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Indonesian people often perceive gender and sexuality in a binary way – male and female, masculine and feminine – without considering other genders and sexuality. Heterosexuality is deemed

as the “normal” sexual orientation, if not compulsory. Homosexuality and bisexuality are considered unacceptable. Hence, the massive recent onslaught against LGBT (lesbian, gay, bisexual and

transgender) people is not surprising, particularly in the media. However, people should understand that gender and sexual diversity are inherent in Indonesian societies. GENDER DIVERSITY

IN INDONESIA Culturally, Indonesians have recognised sexual and gender diversity as part of their daily lives. Indonesia has a rich history of homosexuality and transgenders. This fact

contradicts the common belief that they are Western imports. It is time that people stopped considering homosexuality and transgender as products of Western culture. Indonesia’s culture has

long been accustomed to gender diversity before colonialism and modernity exerted their strong influence in the society. Let’s take a look at the Bugis people in South Sulawesi with their

gender flexibility. Since the pre-Islamic era, the Bugis people have recognised five genders. They divide the society into man (_oroane_), woman (_makkunrai_), male woman (_calabai_), female

man (_calalai_) and androgynous priest (_bissu_). Similarly, in the same province, Torajan people also recognised a third gender, or _to burake tambolang_. Anthropologist Hetty Nooy-Palm

said the Torajan people believed the most important religious leaders in their culture are a woman, or _burake tattiku_, and a man dressed as a woman, or _burake tambolang_. In the past,

transgender religious leaders in both Toraja and Bugis played important roles in their communities. _Bissu_ and _to burake_ led spiritual ceremonies or harvest rituals in villages. The

people would admire and honour a village with a _to burake_. Unfortunately, this tradition has diminished due to modern values and education brought by colonialism. Same-sex practices have

also long existed in Indonesia. Some tribes in the southeast of Papua – similar to tribes in the eastern highlands of Papua New Guinea – practised “ritualised homosexuality”. This practice

required young men to perform oral sex on elder males as part of their rites of passage to manhood. They believed that semen was the source of life and the essence of masculinity, important

for boys to become real men. In East Java, the traditional dance performance _Reog Ponorogo_ depicts intimate relationships between two characters, _warok_ and _gemblak_. The main male

dancer, or _warok_, must follow strict physical and spiritual rules and rituals. Under these rules, a _warok_ was prohibited from engaging in a sexual relationship with a woman. But he was

allowed to have intimate relationships with young boys’ characters, or _gemblak_, in the performance. Although _warok_ and _gemblak_ were engaged in same-sex acts, they did not identify

themselves as homosexuals. Nowadays, women have begun to play the _gemblak_ character. In other Javanese traditional drama performances like _ludruk_ and _wayang orang_, a man playing a

woman’s character or vice versa is not unusual. CHANGING GENDERS IN THE GLOBAL CONTEXT These rich and intricate traditions of gender diversity in Indonesia have diminished due to

colonialism. Colonialism redefined the concepts of gender and sexuality according to modern religions and values. Modern religions strongly emphasise heterosexuality within marriage. Sex is

considered a moral issue, so sex that happens outside marriage or between a non-heterosexual couple is immoral. Homosexuality was prohibited under Dutch colonialism. Although Indonesia has

no specific law on homosexuality, homosexuality is generally viewed as unacceptable. However, globalisation has brought new dimensions of gender and sexual identities. New categories like

lesbian, gay, transgender, queer and inter-sex have entered our vocabulary. The term LGBT is quite popular in recent years, despite its pros and cons. Vast information through the internet

and social media provides a relatively dynamic discourse on gender identities in Indonesia. On the internet, we can find different terms to accommodate gender flexibility. People introduce

terms like _lesbi_, which refers to lesbian, and _tomboi_, or masculine women, from West Sumatra. They develop terms like butch, _femme_, and _andro_ that refer to urban lesbians. There are

also terms like hunter (masculine lesbian) and _lines_ or feminine lesbian from South Sulawesi. Other terms include _waria_ (transgender woman), _priawan_ (transgender man), _transmen_

(trans men) and _transpuan_ (trans women). These new terms show that people’s reactions to gender diversity vary. The dynamic discussions surrounding the topic also indicate “sexual desires

that exceed simple categorisation”. The lively debates on the internet show how technology and globalisation have managed to raise awareness of gender and sexual identities which intertwines

with local cultural contexts. _Bimo Alim has contributed to this writing_ _Editor’s note: The article has been updated to correct information on five genders in Bugis culture._