Vol. 5, No. 8, August 2024

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Jurnal Indonesia Sosial Sains, Vol. 5, No. 8, August 2024 2003

KEYWORDS

ABSTRACT

Acceptance; LGBT;

Indonesian; Thailand; Social

Movements

This research aims to examine the influence of acceptance of LGBT

people in Thailand on the development of LGBT social movements

in Indonesia, as well as identify the challenges faced by LGBT

people in Indonesia. Using the New Social Movement and Network

Social Movement approaches, this research explores the role of

social networks and the cultural, religious, and traditional factors

that influence public acceptance of LGBT people in both countries.

A qualitative method with a descriptive approach was used to

analyze secondary data obtained from various sources, including

official documents, books, scientific journals, and previous research

reports. The results show that LGBT acceptance in Thailand,

influenced by cultural values and Buddhism, has created a more

inclusive environment for LGBT people. More inclusive policies,

such as anti-discrimination laws, as well as positive

representations of LGBT people in the media and popular culture in

Thailand, triggered the emergence of social movements supporting

LGBT rights in Southeast Asia, including in Indonesia. However, in

Indonesia, LGBT social movements face greater challenges due to

the strong cultural and religious traditions of conservative Islam.

As a result, it has been difficult for LGBT social movements to gain

widespread acceptance, and discrimination and stigma against

LGBT people remain strong. Nonetheless, the positive influence of

Thailand helps motivate LGBT activists in Indonesia to continue

fighting for their rights through advocacy, campaigns and public

education.

Attribution-ShareAlike 4.0 International (CC BY-SA 4.0)

1. Introduction

Lesbian, Gay, Bisexual, and Transgender (LGBT) groups in Thailand have several factors that

make them more acceptable to society. This cannot be separated from the interpretation of the

Theravada school of Buddhism, which is embraced by the majority of the population of Thailand.

For example, Ruja's story in Mahanaratakasapa Jataka states that they were born as "gay men,"

The Influence of Acceptance of LGBT Groups in Thailand on

LGBT Social Movements in Indonesia

Sephia Caesaria Attara, Intan Kinanthi Damarin Tyas, Khoirul Amin,

Devy Indah Paramitha

Universitas Muhammadiyah Kalimantan Timur, Indonesia

Email: 2011102434[email protected].id, ikd713@umkt.ac.id

Correspondence: ikd713@umkt.ac.id*

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"lesbians," "bisexuals," and "transgender people" because of their karma in past lives. The Jataka

Buddhist text mentions the specific condition of a person's gender, which is classified into four

types: male, female, ubhatpbyanjanaka, and pandaka. Ubhatpbyanjanaka and pandaka mean

hermaphrodites or individuals who have two types of male and female organs as well as male and

homosexual transvestites (Barmé, 2002). Thailand has 18 legally recognized genders, including

Straight Males, men who like women, and Straight Females, a woman who likes men. There is also

Tom, a woman who dresses like a man and likes women (Dees), and Dee, a woman who likes

women who dress up like men (Toms). Tom Gay is a woman who likes fellow women, Toms and

Dees, while Tom Gay King is a woman who dresses up as a man and likes Toms. Bisexuals are

women who like men, women, Toms, and lesbians. The boat is a guy who likes women, Gay Kings,

and Gay Queens (excluding Ladyboy). A Gay Queen is a man who is like a woman and likes fellow

men, whereas a Gay King is a man who likes fellow men. Two-Way Gay Tom is a Tom who can play

Tom, Gay King, or Tom Gay Queen, and Tom Gay Queen is a feminine Tom who likes fellow Toms.

Lesbians are women who like their fellow women. Kathoey, or Ladyboy, is a man who becomes a

woman. Adam is a guy who likes Tom, while Angee is a Ladyboy, and Kathoey, commonly known as

a Transgpuan, likes Tom. Cherry is a woman who likes gay men and Ladyboy or Kathoey, and

Samyaan is a woman who likes Tom, lesbians, and or fellow women (Alizah et al., 2022). However,

the most populous in Thailand are transwomen (kathoey), according to data from the World

Population Review, numbering around 62,800. In the past, the existence of LGBT was also

criminalized by King Borommatrailokkanat of the Ayutthaya Dynasty. Same-sex sex offenders (Len-

Peuen) in those days would be rewarded with 50 lashes, get tattoos around the neck, and paraded

around the palace walls. In the late 20th century, economic growth in Thailand influenced the

development of contemporary LGBT life, where much of Thailand's LGBT culture was

commercialized to attract foreign tourists. With the entry of LGBT representation into modern

cultural arts, such as media and television dramas, a form of LGBT acceptance has been significantly

developed in Thailand (Habibah et al., 2021). health or medical facilities that accept LGBT people,

and public opinion no longer issues with the existence of these groups. In addition, the influence of

Buddhism, which Thai people mostly embrace, tends to have a more tolerant belief in gender and

sexuality variations. This leads to the absence of tremendous religious pressure on LGBT groups

(Nugroho & Chen, 2019). Ultimately, LGBT acceptance in Thailand triggered social movements that

support LGBT rights in Southeast Asia, including in Indonesia.

Indonesia still considers LGBT to be taboo and contrary to traditional values that most people

firmly hold. This country, where the majority of the population is a firm adherent, has a significant

influence on stigma and discrimination against LGBT groups because religious teachings oppose or

condemn LGBT practices, thus strengthening anti-LGBT norms in society (Dhamayanti, 2022).

Discrimination in employment narrows employment opportunities for LGBT people, and the lack of

legal protection against discrimination based on sexual orientation and gender identity creates

stereotypes that are very difficult to change without continuous efforts to promote an

understanding of sexuality and gender diversity (Nurdin & Athahira, 2022).

Seeing the Thailand government pass a comprehensive anti-discrimination law in 2015, which

covers sexual orientation and gender identity, as well as the popularity of Thailand dramas with the

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theme of same-sex love in 2020, LGBT individuals and groups in Indonesia have begun to dare to

move forward to fight for rights and recognition for their people. This LGBT group conducts various

advocacy, campaigns, and educational activities to increase public awareness of LGBT issues and

fight for equal rights for LGBT individuals in Indonesia.

The reconstruction of the transfeminist community in Indonesia is a form of support and a

'place' for transgender people so that they can carry out various religious activities and learn

various skills such as sewing, massage, and makeup without any acts of discrimination (Latiefah,

2016). Then, there is social media, which is now an essential platform for LGBT groups to voice their

views and sexual orientation. Not a few LGBT groups on platforms such as TikTok, Instagram,

Twitter, or X share their views openly with the public and spread awareness among netizens about

LGBT in Indonesia (Khairani & Rodiah, 2023). However, not a few also consider the existence of this

LGBT group to be a deviation of sexual orientation that must be eliminated from society; there are

acts of discrimination and marginalization against these people, which still occur a lot both on social

media and in person.

This research focuses on the influence of the acceptance of LGBT people in Thailand on LGBT

social movements in Indonesia. Previous relevant research has discussed various aspects related to

LGBT in Thailand and Indonesia, such as inclusion and human rights in Thailand and religious and

legal views on LGBT in Indonesia. The main difference of this research is its focus on cross-border

influence, i.e. how acceptance in Thailand can affect social movements in Indonesia. This research

also uses a new social movement theory approach and the concept of social movement networks to

analyze these dynamics, which has not been widely discussed in previous research.

Clearly, it is clear how the influence of LGBT acceptance in Thailand has given rise to several

social movements of LGBT people in Indonesia. However, even though LGBT groups carry out social

movements to spread awareness of the existence of LGBT and demand the government to make laws

in equalizing rights with other communities, it is certainly possible that there will be no challenges

to LGBT people due to cultural differences, traditions, and religious teachings in Indonesia.

Therefore, this study will examine the influence of LGBT group acceptance in Thailand and the

efforts or strategies of LGBT social movements in Indonesia. In addition, LGBT acceptance in

Indonesia will be explored with the emergence of various challenges the group faces.

This study aims to examine the impact of acceptance on LGBT people in Thailand with the

development of LGBT social movements in Indonesia and identify the challenges LGBT groups face

in Indonesia. By focusing on cultural and religious aspects, this study aims to understand the

influence of acceptance of LGBT people in Thailand in the context of culture and religion, as well as

the efforts of LGBT social movements in increasing acceptance of LGBT in Indonesia.

This topic was chosen due to the significant differences in LGBT acceptance in Thailand and

Indonesia, which are influenced by each country's cultural and religious factors. Thailand is known

to be more LGBT-inclusive, largely due to the influence of Buddhism, while Indonesia faces

challenges from conservative traditions and religion. This research aims to explore how these

differences affect LGBT social movements in Indonesia and to understand the challenges faced by

LGBT people there. By focusing on cultural and social aspects, this research is expected to provide

new insights and contribute to the existing literature on LGBT rights in Southeast Asia.

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2. Materials and Methods

Type of Research

In this research, the author tries to explain the issue raised in the title "The Influence of LGBT

Acceptance in Thailand on the LGBT Social Movement in Indonesia" by using a type of descriptive

research, which this research will be able to analyze or investigate the role of LGBT acceptance in

Thailand with the LGBT movement in Indonesia and its challenges related to factors from the role of

culture, religion, and traditions that affect the acceptance of the country's people towards LGBT

groups.

Research Data Sources

This study used secondary data to collect information related to LGBT acceptance in Thailand

and the LGBT Movement in Indonesia. The data was obtained from documents, books, scientific

journals, previous research reports, and official government documents and statements related to

LGBT in the region.

Research Data Collection Techniques

The author's data collection technique is library research, where the author tries to collect

data and information through data and literature related to the problems raised, such as data from

books, journals, theses, news, or official sources on the Internet.

Data Analysis Techniques

This study uses qualitative analysis techniques with a descriptive approach because it is

carried out by searching and investigating several facts and data that will support the validity of the

research and then making conclusions based on the analysis.

3. Result and Discussion

Currently, the exclusion of LGBT groups is widely discussed, especially in Thailand. The

country's shared history and religion have made it openly supportive and accepting of LGBT groups.

Even in the film industry in Thailand, LGBT people are often represented through dramas with the

theme of same-sex love or boy's love. The drama gained popularity in other Asian countries,

including Indonesia (Niko, 2022). This, of course, makes LGBT people in Indonesia less courageous

to show their sexual orientation.

LGBT acceptance in Thailand

Thailand, before becoming a friendly country for LGBT groups, had a relatively high level of

discrimination and physical and verbal abuse. They face discrimination in the workplace, as well as

a strong social stigma that makes them feel unsafe in their daily lives—mainly related to the

HIV/AIDS epidemic, which causes social isolation and difficulties in obtaining adequate health

services. The challenges and difficulties of LGBT life in Thailand due to these types of discrimination

have led various non-governmental organizations such as the Rainbow Sky Association, Purple Sky,

and the Foundation for SOGI Rights and Justice (FOR-SOGI) to form a worldwide advocacy network

to address these inequalities (Tyas, 2019).

This advocacy network has succeeded in exerting tremendous pressure on the Thai

government. They can drive public and international opinion for policy change through their

collaborative and persistent efforts, including thorough information campaigns, symbolic actions

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that draw public attention, and engaging influential international actors. Due to this pressure, the

Thailand government passed the B.E Gender Equality Act 2558 in 2015 (Suksri, 2021). The law

explicitly prohibits discrimination against LGBT people, provides stronger legal protections, and

establishes concrete measures to ensure gender equality in various aspects of human life.

Thailand plays a central role in the acceptance and recognition of LGBT people, especially

transgender people. The first medical surgery marked to change the gender of transgender people

in Thailand in 1972, which marked a significant step in the medical world against transgenderism in

the country. Furthermore, Ramathibodi Hospital also started specialized clinic services to meet the

needs of transgender patients, increasing their access to medical care that pays attention to gender

aspects. Not only that, in 2008, several schools in Thailand also showed recognition of transgender

rights by building special toilet facilities to meet the needs of transgender people; even now, not

only in schools, Thailand already has three types of public toilets specifically for women, men, and

gender neutral. These measures reflect Thailand's commitment to creating an inclusive

environment and increasing the availability of health services that support the transgender

community in the country (Gerung, 2018).

LGBT acceptance in Thailand is getting stronger with the passage of the same-sex marriage

bill by Parliament on June 18, 2024. The decision comes after Thailand's National Legislative

Council voted unanimously to amend the marriage law, which previously only recognized marriage

between a man and a woman. With this legalization, same-sex couples in Thailand now have equal

rights to marry under the country's law legally. This includes the right to register their marriage,

benefit from marital status such as social security and health insurance, and the right to determine

medical care and other critical legal decisions together. The same-sex marriage bill agreed upon by

parliament that will become law will be submitted to King Maha Vajiralongkorn for royal approval

and will take effect 120 days after publication in the Royal Gazette (Suwanrumpha, 2024). This

parliamentary approval makes Thailand the first Southeast Asian country to recognize same-sex

marriage. Thailand will also become the third in Asia to legalize same-sex marriage, after Taiwan

and Nepal.

In addition, cultural values derived from Buddhism, which emphasizes tolerance and respect

for diversity, also play a role in shaping Thailand's acceptance of LGBT people. By aligning LGBT

rights policies with these cultural values, Thai society is more supportive of government initiatives

that promote equality and inclusion for LGBT people. This integration between government policies

and cultural values creates a strong foundation for advancing LGBT rights in Thailand. As a result, it

is easier for people to accept and support the government in maintaining equality and inclusion for

everyone, including LGBT groups.

LGBT development in Indonesia

LGBT groups in Indonesia have existed since the New Order era, but they still do not dare to

show their gender identity openly to the public. During the New Order period, strict government

power and emphasis on conservative values made it difficult for LGBT people to appear in public

spaces. They live in fear of discrimination, social exclusion, and even acts of violence. Although some

communities and groups support LGBT rights, their activities are mainly carried out in secret. The

struggle for LGBT rights progressed towards the end of the New Order. In 1993, the Ministry of

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Health removed homosexuals from the list of psychiatric disorders through the Guidelines for the

Classification of Mental Disorders (PPDGJ) III in 1993 (Hapsari & Iskandar, 2021).

In 2008, several LGBT organizations in Jakarta, Surabaya, and Yogyakarta joined forces to

strengthen their movements. This was also influenced by the third Asian Summit of the Lesbian,

Gay, Bisexual, Trans and Intersex Association (ILGA) held in Chiang Mai, Thailand (Oetomo et al.,

2013). With this step, the LGBTIQ Indonesia Forum (Lesbian et al.) was officially established in

2012. Then, this forum creates a vision, mission, and strategic plan for LGBT people in Indonesia. On

June 13-14, 2013, the Indonesia National LGBT Community Dialogue was held in Nusa Dua, Bali, and

was attended by 71 participants from 49 institutions, including representatives of LGBT

organizations from 15 provinces in Indonesia (Kunfay, 2021). This activity was held behind closed

doors as the main activity of Indonesia's component in the framework of the "Living as LGBT in

Asia" initiative, a report compiled by the US donor agency, USAID, from various countries in Asia as

an initiative to raise awareness of the state of LGBT rights in Asia (Khanis, 2013). In the same year, a

guidebook for providing social services to transvestites in Indonesia was published by the Social

Service. The LGBTIQ Forum and Gaya Warna Lantern Indonesia (GWL-INA) successfully held an

event at the regional level (ASEAN) in 2012 to explain gender identity and different sexual

orientations (Rosyidah, 2020).

However, the development situation of LGBT rights has not changed much. LGBT groups still

cannot appear because there is still discrimination and violence based on sexual orientation. Many

LGBT people have been subjected to brutal police raids, one of the most prominent incidents being

in March 2017 when a group of thugs forcibly broke into a boarding house. They found two men

inside the room and then took them to the Sharia police, known as Wilayatul Hisbah. These two men

were accused of same-sex sex. They were finally sentenced to public whipping, an incident that

became the first in Indonesia's history (Knight, 2018).

This incident highlights how the oppression of LGBT people in Indonesia is increasing, with

the enforcement of harsh laws and intensive law enforcement against them. LGBT people often face

harmful prejudices, such as social rejection, verbal harassment, and sometimes physical violence. In

addition, news in the media often exacerbates the stigma against them, which impacts the

perception of society as a whole.

After several years of no movement in the acceptance of LGBT groups in Indonesia, Thailand's

success in showing acceptance of LGBT people has finally fostered and motivated LGBT groups in

Indonesia to strengthen their social movements in fighting for human rights as part of society. More

organized and bold social movements began to emerge along with the development of the times and

increased access to information. However, the challenges they faced were undoubtedly still

enormous. This social movement aims to ensure their human rights are respected and protected

from the discrimination they often face daily.

1) LGBT Social Movements in Indonesia

After the enactment of the anti-discrimination law against LGBT people in Thailand, several

LGBT groups around the world, including Indonesia, want to fight for their rights entirely. In June

2016, the Sanggar Swara transwomen association formed a community that focuses on issues of

education, empowerment, advocacy, and crisis management of young transwomen in the areas of

Jakarta, Bogor, Depok, Tangerang, and Bekasi. Sanggar Swara provides information and education

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to SOGIESC groups, especially the trans community, so that they are more empowered and can

work together with the community without discrimination. Sanggar Swara is involved in an

advocacy campaign to raise awareness about the challenges faced by transvestites in Indonesia.

This includes campaigns to challenge stereotypes, break social barriers, and encourage acceptance

and inclusion (Ain & Hikmawan, 2023). One of them is like what they did in March 2017, Sanggar

Swara participated in the Jakarta Women's March peace action which was carried out in front of

the State Palace by reading 8 demands from the women who participated in this Women's March

activity , namely "(1) Demand that Indonesia again highlight a culture of tolerance and diversity; (2)

The government creates a legal infrastructure that is gender fair; (3) The government and society

fulfill the right to health for women and eliminate all forms of violence against women; (4) The

government and the community protect the environment and jobs for women; (5) building public

policies that are pro-women and pro-other marginalized groups, including women with disabilities;

(6) the government and political parties increase the quota of women's representation and

involvement in politics; (7) the government and society respect and eliminate discrimination and

violence against LGBT groups; (8) the government and society pay more attention to global issues

that affect women, as well as build solidarity with women around the world" (Ismail et al., 2020).

Sanggar Swara collaborated with other feminist movements to raise awareness about trans rights

by taking to the streets before the Arjuna Wiwaha statue on Jalan Medan Merdeka Barat.

According to Kanza Vina, one of the activists from Sanggar Swara, stated that women are not only

those who are born biologically but also those who identify themselves as women, and by holding

an action like this, it is hoped that it can increase the awareness of the government and the public

about women's issues. (Ratnasari, 2017).

Transfeminism gained attention as a critical concept and movement focused on the

liberation of trans women. The movement recognizes that the struggle of trans women is an

integral part of a broader feminist movement that seeks to eliminate gender injustice and

discrimination. In Indonesia, transfeminist activists aim to create a safe environment for learning,

spirituality, and self-actualization. One example of transfeminist activity is the Al-Fatah Islamic

Boarding School reconstruction in Yogyakarta. This Islamic boarding school is designed

specifically for trans women and serves as a place where they can learn and thrive in a safe and

supportive atmosphere. Transfeminist activists continue to fight for the rights of trans women,

trying to rebuild safe and inclusive spaces for them (Sihombing, 2020). This effort demonstrates

their commitment to social justice and the recognition of human rights for all individuals,

regardless of their gender identity.

Furthermore, the research group that deals with gender and sexuality issues at the

University of Indonesia, the Support Group and Resource Center on Sexuality Studies at the

University of Indonesia (SGRC-UI), is also part of a social movement of LGBT groups in Indonesia.

In 2016, they distributed posters containing offers and support for LGBT individuals on social

media. The purpose of this campaign is to ensure that LGBT individuals do not feel alone,

especially when facing difficult situations, as well as to provide emotional support and a sense of

solidarity to LGBT groups, especially in the campus environment (Listiorini et al., 2019).

Some activists from the GAYa Nusantara Foundation also have a role in advocating for LGBT

rights in Indonesia. The foundation has conducted various social movements to fight for human

rights based on gender identity and sexuality in Indonesia. One of them is organizing advocacy

through mass media by creating content to disseminate and educate the public about LGBT (Adini

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et al., 2022). This can be seen on the GAYa Nusantara website or their Instagram account which

contains information, news, and education about LGBT groups. They use the internet, especially

social media, to complement efforts to increase LGBT exclusion in reaching a wider public while

adapting to the use of information and communication technology among the public. Despite

significant opposition from the government and conservative groups, this advocacy has not

receded. The GAYa Nusantara organization has also held several events and public discussions on

social media to raise awareness about LGBT issues. Despite facing various obstacles, these efforts

were not in vain. They succeeded in fostering a sense of togetherness and solidarity among

activists and members of LGBT groups. The difficulties they face reinforce their determination to

continue fighting for human rights and proper recognition for all individuals, regardless of their

sexual orientation and gender identity.

The LGBT social movement in Indonesia is also carried out not only by official communities

or large organizations but also by several individuals in their circle of friends. LGBT people often

form small circles or communities that have similar backgrounds and experiences. They feel more

comfortable sharing stories, support, and information within this scope. Their movements are

often more informal and spontaneous but no less important in fighting for LGBT rights and societal

acceptance. Digital platforms such as Twitter or X have become the primary medium through

which they can voice the issues they face. Through social media, they can spread positive messages

and educate the public. These activities include sharing personal stories, commenting on current

events, and spreading campaigns supporting LGBT rights. By harnessing the power of social

media, the movement can reach a larger audience and create social change, even if it is not

officially organized.

2) Movement Strategy

In Indonesia, several LGBT organizations, such as Arus Pelangi, Gaya Nusantara, and the

Waria Al-Fattah Islamic Boarding School in Yogyakarta, function as safe places for LGBT people.

These organizations provide a supportive and protective environment, such as the availability of

online case counseling and complaints held by Arus Pelangi, where LGBT people can feel safe and

assisted in resolving issues of discrimination and physical and verbal violence. With this support,

LGBT individuals can access the help they need to maintain their mental and physical health, as

well as gain emotional support in facing daily challenges.

Until now, LGBT people who are still hidden in showing their identities are starting to be

brave because, with these organizations, they can conduct campaigns or spread awareness to the

public about LGBT issues. Additionally, with the advancement of technology, through digital

platforms, they can easily share information and education about LGBT rights and highlight the

importance of equality and inclusion, even with anonymous identities. With this anonymity, it

makes it easier for them to disseminate information and education about equality for LGBT people

in Indonesia. In addition, in the real world, there are also several campaigns such as seminars,

workshops, and other public events held by several LGBT organizations to educate the public and

reduce stigma and discrimination against LGBT people in Indonesia.

LGBT groups use several social media platforms to break down the barriers and stigma

against their people. Platforms such as Instagram, TikTok, and Twitter or X are safe places to voice

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demands for equal sexual orientation rights and raise awareness about respecting sexual diversity

(Khairani & Rodiah, 2023). Every year, June 1 to 30 is dedicated to celebrating and commemorating

lesbian, gay, bisexual, and transgender pride, known as Pride Month. During this whole month,

many members of LGBT groups in Indonesia celebrated in their way. One common way is to

upload posters or content related to Pride Month on social media, using #pridemonth hashtags.

Through these activities, they not only celebrate their identity but also seek to increase public

visibility and awareness of issues facing LGBT groups and rally support for their fight for equality

and social acceptance.

Challenges of LGBT groups in Indonesia

LGBT acceptance in Thailand affects the growth of LGBT social movements in Indonesia.

However, the movement of LGBT groups in Indonesia is still limited and not as large as the

movement in Thailand. This happens because there are still strong religious and moral views in

Indonesia that oppose LGBT people. Many actions are in the form of discrimination in various

aspects of life, including in the surrounding environment, workplace, residence, and school. These

forms of discrimination vary from bullying and verbal violence to physical abuse. In the work

environment, they often face unfair treatment, including rejection of promotions and dismissal for

no apparent reason. In residential neighborhoods, LGBT individuals often experience rejection or

eviction by neighbors and homeowners. In the school environment, LGBT students face bullying and

social isolation from classmates and even from teachers (Afiyah, 2023). Verbal violence, such as

insults and insults, as well as physical intimidation, such as beatings and threats of violence, are

everyday realities that they have to deal with.

The closure of the particular Islamic boarding school for transvestites in Yogyakarta by the

Islamic Jihad Front (FJI) organization, because it is not by Islamic law, is an example that reflects the

challenge in achieving a balance between human rights and applicable religious norms (Ulya, 2016).

On the one hand, there are efforts to expand the space for LGBT groups to express their religious

beliefs and live according to their gender identity. On the other hand, some views oppose the

interpretation of religion that violates Islamic norms or sharia according to their views. It also

shows the importance of clear legal protections and recognition of the rights of individuals,

including LGBT groups, so that everyone can live safely and respectfully according to their beliefs

and identity.

Not only in the real world, LGBT people also experience discrimination and get strong hate

speech on social media. Digital platforms have become a scope for many people to express hatred

and intolerance towards LGBT people; they often use abusive words and threats. This hate speech is

not only emotionally destructive, but it also creates an environment full of fear for LGBT individuals,

making them feel reluctant and afraid to show their true sexual identity. The stigma and threats that

are widespread on social media exacerbate the psychological pressure that they have experienced in

their daily lives. However, on social media, LGBT people can be said to be able to move massively

because they use anonymous identities or not real names/pseudonyms, it is possible that some

oppose LGBT acceptance in Indonesia.

For example the dissemination of posters about LGBT by SGRC-UI on social media, which

made many netizens oppose the campaign, voicing their disapproval with various negative

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comments. This made the Minister of Education, Technology, and Research declare that the group

supports same-sex relationships among students. Finally, the University of Indonesia took decisive

action by banning SGRC-UI from using the university's official name (Sihombing, 2020). In addition,

the university also refused to recognize this study group as an official part of the institution. This

decision shows the university's attitude that tries to maintain the image and values it adheres to.

The social, cultural, and religious roles in Indonesia, which are different from Thailand's, are a

significant obstacle to the acceptance of LGBT people in Indonesia. The dominant cultural and

religious values in Indonesia tend not to support the existence of LGBT groups, and this affects the

views of the public at large. Under intense social and religious pressure, the majority of Indonesia's

government refuses to legalize or recognize LGBT rights. Although LGBT groups have conducted

various campaigns and advocacy to raise awareness and call for legal protection, firm social and

cultural resistance makes policy change very difficult to achieve. Until now, hopes for legalization

and official recognition of LGBT people in Indonesia still face significant challenges and may

continue for an indefinite period.

However, although Thailand has become one of the influences of the emergence of social

movements with several advances in advocacy and recognition of LGBT rights in Indonesia, there

are limitations in terms of cultural and religious values that limit the movement of LGBT people,

making this group unable to experience a significant increase in LGBT group acceptance, this can be

seen how LGBT people in Indonesia still face discrimination in various aspects of life, including

violence, social rejection, and legal barriers.

4. Conclusion

LGBT acceptance in Thailand, influenced by Buddhist cultural and religious values, has

created a more inclusive environment for LGBT people. Thailand's more inclusive policies, such as

anti-discrimination laws, as well as the positive representation of LGBT in the media and popular

culture, have triggered the emergence of social movements that support LGBT rights in Thailand

and have an impact on LGBT social movements in Indonesia. In Indonesia, the LGBT social

movement faces greater challenges due to the strong cultural and religious traditions of Islam that

tend to be conservative. As a result, LGBT social movements are difficult to be widely accepted, and

discrimination and stigma against LGBT are still extreme. Nonetheless, the positive influence of

Thailand helps motivate LGBT activists in Indonesia to continue fighting for their rights through

advocacy, campaigns, and public education. The Government of Indonesia needs to consider

developing more inclusive policies and programs to support LGBT rights. Policies such as anti-

discrimination laws that cover sexual orientation and gender identity can help reduce

discrimination and stigma. Social organizations and movements that support LGBT rights need to

get greater support, both from the government and the community. At the very least, they get legal

and social support to strengthen their efforts in fighting for equality and inclusion, as well as the

media, which has an important role in shaping public opinion. Positive and inclusive representation

of LGBT people in the media can help change public perceptions and support wider acceptance.

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