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When those gay social media was deemed providing safe space for interactions, with the increased moral panics surrounding LGBT, homophobic individuals might also commit particular “action-at-a-distance” through infiltrating those gay social spaces. This shift becomes more complex, considering the uptake of digital technology in Indonesian LGBT communities. We post, we expose, and we let others watch us.Īs such, sexuality has made into the public realm through categorizations and regulations. Puar asserts that the pervasiveness of technology has produced new relations and contradictions between private and public, in which one is prompted to expose themselves through such technology, while also wishing for privacy. In her 2017 book, The Right to Maim, the queer theorist Jasbir K. However, this should also be understood in the changing nature of privacy and sexuality.
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The online distribution of the list of gay men arrested in a reportedly gay sauna does not only publicly “shame” them, but might also interrupt their families and professional lives. The ubiquitous use of technology - particularly social media - in everyday lives has enabled “action-at-a-distance” - action that affects other individuals without physical or face-to-face interaction. This move creates impressions as if they are representative of the larger public.Įqually important, digital technology also plays an important role in enabling and shaping the “naming” and “shaming”, as the understanding of privacy and sexuality has simultaneously been altered against the backdrop of the internationalization of LGBT identity and rights. These incidents and AILA’s proposal to outlaw homosexuality and extramarital sex can be thought of as “homophobia from below”, describing in which members of the public have become the active actors in persecution against LGBT people, and even demand for state intervention into sexuality matters. In May 2017, the police arrested 141 men in a raid of an allegedly gay sauna in North Jakarta, and let the pictures of those men, alongside their personal details, distributed in social media. Technology has been increasingly used to capture and publicly shame those labeled as LGBT or engaged in homosexual acts. Before bringing those men to the police, attempts to violently torture, insult, record the pair, and circulate the video in social media were inevitable, which then contributed to the canning of both under the sharia law for consensual sex. Apart from the aforementioned video, in March last year, a group of vigilantes invaded a house to arrest two men in Aceh for allegedly having same-sex relationships. These surveillances are unsurprisingly recurring in recent persecution against LGBT communities. What does this false accusation reveal about the contours of the rising homophobia in Indonesia? Even more intriguing is President Joko “Jokowi” Widodo’s suggestion that the police must protect LGBT from threats. Then coordinating minister for political, legal, and security affairs Luhut Panjaitan also said LGBT people should be treated equally before the law. As I argued elsewhere, different actors came with different political stance on LGBT issues.ĭuring the 2016 anti-LGBT hysteria, Vice President Jusuf Kalla argued that the state did not need to interfere into issues of sexuality. This decision demonstrates that the state’s responses are far from uniform when it comes to LGBT issues. Eerily, this demand was also accompanied by a proposition to criminalize sex outside legal marriage.
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AILA aimed to amend the Criminal Code articles that only penalize same-sex relations with minor. Tue, Janu 16:21 1594 1f87594453bb792833e1ece3a2faa56a 3 Opinion LGBT,#LGBT,#LGBTRights,homophobia,homosexual,homosexuality,social-media,#SocialMedia,#homosexuality FreeĪfter an almost two-year intense debate and battle, the Constitutional Court finally rejected the Family Love Alliance (Aliansi Cinta Keluarga/AILA) proposal to outlaw consented sex between people of the same sex.