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Tags: Asian Fingering Indonesian. Particular traditional homosexual relations are exemplified in the warok-gemblakan rituals of the East Javanese people.

Waroks are Javanese local heroes or "strong men" that usually perform traditional arts such as the Reog Ponorogo.

According to tradition, a warok is required to be abstinent and thus is prohibited to indulge and be involved in sexual relationships with women.

However, a warok does not remain completely celibate as having sex with boys between the ages of eight and fifteen is permitted as a substitute.

The boy lover in this ritualized relationship is called the gemblak. The gemblak is usually kept by the warok in his household with the full agreement of the boy's family, which included compensation.

Later on in his life a warok could be married with a woman as his wife, but was also allowed to keep a gemblak as a lover on the side.

The warok-gemblakan relationships were thus similar to the pederastic rituals and traditions common to ancient Greece. These traditional ritualized relationships remained especially prevalent in Ponorogo , where there are older warok who may still have gemblak lovers.

Today the warok-gemblakan practice is discouraged by local religious authorities, especially through public moral opposition.

As a result modern-day Reog Ponorogo performances rarely feature gemblakan boys as performers taking on the role of Jatil horsemen.

These traditional performance roles are now mostly played by girls. It is likely that today warok-gemblakan ritual relationships survive and are practiced, but are undertaken by far more secretive means.

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 cross-dressing 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.

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.

Ritualized "homosexuality" as a rite of passage transforming boys into adult men has been recorded among Melanesian people of New Guinea , such as the Sambia and Etoro people of Papua New Guinea.

Anthropologists and other experts report similar practices among other tribes. These practices are age-structured and center on young boys as rites of passage.

According to certain beliefs common to these tribes, prepubescent boys are contaminated with female elements through breast feeding and continuous contact with mothers and other female family members.

To avoid further female contamination, upon puberty young boys are taken from their mothers and sequestered in communal houses with other boys and unmarried men.

These single-gender conditions permit boys to undertake male bonding activities and highly-structured rituals, introducing and preparing these boys into proper warrior norms.

Thus to wash away female contamination in preparation to become brave warriors, young boys need to ingest semen , regarded among these tribes as the quintessential male essence.

The act of ingestion itself takes the form of fellatio or anal intercourse. The inseminators are older members of the tribes, usually uncles, fathers or older brothers of the boys' future wives.

The rituals are repeated as needed and cease when the boys reach adulthood, which occurs among these tribes when the boys begin to develop beards and are married off soon after puberty.

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 have gained neutral perception.

Name calling and gay bashing usually occur during teenage years, but rarely involves physical abuse and is mainly verbal. 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.

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.

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.

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 and no subsequent bill has been reintroduced.

In , the Indonesian Government gave Aceh province the right to introduce Islamic sharia laws which criminalizes homosexuality, albeit only to Muslim residents.

In September , Aceh had passed a sharia-based anti-homosexuality law that punishes anyone caught having gay sex with lashes. The law has been enforced by the end of 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.

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.

From Wikipedia, the free encyclopedia. Main article: Gender in Bugis society. Jakarta Globe. Archived from the original on Retrieved 13 January Retrieved 12 January Deutsche Welle.

Retrieved 15 February The Jakarta Post. October 22, LGBT Indonesia. Archived from the original on 19 April Retrieved 17 April Political Review Net.

Archived from the original on 11 April

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