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"Kecenderungan untuk menyalahkan korban perkosaan sebagai penyebab terjadinya perkosaan merupakan suatu hambatan besar bagi mereka untuk memperoleh keadilan. Rape myth acceptance, sebagai faktor mendasar yang memungkinkan kecenderungan tersebut tumbuh, dapat membuat pihak berwajib kehilangan objektivitasnya ketika menghadapi kasus, dan membuat dukungan orangtua terhadap anak yang menjadi korban berkurang. Dengan menggunakan nonequivalent group design, studi ini berusaha mencari tahu apakah terdapat perbedaan rape myth acceptance antara kelompok orangtua yang memiliki anak perempuan berusia dewasa muda dengan penyidik unit Pelayanan Perempuan dan Anak (PPA) di Jakarta dan sekitarnya. Sebanyak 34 orang dari masing-masing kelompok partisipan tersebut diminta mengisi alat ukur yang merupakan adaptasi dari Illinois Rape Myth Acceptance Scale (IRMAS). Hasil pengolahan data menunjukkan bahwa tidak ada perbedaan rape myth acceptance yang signifikan antara kedua kelompok (t= -1,439, p>0,05). Temuan ini mengindikasikan bahwa intervensi sikap terhadap perkosaan, korban, dan pelakunya perlu dilakukan untuk mengurangi tingkat rape myth acceptance baik pada orangtua maupun polisi. Jika tidak, korban perkosaan akan lebih sulit melaporkan kasusnya dan memperoleh keadilan hukum untuk tindak perkosaan yang menimpanya.

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The tendency to blame rape victims as the cause of the rape itself is a big obstacle that prevent them to experience justice. Acceptance of rape myths, as the underlying factor that enable the tendency to grow, can make the authority to lose his objectivity in dealing with the case, and parents to be less supportive toward their victim daughter. Using the nonequivalent group design, this study is intended to find out if there is a difference in rape myth acceptance between parents of young adulthood daughter and police in women and children service unit (PPA) in Jakarta and the surrounding areas. As many as 34 subjects for each group were asked to fill the adaptation of Illinois Rape Myth Acceptance Scale (IRMAS). Results show that there is no significance difference in the rape myth acceptance between the two groups (t= -1,439, p>0,05). This finding suggests that an intervention should be made to decrease the rape myth acceptance in both parents and police officers. Otherwise, rape victims may find it difficult to report their cases and also can not experience justice."

"Makalah ini mengeksplorasi tentang bagaimana konten seksuaal begitu kental dalam film komedi. Makalah ini berusaha menjelaskan fenomena di mana film komedi, terutama di Indonesia banyak menggunakan konten seksual untuk meraup untung. Makalah ini mengungkap bahwa industri perfilman Indonesia sudah dimasuki oleh budaya populer (Barat) di mana Hollywood menjadi pemimpin tren budaya populer dalam seni perfilman. Konten seksual yang banyak ditemukan dalam film komedi Indonesia sejalan dengan Teori Budaya Industri yang dipaparkan oleh Theodore Adorno. Film komedi Hollywood memang menggunakan unsur seksual sebaga pemanis film itu sendiri. Di Indonesia sendiri, yang menggunaka konten seksual sebagai konten tambahan utama dalam film komedi sudah ada dari era 70-an. Budaya industri sudah memiliki standar bahwa film komedi yang menambahka unsur seksual akan laku di pasaran sehingga tinggal sedikit tempat bagi para pelaku industri perfilman yang tidak ingin memasukan unsur seks ke dalam film komedi. Makalah ini menemukan bahwa film komedi yang tidak menambah unsur seksual di dalamnya maka akan sulit mendapat tempat di masyarakat luas yang direpresentasikan sebagai pasar. Sehingga perkembangan film komedi Indonesia menjad seragam, dan yang berbeda dengan budaya populer akan ditinggalkan atau dikonsumsi oleh kalangan tertentu.

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This study explores how the content seksuaal so thick in the comedy. This study attempted to explain the phenomenon in which the comedy, especially in Indonesia, many use to reap a profit of sexual content. This study revealed that the Indonesian film industry has been infiltrated by popular culture (Western Culture) in which Hollywood became the leader of popular cultural trends in the art of cinema. Sexual content found in many Indonesian comedy film in line with the theory presented by the Cultural Industries Theodore Adorno.

Hollywood comedies do use sexual element as a sweetener film itself . In Indonesia alone, which make use of sexual content as the main additional content existing in the comedy of the 70's. Cultural industries already have a standard that comedy would attach sexually explicit behavior in the market which will leave little room for the actors of the film industry who do not want to incorporate elements into the sex comedy.

This study found that the comedy does not add to the sexual element in it then it will be difficult to get a place in the wider community is represented as a market. So the development of Indonesian comedy faint uniform, and that is different from the popular culture will be abandoned or consumed by certain circles."

"Parfum merupakan sebuah produk yang sudah digunakan oleh manusia sejak ratusan tahun yang lalu. Sepeti layaknya semua produk yang hadir untuk diperjualbelikan, parfum juga merupakan produk yang membutuhkan strategi pemasaran untuk meningkatkan penjualanya, salah satunya dengan menggunakan iklan. Menariknya, iklan parfum seringkali menampilkan tubuh perempuan baik parfum yang ditujukan untuk laki-laki maupun para perempuan sendiri. Hal ini tentunya menimbulkan kontroversi sehingga terkadang dibeberapa negara iklan-iklan parfum seperti itu tidak dapat ditayangkan.

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Perfume is a product that has been used by humans since hundreds of years ago. Like any other product, perfume is also a product that needs a marketing strategy to increase it’s sales, one of the strategies is using advertising. Interestingly, the ads often featured sex and female body for men and women themselves. This is certainly cause controversy so that sometimes in some countries such as perfume ads that can not be displayed."

"This book critically examines the response of the United Nations (UN) to the problem of sexual exploitation in UN Peace Support Operations. It assesses the Secretary-General?s Bulletin on Special Protection from Sexual Exploitation and Sexual Abuse (2003) (SGB) and its definition of sexual exploitation, which includes sexual relationships and prostitution. With reference to people affected by the policy (using the example of Bosnian women and UN peacekeepers), and taking account of both radical and ?sex positive? feminist perspectives, the book finds that the inclusion of consensual sexual relationships and prostitution in the definition of sexual exploitation is not tenable. The book argues that the SGB is overprotective, relies on negative gender and imperial stereotypes, and is out of step with international human rights norms and gender equality. It concludes that the SGB must be revised in consultation with those affected by it, namely local women and peacekeepers, and must fully respect their human rights and freedoms, particularly the right to privacy and sexuality rights."

"This book is a legal and political intervention into a contemporary debate concerning the appropriateness of sexual offence prosecutions brought against young gender non-conforming people for so-called 'gender identity fraud'. It comes down squarely against prosecution. To that end, it offers a series of principled objections based both on liberal principles, and arguments derived from queer and feminist theories. Thus prosecution will be challenged as criminal law overreach and as a spectacular example of legal inconsistency, but also as indicative of a failure to grasp the complexity of sexual desire and its disavowal. In particular, the book will think through the concepts of consent, harm and deception and their legal application to these specific forms of intimacy. In doing so, it will reveal how cisnormativity frames the legal interpretation of each and how this serves to preclude more marginal perspectives. Beyond law, the book takes up the ethical challenge of the non-disclosure of gender history. Rather than dwelling on this omission, it argues that we ought to focus on a cisgender demand to know as the proper object of ethical inquiry. Finally, and as an act of legal and ethical re-imagination, the book offers a queer counter-judgment to R v McNally, the only case involving a gender non-conforming defendant, so far, to have come before the Court of Appeal"