LGBTQ citizens threaten the pre-existing Islamic heteronormative system and even the nation itself (Davies 2016;Rodríguez and Murtagh 2022;Thajib 2022;Wieringa 2022). Responding to Islamist mass mobilizing efforts since 2016 (Arifianto 2020;Lane 2019;Mietzner 2018), those that helped facilitate the dissemination of anti-LGBTQ religious diatribes in Indonesia (Wijaya 2022), waria communities have formed alternative spaces and political strategies to challenge stigma and transcend precarity. It is in this context that Muslim waria activists in Yogyakarta began promoting human rights through employing the rhetoric of 'welfare' and prioritizing issues like healthcare and food security in their partnerships with NGOs, government officials, and local religious leaders.…”

Section: Religious Polarization and Representations Of Gender Plurali...mentioning

confidence: 99%

Waria, Worship, and Welfare: Exploring Trans Women's Conditions of Precarity Amidst COVID-19 in Yogyakarta, Indonesia

Fadhlina

2024

TRaNS

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Due to the widescale impact of 212 Action's anti-blasphemy campaign in 2016, there has been a spike in Islamic moral panic discourse and religiously driven vigilante attacks targeting LGBTQ citizens in Indonesia. Simultaneously, gender nonconforming citizens who have gained social recognition, like a segment of transwomen communities called waria, have continued to carve out alternative spaces and subvert anti-LGBTQ discourse. Waria activists in Yogyakarta, for instance, created the world's first trans-led Islamic boarding school in 2008. Despite suffering attacks from Front Jihad Islam members in 2016, the school has managed to reopen and even to expand its services further for waria communities. In capturing the recent trajectory of activism at the waria Islamic boarding school, this article highlights the multifaceted conditions of precarity faced by Muslim waria in Yogyakarta in the wake of the COVID-19 pandemic. Presenting ethnographic data from the summer of 2022, this paper argues that since the pandemic, in addition to demanding the right to practice Islam, Muslim waria activists have increasingly focused on wellbeing (e.g., food sustainability and emergency shelter) in their rights advocacy in Yogyakarta. Merely perceiving the Islamic boarding school as a site of religious activism diminishes a fundamental aspect of its current grassroots efforts, which is to gain access to basic welfare — a key strategy for the survival of LGBTQ citizens in Yogyakarta and beyond. With greater socioeconomic and psychological uncertainties sparked by COVID-19, human rights for waria and what holistic security means for Indonesian LGBTQ citizens, must also be carefully understood through a lens of health, welfare, and wellbeing.

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“…Dilansir dari laman Statista sebuah platform online statistik data global yang diterbitkan melalui halaman LQBTQ+ Worldwide -Statistics & Facts pada Agustus 2023, diketahui mereka melakukan survei di 27 negara, yang dimana 7 dari 10 orang teridentifikasi sebagai heteroseksual atau hubungan lawan jenis, sedangkan kurang lebih 3% responden teridentifikasi sebagai homoseksual atau LGBT dan 4% lainnya mengidentifikasi diri sebagai biseksual, serta 1% lainnya terindentifikasi sebagai panseksual atau omniseksual. Selain itu, di Eropa sendiri khususnya Eropa Timur dan Balkan, tercatat sekitar 7 dari 10 orang terindentifikasi sebagai pelaku LGBT, namun dalam hal ini, mereka hampir tidak pernah terbuka tentang orientasi seksual yang dimiliki (Wijaya, 2022). Jika melihat dari data tersebut walaupun tidak secara lengkap menyeluruh diseluruh dunia, dan meskipun ada negara -negara yang masyarakatnya dominan terindentifikasi sebagai LGBT, bukan serta merta tidak ada masalah, bahkan bagi sebagian kecil dari negara tersebut menganggap bahwa perilaku LGBT merupakan suatu kejahatan, seperti di negara Timur Tengah, Afrika dan Asia memiliki norma hukuman mati terhadap perilaku tersebut.…”

Section: Istilahunclassified

Bedah Fenomena LGBT Ditinjau Menurut Pendekatan Socio Legal dan Eksistensinya dalam Hukum Positif di Indonesia

Devina,

Toe Labina,

Paparang

et al. 2024

ijlj

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Penulisan ini bertujuan untuk mengetahui eksistensi orientasi seksual Lesbian, Gay, Biseksual, dan Transgender (LGBT) bagi hukum positif dan HAM di Indonesia. Metode pendekatan penelitian yang digunakan adalah metode pendekatan normative yang berdasarkan kajian pustaka dan pendekatan empiris melalui kuesioner berbasis online. Di Indonesia, LGBT belum memiliki hukum positif secara mandiri, hanya baru berdasarkan melalui pendekatan hukum yang dianggap berhubungan dengan konteks LGBT. Salah satu hukum positifnya yaitu melalui pendekatan hukum perkawinan yang diatur dalam Undang – Undang No. 1 Tahun 1974, UUD NRI 1945 dan Undang – Undang No. 1 Tahun 2023 tentang KUHP Terbaru. Ketidakpastian hukum terhadap perilaku LGBT, menimbulkan diskriminasi karena keresahan masyarakat, apakah perilaku LGBT sebagai suatu pelanggaran dan layak mendapatkan suatu hukuman ataukah perilaku LGBT benar memang adanya suatu hak individu untuk memilih orientasi seksualnya dan dilindungi atas nama Hak Asasi Manusia. Masyarakat Indonesia berharap pemerintah bergegas menanggulangi fenomena ini agar Indonesia tidak tercemari oleh pesta LGBT. Hasil dari penelitian ini menyebutkan bahwa eksistensi LGBT di Indonesia belumlah diterima sepenuhnya oleh masyarakat, karena dianggap sangat bertentangan dengan norma, agama serta mengingat bahwa secara filosofis Indonesia memiliki pondasi negara yang kuat yaitu Pancasila, menurut nilai-nilai yang berlaku, perilaku LGBT tidak sesuai dengan norma-norma masyarakat.

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Digital homophobia

Cited by 13 publications

References 36 publications

Al-Ghazalī (1058-1111) in the Eyes of Contemporary Indonesian Muslim Intellectuals

Al-Ghazalī (1058-1111) in the Eyes of Contemporary Indonesian Muslim Intellectuals

Waria, Worship, and Welfare: Exploring Trans Women's Conditions of Precarity Amidst COVID-19 in Yogyakarta, Indonesia

Bedah Fenomena LGBT Ditinjau Menurut Pendekatan Socio Legal dan Eksistensinya dalam Hukum Positif di Indonesia

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