scholarly journals A Comparative Analysis of the Status of Homosexual Men in Indonesia and the Philippines

2020 ◽  
Vol 4 (1) ◽  
pp. 271
Author(s):  
Ellisiah Uy Jocson ◽  
Wisnu Adihartono

Gender related discrimination has increased pervasively, especially as the fight for equality and acceptance takes center stage in the past few years. Women persistently demand the right to stand equally with men, and likewise, the Lesbian, Gay, Bi-Sexual, Transgender, Queer and Intersex Community (LGBTQI) seek the same equity. However, responses to gender and sexuality issues vary greatly across the world. The LGBTQI population is also difficult to determine given the intolerance of some Countries towards this community. On the topic of homosexuality, attitudes and presumptions prevail and act as barriers in acceptance of the ‘gay’ community. These obstacles hail from a multitude of concerns, spanning the areas of culture, religion and ethnicity, amongst others. This study seeks to analyze and determine the treatment of homosexual men in two multicultural countries: Indonesia and the Philippines. Repeated reports of gay suppression in Indonesia are a stark contrast to the seemingly high tolerance that gay people enjoy in the Philippines. This paper outlines the causes of these opposing treatments for gay communities in Indonesia and the Philippines.

AmeriQuests ◽  
2010 ◽  
Vol 7 (1) ◽  
Author(s):  
Marc Angenot

Resentment has been and continues to be a component of numerous ideologies of our century, forming as much a part of the right wing (nationalism, antisemitism) as the left, as it finds its way into various expressions drawn from both socialism and feminism. Resentment relies on basic fallacies: That any superiority that is acquired in the empirical world, in the world such as we know it, is in itself and without any further discussion, a sign of moral "baseness." That the values attached to it by the dominant ones are contemptible in themselves, that is to say as values - and not merely those uneven (tangible and symbolic) benefits that the dominant ones draw from such values. And that any subordinate or inferior situation grants one the status of a victim, that any failure to take advantage in this world can be metamorphosed and justified through grievances directed at the dominant and the privileged groups - thereby permitting a total denial of responsibility. Such an attitude involves an axiological reversal, an Umsturz der Werte, which Nietzsche and Max Scheler already described in divergent ways. It is sometimes difficult to immediately distinguish within different militant ideologies and fallacies of resentment on one hand and on the other the will for justice and emancipation behind which such fallacies hide or with which they are intertwined. This essay describes the idealtype of what I have called the thought of resentment which expresses itself through a specific rhetoric of argumentation (or rather a sophistics) and through a pathos of rancour and grievance. It seems that at the end of this century in industrialized societies - societies disintegrating into suspicious lobbies, obsessed by claims of their "identity," twisting the concept of Rights to suit the bickering market of "rights to difference," societies composed of groups or "tribes" fostering endless litigations based on insurmountable disagreements and a vindictive re-invention of the past - resentment is once again becoming an all-consuming attitude. This trend may be explained by the collapse of Socialism and the utopias of Progress among other determinants. This essay studies and illustrates briefly the axiology and the rhetoric of resentment. It retraces its relationship with the relativism that prevails today in philosophy and the social sciences. It sheds light on some of the mechanics of discussion which have allowed resentment to organize itself into an impregnable sophistics resisting compromise and pluralism. Such sophistics grant resentment the self-justified advantage of indefinitely putting rational debate at bay.


Author(s):  
Nicole Curato

Misery rarely features in conversations about democracy. And yet, in the past decades, global audiences are increasingly confronted with spectacles of human pain. The world is more stressed, worried, and sad today than we have ever seen it, a Gallup poll finds. Does democracy stand a chance in a time of widespread suffering? Drawing on three years of field research among communities affected by Typhoon Haiyan in the Philippines, this book offers ethnographic portraits of how collective suffering, trauma, and dispossession enlivens democratic action. It argues that emotional forms of communication create publics that assert voice and visibility at a time when attention is the scarcest resource, whilst also creating hierarchies of misery among suffering communities. Democracy in a Time of Misery investigates the ethical and political value of democracy in the most trying of times and reimagines how the virtues of deliberative practice can be valued in the context of widespread suffering.


FIKROTUNA ◽  
2017 ◽  
Vol 3 (1) ◽  
Author(s):  
ABD WARITS

In the history of women's life, the woman has never cracked from the wild cry of helplessness. Woman always become victim of men’s egoism, marginalized, hurt, unfettered, fooled and never appreciated the presence and role. This situation troubles many intellectual Muslims who have perspective that Islam teaches equality, equality for all human beings in the world. The difference in skin color, race, tribe and nation, as well as gender does not cause them to get the status of the different rights and obligations. The potential and the right to life of every human being and the obligation to serve the Lord Almighty is the same. Indeed, all human beings, as caliph in the world, have the same obligation, namely to prosperity of life in the world. No one is allowed to act arbitrarily, destroying, or hurt among others. They are required to live side by side, united, and harmonious, help each other and respect each other. However, that "demand" never becomes a reality. The differences among human identities become a barrier and the cause of divisions. For them, those who are outside environment, different identities are "others" who rightly do not need them "know". The difference of identity has become a reason to allow "hurt" each other. Several intellectual Muslims who recognize the wrong (discrimination against women), and then they attempt to formulate a movement for women's liberation. All the efforts have been done on the basis of awareness that arbitrary action by any person can never be justified. They also realize, that the backwardness of women are "stumbling block" that will lead to the resignation of a civilization. However, this struggle found a lot of challenges; including the consideration of "insubordination" to conquer the power of men, despite it had done by using many strategies. Starting from the writing of scientific book and countless fiction themed women has been published in order to give awareness of equality between men and women. This paper seeks to reexamine the process of the empowerment struggle to give a brand new concept, so that the struggle of women empowerment is not as insubordination and curiosity process in an attempt to conquer the male. Through approach of literature review and observations on the relationship between men and women, the writer finally concluded that the movement of Islamic feminism is not a movement to seize the power of men, but an attempt to liberate women from oppression so that they get the rights of their social role, giving freedom for women to pursue a career as wide as possible like a man, without forgetting a main duty as a mother: to conceive, give birth and breastfeed their children.


2020 ◽  
Vol 2020 (3) ◽  
pp. 5-23
Author(s):  
Grzegorz W. Kolodko ◽  

The huge leap made by the Chinese economy over the past four decades as a result of market reforms and openness to the world is causing fear in some and anxiety in others. Questions arise as to whether China’s economic success is solid and whether economic growth will be followed by political expansion. China makes extensive use of globalization and is therefore interested in continuing it. At the same time, China wants to give it new features and specific Chinese characteristics. This is met with reluctance by the current global hegemon, the United States, all the more so as there are fears that China may promote its original political and economic system, "cynicism", abroad. However, the world is still big enough to accommodate us all. Potentially, not necessarily. For this to happen, we need the right policies, which in the future must also include better coordination at the supranational level.


Author(s):  
Adriana Toledo

For the longest time, roughly from the 16th century, with the establishment of capitalism around the world, people have been working towards ways of ensuring their survival by accumulating assets and money. Capitalism is a system predominated by private ownership and the constant quest for profit and the accumulation of wealth. Despite being conceived as an economic system model, it influences political, social, cultural, ethical and many other spheres, encompassing our affecting our entire nation. With the onset of globalization over the past 50 years, the capitalist system has become the predominant system throughout the world and effects all beings in one way or another. In an effort to generate wealth, many factors influence decisions made within the world of finances, and ignorance of the theme is no longer an option. Financial education is an important discipline in providing citizens the opportunity to exercise their rights and duties within the financial world, allowing for more accurate decision-making. Financial citizenship entails an individual’s ability to make the right choices, exercising their rights and fulfilling the associated duties. It is a concept taken from the term citizenship.


Zootaxa ◽  
2020 ◽  
Vol 4834 (1) ◽  
pp. 96-106
Author(s):  
TOMOYUKI KOMAI

A new species of the pagurid hermit crab genus Turleania McLaughlin, 1997, T. rubriguttatus, is described on the basis of two specimens, including one male and one female, from shallow subtidal waters in Kochi Prefecture, Japan. The new species appears close to T. albatrossae (McLaughlin & Haig, 1996), known from the Philippines, but the proximally unarmed dorsal surface of the right chela palm and the lack of a dorsomesial row of spines on the left cheliped carpus easily distinguish T. rubriguttatus n. sp. from T. albatrossae. Examination of the type material of T. similis Komai, 1999 and T. spinimanus Komai, 1999, and supplemental material from Japan, confirms that the two taxa are synonymous with T. senticosa (McLaughlin & Haig, 1996), as was suggested by previous authors. Re-examination clarified that in T. senticosa the maxilliped 3 has no developed arthrobranchs, and this led the author to assess the status of T. sinensis Han, Sha & An, 2016, which is also synonymised with T. senticosa. 


2012 ◽  
Vol 34 (3) ◽  
pp. 29-33 ◽  
Author(s):  
Matthew LeDuc

In the town of Hampi, India, the former capital of the Vijayanagara Empire and now a UNESCO World Heritage Site, the past remains very much alive. Devotees congregate at medieval-era temples; tourists from across India and the world marvel at the empire's fallen grandeur; and, up until quite recently, residents lived and worked in centuries-old stone mandapas (pavilions) lining both sides of the town's main street. The case of Hampi and its heritage illustrates a key question: do people have the right to live in historic monuments, particularly monuments that have been declared the patrimony not just of India, but of the entire world?


10.12737/6572 ◽  
2014 ◽  
Vol 8 (4) ◽  
pp. 20-33
Author(s):  
Наталья Гаршина ◽  
Natalya Garshina

Having a look at the tourist space as a cultural specialist, the author drew attention to the fact that the closest to the modern man is a city environment he contacts and sometimes encounters in everyday life and on holidays. And every time whether he wants it or not, it opens in a dif erent way. One way of getting to know the world has long been a walking tour. It’s not just a walk hand in hand with a pleasant man or hasty movement to the right place, but namely the tour, in which a knowledgeable person with a soulful voice will speak about the past and present of the city and its surroundings, as if it is about your life and the people close to you. Turning to the beginning of the twentieth century, the experience of scientists-excursion specialists we today can learn a lot to improve the process of building up a tour, and most importantly the transmission of knowledge about the world in which we live. Well-known names of the excursion theory founders to professionals are I. Grevs, N. Antsiferov, N. Geynike and others. They are given in the context of ref ection on the historical development of walking tours, which haven’t lost their value and attract both creators and consumers of tour services.


1968 ◽  
Vol 27 (2) ◽  
pp. 229-251 ◽  
Author(s):  
Alice ◽  
Yasumasa Kuroda

One of the historical generalizations one can make about politics in the past several hundred years is that an increasing proportion of the adult population is participating politically everywhere. A group which has gained the right to vote in recent times is women. Political scientists have paid relatively little attention to this largest minority in the world of politics. Women constitute more than one half of the total population in many parts of the world today, yet the differences in sex is treated along with other demographic variables and receives little specific attention by political scientists.


1992 ◽  
Vol 19 ◽  
pp. 263-297 ◽  
Author(s):  
P. F. de Moraes Farias

As court musicians and specialists of the past, the Arókin of Òyó have been used as a source for Yorùbâ history, but their own views on the uses of historical information have not been investigated. For the first time a sample of these views is published here. It comes from an interview with a group of Arókin, in which they offered descriptions and other representations of the nature of their expertise. This evidence sheds light on how the Arókin have traditionally deployed historical precedent and accounted for historical innovation. They ground the resort to the past primarily on the social need to offer consolation (itùnû) to the ruler, i.e., to cool down his personal grief. It is from this that they derive the need to relate and assimilate events, so as to explain the meaning (itumòo) of present happenings. They emphasize, above the supplying of etiology and legitimation, the restoration of equanimity against grief and anger.Arókin tradition compares the overwhelming power of song to the overwhelming power of grief. It stresses raw personal emotion as a cultural force, both as a source of disruption and as a trigger for efforts to make sense of the world with the help of the past, or with the help of newly-imported frames of explanation. The management of the king's (but also, in exceptional circumstances, of the people's) emotions requires history, and may require religious innovation. The king's grief at the loss of his children is liable to have violent, and culturally far-reaching, consequences. Despite obvious differences, this has significant points of contact with Rosaldo's account of the rage of the bereaved and “the cultural force of emotions” in connection with the Ilongot of northern Luzon, in the Philippines.


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