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"Penelitian ini bertujuan untuk memahami bagaimana queer muslim memproduksi ruang alternatif melalui praktik reorientasi pemahaman mengenai gender dan seksualitas dalam Islam. Interpretasi Islam tradisional yang cenderung heteronormatif mengkooptasi ruang dan mode pertukaran narasi yang dapat digunakan oleh kelompok queer muslim sehingga menciptakan perasaan disorientasi. Untuk itu, queer muslim membangun ruang alternatif sebagai situs bagi mereka untuk menukarkan narasi-narasi Islam yang akomodatif. Penelitian ini menemukan bahwa queer muslim menjadikan pengalaman marginalisasi sebagai alat untuk mengonstruksi identitas dan ruang alternatif. Ruang tersebut tidak bersifat eksklusif dan separatis, tetapi dihidupi oleh kelompok queer dan hetero, terutama ustad atau ulama melalui praktik reorientasi dengan cara membaca ulang pengalaman marginalitas dan narasi Islam. Pengetahuan mengenai Islam yang dipertukarkan berakar dari prinsip-prinsip keadilan dan kesetaraan, serta rahmatan lil alamin. Namun, ruang alternatif tidak bersifat vakum dari heteronormativitas sehingga memaksa queer muslim dan ulama melakukan taktik-taktik yang meliputi penavigasian diri dalam jejaring sesama dan struktur heteronormativitas yang dalam kapasitas tertentu menciptakan jarak antara kedua kelompok. Peran orang perantara yang mampu masuk ke dalam jaringan kedua kelompok dan mengorganisasikan sumber daya menjadi penting untuk bisa memperluas dan membuka ruang-ruang alternatif baru.

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This study seeks to explore how queer muslims create alternative spaces by reorienting understandings of gender and sexuality in Islam. Traditional Islamic interpretations, which are typically heteronormative, co-opt the spaces and modes of narrative exchange that are used by queer groups, resulting in a sense of disorientation. For this reason, queer muslims create alternative spaces where they can exchange inclusive Islamic narratives. This study discovers that queer muslims use marginalization experiences as a tool to construct identities and alternative spaces. These spaces are neither exclusive or separatist, but are inhabited by queer and hetero groups, particularly ustad or ulama, through reorientation practices that involve rereading marginalized experiences and Islamic narratives. The knowledge of Islam that is shared is rooted on the principles of justice and equality, as well as rahmatan lil alamin. However, alternative spaces are not a vacuum of heteronormativity, therefore forcing queer muslims and ulama to engage in tactics such as navigating between group networks and heteronormativity structures, which can create a gap between the two groups. Intermediary persons who can access both groups' networks and coordinate resources become important in expanding and opening up new alternative spaces."

"Segregasi jenis kelamin dalam pendidikan memberikan dampak positif seperti berkembangnya peran gender yang progresif serta meminimalisir pelecehan seksual yang dialami murid perempuan di sekolah campuran. Akan tetapi, diketahui pula bahwa segregasi jenis kelamin mengurangi kualitas dan frekuensi interaksi dengan lawan jenis. Dengan demikian, penelitian ini bertujuan untuk mengetahui pemahaman seksualitas pada laki-laki dan perempuan yang pernah bersekolah dengan sistem segregasi jenis kelamin. Penelitian ini mengambil 8 (delapan) orang responden dewasa muda, yang terdiri dari empat laki-laki dan empat perempuan. Metode pengumpulan data menggunakan wawancara, kemudian hasilnya dianalis secara fenomenologis. Hasil penelitian menemukan bahwa minimnya interaksi dengan lawan jenis selama sekolah menyebabkan permasalahan, seperti kesulitan dalam berinteraksi dengan lawan jenis, serta hubungan romantis yang terlambat. Dalam hubungan pertemanan, seluruh partisipan membutuhkan paling lama 3 bulan untuk beradaptasi dengan lingkungan yang menggabungkan jenis kelamin. Meskipun begitu, diketahui bahwa tiga partisipan tidak memiliki hubungan pertemanan yang personal dengan lawan jenis. Dalam hubungan romantis, hanya tiga partisipan yang pernah atau sedang menjalin hubungan romantis dengan lawan jenis. Dua partisipan kesulitan untuk mengidentifikasi aspek negatif dari pasangan. Sedangkan itu, satu partisipan lainnya merasa tidak nyaman untuk melakukan kontak fisik yang berlebihan dengan pasangannya, seperti berpelukan atau berciuman.

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Gender segregation in education has positive impacts, such as the development of progressive gender roles and the minimization of sexual harassment experienced by female students in coeducational schools. However, it is also known that gender segregation reduces the quality and frequency of interactions with the opposite sex. Therefore, this study aims to understand sexuality among men and women who have attended gender-segregated schools. The study involved 8 young adult respondents, comprising four men and four women. Data collection was done through interviews, and the results were analyzed phenomenologically. The study found that the lack of interaction with the opposite sex during school leads to issues such as difficulty in communicating with the opposite sex and delayed romantic relationships. In terms of friendships, all participants took a maximum of 3 months to adapt to a mixed-gender environment. However, it was revealed that three participants did not have personal friendships with the opposite sex. In romantic relationships, only three participants had been or were currently in romantic relationships with the opposite sex. Two participants had difficulty identifying negative aspects of their partners. Meanwhile, another participant felt uncomfortable engaging in excessive physical contact with their partner, such as hugging or kissing."

"Skripsi ini membahas tentang proses kehadiran hiperrealitas di dalam Ruang Experiential. Tujuan dari penulisan skripsi ini adalah memahami bagaimana individu mengalami dan mempersepsikan hiperrealitas melalui proses simulasi dan simulacra. Proses tersebut berkaitan dengan interaksi individu terhadap Ruang Experiential yang diatur berdasarkan tiga elemen ruang, yaitu tata letak, suasana, dan artifacts sebagai simbol. Skripsi ini menggunakan studi kasus Complete Showroom IKEA Sentul yang ditelusuri melalui observasi lapangan dan wawancara. Hasil dari penulisan skripsi ini menunjukkan bahwa persepsi terhadap hiperrealitas dalam Ruang Experiential dipengaruhi oleh faktor mental dan simbolis. Faktor mental mencakup tujuan kunjungan dan preferensi individu, sementara faktor simbolis melibatkan pengaturan tata letak, artifacts, dan suasana. Kondisi hiperrealitas akan dapat dipersepsikan ketika kedua faktor tersebut saling berinteraksi dan menciptakan kesan yang melebihi realitas sebenarnya. Penulisan skripsi ini memberikan pemahaman yang lebih dalam terkait bagaimana individu memahami hiperrealitas dalam konteks Ruang Experiential, serta implikasinya dalam penciptaan ruang arsitektur.

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This study explores the process of hyperreality within Experiential Spaces. The objective of this study is to understand how individuals experience and perceive hyperreality through the processes of simulation and simulacra. This process involves the interaction of individuals with Experiential Spaces arranged by three spatial elements: layout, ambiance, and artifacts as symbols. This study employs a case study of the Complete Showroom IKEA Sentul, which was examined through field observations and interviews. The findings of this study demonstrate that the perception of hyperreality within the Experiential Spaces is influenced by mental and symbolic factors. The mental factors encompass the purpose of visitation and individual preferences, while the symbolic factors involve the arrangement of layout, artifacts, and ambiance. The condition of hyperreality can be perceived when these two factors interact and create an impression that surpasses an actual reality. This study provides a deeper understanding of how individuals comprehend hyperreality within the context of the Experiential Spaces, as well as its implications in architectural space creation."

"Aliran informasi melalui pemberitaan jurnalistik didominasi oleh media massa arus utama. Media ini telah menghasilkan berita diskriminatif terhadap kelompok minoritas queer dengan tidak meliput queer secara berimbang untuk merepresentasi komunitas. Pemberitaan ini dipengaruhi oleh proses peliputan yang melibatkan nilai dan ideologi jurnalis. Terhadap isu keberagaman gender dan seksualitas, pandangan heteronormatif menjadi alat framing jurnalis dalam meliput queer. Dampak pemberitaan dengan framing heteronormatif pada komunitas queer adalah konstruksi sosial yang mengalienasi dan pembentukan opini publik yang menolak keberadaan queer. Media alternatif, dengan sifat menyangkal media arus utama dan melawan hegemoni media, menjadi solusi bagi representasi queer. Media alternatif menggunakan pendekatan inklusif dan nondiskriminatif yang meluruhkan framing heteronormatif. Media alternatif merekonstruksi penerimaan terhadap queer dengan mengkritisi media arus utama dan memberitakan queer secara berimbang tanpa framing negatif. Dalam makalah ini, dengan menggunakan kajian literatur dan observasi media, penulis hendak melihat bagaimana media alternatif menjadi media utama yang bisa merepresentasi queer dengan adil.

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The flow of information through journalistic reporting is dominated by mainstream mass media. This media has produced discriminatory news against queer minority groups by not covering queer in a balanced way to represent the community. This reporting is influenced by the covering process which involves journalists’ values and ideology. Regarding issues of gender and sexuality diversity, heteronormative viewpoints become a framing tool for journalists in covering queer issues. The impacts of heteronormative reporting on the queer community are an alienating social construction and the forming of public opinion that rejects queers’ existence. Alternative media, with its nature of countering mainstream media and opposing media hegemony, is a solution for queer representation. Alternative media uses an inclusive and non-discriminatory approach that breaks down heteronormative framing. Alternative media reconstructs the acceptance of queers by criticizing mainstream media and reporting on queers in a balanced manner free of negative framing. In this paper, using literature studies and media observations, the author wants to see how alternative media has become the main media that can represent queers fairly."

"Interpretation of gender equality from Islamic viewpoint and social aspects in Indonesia; collected articles."

"Although the last decade has seen steady progress towards wider acceptance of lesbian, gay, bisexual, transgendered, and queer (LGBTQ) individuals, LGBTQ residential and commercial areas have come under increasing pressure from gentrification and redevelopment initiatives. As a result many of these neighborhoods are losing their special character as safe havens for sexual and gender minorities. Urban planners and municipal officials have sometimes ignored the transformation of these neighborhoods and at other times been complicit in these changes. Planning and LGBTQ Communities brings together experienced planners, administrators, and researchers in the fields of planning and geography to reflect on the evolution of urban neighborhoods in which LGBTQ populations live, work, and play. The authors examine a variety of LGBTQ residential and commercial areas to highlight policy and planning links to the development of these neighborhoods. Each chapter explores a particular urban context and asks how the field of planning has enabled, facilitated, and/​or neglected the specialized and diverse needs of the LGBTQ population.A central theme of this book is that urban planners need to think "beyond queer space" because LGBTQ populations are more diverse and dispersed than the white gay male populations that created many of the most visible gayborhoods. The authors provide practical guidance for cities and citizens seeking to strengthen neighborhoods that have an explicit LGBTQ focus as well as other areas that are LGBTQ-friendly. They also encourage broader awareness of the needs of this marginalized population and the need to establish more formal linkages between municipal government and a range of LGBTQ groups. Planning and LGBTQ Communities also adds useful material for graduate level courses in planning theory, urban and regional theory, planning for multicultural cities, urban geography, and geographies of gender and sexuality"--"Planning and LGBTQ Communities gives planners concrete, practical guidance to creating inclusive communities for lesbian, gay, bisexual and transgendered individuals, couples and families. Each chapter, written by experienced city planners, administrators, and researchers, examines specific urban contexts and how city planners facilitated or neglected the needs of LGBTQ populations. As the last decade has brought major cultural and legislative victories for LGBTQ people, "gayborhoods" and other LGBTQ residential and commercial areas have changed in character. Planning and LGBTQ Communities examines these changes, the pressures that cause them, and the role that planners and municipal officials have had in the gentrification and redevelopment of these spaces. With case studies from the United States, Canada, Australia, and South Africa, this book offers planners around the world a way to better accommodate and build for marginalized people"--"

"Kerangka kerja ekologi politik feminis bisa digunakan untuk melihat konstruksi ruang dan gender dalam suatu wilayah terkait penguasaan, pemanfaatan dan pengelolaan sumber daya pertanian dan hutan. Pada masyarakat yang memiliki pola ladang gilir balik, fungsi dan pemanfaatan ruang sumber daya pertaniannya bisa berbeda pada waktu-waktu tertentu dan ini tidak mudah untuk digambarkan dalam kartografi karena itu perlu narasi untuk menjelaskannya. Berdasarkan aturan adat masyarakat Meratus, tidak ada perbedaan hak antara perempuan dan laki-laki terkait dengan penguasaan, pemanfaatan, dan pengelolaan sumber daya pertanian dan hutan. Terkait pembagian peran dan kerja dalam keluarga dan masyarakat, posisi perempuan bisa berbeda. Di dalam keluarga, perempuan berperan untuk mengurus rumah dan anak, sementara untuk laki-laki adalah mencari nafkah. Di dalam kegiatan bersama di dalam balai adat, saat pelaksaan aruh, posisi perempuan dan laki-laki adalah sama. Mereka bekerja sama untuk mempersiapkan semua keperluan perlengkapan aruh dan sajian yang akan dimakan bersama-sama. Domestikasi peran perempuan dalam keluarga membuat perempuan sulit menjadi pemimpin atau menempati posisi penting dalam kelembagaan adat.

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The feminist political ecology framework can be used to look at the spatial and gender constructions in an area related to the control, use, and management of agricultural and forest resources. In a society that has a pattern of shifting cultivation, the function and spatial use of agricultural resources can be different at certain times and this is not easy to describe in cartography therefore it needs a narrative to explain it. Based on the customary rules or the adat law of the Meratus community, there is no difference in rights between women and men regarding the control, utilization, and management of agricultural and forest resources. Regarding the division of roles and work in the family and society, the position of women can be different. In the family, women have a role to take care of the house and children, while for men it is to earn a living. In joint activities in the traditional hall, during the implementation of aruh, the position of women and men is the same. They work together to prepare all the necessities of spirit equipment and dishes that will be eaten together. Domestication of women's roles in the family has made it difficult for women to become leaders or occupy important positions in customary institutions"

"ABSTRAKTransportasi urban adalah salah satu public sphere yang telah menjadi rutinitassetiap harinya warga Jakarta. Sering terjadinya sexual harassment dalamtransportasi umum yang ada. Adanya kejahatan - kejahatan yang terjadimenjadikan wanita sebagai obyek kejahatan tersebut. Hal ini menyebabkantimbulnya perasaan resah dan tidak aman pada interioritas wanita dalammenggunakan pada transportasi umum. Hadirnya ruang jender pada beberapatransportasi umum, ruang khusus wanita pada transjakarta dan KRL membuatadanya perbedaan dari wanita ketika berada di ruang khusus wanita dengan ruangyang umum. Skripsi ini membahas mengenai kehadiran ruang jender,pengaruhnya bagi wanita pengguna transportasi umum dan perbedaan respon atasruang segregation & non ? segregation pada ruang khusus wanita yang terdapatpada KRL. Untuk itu dilakukan observasi situasi pada KRL, wawancara, sertapengumpulan data melalui kuisioner. Kehadiran ruang jender ini mempengaruhipilihan dan respon wanita terhadap situasi berdasarkan interioritas wanita yangdihadapi setiap harinya.

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ABSTRACTUrban transportation is one of the public areas which become routine Jakartacitizen. Sexual harassment that frequently happened to transportation renderswomen as object of the crime, which create feeling restless and frightened on thewomen‟s interiority in travel with public transport. Gender space for some ofpublic transport provides the difference interiority of women when they are inwomen-only space and public space. This thesis discusses presence and impact ofgender space on women response in segregation and non-segregation space.Methods of this research are observations on the situation of KRL, interviews, andcollecting datas from online questionnaires. This space presence gender influencethe choice and women‟s response to the situation based on womem‟s interiority ineveryday life."