THAILAND’S GENDER IN ISLAM’S SIGHT

Lecturer : Shena Samira Ilza, S.Pd. M.A

Create by :

Rinaldy Alidin NIM : 0304182074

ENGLISH EDUCATION DEPARTEMENT

TARBIYAH AND TEACHING TRAINING FACULTY

ISLAMIC UNIVERSITY OF NORTH SUMATERA

2018/2019
 PREFACE

The writer extends special thanks to the God for the blessing and grace for the
writer, so he can finish this paper on time. Thanks to Miss. Shena Samira Ilza,
M.Pd. M.A. As the Intermediate Structure teacher for who always help her
students and give a lot of useful knowlegde.

It is one of the assignments in Intermediate Structure subject. It is composed of

“Thailand’s Gender in Islam’s Sight”. This is not a perfect model so the writer
expects the critic and suggestion in order to make it better.

Hopefully this paper can be used as a reference to learn about the extrinsic
elements of a short story.

Medan, April 01st, 2019

Rinaldy Alidin
 TABLE OF CONTENTS

PREFACE ......................................................................................................

TABLE OF CONTENTS ...............................................................................

CHAPTER I INTRODUCTION ..................................................................

1.1 Background of Problem ...........................................................................

1.2 Formulation of Problem ...........................................................................
1.3 Objectiver of Problem..............................................................................

1.4 Significants ..............................................................................................

1.4.1 The Author .................................................................................

1.4.2 The Reader ..................................................................................

CHAPTER II EXPLANATION ...................................................................

2.1 Definition of Gender .............................................................................

2.2 Gender in Psychology and Biological ...................................................
2.3 Gender in Islam’s Sight .........................................................................
2.4 Thailand’s Gender in Islam’s Sight .......................................................
CHAPTER III CONCLUSION ....................................................................

REFERENCES ...............................................................................................
 CHAPTER I

INTRODUCTION

1.1 Background of problem

Gender is the range of characteristics pertaining to, and differentiating
between, masculinity and femininity. Depending on the context, these
characteristics may include biological sex (i.e., the state of being male, female,
or an intersex variation), sex-based social structures (i.e., gender roles), or
gender identity. Traditionally, people who identify as men or women or use
masculine or feminine gender pronouns are using a system of gender binary
whereas those who exist outside these groups fall under the umbrella terms
non-binary or genderqueer. Some cultures have specific gender roles that are
distinct from "man" and "woman," such as the hijras of South Asia. These are
often referred to as third genders.
Sexologist John Money introduced the terminological distinction
between biological sex and gender as a role in 1955. Before his work, it was
uncommon to use the word gender to refer to anything but grammatical
categories. However, Money's meaning of the word did not become
widespread until the 1970s, when feminist theory embraced the concept of a
distinction between biological sex and the social construct of gender. Today,
the distinction is followed in some contexts, especially the social sciences and
documents written by the World Health Organization (WHO).
In other contexts, including some areas of the social
sciences, gender includes sex or replaces it. For instance, in non-human
animal research, gender is commonly used to refer to the biological sex of the
animals. This change in the meaning of gender can be traced to the 1980s. In
1993, the US Food and Drug Administration (FDA) started to
use gender instead of sex. Later, in 2011, the FDA reversed its position and
began using sex as the biological classification and gender as "a person's self
 representation as male or female, or how that person is responded to by social
institutions based on the individual's gender presentation.
The social sciences have a branch devoted to gender studies. Other
sciences, such as sexology and neuroscience, are also interested in the subject.
The social sciences sometimes approach gender as a social construct, and
gender studies particularly do, while research in the natural
sciences investigates whether biological differences in males and females
influence the development of gender in humans; both inform debate about
how far biological differences influence the formation of gender identity. In
some English literature, there is also a trichotomy between biological sex,
psychological gender, and social gender role. This framework first appeared in
a feminist paper on transsexualism in 1978.
Based on the explaination above, in this paper the author wanna write about
thailand's gender in islam's sight. As we know, now in thailand they have 18
(eighteen) kind of gender, and this is out of what islam teach to us. So, the
author will be explain about this in chapter two.

1.2 Formulation of the problem

1. What is definition of gender ?
2. What are causes so many gender in Thailand ?
3. Are there laws designed in Thailand for gender or LGBT ?
4. How many kind of gender in Thailand ?
5. How is the view of islam about gender in Thailand ?

1.3 Objectiver of the paper

1. Gender is how the way to make a differences between male and female
about the habit and all activity human do.
2. The causes are maybe because tolerance, In the Vinaya Pitaka text,
gender is divided into four namely men, women, hemaphrodites
(intersex) and homosexuals or kathoey. In Buddhism, Kathoey is
 considered karma. They the kathoey consider the reincarnation of
humans who have committed major sins. Therefore, all people
according to Buddhism are more tolerant to Kathoey. Even a kathoey
according to Buddhism is permitted to become a monk to atone for his
sins. These rules make Buddhism seem tolerant of the ladyboy or
Kathoey.
3. Yes, there are. In 2012, a group of parliamentarians and lesbian, gay,
bisexual and transgender or LGBT activists formed a committee for a
bill that recognized same-sex couples. This bill allows same-sex
couples to marry legally. However, there has been no further discussion
regarding the bill, presumably because Thailand was hit by prolonged
political protests in 2013 and 2014. Meanwhile, gay rights activists
welcomed the decision to include the term "third gender" in the new
constitution. "This regulation will treat all citizens alike and help
protect LGBT people from discrimination in all fields, including
facilitating business and personal life," said gay activist Natee
Teerarojjanapongs. The government of the military junta launched a
coup on May 22, 2014, to restore order after months of the country hit
by political unrest which killed nearly 30 people. The military junta
government also canceled the 2007 constitution and replaced it with an
interim charter providing strength and protection for members of the
military and the perpetrators of the coup.
4. There are 18 kind of gender in Thailand, and the writer will explain in
Chapter II
5. The view of islam about gender in Thailand was talked at surah Fatir
verse 11 which talk about allah create men and women.
1.4 Significants
1.4.1 Author
The significant for author are to make my ownself be aware of
gender, and conscious about what Allah create. As we know, Allah
create humans by pairs, because that i know male belongs to female
and female belongs to male. So, from this i can get conclusion about
many gender in Thailand was wrong’s taught. So, from this i know
what’s right and wrong.
1.4.2 Reader
The significant for reader are to make a reader be aware of
gender and life too. Maybe from this project the reader can get the
point and knowledge from this project.
 CHAPTER II

EXPLAINATION

2.1 Definition of Gender

Gender refers to the roles and responsibilities of men and women
that are created in our families, our societies and our cultures. The
concept of gender also includes the expectations held about the
characteristics, aptitudes and likely behaviours of both women and
men (femininity and masculinity). Gender roles and expectations are
learned. They can change over time and they vary within and between
cultures. Systems of social differentiation such as political status,
class, ethnicity, physical and mental disability, age and more, modify
gender roles. The concept of gender is vital because, applied to social
analysis, it reveals how women’s subordination (or men’s domination)
is socially constructed. As such, the subordination can be changed or
ended. It is not biologically predetermined nor is it fixed forever.
Gender Analysis is the collection and analysis of sex-disaggregated
information. Men and women both perform different roles. This leads
to women and men having different experience, knowledge, talents
and needs. Gender analysis explores these differences so policies,
programmes and projects can identify and meet the different needs of
men and women. Gender analysis also facilitates the strategic use of
distinct knowledge and skills possessed by women and men.
Gender Equality means that women and men have equal
conditions for realizing their full human rights and for contributing to,
and benefiting from, economic, social, cultural and political
development. Gender equality is therefore the equal valuing by
society of the similarities and the differences of men and women, and
the roles they play. It is based on women and men being full partners
in their home, their community and their society. Gender Equity is the
process of being fair to men and women. To ensure fairness, measures
must often be put in place to compensate for the historical and social
disadvantages that prevent women and men from operating on a level
playing field. Equity is a means. Equality is the result.
Empowerment is about people -both women and men- taking
control over their lives: setting their own agendas, gaining skills,
building self-confidence, solving problems and developing self-
reliance. No one can empower another: only the individual can
empower herself or himself to make choices or to speak out. However,
institutions including international cooperation agencies can support
processes that can nurture self-empowerment of individuals or groups.
Gender Division of Labour is the result of how each society divides
work among men and among women according to what is considered
suitable or appropriate to each gender.
Women in Development (WID) The WID approach aims to
integrate women into the existing development process by targeting
them, often in women-specific activities. Women are usually passive
recipients in WID projects, which often emphasize making women
more efficient producers and increasing their income. Although many
WID projects have improved health, income or resources in the short
term, because they did not transform unequal relationships, a
significant number were not sustainable. A common shortcoming of
WID projects is that they do not consider women’s multiple roles or
that they miscalculate the elasticity of women’s time and labour. An
other, is that such projects tend to by blind to men’s roles and
responsibilities in women’s (dis)empowerment. The biggest difference
between WID and GAD is that WID projects traditionally were not
grounded in a comprehensive gender analysis. The GAD approach is
gender-analysis driven. There is definitely a need for women-specific
and men-specific interventions at times. These complement gender
initiatives. Research shows that the success of both sex-specific and
 gender activities is directly linked with the depth of the gender
analysis that informs them.
Gender and Development (GAD) The GAD approach focuses on
intervening to address unequal gender relations which prevent
inequitable development and which often lock women out of full
participation. GAD seeks to have both women and men participate,
make decisions and share benefits. This approach often aims at
meeting practical needs as well as promoting strategic interests. A
successful GAD approach requires sustained long-term commitment.
UN ECOSOC describes gender mainstreaming as “the process of
assessing the implications for women and men of any planned action,
including legislation, policies or programmes, in all areas and at all
levels. It is a strategy for making women’s as well as men’s concerns
and experiences an integral dimension of the design, implementation,
monitoring and evaluation of policies and programmes in all political,
economic and societal spheres so that women and men benefit equally
and inequality is not perpetuated. The ultimate goal is to achieve
gender equality”. (ECOSOC Agreed Conclusions 1997/2)
Gender-responsive objectives are programme and project
objectives that are non-discriminatory, equally benefit women and
men and aim at correcting gender imbalances. Literacy Gender Parity
Index (GPI) is the ratio of the female to male adult literacy rates
which measures progress towards gender equity in literacy and the
level of learning opportunities available for women in relation to those
available to men. It serves also as a significant indicator of the
empowerment of women in society.

2.2 Gender in Psychology and Biological

What causes gender differences and similarities in behaviour? Men and
women’s differing social behaviours can be the result of multiple influences.
From a biological perspective, men and women differ in physical size, basal
 levels of hormones, and gonadal hormone exposure. From an evolutionary and
social standpoint, gender differences are the result of sex-differentiated
pressures on human ancestors. Sex differentiated behaviour can occur due to
the different positions men and women hold in social hierarchies, as well as
the specific gender roles that we assume men and women fit into. This next
section reviews the social and biological differences between men and women
that can (partly, at least) drive observed differences in behaviour.
In addition to the social roles that shape and stereotype gendered
behaviour, hormones and physical differences between the sexes play an
important role in shaping human behaviour. What determines how men and
women are assigned to social roles and differences in behaviour can be
attributable to any evolved physical differences. These include physical and
reproductive differences – men’s greater size and women’s reproductive
activities, as well as hormonal differences – that result in organisational and
activational differences.
Gender differences in roles and behaviours are somewhat understood
through activational and organisational differences. The differences in
hormones and related neural structures have been shaped partly through
selection pressures and interact with more recently evolved higher brain
functions (Panksepp & Panksepp, 2000).

2.3 Gender in Islam’s Sight

The word gender comes from English which means gender. And in Islam
there is a discussion of gender issues in general, discussed in the Qur'an in
general, from relations between men and women or the rights of men and
women, all of which God has explained in his words. clear and without doubt.
And here are some Islamic views on gender equality:
1. Gender equality is permissible in Islam
In Islam there are no verses or arguments that discuss or prohibit the
case of gender equality. Gender equality is permissible but in a portion
that is not excessive, it does not necessarily make women become
 leaders in all things. Men remain the leaders and protectors of women
in this life.
2. Men are obliged to be leaders or family heads
In the life of the household it remains the role of men as the head of
the household and the leader in it, and women need to obey the man
who is the leader and protector (her husband). As contained in the word
of Allah SWT. In (Surah An-Nisa verse 34), Allah says:

"Men (husbands) are protectors of women (wives), because Allah has

overruled some of them (men) over some others (women), and because
they (men) have provided a living from their wealth. Then godly
women are those who are obedient (to Allah) and keep themselves
when (their husband) does not exist, because Allah has guarded (them).
the women you are worried about will nuyuz, let you give them advice,
leave them `on the bed (separate beds), and (if needed) beat them. But
if they obey you, then do not look for an excuse to trouble them.
Indeed, Allah is High, Great. "
3. Women are allowed to study as high as possible
Before the existence of gender equality, women were not allowed to
study, under the pretext that women would only end up doing
household chores, so they did not need to have knowledge. Such public
 opinion is actually not true and must be eliminated, because learning is
part of good deeds. And women also need knowledge to develop in
their lives and to be taught to their children. And now women have
been able to claim knowledge as high as possible but with a note not to
forget their obligations as a woman.
4. There are limits to gender equality
Women may be equal to men in many fields, but women still may
not be in the same shaf when praying, and the priest remains the role of
men. Gender equality is permissible in Islam, but the limitations are in
accordance with the nature of men and women.
5. Allah looks at the position of men and women are same
Allah views the position of women as men in both their rights and
obligations as Muslims. Like the following word of God. In (Surah An-
Nahl verse 97) Allah SWT. say:

"Whosoever works virtue, both men and women in a state of faith, we

will certainly give him a good life and We will reward him with a
reward better than what they have done."
6. Women are entitled to inheritance
In inheritance cases, women also have the right to inherit
inheritance, but their share is only half that of men. This is because
women have the right to get dowry and income, and women cannot
participate in the defense of the community, because that is only half of
women's inheritance.
7. Women have the right to be free from slavery
Humans are essentially born free or free, so it is the right of women
to get their freedom from slavery. And Islam also forbids people to
make women slaves.
8. The position of women is more noble and special
In Islam, the position of women is more noble than men, it is said in
several hadiths.

From Abu Hurairah ra, he said: "There was someone who came to see
the Prophet Muhammad. and ask, "O Messenger of Allah, to whom
should I do good?" He replied, "To your mother!" The person asked
again, ‘Then who else? The Prophet answered, 'Your mother.' Then he
repeated his question, and the Prophet continued to answer, 'To your
mother!' He asked again, 'Who else then?' He replied, 'To your father!'
"(Bukhari: 5971, Muslim: 2548)
And indeed in Islam it is taught that Allah created his creatures in
pairs, as explained by al-Quran surah Fatir verse 11 :

“And God created you from the land of the semen, then He made you
pairs (male and female). And no woman conceived nor gave birth, but
 with His knowledge. And it is not extended to the age of a person who
is long and does not reduce his age, but (has been determined) in the
Book (Lauh Mahfuzh). Surely this is easy for God.”
From some of the Islamic views above regarding gender equality,
we can know, that Islam supports gender equality. Even Islam since its
birth has provided protection and safeguarded the honor of women.
How beautiful Islam is as a religion, because every rule and order that
is available is always beneficial and based on the good of its people.

2.4 Thailand’s Gender in Islam’s Sight

Thailand recognizes that there are not only two genders in the world.
Thailand is often regarded as the world's transgender center, both because of
the high level of sex change operations that take place there, the high quality
of the results of operations compared to other countries, and the fact that
transgender people are usually treated better in Thailand than elsewhere.
Even though we know western countries as a country that upholds freedom,
but America and Europe are still taboo to mention sex and transgender issues.
Some among westerners even have homophobia or anti-homosexuality.
Because the general understanding of transgender and homosexuals is two
things that are interrelated, those who are homophobia are also usually anti-
transgender.
Different stories with Thai people. There, transgender or in Thai terms is
called kathoey, even considered the third sex. There is no problem with gay
and lesbian orientation. This is implemented in the presence of pink toilets
that are used specifically for transgender.
Thais do not discredit transgender at all. In fact, transgender is not a
disgrace, but only the condition of someone who is unlucky or they call it
karma. This is oriented to the ancient beliefs of the Thais.
The belief of Thais who uphold tolerance and live in a social environment
also makes them very open to things that we consider taboo. That is why
transgender and even gay and lesbian people are accepted with open arms.
 Thailand legally recognizes "third sex" and in its broader cultural
understanding, there are 18 genders that are part of the common language in
Thailand. There are specifications for minority gender differences in Thailand
and the following are gender terms found in Thailand.
1. A normal man: a normal man who likes women
2. Adam: men who like Tom (women who dress like men and like
women)
3. Bi: People who are interested in female or male or bisexual gender
4. Tom: women who dress like men, sometimes behave like men, and like
women
5. Dee: a woman who likes masculine women or Tom
6. Boat: men who like women, gay king, and gay queen but don't like
ladyboys.
7. Gay King: masculine man who likes men
8. Gay Queen: feminine man who likes men
9. Ladyboys: men who want to be women by doing transgender surgery
10. Angee: the ladyboy who likes Tom
11. Lesbians: women who like women
12. Cherry: a woman who likes gay and ladyboys
13. Normal woman: woman who likes men
14. Tom Gay: Tom who likes women, Tom, and Dee
15. Tom Gay King: Masculine Tom who likes Tom more
16. Tom Gay Queen: Tom is feminine who likes Tom more
17. Tom Gay Two Way: Tom who can become a Tom Gay King or Tom
Gay Queen
18. Samyaan: women who like Tom, lesbian, and women, and can be one
of them.

The existence of Kathoey, which has long been recognized by Thai

people, is inseparable from the religion associated with Thai society,
namely Buddha. This teaching trusts the Tripitaka as a holy book. One part
of the tripitaka is the Vinaya Pitaka, a book that contains rules that govern
life as a Buddhist. One text written in the Vinaya Pitaka is a rule about sex
and gender.

In the Vinaya Pitaka text, gender is divided into four namely men,
women, hemaphrodites (intersex) and homosexuals or kathoey. In
Buddhism, Kathoey is considered karma. They the kathoey consider the
reincarnation of humans who have committed major sins. Therefore, all
people according to Buddhism are more tolerant to Kathoey. Even a
kathoey according to Buddhism is permitted to become a monk to atone for
his sins. These rules make Buddhism seem tolerant of the ladyboy or
Kathoey.

Even though the Buddha's teachings set the requirements for kathoey,
some people and the social environment did not accept it right away, so
they only accepted kathoey. Kathoey in Thailand is not really free. They
are still trying to declare themselves as same-sex lovers.

In fact in the teachings of Islam, it is taught that there are two sexes,
namely women and men. and as explained above, also in fatir surah verse
11, Allah created people and their creatures in pairs. From this we can take
lessons, and we also do not have to follow the recognition of the country of
Thailand.

Even though in our own country there is or has been a transgender like
love and many more. as human beings we should also remind each other.
but if it is not touched in his heart. enough God is the one who turns the
hearts of his people.
 CHAPTER III

CONCLUSION

Gender refers to the roles and responsibilities of men and women that are
created in our families, our societies and our cultures. The concept of gender also
includes the expectations held about the characteristics, aptitudes and likely
behaviours of both women and men (femininity and masculinity).

What causes gender differences and similarities in behaviour? Men and

women’s differing social behaviours can be the result of multiple influences.
From a biological perspective, men and women differ in physical size, basal levels
of hormones, and gonadal hormone exposure. From an evolutionary and social
standpoint, gender differences are the result of sex-differentiated pressures on
human ancestors. Thailand legally recognizes "third sex" and in its broader
cultural understanding, there are 18 genders that are part of the common language
in Thailand.

From some of the Islamic views above regarding gender equality, we can
know, that Islam supports gender equality. Even Islam since its birth has provided
protection and safeguarded the honor of women. How beautiful Islam is as a
religion, because every rule and order that is available is always beneficial and
based on the good of its people.
 REFERENCES

1. Janet Saltzman Chafetz (2006). Handbook of the Sociology of Gender.

Dari
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06,%20Springer).pdf
2. Wendy Stainton Rogers And Rex Stainton Rogers (2001). The psychology
of gender and sexuality. Dari
file:///C:/Users/fujitsu/Downloads/Documents/gender.pdf
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