Over The Black Rainbow
Indonesia as the most populous Muslim country has a long history of paranoia against Lesbian Gay Bisexual and Transgender (LGBT). The fear itself has driven many actions, mostly against the LGBT community. One of the most recent ones happened in February 2016, where an organization pressured the local government to close a transgender Islamic school in Yogyakarta, Indonesia.
Transgenders have always been a part of the multicultural Indonesian society since way back. Unfortunately, these days there is seemingly lack of understanding of the need for diversity especially one that tolerates gender and sexual expression. The lack of understanding also correlates with the increase in religious persecution, including barring the transgender from practicing one religion.
Trough “Over The Black Rainbow” I visited the students one month after Al-Falah was forcibly closed. On that occasion I explored their stories of the past, vulnerability, and pride as a transgender and as a Muslim in a society that should provide freedom of religious practice. (2016)
Supported by Document Our History Now / Text Editor : Adrian Murphy
Endang grew surrounded by Islamic education to the point that she had several achievements in Koran recital. As a Muslim, Endang felt studying the Koran is one of her treasured achievement. After she decided to become a transwoman, her family and the society shunned her until she find solace in Al-Fatah.
For Yuli, rejection from her family is the cost she had pay for her transformation. She also shows more effort to fight for her faith in Islam as the stigma in society can be deeply hurtful and insulting. “I wish i can freely worship God wherever I wanted, as i live in surrender to His will. Why can't they treat me as a human being?"
Nunik decided to get close to Islam since 2006 during the opening of Al-Fatah. “ For me, Al-Fatah is the only place for us to learn about Islam peacefully without prejudice, but sadly they closed it just because we are different,” said Nunik “please be kind.”
Nadya Febby had her breast operation and Adam’s apple removal in 2005. The transformation changed both her physical appearance and how society view her. “Even though I looked like a female, I still pray in the men’s section to the demise of the people there.” She believes that her communication with God is personal.
“To have a Friday prayer, I need to look for a mosque that’s far away from where I stay. I did this so I won’t disturb how others pray,” said Ririn. The male gender expression does not guarantee the transwoman to live without stigma.
For YS Al Buchory, to be a moslem transgender is one of the liberty that she received from her family. She currently is fighting with her fellow transwoman to achieve their religious freedom, “We just want to pray to our God, why is it so hard for people to understand, isn’t all Muslim supposed to be family?”
"'I only replied back with smile and reply to them softly should I get some abused. They do not know that the feminine side that I have is God given that I need to be grateful for,” said Arie. She also agreed that violence is not the way solve any problem, one of the Islamic philosophical approach that she believes.
“ALLAHU AKBAR! ALLAHU AKBAR!” Oki tried to imitate the scream that religious fanatics yelled when attacking her in Medan, North Sumatra. The physical violence that she received did not change her views to study Islam as a peaceful religion.
“I am really worries with the safety of the students should this Islamic school still operates, we’re already at constant threat now,” said Shinta Ratri who leads Al-Fatah since 2008. Al-Fatah did not only function as one of the room for moslem transwoman to study Islam, but also as a medium for non-muslim transwoman to have a discussion regarding social issue and religious tolerance.