Gender Transformative Approach

Training of Trainer (ToT)

Utrecht, The Netherlands

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27 - 31 March, 2023

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Facilitators:

Zaituni

(Sonke Gender Justice)

Muhammad Rey Dwi Pangestu

(Rutgers Indonesia)

Learning objectives:

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• A deeper understanding of GTA, its principles and how to apply a decolonial lens.
• Skills and knowledge to use modules 1 (principles), 2 (GTA/CSE) and 4 (GTA and Advocacy) of the Rutgers GTA Toolkit.
• Skills in designing and contextualizing GTA needs for different audiences.

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5’

Welcome

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Day 1

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1. Opening
2. Participant introduction
3. Classroom rules
4. Introduction to GTA and six principles
5. Introduction to duty bearer and human rights programming.

5’

1. Name and Pronouns
2. Professional Background and why you are interested in the topic of gender transformative approach.
3. Something you are passionate about or something interesting you have done recently.

20’

To ensure that everyone feels safe and respected in this workshop, we'll be discussing and setting some classroom rules that we'll all agree to follow.

Please share your ideas for classroom rules. You can use a post it or metaplan to write down all your ideas and put in the flip chart.

5’

Has everyone been able to take the test on implicit gender bias? Does anyone want to share thoughts on insights from that test?

10’

GTA Animation

What is GTA?

https://www.youtube.com/watch?v=-DNMFZG8n7E

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A Gender Transformative Approach aims to Change:

• Harmful Gender Norms

&

• Imbalances of Power

for

• Gender Equality & SRHR

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Sources: Gupta 2000, Rolleri 2014 and USAID/IGWG 2011.

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GTA: six interrelated topics:

Gender Transformative programs and policies…

1. encourage critical awareness of gender roles, norms and power relations;
2. question evidence based negative consequences (financial, social, psychological etc.) of harmful, inequitable gender norms and power relations in relation to SRHR and making explicit the advantages of changing them;
3. empower women/girls and other disempowered group;
4. engage boys and men in SRHR and gender equality;
5. critically engage duty bearers.

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Sources: Gupta 2000, Rolleri 2014 and USAID/IGWG 2011.

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Experiential Learning

Expectations:

Share your expectations for the workshop.

1. What do you hope to learn or gain from the experience?
2. How GTA applies to your programme?

Please write in on separate post it and put it on the flip chart.

10’

Reflection on transformation beyond programme

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How do you internalize the principles of the GTA in the lives of individuals, organizations and state/social actors?

20’

20’

YOUR ROLE AS A GTA TRAINER

A MIDWIFE!!

What does a midwife do?

30’

NORTH

How do we understand and implement GTA?

1. GTA definition is donor driven
2. Result oriented but not involving the partner/country implementing the program
3. No cultural analysis of the workshop, so the facilitation is needed
4. Human rights and the understanding of it is universal
5. GTA is a short term project, not a continuous one
6. GTA training will bring improvement

SOUTH

How is GTA understood/ and Implemented?.

How do we

Re-think, Recover and Learn?

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1. Seen as a foreign concept
2. It is already rooted in feminist movement in the country
3. Seen as a hidden agenda, since it is not organically developed.
4. Money-making concept
5. Ownership of the concept
6. Language and vocabulary is not really developed
7. GTA is not using existing norms as an entry point
8. Lack of monev framework, more quantitative, not qualitative, the narrative is missing
9. Community based work as a basis of GTA

30’

How do we re-think, recover and re-learn?

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1. Contextualization is a key.
2. What do we mean by contextualization? What does contextualization mean by Rutgers or local partners? Unpacking contextualization is needed.
3. Power abuse and its suffering is everywhere. Making this as a basis, which might help in finding common ground.
4. Co-creation is more artificial, since the bigger system has been set even before.
5. Malleability is limited in NGO works. Everything seems to be fixed.
6. Challenge in reclaiming power with the donor.
7. Questioning how often Rutgers ask the need of partners in developing knowledge/tools? Opening up to partners
8. How to diversifying partners?
9. Having no evidence of GTA success stories in different context. Practical evidence is missing.

How tangible and realistic in achieving all the above-mentioned concerns, within a limited time frame?

30’

To reveal, to pause and to unpack our ideas of GTA

• What is commonly believed to be gender transformative?
• Should gender transformative be measured using a one fit for all tool?

Practicing decolonization

• We cannot presume that the “development process is reasonably similar across ethnicity, culture, country” (Ware & Walsh-Tapiata, 2010).
• There are different values, concepts, roles, norms, rites of passage, pedagogies and responsibilities that the young person experiences (Brendtro et al., 1990; Killsback, 2019).
• Decolonized and informed meaningful youth participation—is a practice that can center and privilege rural youth life, community and epistemology and “peek behind” the illusion of colonial permanency to imagine desirable rural futures.

30’

Rethink, recover and re-learn

• Critically examine the context of where the community live and question why the context is really crucial in shaping the notion of gender transformative.
• Gender transformative approach is a complex and nonlinear process. Numerous out-of-control factors might affect the achievement of gender transformative approach.
• Acknowledgements are pivotal in every step or progress that the communities achieve to realize gender transformative approach.
• More alternatives and practices that engage and transform oppressive social contexts with the communities such as Participatory Action Research, culturally sustaining and revitalizing pedagogies and co-creation.
• Ownership ( Bottom up)
• Mutuality (Collaborative capacity strengthening, reflexivity, respect, solidarity etc.)

10’

Human Rights Based Approach

10’

• State = duty bearer

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• All people are rights holders = they are entitled to human rights. They should also respect the human rights of others

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• Accountability hold duty bearers to account, who have to face up to their commitments

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• Accountability requires empowerment

Human Rights Based Approach

10’

• Obligation to respect: States must refrain from interfering with or curtailing the enjoyment of human rights

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• Obligation to protect: States must protect individuals and groups against human rights abuses.

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• Obligation to fulfil: States must take positive action to facilitate the enjoyment of basic human rights

Human Rights Based Approach

10’

Human rights (civil, political, social, cultural, economic) are:

• universal
• inalienable
• indivisible
• interdependent

Article 1 of the Universal Declaration of Human Rights: “All human beings are born free and equal in dignity and rights.”

Human Rights Based Approach

10’

1. The right to equality
2. The right to participation
3. The right to life and to be free from harm
4. The right to privacy
5. The right to personal autonomy / recognition before the law
6. The right to think and express oneself freely
7. The right to health
8. The right to know and learn
9. The right to choose whether or not to marry or have children
10. The right to have your rights upheld

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Source: www.ippf.org/system/files/ippf_exclaim_lores.pdf

Contextualization of human rights programming based on each work

10’

• Participants will be divided into 4 groups
• Discuss and select examples of rights violations in SRHR programs in the context of your organization's activities
• Identify who are the most important rights holders and duty bearers in a specific case.
• Discuss how rights violations relate to gender norms. What are the imbalances of power and norms that hinder the fulfilment of these rights?
• What can you do in the program to turn the harmful norms identified into processes that respect, protect and fulfil rights that are violated? Pay attention to rights holders and obligation holders

15’

Activity: Duty Bearer

15’

Activity: Duty Bearer

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• How do you feel about the first day?
• What did you like about the first day?
• What didn't you like about the first day?
• Is there material from the first day that you can apply to the current program?

15’

Reflection

What we need to look at during the facilitation?

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1. How the session/issues you facilitate, link with GTA?
2. How can this activity be contextualized to different settings you work in?
3. Application of this activity? Where can it be used?
4. How have the session employed the idea of critical awareness and the notion of questioning, analysing, challenging?
5. How can it lead to transformation?

Gender Transformative Approach

Training of Trainer (ToT)

Utrecht, The Netherlands

​

27 - 31 March, 2023

​

Facilitators:

Zaituni

(Sonke Gender Justice)

Muhammad Rey Dwi Pangestu

(Rutgers Indonesia)

DAY 2

Welcome

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​

Day 2

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1. Presentations and discussion on rights
2. Preparations for sessions
3. Gender
4. Power
5. Norms

Reflection

• How do you feel about the first day?
• What did you like about the first day?
• What didn't you like about the first day?
• Is there material from the first day that you can apply to the current program?

5’

Human Rights Based Approach

10’

• State = duty bearer

​

• All people are rights holders = they are entitled to human rights. They should also respect the human rights of others

​

• Accountability hold duty bearers to account, who have to face up to their commitments

​

• Accountability requires empowerment

Human Rights Based Approach

10’

• Obligation to respect: States must refrain from interfering with or curtailing the enjoyment of human rights

​

• Obligation to protect: States must protect individuals and groups against human rights abuses.

​

• Obligation to fulfil: States must take positive action to facilitate the enjoyment of basic human rights

Human Rights Based Approach

10’

Human rights (civil, political, social, cultural, economic) are:

• universal
• inalienable
• indivisible
• interdependent

Article 1 of the Universal Declaration of Human Rights: “All human beings are born free and equal in dignity and rights.”

Human Rights Based Approach

10’

1. The right to equality
2. The right to participation
3. The right to life and to be free from harm
4. The right to privacy
5. The right to personal autonomy / recognition before the law
6. The right to think and express oneself freely
7. The right to health
8. The right to know and learn
9. The right to choose whether or not to marry or have children
10. The right to have your rights upheld

​

Source: www.ippf.org/system/files/ippf_exclaim_lores.pdf

Contextualization of human rights programming based on each work

10’

Power

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Understanding power is fundamental if you are to understand how change happens.

Power

• Visible – Power over, observable behaviour, attitudes, decision-making mechanisms, winners and losers
• Hidden – Conscious, setting the agenda behind the scene, biases which exclude some from participation
• Invisible – Unconscious. Based on ideology or beliefs: social conditioning (internalized norms). Who decides what’s ‘normal’?

Different dimensions of power

Visible power

http://www.powercube.net/analyse-power/forms-of-power/

Hidden power

http://www.powercube.net/analyse-power/forms-of-power/

Invisible power

https://www.powercube.net/analyse-power/forms-of-power/invisible-power/

• Awareness of your rights and interests are invisible
• Through adoption of dominating ideologies, values, norms and forms of behavior
• Internalized by relatively powerless groups themselves. 

Expressions of power

• ‘Power over’ is a way of exercising influence over people, often negatively associated with force, repression, coercion, discrimination, abuse and corruption. It perpetuates inequality, injustice and poverty.
• ‘Power with’ builds collective strength and finds common ground among different interest groups. It is based on mutual support, solidarity and collaboration.
• ‘Power to’ implies the capacity to decide and carry out desired actions. It opens up the possibility of joint action.
• ‘Power within’ has to do with a person’s sense of self-worth, self-knowledge, self-confidence and the conviction of what is legitimate.

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Power

Exercise

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How Power Keeps us in our boxed…

Activity - Power based on gender

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“Mention what power can be found and identified in society. What type of power is there in our workplace?”

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Participants were divided into two groups: adult men and adult women and mentioned all the powers they had.

Intersectionality

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Power Walk

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Exercise

1. Male, 46 years old, Head of the District Health Office, a party member and brother of the president.
2. Girl living in poverty, 15 years old, a victim of rape, 7 months pregnant, the nearest health facility is 20 km away, lives with grandmother.
3. An orphaned 13 year old girl, lives with her aunt and uncle and is abused by her uncle, forced to do housework and enter junior high school. The right to eat depends on her aunt and uncle.
4. Minister of Health. Female 55 years. Papuan ethnicity.
5. Lesbian woman. 24 years old. Not open about his sexuality. Forced to marry immediately.
6. Male, 55 years. Headmaster. Bisexual. Married but has a male partner. Do not believe in reproductive health and sexuality education.
7. Woman. Successful shop owner, 30 years. Two kids. Husband has an affair and has no job.
8. Girl, 13 years old. His father is a migrant worker in Malaysia and his mother is a laundry worker in a village. Dropped out of school until grade 3 of junior high school. Will be married to a 24 year old man.
9. Boy, 17 years old. Fresh graduate high school. Gay but not open about his sexuality. From a family with an upper middle-class background.
10. Female, 24 years old. A sex worker in Jakarta. Recently diagnosed with HIV. Was abused at the age of 7 by his teacher at school.
11. Minister of Finance, 50 years old, male, ethnic Chinese. Has a wife but turns out to have an affair with a 24-year-old woman.
12. Male, works in an e-commerce company with a fairly high salary, Muslim with strong teachings because he graduated from Islamic boarding school, 30 years old, recently married to a 27-year-old woman
13. A 17-year-old high school boy, still confused about whether to continue on to higher education or not even though he has enough money and comes from an affluent family background, but thinks about following his passion for music. Still confused about his sexual identity
14. Leader of the boarding school. 49 years old. Be a frequent speaker and broadcast on local radio stations. Whatever is conveyed, residents tend to obey. Has 3 wives and sexually assaulted one of the female students.
15. Social media influencers. Male, 29 years old. His main income is from trading and playing stocks. Not married but had several girlfriends and now dating a girl who is the daughter of a businessman.

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1. NGO staff, women and are in manager positions. Age 38 years. Has more than 10 years of working experience. Have graduated with Masters's abroad through scholarships. Not married yet.
2. Village head, a 50-year-old male. Married 2 times. Respected citizens. Has 4 children and one of them has entered the university level in a nearby city.
3. Street food seller (fried rice), male, 20 years old. His last education was in high school. Often dealing with thugs in the area where they sell. Migrants from the rural area, have 4 younger siblings who must be supported with school fees.
4. A female head of the police unit. Every day she receives complaints about domestic violence cases. 52 years old. Have access to training related to human rights, gender, and police capacity building. However, in making important decisions in the field, sometimes it has to be based on orders from superiors.
5. Wealthy housewife. 35 years old. Divorced 2 years ago from her husband. Bisexual. Dating a 25-year-old woman now. Victim of domestic violence ex-husband. Want to have 2 children.
6. Boy, 17 years old. Fresh graduate high school. Secretly impregnated his 15-year-old girlfriend. Comes from a lower-middle-class family. Not yet accepted at any of the universities. Young survivors of abuse.
7. A 28-year-old female IDU (injecting drug user) with a medical history of Hepatitis C. Lives in an area with a high crime rate. Always exchange needles with fellow IDUs. Don't know the risk of transmission. Busking daily work.
8. The village midwife, 40 years old, has two children and one has a mental disability. Working in a culturally and religiously conservative area. Her husband works but their income is mediocre.
9. Counselor case assistance on the issue of protection of children and women. Married and have a daughter. Sufficient monthly income and in the process of repaying a home loan. Accompanying cases sometimes involve travelling to remote areas and returning home at night. Sometimes met the perpetrators who behaved aggressively to stop the case.

Statements Read by the Facilitator:

1. I can influence decisions made at the village and district level.
2. I have time and access to TV and radio (multimedia) stations whenever I want.
3. I'll never have to wait to meet elders and village or government officials.
4. I have access to a micro-credit card.
5. I can get out of my house at night and go for a walk without worry.
6. My opinion matters in my community.
7. I can buy and access condoms.
8. I can negotiate condom use with my partner.
9. I am a consultancy for issues related to young people in my community.
10. I can pay for treatment at a private hospital if necessary.
11. I can at least eat twice a day.
12. I sometimes participate in conferences, and national and international seminars.
13. I have access to information about how to save or invest properly.
14. I can access information related to SRHR.
15. I am not in danger of being sexually harassed.
16. I have control over household purchases.
17. I have control over my body including having children and how many children I want.
18. I can determine whom I marry and when.
19. I have access to higher education.
20. I have a personal vehicle which makes it easier for me to do my activities.

Why is 'intersectionality' important?

• Dismantling the 'neutrality' of a program or policy.
• Acknowledge the existence of 'differentiated' access to resources.
• Seeing power as a discourse that is embedded in the social, economic, political, and also legal realms which in turn contributes to oppression and also privilege.
• Aims to improve development outcomes for marginalized groups in policies and their implementation (education, health, and labor) involving individuals as agents of change.

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Intersectionality as a tool for analyzing ‘sensibility’

• Seeing what things make up the life of an individual (eg. emotional state)
• Seeing the relationship between power and identity – and how this relationship will later create a social structure that exists in society, construction of identity and also symbolic representation.
• Shows the political process of inclusion and exclusion.

Why do you have to do 'intersectional' analysis, programs and policies?

• Give voice to various forms of oppression.
• Involve various experiences from marginalized groups.
• Recognizing the impact of racial, class, gender and other types of subordination.

Questions we can ask:

• Who are we assisting in the program and why?
• What issues of power exist and how are issues of domination and oppression handled?
• Are all stakeholder groups included in the program or negotiations regarding policy change?
• What differences are there? (gender, sexuality, race/skin color, ethnicity, age, residence status, nationality, class, culture, ability, religion, wealth)

What are the defining structures?

• Which groups have the lowest and highest levels of public representation and why?
• What are the laws, policies and practices of certain stakeholders that limit the opportunities of certain groups?
• What opportunities facilitate the advancement of the various groups?
• Who makes policy?

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Gender

Box

Let's create a gender box!

• Divide the group into men and women.
• Write down the words that come to your mind about “Act as a young man/man” and “Act as a young woman/woman”.
• Remember: the word doesn't have to be what you think is true!
• Write it on a post it, stick it on a flipchart, and present it!

Activity reflection

• How does it feel to enter or not enter at all in these boxes?
• What are the advantages/pleasures of following this rule and fitting into the box?
• What are the downsides/disadvantages of living in a box?
• Is there any advantage to going out of the box?
• Are there any displeasures/disadvantages/consequences for getting out of the box?

Application of gender box reflection

• How can women support other women, men can support other men?

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• How can women and men support each other and show solidarity in the process of gender change and transformation.

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Application of gender box reflection

• What are the "consequences" of gender norms from each box related to SRHR? Is it the same for men, women, and people with various SOGIESC.
• How are men, women and people with diverse SOGIESC affected differently because of gender-based social norms around sexuality?

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Sticky Norms � Exercise�

CHANGING STICKY NORMS

Group discussion

4 Groups, with topics:

1. Child/forced marriage
2. Teenage/unintended pregnancy
3. Gender Based Violence
4. FGM

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Discussion:

1. What are the 'sticky' norms that influence?
2. For each norm, how easy/difficult is it to change?

The socio-ecological model

Visualizes multiple layers of a person’s environment where harmful gender norms may be perpetuated:

IEC and Gender Continuum

Gender Continuum Tool (Gupta, 2000)

Source: Adapted from UNICEF Office of Research - Innocenti (2020)

Objectives of the Global Dialogue

Gender Transformative Approach

Training of Trainer (ToT)

Utrecht, The Netherlands

​

27 - 31 March, 2023

​

Facilitators:

Zaituni

(Sonke Gender Justice)

Muhammad Rey Dwi Pangestu

(Rutgers Indonesia)

DAY 3

Welcome

​

​

Day 3

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1. SOGIESC and Diversity
2. Women Empowerment
3. Men Engagement
4. Sexuality and Power

Reflection

• How do you feel about the first day?
• What did you like about the first day?
• What didn't you like about the first day?
• Is there material from the first day that you can apply to the current program?

5’

Principle 4.�� Diversity

Modul 1, page 42

Before we begin..

or

There are various ways to answer it:

Spectrum or Likert scale type:

Model –Ness:

Modul 1, page 42

• Indonesia has a rich history of homosexuality and transgenders. This fact contradicts the common belief that they are Western imports.
• Indonesia’s culture has long been accustomed to gender diversity before colonialism and modernity exerted their strong influence in the society.
• 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).
• Torajan people also recognised a third gender, or to burake tambolang.
• 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.

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The Long History of Gender Diversity in Indonesia's Culture and Society.

https://theconversation.com/on-gender-diversity-in-indonesia-101087

• 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.
• In other Javanese traditional drama performances like ludruk and wayang orang, a man playing a woman’s character or vice versa is not unusual.

Exploring the Diversity of Gender and Sexuality in Indonesian Traditional Practices and Performances

https://theconversation.com/on-gender-diversity-in-indonesia-101087

The rich traditions of gender diversity in Indonesia have been affected by colonialism, which redefined the concepts of gender and sexuality according to modern religions and values. However, globalisation has brought new dimensions of gender and sexual identities, and the internet and social media have provided a relatively dynamic discourse on gender identities in Indonesia. New terms have been introduced to accommodate gender flexibility, indicating that people’s reactions to gender diversity vary. 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.

https://theconversation.com/on-gender-diversity-in-indonesia-101087

The current Indonesia Criminal Code (KUHP) does not have specific provisions that ban homosexuality. However, Article 281 of the KUHP, which prohibits "public indecency," has been used to prosecute people engaged in same-sex sexual activity. In addition, some regional governments in Indonesia have passed bylaws that specifically criminalize same-sex sexual activity, and the country's Constitutional Court has rejected efforts to legalize homosexuality in Indonesia.

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The current Criminal Code (KUHP) is based largely on the penal code used by the Dutch East Indies (Wetboek van Strafrecht voor Nederlandsch-Indie) in 1915. After Indonesian independence in 1945, the Dutch penal code was adopted mostly unchanged and continued to apply. Criminal offences also exist in a number of other national laws, and have been passed by local districts under decentralisation.

• Pre-colonial Indonesia had a tradition of gender and sexual diversity, with many indigenous cultures recognizing the existence of non-binary and same-sex relationships.
• During the colonial period, Western values and Christian morality were imposed on Indonesian society, leading to the stigmatization and criminalization of LGBTQ people.
• Following Indonesia's independence in 1945, the country adopted a nationalist ideology that emphasized heteronormativity and rejected Western "immorality."
• In the 1980s and 1990s, the Indonesian LGBTQ community began to form, with the establishment of informal networks and gay bars in major cities.
• In 1982, Indonesia's first LGBTQ organization, Lambda Indonesia, was founded in Jakarta. However, it faced significant challenges in organizing and advocating due to the hostile political climate and lack of legal protections.
• The late 1990s saw a resurgence of conservative Islam in Indonesia, which intensified the stigmatization and persecution of LGBTQ people.
• In 2006, the Indonesian government passed a law prohibiting "pornography and indecency," which was used to justify crackdowns on LGBTQ events and organizations.
• In 2016, a series of anti-LGBTQ statements by government officials and religious leaders sparked a wave of violence and discrimination against LGBTQ people.
• The LGBTQ movement in Indonesia has been characterized by a constant struggle for visibility, recognition, and legal protections in a hostile political and social environment.

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A Brief History of LGBTQ Rights in Indonesia

• In 1936, Leopold Abraham Ries, treasurer-chief of the Dutch Ministry of Finance, was arrested on charges of homosexual activity with a 17-year-old man, but Vermeulen's confession was proven to be false, and only two officials were found guilty.
• The Dutch government wanted to tarnish Ries' reputation because he was a young politician of Jewish descent and openly homosexual, and many high-ranking officials in the Netherlands were sympathetic to the Nazis' views on homosexuality.
• The Dutch East Indies also had a history of highlighting and repressing deviant sexual practices, particularly homosexuality, as a way to demonstrate moral superiority over natives.
• In 1938, a scandal involving a Caucasian, high-ranking official carrying out indecent behavior with a native boy in Bandung led to massive arrests of homosexuals in various cities, mostly Europeans.
• Governor General A.W.L Tjarda Van Starkenborg Stachouwer supported the raids, while Dr H.J. van Mook disagreed.
• A total of 223 men were arrested, tried, and jailed for two months to two years, including Assistant Resident W.Ph. Coolhaas, who later became a professor of colonial history at the University of Indonesia.

The Dutch East Indies and the Persecution of Homosexuality

• On March 1, 1939, painter Rudolf Bonnet expressed sadness for the suffering of his close friends in Ubud.
• In a letter to Jaap Kunst, Bonnet stated that he saw clearly the value of humanity, either in selfish bad deeds or in those who rise in joy, spirituality, and majesty during dangerous times.
• Bonnet also mentioned that the Dutch police treated the Balinese roughly during this time.
• Tom Boellstorff, in The Gay Archipelago, quotes Harry J Benda and Benedict Anderson to argue that the attention given to homosexuality by colonial officials during this time shows that it was considered as threatening as racial hierarchies.
• Homosexuality is seen as a form of global connection that threatens social order.

The Dutch East Indies and the Persecution of Homosexuality

Avoid imposing the Global North solutions

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While there may be lessons to be learned from the Global North experiences in promoting LGBTQ+ rights, it is important to avoid imposing North solutions or approaches on Indonesia. Instead, discussions should be focused on finding solutions that are culturally and contextually appropriate for Indonesia.

1. The Indonesian government's anti-LGBTQ rhetoric and policies are not new phenomena, but rather are rooted in colonial-era attitudes and legal codes that sought to control sexuality and gender expression.
2. LGBTQ individuals and communities in Indonesia have historically faced marginalization and discrimination, and have been subject to legal and social sanctions.
3. The modern LGBTQ movement in Indonesia began in the late 1970s, with the establishment of organizations such as GAYa Nusantara and Lambda Indonesia. These groups sought to challenge the prevailing stereotypes and prejudices surrounding LGBTQ identities and to promote greater understanding and acceptance of LGBTQ people.
4. The movement faced significant challenges during the authoritarian Suharto regime, when dissent of any kind was brutally suppressed. Despite this, some LGBTQ activists continued to work underground and in secret, laying the groundwork for later organizing efforts.
5. The post-Suharto era saw a proliferation of LGBTQ organizations and activities, as civil society flourished in the newly democratic Indonesia. However, the rise of conservative religious groups and the government's increasingly hostile stance towards LGBTQ people have made it difficult for the movement to make sustained gains in recent years.
6. The Indonesian LGBTQ movement must continue to build alliances with other marginalized groups and work towards greater visibility and acceptance, while also being mindful of the historical and cultural context in which it operates.

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• Gender equality is connected to an intersectional view of inequalities between women and men, girls and boys and people with diverse SOGIESC.
• This means that related, overlapping systems of oppression or discrimination (like gender, race, social class, ethnicity, nationality, sexual orientation, religion, age, mental or physical disability, etc.) shape the social identities of people, reinforcing existing power structures and privileges, i.e. gender inequality is often mutually reinforced by other forms of inequality (e.g. racism, homophobia, economic elitism), which makes exclusion different and often worse.
• Multiple identities interconnect in one person, to create a whole that is different from each identity or social categorisation alone (Crenshaw, 1989). This is called intersectionality, which can be described as, “an analytical tool for studying, understanding and responding to the ways in which gender intersects with other identities and how these intersections contribute to unique experiences of oppression and privilege”(AWID 2004:1).
• SRHR programmes need to examine all aspects of their participants’ identity to detect the relationship between their converging identities and their access to rights, and to understand how policies, programmes and services that impact on one aspect of people’s lives may also have consequences for another.

SOGIESC, diversity and SRHR Programmes

• Within CSE programmes, the principle of diversity would be taken into account through:
• Actively recognizing and understanding the range of diversity in the lives of young people, such as age, faith, culture, ethnicity, socioeconomic status, disability, HIV status, gender identity and sexual orientation
• A positive view of diversity, recognizing discrimination and its damaging effects and being able to manage it
• Sensitivity to harmful assumptions about sexuality, the type of sex that young people are having, or the expectations of boys, girls and people with diverse SOGIESC
• Supporting young people to move beyond just tolerance (see ‘Olsson’s Stairs of Tolerance’ below).

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Diversity and CSE

• The binary interpretation of sex and gender has caused stereotyping, polarisation and stigmatisation; it has created a tunnel vision where people feel pressure to confirm the existing expectations about how to behave socially and sexually.
• In this harmful preoccupation with and exaggeration of sex differences, too little attention has been given to diversity and the influence of social factors on sexuality. We now know that the stereotypical, gender-typical idea of sexuality is detrimental to people’s sexual and reproductive health and pleasure. Notions of masculinity, like assertiveness, competitiveness and active sexuality, and femininity as subservient, subordinate and vulnerable, cause unequal and inequitable sexual relationships where women’s and girls’ sexual rights are violated. These growing insights lead us to point to the universal human rights of sexual and gender diverse people and to focus beyond ‘minorities’, as well as to the existing human rights legislation regarding women’s and girls’ rights.

Breaking Free from the Binary: Embracing Diversity and Recognizing Human Rights for All

• Form a group based on the program you mostly working on (PTY, RHRN2, GenG, Center of Excellence, Ado Avance Ensemble)
• Discuss with your group:
• why you believe it is important to talk about sexual and gender diversity in your SRHR program.
• how you contextualize the content and material of SOGIESC within GTA setting within your own program

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• Make this case based on your programme context and the country where program is located.

Discussion

Empowerment is the expansion of choice and the strengthening of voice through the transformation of power relations, so women and girls have more control over their lives and futures.”

Eerdewijk et al. 2017:17

Gender Transformative Approach

Training of Trainer (ToT)

Utrecht, The Netherlands

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27 - 31 March, 2023

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Facilitators:

Zaituni

(Sonke Gender Justice)

Muhammad Rey Dwi Pangestu

(Rutgers Indonesia)

DAY 4

Welcome

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Reflection

• What were some key moments during the presentation or discussion that stood out to you? What made these moments significant or noteworthy?
• How might you apply the information you learned in this presentation or discussion to your own life or work?
• How do your own experiences and perspectives shape your understanding of the topic being discussed? Are there other perspectives or viewpoints you might need to consider in order to fully appreciate its complexity?
• How might the information presented in this discussion connect to other issues or topics you are interested in or passionate about? What insights or connections can you draw between them?
• What questions or concerns do you still have about the topic? What additional information or resources might you need to better understand it?

5’

Good versus harmful practice in the classroom

• In this session we will be exploring what good practice is in a gender transformative CSE programme, focusing on the ‘how’ and ‘by whom’ the programmes are delivered.

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Good versus harmful practice in the classroom

Good Practice

1. Discuss what your group thinks works well in the program location when you conduct CSE?
2. Keeping in mind the promotion of gender equality, addressing harmful norms and the engagement of boys.
3. Please do write these ‘good practices’ on a flip chart.

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Harmful Practice

1. Discuss what your group thinks things you have observed that can go wrong when addressing gender inequality, harmful norms and the engagement of boys and men through CSE?
2. For example, a teacher who touches girls, educational materials that reinforce inequality, or not enough gender training for teachers etc.
3. Please do keep in mind the the six principles of GTA.
4. Please do write these ‘harmful practices’ on a flip chart.

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10’

Good versus harmful practice in the classroom

• Swap groups and discuss for another 10 minutes.
• If you were previously working on the 'good practice' flip chart, now it's time to complement and critically analyze what the previous group has worked on. Additionally, please add some preventive actions that can realistically and strategically be taken to avoid any potential negative outcomes that could result from implementing the 'good practice.'
• If you were previously working on the 'harmful practice' flip chart, now it's time to complement and critically analyze what the previous group has worked on. Additionally, please add some actions that can realistically and strategically be taken to address and transform the harmful practices into good practices.

15’

Good versus harmful practice in the classroom

• Each group will have 5-7 minutes to present their findings to the rest of the group.
• Following each presentation, there will be a brief discussion period for participants to ask questions, provide feedback, and offer their own insights and experiences related to the topic.

15’

Good versus harmful practice in the classroom

1. What are the power dynamics at play between girls, boys and teachers/facilitators that we need to be conscious of?
2. Should CSE content and approach be the same for girls and boys?
3. Is the content the same if delivered in school by teachers, as out of school by peer educators? Does this matter?
4. What are the underlying harmful and unequal gender and sexual norms?
5. How does the teacher use their power and authority?
6. What (sexual) behaviours are promoted that are harmful?
7. What can you or the school do to address such situations? Write these action items down for consideration in the final planning exercise

Gender Transformative approach in Youth Friendly Services

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About youth-friendly services

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• These broad range of sexual and reproductive health services that are responsive to the lived realities, specific needs and vulnerabilities of young people. They should have at least the following criteria:
• Trained providers communicate with youth in a respectful and non-judgmental manner.
• Facilities have policies of confidentiality and privacy in place
• Facilities have convenient hours and locations for young people
• Affordable fees
• Guided by the principle of informed choice
• Are available and accessible to all young people regardless of their age, marital status, HIV status, sexual orientation, gender identity, social status, geographical location or ability to pay.

GTA and YFS framework

Introduction to gender and sexual norms

• Identify how norms can affect service provision

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• Reflect on how own norms can harm service provision and the SRHR of young people

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• Critically self-reflect on how their own expectations can reinforce gender stereotypes and affect the SRHR of young people

Romeo and Juliet

Note down any differences or similarities you see in how the service providers approach Romeo and Juliet.

Reflection

• How did the male and female service providers responded similarly or differently to the needs of Romeo and Juliet?
• How do the social expectations of young men and women influence how information and services relating to sexual and reproductive health are given?
• Are there any harmful norms and stereotypes at play? If yes, which ones?
• How would these hidden elements of Romeo and Juliet affect the service delivered to them?
• How would the service providers find out about these hidden elements to ensure they receive optimum services?
• What the assumptions around sexuality and sexual diversity that may inhibit service delivery?

Challenge tree

Effects

The Challenge

Root Causes

• Lack of social mobility

• No future well paying work

• Stuck in poverty cylde

• School Drop Out

• Poverty, unwanted pregnancy, child marriage

Solution tree

Effects

Goal

Solution

• Social mobility

• Possible way out of poverty cycle

• Better Job Opportunities

• Girls stay in school

• Comprehensive Sexuality Education and GTA

Exercise

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Role-Play

Gender Transformative Approach

Training of Trainer (ToT)

Utrecht, The Netherlands

​

27 - 31 March, 2023

​

Facilitators:

Zaituni

(Sonke Gender Justice)

Muhammad Rey Dwi Pangestu

(Rutgers Indonesia)

DAY 4

Welcome

​

​

Reflection

• What were some key moments during the presentation or discussion that stood out to you? What made these moments significant or noteworthy?

​

• How might you apply the information you learned in this presentation or discussion to your own life or work?

​

• How might the information presented in this discussion connect to other issues or topics you are interested in or passionate about? What insights or connections can you draw between them?

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• What questions or concerns do you still have about the topic? What additional information or resources might you need to better understand it?

5’

GTA and Advocacy

GTA proof CSE advocacy strategies

30 May 2022

CSE taskforce

CSE in the Netherlands: Policy

• CSE in learning goals (currently under review)
• CSE not examined
• Schools are free to select a curriculum and materials
• GGD – Local municipal health service – offer healthy school programme
• Healthy schools: Wellbeing, sport, nutrition, hygiene, environment,
• Teachers training, parenting sensitization, subsidy, campaigns

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144

April 2022

CSE in the Netherlands: Reality

• 92,2% give attention to CSE
• 29,1% offer age appropriate CSE curriculum across grades
• 30% delivers Rutgers curriculum
• 70,5% does not provide dedicated/adequate training for teachers

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Young people in the Netherlands give a 5.8 out of 10 score when it comes to the sexuality education they received.

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145

April 2022

CSE in the Netherlands: Challenges

146

April 2022

Deze seksualisering van kinderen is verkeerd en moet stoppen’, aldus de FvD-voorman.

Voorgelichte kinderen beginnen later aan seksuele handelingen én zijn weerbaarder wanneer iemand iets doet wat ze niet willen

In groep 1 en 2 gaat het om vragen als: is het fijn om een knuffel te krijgen? Wat doe je als je dit niet fijn vindt?

geslachtsverandering gepromoot bij kinderen

Medewerkers Rutgers bedreigd

Sluipende normalisering van pedofilie

Break-outs

• 3 groups: perspective of male, female, SOGIESC
• Advocacy asks�Policy, Curriculum, Budget, Implementation practice, Training, Examination, Public support
• Stakeholder�Parliamentarians, Civil servants in ministry leading policy, curriculum, standards/examination, School principals, Teachers, Teacher training institutes, Caregivers, Youth, Journalists, Academia, Teacher Unions
• Elevator pitch�What advocacy message will resonate with your target stakeholder and motivates them to take action? What are their personal/professional objectives? What drives their decisions?

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147

April 2022

• How do you feel after the 4.5 days of practicing GTA?

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• How are you going to integrate all that you have learnt into your daily work?

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• How do you intend to facilitate cross learning on GTA?�

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• What support is needed from the Task Force

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5’

Integrating a GTA perspective into the accountability cycle