kutamaya

Atheism is perhaps a new global trend, but it is nearly as old as the idea of God itself.

Due to the increase in religiously motivated violence in many parts of the world and the widening gap between science and religion, the idea is now becoming more inviting, more challenging and, thanks to the Internet, more militant than ever before.

Here the word "atheist" is usually linked to the demonized Indonesian Communist Party (PKI), whose aborted "coup" left a traumatic wound deep inside the consciousness of most Indonesians. That is why, according to Martin Sinaga, a Christian theologian at the Jakarta School of Theology, atheism is more often prejudiced against here than discussed.

In 1949, Achdiat Karta Mihardja published Atheist, a novel about a young Muslim named Hasan in his quest for God in the newly born country charmed by atheistic socialism. The book stirred controversy and Achdiat was intimidated -- even though he never proclaimed himself to be an atheist -- after people misunderstood his novel.

In 2004, he wrote Manifesto Khalifatullah (The Manifesto of God's Successor), which he considered as a sequel to Atheist because in it the quest of God is over, concluding that human beings are the successors of God on Earth.

Books on God, including those that discuss atheism, have never reached Aksara's "top 10" best-selling list, according to the book-stores's marketing manager, Penny Purnawati. (JP/Ary Hermawan)

Responding to the planned publication of books on atheism in Indonesian language, Sinaga said there was nothing to worry about.

"We can't deny their existence. Such books as The God Delusion and God is Not Great are asking the questions that are also asked by the believers.

"Where is God when people are suffering? Where is God when disasters strike? Where is God when there is evil? The main issue is not atheism here but the internal struggle in the quest for God," Sinaga said.

Ihsan Ali Fauzi, a Muslim scholar at the Paramadina Foundation, concurred with Sinaga, saying there was no use in pretending the books never existed or deliberately trying to keep them away from the younger generation.

"The youth, who are mostly Internet literate, would easily find out about it one way or another." he said.

Fauzi argued that religions, if they are true, should be able to survive any attack, and books on atheism should be seen as a test for the faithful.

"Instead of damning these books as poisonous, it would be a lot more productive if we proved that what they claimed was false," Fauzi said.

"This is actually something that we should appreciate as it will sharpen our thoughts," he added.

Nevertheless, both Fauzi and Sinaga both doubted these kinds of books would be widely accepted by the Indonesian public. If they did not resist, they said, the public would simply ignore the books, especially when the big players in the industry, which have bigger promotional budgets, refused to publish them.

Candra Gautama, the editor in chief of Kepustakaan Populer Gramedia (KPG), said it would not be easy to translate a book like The God Delusion.

"The main problem our publishing industry faces is the quality of translation," he said.

Pustaka Alvabet said it would press ahead with its plans to publish "enlightening" books on atheism, despite apprehension they would not sell well or, worse, incite religious violence, confirming what the anti-religion books are saying.

Serambi is also prepared to launch Julian Baggini's A Very Short Introduction to Atheism, which the company's editor in chief Qomaruddin SF said was more "informative" than "provocative".

Time will tell whether books on atheism -- whether or not they have sufficient promotion and high quality translation -- really have a place in Indonesia.

-- Ary Hermawan

MEMASUKI tahun ajaran baru, setiap orangtua sibuk mempersiapkan keperluan anak untuk sekolah. Tak sedikit yang pontang-panting menguras tabungan dan menggadaikan peralatan rumah tangga ke Pegadaian demi biaya sekolah anak.

Ruang tunggu Pegadaian Cabang Cawang yang terletak di Jl Dewi Sartika, Jumat (11/7) siang, itu penuh. Antrean panjang para peminjam yang ingin "menyekolahkan" barang masih tampak hingga waktu tutup kantor berlogo rumah hijau itu. Selama beberapa hari terakhir, antrean panjang di gedung itu menjadi pemandangan biasa. Inilah antrean musiman menjelang tahun ajaran baru, pegadaian menjadi solusi bagi masyarakat yang membutuhkan dana cepat.

Seperti dikatakan petugas Pegadaian Cabang Cawang yang enggan disebut identitasnya, pinjaman yang keluar dalam seminggu ini rata-rata mencapai Rp 400 juta. "Kalau hari biasa uang yang dipinjamkan hanya sekitar Rp 200 juta, sekarang itu naiknya sekitar 100 persen, " tuturnya.

Petugas yang telah bekerja lebih dari 10 tahun itu mengatakan, kebanyakan orangtua yang sulit menutup biaya sekolah anaknya menggunakan jasa mereka akhir-akhir ini. "Jaminan yang diberikan sebagian besar biasanya berupa emas karena ada patokan harga yang jelas dan nilai ekonominya tinggi. Tapi ada beberapa orang yang juga menjaminkan peralatan rumah tangga seperti tape compo, televisi, dan dispenser," ujar bapak dua anak tersebut.

Jaminan yang diserahkan ke Pegadaian juga dicek oleh petugas untuk memastikan apakah masih layak pakai dan bisa digunakan. "Biasanya kalau barang elektronik seperti tape, VCD, televisi, pasti kami cek dulu untuk menentukan nilai barangnya juga. Besaran nilai barang yang dijaminkan itulah yang menentukan besaran pinjaman," jelasnya.

Menurut salah satu peminjam, Agung, kemudahan syarat dan jaminan menjadikan Pegadaian paling diminati sebagai lembaga pemberi kredit dengan jaminan termudah. "Saya terpaksa gadaikan kalung dan gelang istri untuk bayar uang gedung anak saya yang masuk SMP. Kalau mau pinjam bank, syaratnya terlalu rumit, di Pegadaian bisa cair secepatnya," tutur bapak berputra tiga tersebut.

Ia mengaku sudah beberapa kali menggadaikan barang untuk kebutuhan yang perlu dana besar. "Tahun ini masih mending cuma menggadaikan perhiasan istri, dua tahun lalu saya perlu uang untuk sekolahkan dua anak saya yang bersamaan masuk SMP dan SMA, beberapa barang seperti televisi terpaksa 'sekolah' juga disini," ungkapnya saat menunggu antrean.

Tetapi, barang yang di-'sekolah'-kan, kata pria yang berprofesi sebagai pedagang tersebut, selalu bisa ditebus meski waktunya agak lama. "Kalau di sini enaknya bunga itu rendah, saya pinjam Rp 2 juta bunganya cuma 1,3 persen, rata-rata tidak sampai 2 persen per 15 hari," jelasnya.

Bunga yang rendah juga menjadi alasan Minah menggunakan jasa Pegadaian untuk mengatasi masalah uang sekolah anaknya. "Sudah cari pinjaman ke sana-sini, tetap kurang. Ya, mau gimana lagi. Dari pada utang dengan bunga tinggi, saya gadaikan perhiasan yang dulu dikasih ibu mertua ke sini," tuturnya sembari menunggu antrean.

Ibu dua anak tersebut terpaksa "menyekolahkan" perhiasan emas demi membayar uang masuk sekolah SMA anaknya. Sehari-hari ia hanya berdagang kue kecil-kecilan di rumah untuk membantu suaminya yang tukang ojek. "Untuk masuk sekolah putri saya masih kurang sekitar Rp 1 juta, uang dari mana untuk nutup kekurangan itu. Sebelum gadaikan emas ini, saya juga sudah pinjam ke tetangga tapi tak nutup juga," tutur wanita paruh baya itu.

Minah pontang-panting untuk mencari biaya sekolah anaknya kali ini. "Kalau saya, makan seadanya gak papa asal anak bisa sekolah. Liburan kemarin mereka juga bantu saya bikin kue, tapi uangnya juga gak seberapa," katanya.

Ironis, saat anak lain menikmati liburan, ternyata ada yang mengisi liburan untuk bayar uang masuk sekolah. Kini liburan hampir usai, orangtua yang kekurangan dana untuk bayar sekolah anak beramai-ramai ke Pegadaian.[ kompas ]

Jatropha curcas seed

Cultivation is uncomplicated. Jatropha curcas can grow in wastelands and grows almost anywhere, even on gravelly, sandy and saline soils. It can thrive on the poorest stony soil and grow in the crevices of rocks. Complete germination is achieved within 9 days. Adding manure during the germination has negative effects during that phase, but is favourable if applied after germination is achieved. However, it is usually multiplied by cuttings, because this gives faster results than multiplication by seeds. The flowers only develop terminally, so a good ramification (plants presenting many branches) produces the greatest amount of fruits. Another productivity factor is the ratio between female and male flowers within an inflorescence (usually about 1 female to 10 male flowers - more female flowers mean more fruits)[2]. Jatropha curcas thrives on a mere 250 mm (10 in) of rain a year, and only during its first two years does it need to be watered in the closing days of the dry season. Ploughing and planting are not needed regularly, as this shrub has a life expectancy of approximately forty years. The use of pesticides and other polluting substances are not necessary, due to the pesticidal and fungicidal properties of the plant.

In the early 1990s, a growth trial in Nicaragua covering 2000 hectares (4940 acres) did not live up to expectations, yielding only a disappointing 200 litres of Jatropha oil per hectare (21 US gallons/acre).[citation needed] However, Jatropha is well able to yield as much as 1900 litres of diester per hectare (200 US gallons/acre), largely exceeding the capacity of rapeseed.[3]


Processing

Seed extraction is made simple with the use of the Universal Nut Sheller, an appropriate technology designed by the Full Belly Project.[4] The oily seeds are processed into oil, which may be directly used to fuel combustion engines or may be subjected to transesterification to produce biodiesel. Jatropha oil is not suitable for human consumption. A colourant can also be derived from the seed.

Biodiesel potential
Main article: Jatropha biodiesel

Other uses

(The information in this section is largely inspired from the Purdue University - Center for New Crops and Plants Products website [5].)
Leaves
The young leaves may be safely eaten, steamed or stewed. Cooked with goat meat, they are said to advantageously counteract its smell.
Pounded leaves are applied near horses' eyes to repel flies in India.
Flowers
The species is listed as a honey plant[6].
Nuts
Sometimes roasted and eaten, although they are purgative.
They can be burned like candlenuts when strung on grass[7].
Used as a contraceptive in South Sudan[8].
Seeds
Also used as a contraceptive in South Sudan[9].
The oil has been used for illumination, soap, candles, the adulteration of olive oil, and making Turkey red oil. Turkey red oil, also called sulphonated (or sulfated) castor oil, is the only oil that completely disperses in water. It is made by adding sulfuric acid to pure Jatropha oil[10]. It was the first synthetic detergent after ordinary Soap, as this allows easy use for making bath oil products. It is used in formulating lubricants, softeners, and dyeing assistants[11].
The seeds in the zone around Misantla, Veracruz are very appreciated by the population as food once they have been boiled and roasted. It is unclear if this is due to the existence of a non-toxic variety of Jatropha in Mexico and Central America, or if the seeds become eatable once processed by cooking[12].
It is also similarly reported that Jatropha seeds are edible once the embryo has been removed[13]. Again it may be so because of these seeds coming from a local non-toxic variety.
Roots
Their ashes are used as a salt substitute[14]. It can be used to kill molluscs[15], and has been listed for homicide, piscicide, and raticide as well[16].
Bark
Used as a fish poison[17].
Latex
Strongly inhibits the watermelon mosaic virus[18].
Sap
It stains linen. Sometimes used for marking[19].
Shrub
Mexicans grow the shrub as a host for the lac insect, which is used in medicine as hepatoprotective and antiobesity drug. (Picture of lac insect here [7]; drawing of insect, its larva and a colony here[8])
Used for erosion control[1], [20]


Other names

Pinhão manso in Brazil
Tempate in Nicaragua
kasla in Philippines
Purging nut

See also
Jatropha
Energy crop
Non food crop

References
^ a b “Jaropha curcas l. in Africa - Assessment of the impact of the dissemination of “the Jatropha System” on the ecology of the rural area and the social and economic situation of the rural population (target group) in selected countries in Africa”[1].
^ "Generative propagation of Jatropha curcas L. on Kalahari Sand." in The Jatropha Journal.
^ Steven Hobbs Bio-diesel, farming for the future
^ - The Full Belly Project
^ Purdue University-Center for New Crops and Plants Products
^ Little, Woodbury, and Wadsworth, 1974. In The Jatropha Website
^ Watt and Breyer-Brandwijk, 1962. In The Jatropha Website
^ List and Horhammer, 1969–1979. InThe Jatropha Website
^ List and Horhammer, 1969–1979. In The Jatropha Website
^ [2]
^ CastorOil.in – Home of Castor Oil Online [3]
^ Birgit Schmook (cited by Henning), in “Assessment of the potential of Jatropha curcas, (biodiesel tree) for energy production and other uses in developing countries.” Mike Benge (bengemike at aol dot com), Senior Agroforestry Officer, USAID (Ret.) July 2006 and updated August 2006[4]
^ Levingston and Zamora (cited by IPGRI), in “Assessment of the potential of Jatropha curcas, (biodiesel tree) for energy production and other uses in developing countries.” Mike Benge (bengemike at aol dot com), Senior Agroforestry Officer, USAID (Ret.), July 2006 and updated August 2006. [5]
^ Morton, 1981. In The Jatropha Website
^ Agaceta et al., 1981. In The Jatropha Website
^ Duke and Wain (1981). In The Jatropha Website
^ Watt and Breyer-Brandwijk, 1962. In The Jatropha Website
^ Tewari and Shukla, 1982. In The Jatropha Website
^ Mitchell and Rook, 1979. In The Jatropha Website
^ “Jaropha curcas l. in Africa - Assessment of the impact of the dissemination of “the Jatropha System” on the ecology of the rural area and the social and economic situation of the rural population (target group) in selected countries in Africa”[6].

External links

Wikimedia Commons has media related to:
Jatropha curcas
Suppliers of Jatropha Seeds with International Delivery:
Jatrophaseeds
Jatrophaplantsource
Jatropha Curcas Seed.
Jatropha Curcas Plantation Consulting
Jatropha plantation from 'Soil to Oil'
A Self-help Assistance Program's Jatropha Tree Planting Project
Jatropha Facts and Figures
Jatropha Plant power can solve fuel problem
An Integrated Approach of Rural Development in Tropical & Subtropical Countries.
The worldwide online Jatropha Portal
Forum Jatropha - http://www.jatropha.forumactif.com
Size does matter - The possibilities of cultivating Jatropha curcas for biofuel production in developing countries. Case study report on the relationship with food security. Contains lots of references and background information.
"Mali’s Farmers Discover a Weed’s Potential Power", New York Times, September 9, 2007. Retrieved on 2007-09-09.
Integrated Taxonomic Information System (ITIS) Jatropha Curcas
Center of Excellence for Jatropha Biodiesel Promotion
Forum : "Jatropha curcas : l'or vert du désert" - (French)
Bio Fuel production and reduction of deforestation in Nepal by R. Pahari.
Geo magazine, May 2007 edition (in German).
“Jaropha curcas l. in Africa - Assessment of the impact of the dissemination of “the Jatropha System” on the ecology of the rural area and the social and economic situation of the rural population (target group) in selected countries in Africa”. Annexe 7 of this paper presents an “Economic analysis of JCL utilization in Tanzania - Economy of Jatropha Utilization in Tanzania. Data from Kakute, 2003”, covering small-scale economic data on the collection of seeds, oil making and soap making.

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Feminism is a discourse that involves various movements, theories and philosophies that are concerned with the issue of gender difference, which advocate equality for women, and campaign for women's rights and interests.^{[1][2][3][4][5]} According to some, the history of feminism can be divided into three waves.^[4][6] The first wave was in the nineteenth and early twentieth centuries, the second was in the 1960s and 1970s and the third extends from the 1990s to the present.^[7] Feminist theory emerged from these feminist movements.^[8][9] It manifests through a variety of disciplines such as feminist geography, feminist history and feminist literary criticism.

Feminism has altered pre-dominant perspectives in a wide range of areas within Western society, ranging from culture to law. Feminist activists have campaigned for women's legal rights (rights of contract, property rights, voting rights); for rights to bodily integrity and autonomy, for abortion rights, and for reproductive rights (including access to contraception and quality prenatal care); for protection from domestic violence, sexual harassment and rape;^[10][1] for workplace rights, including maternity leave and equal pay; and against other forms of discrimination.^[11][12][13]

During much of its history, most feminist movements and theories had leaders who were predominantly middle-class white women, from Western Europe and North America. However, at least since Sojourner Truth's 1851 speech to American feminists, women of other races have proposed alternative feminisms. This trend accelerated in the 1960s with the Civil Rights movement in the United States and the collapse of European colonialism in Africa, the Caribbean, parts of Latin America and Southeast Asia. Since that time, women in former European colonies and the Third World have proposed "Post-colonial" and "Third World" feminisms.^[14] Some Postcolonial feminists, such as Chandra Talpade Mohanty, are critical of Western feminism for being ethnocentric.^[15] Black feminists, such as Angela Davis and Alice Walker, share this view.^[16]

Feminisme rasanya tidak asing lagi di telinga kita. Adalah gerakan yang diawali oleh persepsi tentang ketimpangan posisi keperempuanan. Kartini -pahlawan Indonesia-red- biasa menyebutnya dengan Emansipasi. Pada awalnya feminisme bangkit untuk membela para wanita dari ketertindasan serta menuntut penyerataan hak perempuan dan laki-laki dalam segala bidang.

Tapi kemudian Feminisme, yang semula lahir sebagai gerakan yang membela kaum wanita dalam meningkatkan harga diri wanita yang ingin dinilai sesuai dengan potensinya sebagai manusia tanpa harus memandang gender, kemudian mulai disalahartikan. Ingin menaikan harga diri tapi malah menjatuhkan (harga) diri sendiri.

Sedikit cerita, di Austria kesalahpahaman mengenai arti kata “Feminisme”, membuat bocah 14 tahun mau bertukar pasangan 3 kali dalam sehari. Ketika ditanya alasannya, kemudian ia menerangkan “Boys can do it, then why we can`t…saya merasa bangga bisa menaklukan 3 orang cowok dalam sehari. Dan diantara mereka tidak perlu ada yang tahu satu dengan lainnya. Itu kan yang biasa dilakukan pria, seenaknya berganti-ganti pasangan, kemudian menyakiti para gadis”.

Di belahan negara lainnya, seorang wanita menuntut persamaan toilet, karena wanita diyakini juga dapat (maaf) kencing berdiri seperti halnya pria. Saya juga pernah mendengar adanya gerakan “Feminisme bertelanjang dada” dan “gerakan pembakaran BH”.

Feminisme kemudian disalahartikan oleh kaum wanita itu sendiri. Banyak wanita yang menjadi korban salah kaprah ini. Ironis sekali, Feminisme yang terlahir sebagai cita-cita mulia para wanita pendahulu, kemudian berubah menjadi kemerosotan harga diri seorang wanita, yang lucunya - namun juga menyedihkan – si wanita itu sendiri tidak menyadarinya. Menyadari bahwa ia telah menjatuhkan harga dirinya.

Di Indonesia sendiri? Virginitas bagi wanita Indonesia(tidak semuanya), sekarang bukanlah suatu hal yang patut dipertahankan lagi. Saya pernah bertanya pada seorang teman -wanita juga-red- , apa yang menyebabkan wanita tak perlu lagi mempertahankan ke-virgin-annya, ia menjawab “Kalau pria saja bisa mengobral ke-virgin-annya(keperjakaan), mengapa kita harus menjaganya? Saat kita mulai menjalani hubungan itu(pacaran), kita gak pernah tau apakah dia masih(perjaka) atau gak. Lagian bukan suatu hal yang aneh lagi jika di zaman sekarang ini banyak cewek yang gak virgin lagi”. Benarkah jawaban atas semua itu adalah zaman semata?

Kerancuan anggapan mengenai “Feminisme” inilah yang perlu dibenahi.Anggapan yang kemudian menggeser tradisi dan budaya yang kita banggakan dengan budaya kiriman yang baru (Western).

Hal lain! Menurut pengamatan yang saya lakukan, rupanya di Indonesia, Bandung khususnya, rokok menjadi komoditas utama yang digemari wanita-wanita zaman sekarang, selain pakaian dan cemilan. Menurut sebagian diantaranya, rokok lebih bisa menenangkan pikiran, dibandingkan shopping&ngemil –ada sebagian wanita yang lari dari permasalahan dengan cara-cara ini-red.

Dan alasan lainnya, tentu saja “cowok juga ngerokok kok… kenapa kita-kita gak boleh??” Padahal tidak perlu di jelaskan lagi, semua yang saya jabarkan di atas (termasuk rokok), tak lain akan merugikan kaum wanita itu sendiri.

Sebodoh itukah wanita-wanita sekarang? “Feminisme”(radikal) telah menutup mata hati mereka untuk melihat kerugian yang mereka alami. Sebodoh itukah? Padahal banyak diantara mereka yang mengeyam pendidikan dan pengajaran.

Bukan saatnya kita berdebat apakah karena saking bodohnya mereka atau saking pintarnya. Saatnya sekarang wanita-wanita bangkit memperjuangkan Feminisme yang sebenarnya. Bagi wanita-wanita yang sudah telanjur pada kesalahan yang tidak ‘disengaja’ tadi, bangkitlah dari keterpurukan. Bagi wanita-wanita yang mampu melihat fenomena ini, bantulah untuk bangkit. Kita harus benar-benar bersatu.

O ya! Bagaimana kalau saya ajak anda-anda berpikir sebaliknya? Kalau selama ini wanita selalu saja dituntut untuk menjaga budaya ketimuran (yang semula dirasa menguntungkan kaum pria), hingga akhirnya muncul yang namanya “Feminisme”yang kemudian disalah-artikan, dan menyebabkan serba salah. Bagaimana kalau sekarang kita yang menuntut mereka-kaum pria-red- untuk tidak hanya menuntut keperawanan, tapi mereka juga harus menjaganya (keperjakaan) juga.

Kita sudah terlalu sering mengikuti mereka, bahkan membuat mereka menjadi satu acuan kesetaraan. Bagaimana kalau sekarang, mereka mengikuti kita? Harus dimengerti memang, kalau wanita perawan sekarang sangat jarang ditemui. Oleh karena itu pria sebaiknya tak usah mempermasalahkan Virginitas wanita(biarkan kaum wanita itu sendiri yang mempermasalahkan dan mencari solusi bagi dirinya). Pria sebaiknya lebih menghargai wanita, baik ia virgin (apalagi) atau tidak virgin (apa boleh buat). Toh selama ini wanita selalu menghargai pria tanpa memandang Virgin atau tidaknya.

Dan sekali lagi, jangan hanya menuntut wanita untuk menjaga kaidah-kaidah ketimuran. Pria juga wajib menjaga dong (pahala), sebagaimana kaidah-kaidah keagamaan. Selama ini wanita dituntut untuk lebih mengerti dan mau menjaga. Pria? Rasanya tidak ada tuntut yang seperti itu dalam hal ini.

Mengenai rokok? Katakan saja ”Ngertilah....hari gini gitu loh..(zaman sekarang). Kalian-pria-red- juga jangan ngerokok dong.. jangan cuma bisa ngelarang doang”. Kenapa saya katakan zaman sekarang? Zaman yang udah berubah mau gak mau harus kita terima sementara, sebelum kita benar-benar mengubahnya.

Bagaimana? Siap untuk merubahnya wanita-wanita? Memperjuangkan hak-hak wanita yang sebenarnya? Anda yang tahu jawabannya. Anda juga yang lebih tahu caranya.

Riski Rani Putri, Hj.www.dudung.net

Ada film bagus yg patut ditonton, judulnya HITCH, dimainkan oleh Will Smith. Film ini bercerita tentang seorang lelaki yg tulus, tapi agak gemuk dan berpenampilan sangat sederhana. Nah dia naksir cewek ngetop, kaya, cantik, baik lagi. Karena dia gak PEDE, dia minta tolong si 'HITCH' untuk 'njomblangin'. Hitch sendiri hanya akan menolong 'client'nya jika client tersebut benar-benar cinta, bukan untuk "take advantage". HITCH tidak melakukan guna-guna, semuanya ilmiah.

Homosexuals and homosexuality are natural and created by God, thus permissible within Islam, a discussion concluded here Thursday.

Moderate Muslim scholars said there were no reasons to reject homosexuals under Islam, and that the condemnation of homosexuals and homosexuality by mainstream ulema and many other Muslims was based on narrow-minded interpretations of Islamic teachings.

Siti Musdah Mulia of the Indonesia Conference of Religions and Peace cited the Koran's al-Hujurat (49:3) that one of the blessings for human beings was that all men and women are equal, regardless of ethnicity, wealth, social positions or even sexual orientation.

"And talking about piety is God's prerogative to judge," she added.

"The essence of the religion (Islam) is to humanize humans, respect and dignify them."

Musdah said homosexuality was from God and should be considered natural, adding it was not pushed only by passion.

Mata Air magazine managing editor Soffa Ihsan said Islam's acknowledgement of heterogeneity should also include homosexuality.

He said Muslims needed to continue to embrace ijtihad (the process of making a legal decision by independent interpretation of the Koran and the Sunnah) to avoid being stuck in the old paradigm without developing open-minded interpretations.

Another speaker at the discussion, Nurofiah of the Nahdlatul Ulama (NU), said the dominant notion of heterogeneity was a social construction, leading to the banning of homosexuality by the majority.

"Like gender bias or patriarchy, heterogeneity bias is socially constructed. It would be totally different if the ruling group was homosexuals," she said.

Other speakers said the magnificence of Islam was that it could be blended and integrated into local culture.

"In fact, Indonesia's culture has accepted homosexuality. The homosexual group in Bugis-Makassar tradition called Bissu is respected and given a high position in the kingdom.

"Also, we know that in Ponorogo (East Java) there has been acknowledgement of homosexuality," Arus Pelangi head Rido Triawan said.

Condemnation of homosexuality was voiced by two conservative Muslim groups, the Indonesian Ulema Council (MUI) and Hizbut Thahir Indonesia (HTI).

"It's a sin. We will not consider homosexuals an enemy, but we will make them aware that what they are doing is wrong," MUI deputy chairman Amir Syarifuddin said.

Rokhmat, of the hardline HTI, several times asked homosexual participants in attendance to repent and force themselves to gradually return to the right path.

The Jakarta Post , Jakarta | Fri, 03/28/2008 1:38 AM | Headlines

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