ANTI-LGBTQ+ TRENDS IN INDONESIA: LAWS, RAIDS, DISCRIMINATION

ANTI-LGBTQ+ TRENDS IN INDONESIA

anti-LGBT rally outside a mosque in Banda Aceh, Aceh in 2018

Starting in the mid-2010s, Indonesia experienced a marked shift toward hostility against lesbian, gay, bisexual, transgender and queer (LGBTQ+) people. Although homosexuality is not illegal nationwide, activists and observers reported a rapid increase in anti-LGBTQ+ rhetoric, policy proposals, and enforcement actions. According to The New York Times, officials began publicly calling for restrictions on LGBTQ+ expression, including bans on campus organizations and media content. [Source: New York Times, February 15, 2016]

Dede Oetomo, a longtime activist, described the change as escalating quickly. “It has been one thing after another,” he said. “At first, I thought it was just a storm in a teacup. But the teacup is getting bigger.” Officials framed LGBTQ+ issues as threats to “values and morals,” with statements from ministers and local leaders reinforcing that view. Government bodies and regulators also contributed to the shift. Indonesia’s broadcasting commission restricted depictions of “effeminate men,” while the child protection agency supported limits on LGBT-related content. These moves were justified as protecting youth from “deviant” influences.

Human rights advocates noted that the change was striking because Indonesia had previously been seen as relatively tolerant compared to other Muslim-majority countries. Activists emphasized that most LGBTQ+ groups were not pushing for major legal reforms such as same-sex marriage, but rather basic rights like safety and freedom of assembly. Kyle Knight of Human Rights Watch said, “What they seek is fundamental: security and freedom of assembly,” adding that calls for restrictions reflected “a brittle understanding of diversity.”

But to some degree anti-gay sentiments are more long-standing. According to Pew Research, Indonesia is one of the least tolerant countries regarding homosexuality, with 93 percent of Indonesians saying homosexuality should be rejected, according to a 2013 poll.

Anti-LGBTQ+ Laws in Indonesia

protestors in Yogyakarta in 2016, some carrying signs that read "LGBT is a disease", BBC

While consensual same-sex sexual activity is not generally criminalized by Indonesian national law, widespread discrimination exists, and LGBTQ+ individuals are targeted through morality laws, pornography acts, and regional bylaws. Aceh province operates under Sharia law, punishing gay sex with up to 100 lashes. A new 2022 criminal code, effective in 2026, bans sex outside marriage, impacting all LGBTQ+ relationship

2022 Criminal Code (Effective 2026): Indonesia passed a revised national criminal code in December 2022, with implementation scheduled for 2026. Articles 411 and 412 criminalize sex outside of marriage and cohabitation. Because same-sex marriage is not legally recognized in Indonesia, these provisions effectively apply to all same-sex couples. Enforcement depends on complaints filed by close family members or spouses. Critics argue that this mechanism could expose LGBTQ+ individuals to coercion or abuse from relatives. Supporters of the law say it reflects cultural and religious values in Indonesian society. [Source: Wikipedia]

In 2018, lawmakers were actively considering revisions to Indonesia’s criminal code that could criminalize same-sex relations. According to The Washington Post the proposals included bans on both homosexual sex and sex outside marriage. Ichsan Soelistio, a member of parliament, confirmed that lawmakers had reached a compromise. “We have agreed to accept a law which allows prosecution of sex outside marriage and homosexual sex,” he said, but noted it would require a complaint from a partner or family member. Supporters argued that such laws could prevent vigilante violence. “We are not banning gay people. We are trying to give them freedom within certain limits,” Soelistio said. Critics strongly rejected that reasoning. An LGBTQ+ activist identified as Lini said the policy would worsen abuse. “Allowing their parents to throw them in jail legally is the opposite of helping,” she stated. Activists warned that family-based reporting could expose vulnerable individuals to coercion and violence. [Source: Washington Post, February 9, 2018]

Anti-Pornography Law (2008) is frequently used by authorities in cases involving LGBTQ+ individuals. The law broadly defines pornography to include actions or materials considered to violate public morality. In practice, officials have interpreted this to include what they describe as “deviant” sexual behavior. This has led to arrests at private gatherings, raids on venues, and the seizure or censorship of online content. Legal experts have noted that the law’s vague language allows for wide discretion in enforcement. Critics say this creates legal uncertainty and disproportionately affects marginalized groups.

Regional Ordinances and Local Bylaws: In addition to national laws, various provinces and municipalities have enacted local regulations that restrict LGBTQ+ expression. These bylaws often promote conservative social norms and prohibit what authorities describe as “immoral acts.” Enforcement varies by region, but can include fines, detentions, or mandatory counseling. Decentralization in Indonesia allows local governments significant authority in shaping such policies. Human rights groups have raised concerns that these ordinances contribute to inconsistent legal protections across the country. They also argue that local laws can reinforce stigma and discrimination.

Lack of Legal Protections for LGBTQ+ People: Indonesia does not have national legislation that explicitly prohibits discrimination based on sexual orientation or gender identity. This absence affects multiple areas, including employment, housing, education, and access to public services. Advocacy groups report that LGBTQ+ individuals often have limited legal recourse when facing discrimination. Some government institutions have introduced policies that critics say reinforce exclusion rather than prevent it. International organizations have called on Indonesia to adopt clearer anti-discrimination protections. Officials have generally maintained that existing laws are sufficient.

LGBTQ–Related Raids and Arrests in Indonesia

Authorities increasingly used existing laws, particularly anti-pornography statutes, to target LGBTQ+ gatherings. In May 2017, police arrested 141 men at a sauna in Jakarta, according to The New York Times. A police spokesman said the men were suspected of violating pornography laws. Photos of detainees were released to the media, raising concerns about privacy and safety. Activists warned this could expose individuals to harassment or violence. Hartoyo, an LGBTQ+ advocate, called the release of images “extremely dangerous.” [Source: Jon Emont, New York Times,, May 22, 2017]

Raids became more frequent after late 2016. Police detained dozens of men at private parties and venues, sometimes without filing charges. Analysts suggested the actions reflected both political pressure and attempts to assert state control over morality enforcement. In November 2016, 13 men were taken into custody after the police were tipped off about what was said to be a gay sex party.

In May 2017, 14 men were arrested at a for ‘gay party’ at Surabaya hotel Police detained eight men who were be charged under Indonesia’s strict anti-pornography laws and named six others as witnesses when they burst in on a “gay party.” City police chief Shinto Silitonga said officers raided two rooms in the Surabaya Oval Hotel on Sunday, finding 14 men watching gay pornography and undertaking “deviant sexual acts.” He said they conducted the raid after being tipped off by local residents. “This is the first time we enforce the law and arrest gay people in the city,” he told AFP. [Source: AFP, May 2, 2017]

In some cases, individuals were prosecuted. Steven Handoko, detained during a raid, was sentenced to two years and three months in prison. He said, “When a future employer Googles me, this is what they will see,” referring to widely circulated images. Critics argued that enforcement exceeded the intent of the law. Ade Armando, involved in drafting the pornography statute, said, “It is not fair. It is not right what the police are doing there.”

Sharia Law and the Caning of Gays in Aceh

Aceh is the only province in Indonesia permitted to implement Islamic law under a special autonomy arrangement. Under these regulations, same-sex sexual activity between men or women is explicitly prohibited. Penalties include public flogging, which can reach up to 100 lashes, as well as possible imprisonment. These punishments have been carried out in public settings, drawing criticism from human rights organizations. The province’s legal framework differs significantly from the rest of Indonesia, where homosexuality is not criminalized at the national level. Activists say Aceh’s laws create a climate of fear for LGBTQ+ individuals living there. [Source: Wikipedia]

Indonesia’s Aceh province enforces a strict version of Islamic law, making it the only region where homosexuality is explicitly criminalized. In May 2017, two men were sentenced to 85 lashes each for having sex, according to The New York Times. The punishment was carried out publicly, marking the first such case under Aceh’s Sharia system. Authorities said the maximum penalty was 100 lashes, but reduced the sentence after the men apologized. [Source: Jon Emont, New York Times, May 17, 2017]

According to the New York Times: News reports said that vigilantes had caught the two men naked in bed, and that the two had pleaded not to be reported to the Sharia police. The two were then beaten, an attack recorded on video, and were later taken to a local police station. So you don’t like women? Not interested in them anymore?” Marzuki Ali, chief investigator for the Sharia police, asked the men, ages 20 and 23, shortly after they were taken to the police station in March. Cameras recorded his comments.

The case drew international condemnation. Rights groups described the punishment as excessive and warned it signaled a dangerous precedent. Vigilantes had reportedly captured the men before handing them to authorities. Aceh’s autonomy allows it to enforce religious law, a policy granted in 2001. Activists say this has created a system where LGBTQ+ individuals face harsher penalties than elsewhere in Indonesia. Dede Oetomo noted widespread fear among local activists. “Acehnese activists are all scared,” he said, highlighting the chilling effect of such punishments.

Social, Media and Public Pressure on LGBTQ People in Indonesia

Government agencies and social groups have played a major role in shaping public attitudes toward LGBTQ+ people. In 2016, the broadcasting commission banned content showing LGBTQ+ identities, while officials called for removing LGBT-themed emoji from messaging platforms. [Source: Jeffrey Hutton, New York Times, February 15, 2016]

In early 2016 the Indonesia Broadcasting Commission banned television stations from screening images of “effeminate men” or of anyone campaigning for rights for gay or transgender people, to protect children from “deviant” influences. [Source: The Economist, September 23, 2017

The messaging app LINE complied with government pressure by removing certain images. Meanwhile, officials described LGBTQ+ representation as harmful to children. Public campaigns also targeted businesses. In 2017, a leader of Muhammadiyah called for a boycott of Starbucks over its support for LGBTQ+ rights. “Don’t bring ideology here,” he said.

Despite such calls, some Indonesians expressed more moderate views. One customer said, “Islam condemns LGBT. It’s a sin… But it doesn’t matter to me. For me, being an LGBTQ+ is a human right.” Analysts noted that public discourse increasingly framed LGBTQ+ identity as a moral or cultural threat, contributing to rising intolerance.

Vigilante Attacks on Gay Events in Indonesia

Alongside state actions, vigilante groups have targeted LGBTQ+ events and individuals. In 2010, members of the Islamic Defenders Front attacked a Q! gay film festival in Jakarta. Protesters threatened to burn down venues and forced cancellations. Organizers of the Q! Film Festival reported increased hostility compared to previous years. Director John Badalu said, “We’re still going to go on,” although some screenings were canceled due to threats. [Source: Ben Child and agencies, The Guardian, September 29, 2010]

The Guardian reported: The protesters, members of the Islamic Defenders Front, chanted homophobic slogans and accused organisers of the Q! film festival, now in its ninth year, of blasphemy, threatening to burn down a venue if screenings did not halt. The event, which is being held at foreign cultural centres in Jakarta, opened last week and was scheduled to run until Wednesday night. It aims to raise awareness of gay issues.

Vigilante groups have also conducted raids on suspected LGBTQ+ gatherings. In Bandung, Islamic activists attacked boarding houses searching for gay residents. According to the New York Times: That same week, Ridwan Kamil, the mayor of the country’s third-largest city, Bandung, was quoted by the local news media as calling for a ban on gay and related content on social media. Shortly afterward, Islamic vigilantes attacked boardinghouses in Bandung in search of gays and lesbians. [Source: Jeffrey Hutton, New York Times, February 15, 2016]

These actions often occurred with limited intervention from authorities and have contributed to an atmosphere of fear. Even when violence was not state-sanctioned, activists said it was enabled by official rhetoric and lack of protection. Experts noted that while most Indonesians oppose violence, a vocal minority has become more influential in shaping public debate.

Political and Religious Pressure on LGBTQ+ People in Indonesia

Many religious leaders have described same-sex relationships as incompatible with religious teachings. Calls for stricter regulation or criminalization have come from both political and religious figures.

Religion has become a central factor in political debates over LGBTQ+ rights. Analysts cited the 2017 conviction of Jakarta governor Basuki Tjahaja Purnama for blasphemy as a turning point. The case involved mass protests by Islamist groups. Scholars argue that politicians increasingly use religious issues to mobilize voters. David Henley of Leiden University said growing religiosity is linked to globalization and social change. [Source: Vincent Bevins, Washington Post, February 9, 2018]

Lawmakers have proposed policies targeting LGBTQ+ people as part of broader moral campaigns. These include attempts to criminalize sex outside marriage and restrict LGBTQ+ expression. Some officials framed LGBTQ+ issues as national threats. Defense Minister Ryamizard Ryacudu called the movement “a kind of modern warfare… more dangerous than nuclear weapons.” Critics argue such rhetoric is politically motivated. Maidina Rahmawati said, “Religion and morality have proven to be effective weapons” in contemporary politics.

American Deported for Saying Bali Is LGBTQ-Friendly

In 2021, U.S. citizen Kristen Antoinette Gray was deported from Bali after posting about the island as “LGBTQ-friendly.” Indonesian authorities said her posts “disseminated information disturbing to the public.” [Source: Associated Press, January 21, 2021]

Officials also cited alleged visa violations, including promoting an e-book and consulting services. Gray denied wrongdoing, stating, “I am not guilty… I put out a statement about LGBTQ+ and I am deported because of LGBT.”

The case sparked debate about freedom of expression and attitudes toward LGBTQ+ issues. Some Indonesians criticized her comments as culturally insensitive. Authorities emphasized that immigration enforcement was based on legal violations. “She is suspected of carrying out business activities,” an official said.

LGBTQ Discrimination and Activism

LGBTQ+ individuals face discrimination in workplaces and schools. A 2019 report by The New York Times described psychological tests used to screen teachers for “abnormal sexual orientation.” Questions included statements such as: “I would feel uncomfortable knowing my child’s teacher was homosexual.” Officials said the tests were based on a 2015 regulation. [Source: Richard C. Paddock and Muktita Suhartono, New York Times, December 23, 2019]

Government representatives defended the policy. “If the psychologist declares that a candidate has a deviant sexual orientation, certainly the school will not hire that person,” said an education official. Human rights advocates strongly criticized the practice. Usman Hamid of Amnesty International Indonesia said such discrimination violates constitutional and international law.

Despite increasing pressure, activists continue to push for LGBTQ+ rights in Indonesia. Organizations such as Gaya Nusantara advocate for legal protections and social acceptance. Dede Oetomo remains a prominent figure in the movement. “The law can change. The culture certainly can change,” he said, emphasizing gradual progress. [Source: Jeffrey Hutton, New York Times, February 15, 2016; August 19, 2016]

Grassroots efforts include education campaigns and community support networks. Some activists focus on bridging divides with religious groups to reduce hostility. However, many in the LGBTQ+ community remain fearful.Oetomo noted that conditions have worsened significantly in recent years, with some considering leaving the country. Even so, activists stress resilience. “I still believe most Indonesians are actually nice to other people,” Oetomo said, reflecting cautious optimism amid ongoing challenges.

Image Sources: Wikimedia Commons

Text Sources:“Encyclopedia of World Cultures Volume 5: East/Southeast Asia:” edited by Paul Hockings, 1993; “Culture and Customs of Indonesia” by Jill Forshee, Greenwood Press, 2006; National Geographic, New York Times, Washington Post, Los Angeles Times, Smithsonian magazine, Encyclopedia.com, Library of Congress, Indonesia Tourism website (indonesia.travel), Indonesia government websites, Live Science, The Conversation, The New Yorker, Time, BBC, CNN, Reuters, Associated Press, AFP, Lonely Planet Guides, Google AI, Wikipedia, The Guardian and various websites, books and other publications.

Last updated April 2026