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"Since the sexual revolution began in Europe,the sexual discourse i.e.homosexuality, lesbianism, bisexuality and transexuality could be a scientific discourse and many scholars start doing research this area. The development of sexual revolution is also bring up the movement of homosexual revolution communities.Thia thesis describe and analize the same sex marriage policy in the Netherlands,Belgium and Spain from the interational perspective..The Netherlands is one of the European states which is having a free and liberal sexual tradition because the government could accomodate the sexual attitude into non-bias gender policy.The legalization of homosexuality in the Netherlands took by the French through "French Napoleonic code 1811. The code explained that the liberation and marriage of homosexuality itsguarantee by policy.This code is follow by the Dutch government and they make a non-bias gendewr policy such as same sex marriage policy and also Prostitution policy.From the democracyn theory ,it is visible that the Netherlands have a sexual social democracy because they give the tolerance for the another aspiration,expression,the difference and human right. The liberal democration in the Netherlands,it should be like a pioner for the other Europen countries.After dutch government legalize the same sex marriage policy in 2001, belgium is also legalize it in 2003.One of the European countries which is surprised all over the world is Spain.Spain is the country in the Mediterranian bay which have a strong catholic tradition,but the Spanish government could accoudate the homosexual communities with the same sex marriage policy in 2005"

"Since the sexual revolution began in Europe, the sexual discourse i.e. homosexuality, lesbianism, bisexuality and transexuality could be a scientific discourse and many scholars start doing research this area. The development of sexual revolution is also bring up the movement of homosexual revolution communities.

This thesis describes and analyzes the Same Sex Marriage Policy in the Netherlands, Belgium and Spain from the international perspective. The Netherlands is one of the European states which is having a free and liberal sexual tradition because the government could accommodate the sexual attitude into non-bias gender policy. The legalization of homosexuality in the Netherlands took by the French through "French Napoleonic Code at 1811. The code explained that the liberation and marriage of homosexuality is guarantee by policy. This Code is follow by the Dutch government and they make a non-bias gender policy such as Same Sex Marriage Policy and also Prostitution Policy. From the democracy theory, it is visible that the Netherlands have a "Sexual Social Democracy" because they give the tolerance for another aspiration, expression, the difference and human rights.

The liberal democration in the Netherlands, it should be like a pioneer for the other European countries. After Dutch government legalizes the Same Sex Marriage Policy in 2001, Belgium is also legalizing it in 2003. One of the European countries which is surprised all over the world is Spain. Spain is the country in the Mediterranean bay which has a strong Catholic tradition, but the Spanish government could accommodate the homosexual communities with the Same Sex Marriage Policy in 2005. From this point of view, the Netherlands it should be use a "latent" ideology to marketization their liberal democration. This pattern is one of the contemporary powers at the global era which is named Soft Power. This power is like a psychological power because they use values, morals and cultures as a dominant power. The method is to promote the attractive values and cultures, not with the repression but with the persuasion and argumentation.

The method of this research is descriptive. After describing the whole problems then we analyze it from the cases. In the mean time, the data's research technique of this thesis is from books, scientific journals, newspapers, the documents and internet.

In brief, this thesis analyzes the Same Sex Marriage Policy in the Netherlands, Belgium and Spain, complete with the international debates regarding this policy. On chapter 4 and 5, the researcher make a differentiation between homosexual communities in Europe and Indonesia, and this differentiation will be a challenge to advocate them to achieve their rights as a human being."

"Skripsi ini membahas tentang wacana homoseksualitas yang terdapat pada film Freier Fall 2013 yang berkaitan dengan konsep heteroseksualitas dan maskulinitas. Penelitian ini menggunakan metode analisis deskriptif berdasarkan studi kepustakaan. Hasil penelitian ini menunjukkan bahwa adanya konsep heteroseksualitas sebagai konsep yang benar menimbulkan pembagian peran di masyarakat. Konsep pembagian peran ini membentuk perilaku seseorang dalam memainkan peranannya yang sesuai di masyarakat. Hal tersebut menyebabkan homoseksualitas yang berada di luar konsep heteroseksualitas dan maskulinitas dianggap sebagai sesuatu yang salah. Film ini memperlihatkan bagaimana stereotip-stereotip negatif tentang kaum gay terus dipertahankan terutama pada lingkungan yang didefinisikan sebagai zona lingkungan laki-laki maskulin seperti kepolisian. Hal tersebut menyebabkan timbulnya homofobia dan diskriminasi terhadap kaum gay.

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This thesis discusses the discourses of homosexuality in the film Freier Fall (2013) in relation with the concept of heterosexuality and masculinity. This research used descriptive analysis based from literature studies. The results from this study showed that the concept of heterosexuality as the right concept creates the division of roles in society. This division of roles shapes the person?s behavior in order to play his appropriated role in society. This causes homosexuality, that lie beyond the concept of heterosexuality and masculinity viewed as something wrong. The film displayed how the negative stereotypes about gays have been maintained especially in environments that identified as masculine male?s zone like law enforcement. These stereotypes created the causes of homophobia and lead to discrimination against gays."

"ABSTRAKTesis ini mengkaji masalah perilaku homoseksual dalam tradisi gemblakan di Ponorogo, khususnya masalah resiko perilaku hubungan seksual warok, warokan, sinoman, dengan gemblak sebagai konsekuensi logis orang yang sering bertukar-tukar pasangan seksual. Objek penelitian ini adalah masyarakat Desa Somoroto, Kecamatan Kauman, Kabupaten Ponorogo. Kajian tesis ini menunjukkan bahwa homoseksualitas di kalangan warok, warokan, sinoman, gemblak pada dasarnya dalam dua wujud, yaitu: (1) suami-istri, dan (2) anak-asuh. Pola hubungan itu tercermin dalam seni reog Ponorogo. Ada warok sebagai pembina atau sesepuh dan donatur, dan ada warokan sebagai pemberi semangat pergelaran. Di pihak lain ada sinoman sebagai pengiring, dan ada pula gemblak sebagai penari jathilan. Pelaku tradisi gemblakan melakukan hubungan seksual dengan teknik diloco [alat kelamin pasangan seksual gemblak diremas-remas tangan] dan dikempit [alat kelamin pasangan seksual gemblak dijepit di celah-celah paha]. Homoseksualitas warok, warokan, sinoman, dengan gemblak dapat dikategorikan ke dalam perilaku menyimpang [deviant behavior]. Perilaku menyimpang dalam suatu komunitas tertentu menarik untuk diteliti dari disiplin ilmu antropologi psikologi dengan memanfaatkan metode life history [pengalaman hidup]. Penelitian ini mengacu pada modifikasi teori Ruth Benedict mengenai pola kebudayaan, teori Kinsey dkk mengenai kontinum homoseksual, Wainwright Churchill yang dikemukakan, teori J. Patrick Gray dan Jane E. Ellington mengenai peran yang dijalankan oleh seorang yang mengenakan kostum jenis kelamin yang berbeda, teori Don Kulick mengenai tingkatan perilaku homoseksual, dan teori A.J. Biao mengenai peran seni tari sebagai ekspresi perilaku homoseksual antara realita dan imajinasi. Dari penelitian ini telah diperoleh hasil yang mencakup 3 pokok, yaitu: Pertama, faktor penyebab utama tradisi gemblakan berhubungan dengan legitirnasi kekuasaan. Selain itu ada faktor penyebab lainnya yang menunjang, di antaranya: kemiskinan, rendahnya tingkat pendidikan, dan kelonggaran ketaatan aturan agama. Kedua, warok, warokan, sinoman, dan gemblak berpotensi tertular penyakit kelamin, penyakit kulit, dan gangguan jiwa sebab mereka sering bertukar-tukar pasangan seksual. Hasil penelitian menunjukkan bahwa warok, warokan, sinoman, gemblak hanya tertular penyakit kulit karena mereka dalam melakukan hubungan seksual terbatas pada diloco [alat kelamin pasangan seksual gemblak diremas-remas tangan] dan dikempit [alat kelamin pasangan seksual gemblak dijepit di celah-celah paha]. Berbeda dengan kaum gay di negara-negara maju (masyarakat modern) yang melakukan hubungan seksual dengan teknik oral seks dan anal seks yang memungkinkan pelaku tertular penyakit kencing nanah [gonorrhoea], gejala penyakit pada mulut dan saluran pencernaan, mencret-mencret, dan gejala penyakit pada lubang dubur. Ketiga, laporan tentang warok, warokan, sinoman, gemblak yang tertular penyakit kelamin dan gangguan jiwa sebagai akibat dari perilaku homoseksual tidak ada. Dari.penelitian ini ditemukan ada warok, warokan, sinoman, dan gemblak yang menderita penyakit kulit, namun terbatas lecet-lecet pada alat kelamin. Pengobatan terhadap penyakit kulit itu menggunakan ramuan tradisional. Ramuan obat tradisional dapat diperoleh dari warok (yang telah tinggi ilmu kesaktian dan kekebalan tubuh) dan seorang dukun. Warok, warokan, sinoman, dan gemblak dalam beradaptasi dengan masyarakat heteroseksual memiliki dua cara, yaitu: (1) cara terbuka, dan (2) cara tertutup."

"ABSTRAKPath sebagai platform media sosial banyak digunakan oleh kelompok homoseksual di Indonesia untuk mengekspresikan homoseksualitas. Secara umum kelompok homoseksual di Indonesia masih mengalami kesulitan untuk mengekspresikan diri di ruang publik. Hal ini dikarenakan homoseksualitas masih dianggap sebagai penyimpangan seksual dan perbuatan dosa sehingga visibilitasnya di ruang publik masih rentan dengan berbagai bentuk kekerasan. Akan tetapi, di tengah berkembangnya wacana-wacana dominan yang terus diproduksi untuk memarginalisasi kelompok homoseksual, Path hadir sebagai ruang publik baru yang menawarkan privasi bagi penggunanya untuk bebas menyuarakan diri tanpa harus khawatir akan serangan dari pihak-pihak yang menentang eksistensi mereka. Penelitian ini mengambil studi kasus terhadap dua akun Path homoseksual Indonesia yang mengunggah konten-konten homoseksualitas. Penelitian ini mengungkap bagaimana homoseksualitas direpresentasikan di media sosial Path dan melihat bagaimana media sosial ini digunakan oleh mereka untuk mengafirmasi dan mengkontestasi wacana-wacana dominan yang memarginalisasi kelompok homoseksual. Hasil penelitian menunjukkan bahwa secara umum homoseksualitas di Indonesia masih direpresentasikan dengan cara yang sangat normatif. Di sisi lain, usaha untuk mensubversi wacana-wacana heteronormativitas juga ditemukan di media sosial Path melalui unggahan-unggahan yang ditujukan kepada wacana agama dan wacana biomedis.

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ABSTRACT As a social media platform, Path is now mostly utilized by many Indonesian gay men to express homosexuality. In general, Indonesian gay men are unable to express their sexuality in public space since homosexuality is still perceived as sexual disorder and sinful sexuality. Therefore, they tend to experience various kinds of violence if they appear in public space. Amongst the discourses on homosexuality frequently produced and constructed to marginalise homosexual people, Path appears as a new public sphere which offers privacy to its users to actively voice their interests without having to worry about the other parties trying to oppose their existence. Two active gay Path users are taken as case study in this research. Both are active in sharing homosexuality related contents in their Path accounts. This research also reveals how homosexuality is articulated in Path and examines how far Path as a social media platform is used to affirm and contest the dominant discourse on homosexuality in Indonesia. Reserach findings show that, in general, homosexuality is still articulated in a very normative way similar to heterosexuality. In one side, some attempts to subvert heteronormativity are also identified in this research through shared contents which are addressed to religion and bio medical discourses."

"Penelitian ini bertujuan untuk melihat gambaran keluhan sesuai Infeksi Menular Seksual (IMS), gambaran perilaku berisiko waria dalam penularan IMS dan hubungan antara keduanya. Penelitian ini menggunakan pendekatan kuantitatif, dengan desain studi potonglintang. Partisipan penelitian sebanyak 48 waria binaan Puskesmas Kedung Badak Kota Bogor. Sebagian besar waria berada pada usia lebih dari 29 tahun, pendidikan terakhirnya SMA, belum menikah, dan homoseksual. Sebanyak 14,6% waria mengalami keluhan sesuai IMS. Berdasarkan hubungan keduanya, diketahui bahwa status pernikahan dan pemakaian NAPZA suntik memiliki hubungan yang signifikan dengan timbulnya keluhan sesuai IMS.

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The purpose of this research is to overview symptoms in sexually transmitted infestions (STIs), risk behaviours in STI among Kedung Badak Health Cares patronage transvestities, and indicate the correlation between risk behaviour and the symptoms. This research uses quantitative method with crossectional design. The participants of this research consist of 48 Kedung Badak Health Cares patronage transvertism. The majority of transgender is more than 29 years old, the last education is SHS, unmarried, and homosexual. This research indicate that 14,6% transgender show the symptoms of STIs. The correlation has significant in marriage status and drug injections use."

"Sexual revolution in France in the decade of the 1970s is characterized by socialopenness toward sex. There is a change in the pattern of spousal living, including same-sexrelation. Homosexuals in France have the courage to declare their sexual orientation. Despitepros and cons within the French society, PACS or the solidarity civil pact, since 1999, allowedhomosexual pairs to formalize their commitment outside marriage.French songs with homosexual themes began to appear in the decade of the 1960s. Sincethen, around 90 songs foreground homosexuality through various themes and perspectives.In the first reading, the lyrics only foreground the emergence of consciousness or confession ofa homosexual. The theme of the orientation of homosexual behaviour can be found in most ofthe songs. Other themes are related to other perspectives. Further discussion shows that thesesongs are presented in terms of three negative perspectives: negative, positive and neutral.The negative perspective uses homosexuality as an object of joke, the second proposes defensefor the homosexual community, and the neutral perspective is completely descriptive andgenerally portrays sexuality and sensuality among the homosexuals."

"Representation of homosexuality constructed by heterosexuality through various discourses has placed homosexuals as the other and the outsider in social life. Heterosexuality (as the dominant) constructs homosexuality (as the subordinate) based on their sexual behavior that is considered abnormal, immoral and not human. Therefore, they belong to no sexual category in heterosexual society.

The above mentioned situation has moved homosexuals to make resistance by constructing alternative homosexuality representation in any field, including literature. Through literature, homosexuals in the United States of America struggle for their identity in any discourses in 1980s in articles in newspapers, journals published by gay or anti gay organizations. And later representation of homosexuality constructed by heterosexuality was internalized by three plays: As Is, Safe Sex and The Way We Live Now but then deconstructed by Angels in America.

Just as the other plays in 1980s, As Is, Safe Sex and The Way We Live Now arise empathy and sympathy of the readers or the audience since they show the suffering of homosexuals having AIDS disease and representation of homosexuality as the Other, the Sinner and the Polluting person. Whereas Angels in America which was written in the same decade as the three mentioned plays, differ in presenting life, attitude, and courage of homosexuals towards Queer Culture era, an era that was begun in 1990 when homosexuals wanted to show homosexuality as a sexual identity.

Angels in America tries to make a new representation of homosexuality by using religion and AIDS, as also used by heterosexuality, as a political means to deconstruct and show homosexuality as a sexual identity, a third sexual category, as the honored man and Savior.

Homosexuality in Angels in America is regarded as sexual identity, just like male or female. It is not considered as a dirty and dangerous sexual behavior even one of the characters, a homosexual with AIDS, is elected as a prophet after having sexual intercourse with an angel. Instead of polluting the social life with their sexual behavior, homosexuality, and AIDS, has an important role as a prophet to bring human being towards a better life.

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Representasi homoseksualitas yang dibuat oleh heteroseksualitas melalui berbagai bentuk wacana menempatkan mereka pada tempat tersisih dan di luar kehidupan masyarakat. Heteroseksualitas (sebagai pihak yang menguasai) membuat konstruksi homoseksualitas (yang dikuasai) berdasarkan perilaku seksual yang tidak umum, tidak normal, berdosa, dan tidak masuk aka!. Oleh karena itu, mereka menempatkan homoseksual pada tempat tersisih dan tidak dapat digolongkan pada kategori seksual yang dibuat oleh masyarakat.Keadaan tersebut telah mendorong para homoseksual untuk membuat resistensi dengan membuat representasi homoseksualitas tandingan, misalnya lewat bidang sastra. ltulah yang diperjuangkan oleh para homoseksual di Amerika Serikat. Perjuangan mereka muncul dalam wacana-wacana pada tahun 1980-an dalam artikel di surat kabar, di jurnal baik yang dikeluarkan oleh organisasi gay atau anti gay dan kemudian diinternalisasi oleh tiga drama pendek As 1s, Safe Sex, dan The Way We Live Now dan dibongkar oleh Angels in America.Seperti drama-drama gay pada umumnya pada waktu itu, As 1s, Safe Sex dan The Way We Live Now menimbulkan empati dan simpati pembaca atau penontonnya karena menampilkan representasi homoseksual sebagai Yang Lain, Yang Berdosa dan yang Mencemari seperti yang dibuat oleh heteroseksualitas. Sedangkan drama Angels in America yang berada pada dekade yang sama dengan ketiga drama di atas, mempunyai perbedaan dalam menampilkan kehidupan, sikap, dan kemauan para homoseksual yang lebih berani menuju era Queer Culture, suatu era yang dimulai tahun 1990 ketika para homoseksual menampilkan homoseksualitas sebagai identitas seksual.Sama seperti heteroseksualitas yang menggunakan agama dan AIDS sebagai alat politik untuk membuat representasi homoseksualitas, Angels in America membuat representasi homoseksualitas yang baru yaitu sebagai identitas seksual, Yang mulia dan Penyelamat.Homoseksualitas dalam Angels in America dipandang sebagai identitas seksual, sama seperti laki-laki atau perempuan dan tidak dipandang kotor bahkan diangkat menjadi nabi. Oleh karena itu, tidak mencemari kehidupan masyarakat dengan perilaku seksual dan AIDS, yang identik dengan homoseksual, tetapi menyelamatkan kehidupan manusia dengan menyadarkan mereka untuk segera bertindak untuk kehidupan yang lebih baik."