EEJ 2 (2) (2012) English Education Journal http://journal.unnes.ac.id/sju/index.php/eej DISCOURSE ON GENDER AND SEXUALITY Inti Englishtina  Prodi Pendidikan Bahasa Inggris, Program Pascasarjana, Universitas Negeri Semarang, Indonesia Abstrak Studi ini berkaitan dengan diskors pada gender dan jenis kelamin di Indonesia. Studi ini mencoba menemukan (2) bagaimana makna dari diskors pada pendidikan seks direalisasikan (2) apa akibat dari ideology terhadap pendidikan seks di Indonesia. Metode penelitian adalah discourse analysis dalam perspektif systemic functional linguistic yang menghighlight makna experiential dan tekstual serta mengungkap ideology dari pendidikan seks dan gender di Indonesia. Temuan studi menganjurkan untuk mencapai tujuan yang ditentukan penulis harus merujuk pada pendekatan SFL. Teks#1 menggambarkan “coping” dengan bahaya dari pendidikan seks di sekolah, teks#2 menganggap ideology dari ‘non-coping’ membenarkan intervensi untuk menghindariefek negative siswa. Teks #3 dimana menghormati perbedaan adalah esensi dalam menuju pornografi. Sementara itu, ideology yang digambarkan dengan ‘ostrich’tidak berhubungan dengan seksualitas. Sebagai ganti, pendidikan seks digunakan untuk menyampaikan isu. Abstract This with s study deals with discourse on gender and sexuality in Indonesia. The objectives of the study is figure out (1) how the experiential meanings of the discourse on sex educa- tion realized; (2) what is the impact of ideology on the field of discourse on sex education? The method of research is making use of discourse analysis in the perspective of systemic functional linguistics, particularly highlighting the strand of interpersonal, experiential and textual meanings of the text and revealing the ideology of the discourse on gender and sex edu- cation in Indonesia. The findings of this study suggest that in achieving the objectives above the writer refers to Systemic Functional Linguistics approach. Text #1 encodes an ideology of “coping” with the danger by teaching sex education at schools. On the contrary, Text #2 sees an ideology of non-coping, justifying professional intervention to avoid negative actions that students may undertake if not controlled. The ideology encoded in Text #3 is that respecting differences is the essence in addressing pornography. Meanwhile, the ideology encoded in Text #4 is that an “ostrich” attitude does not make sense when it comes to sexuality. Instead, sexual education might be a good place to start in addressing the issue. © 2012 Universitas Negeri Semarang Info Artikel Sejarah Artikel: Diterima Agustus 2012 Disetujui September 2012 Dipublikasikan November 2012 Keywords: Discourse Gender Sexuality  Alamat korespondensi: Kampus Unnes Bendan Ngisor, Semarang 50233 E-mail: jurnalpps@unnes.ac.id ISSN 2087-0108 Inti Englishtina / English Education Journal 2 (2) (2012) 126 INTRODUCTION Sex education is a broad term used to desc- ribe education about human sexual anatomy, sexual reproduction, sexual intercourse, repro- ductive health, emotional relations, reproductive rights and responsibilities, abstinence, contracep- tion, and other aspects of human sexual behavior. Common avenues for sex education are parents or caregivers, school programs, and public health campaigns. Sex education may also be described as “sexuality education”, which means that it encompasses education about all aspects of se- xuality, including information about family plan- ning, reproduction (fertilization, conception and development of the embryo and fetus, through to childbirth), plus information about all aspects of one’s sexuality including: body image, sexu- al orientation, sexual pleasure, values, decision making, communication, dating, relationships, sexually transmitted infections (STIs) and how to avoid them, and birth control methods. Sex edu- cation may be taught informally, such as when so- meone receives information from a conversation with a parent, friend, religious leader, or through the media. It may also be delivered through sex self-help authors, magazine advice columnists, sex columnists, or through sex education web si- tes. Formal sex education occurs when schools or health care providers offer sex education. In Western societies, women are additio- nally oppressed on the basis of race and class and sexuality and disability. Within this system of se- xism, male power – or male supremacy – is insti- tutionalized so that men as a group have access to economic, social, sexual and political power and privilege that women do not have. On the basis of gender, women are subordinated economical- ly (in the labor market, in marriage and mother- hood) and sexually (in reproduction, in sexual objectification and sexual violence). Women are oppressed in every aspect of their public and pri- vate lives. Women as a group are poor, and the 1980s saw an increase in the ‘feminization of poverty’. There are other areas where it appears that women in Indonesia have progressed but on closer inspection they all prove an illusion. It is true that more women are working now than ever before, but most are in the insecure and unpro- tected informal sector. This is because ancient gender and class divides are fueled by ineffecti- ve and poorly implemented government policies. And the government’s apathy about Muslim hardliners pushing their political agenda in the sphere of “morality” that is, targeting women, sure doesn’t help either. Sex is a big part of Indonesians’ daily lives. Everyday people laugh at dirty jokes. Open flir- ting is common, even between work colleagues, which some may view as verging on sexual ha- rassment. However, Indonesians relaxed attitude toward sex is ambiguous. In a way, Indonesian society is permissive in laughing at the jokes. In another way, its sexuality is repressed, with so- ciety quick to condemn anyone who engages in sexual activities outside a heterosexual marriage. This study aims at finding out how the ex- periential, interpersonal and textual meanings in the discourse on Pornography and Sex Education in media are realized and searching for what ide- ologies encoded in the discourse on pornography and sex education are. It is also intended to find out what contribution this study might give to- wards the English language education. METHODS The object of this study is opinions found in The Jakarta Post published in lately concerning pornography and sex education. The data are analyzed clause by clause by employing Tran- sitivity system, Mood system and the system of Theme. Transitivity system is meant to analyze the experiential meaning; Mood system is used to analyze the interpersonal meaning and the sys- tem of Theme is employed to analyze the textual meaning. The ideology in the texts is described based on the findings of previous analyses on the grammar of ideational, interpersonal and textual meanings, and the analysis on context of situa- tion. FINDINGS AND DISCUSSION In the previous chapters, the principle con- cepts of systemic functional linguistics have been presented, and the major analytical tools introdu- ced. This chapter will begin by summarizing the model, before demonstrating how a systemic ap- proach can be applied in contrastive text analysis. Results of the comprehensive lexico-grammatical and discourse semantic analyses of the four texts dealing with the issue of sex education (Text # 1, # 2, #3 and #4) will be presented, and it will be shown that systemic analyses enable us to make explicit how the texts are alike and different, and to relate those patterns to the cultural and situa- tional contexts of which they are the realization. We have outlined a model of language as a functional semantic resource: language is mo- 127 Inti Englishtina / English Education Journal 2 (2) (2012) deled as networks of interconnected linguistic systems from which we choose in order to make the meanings we need to make to achieve our communicative purposes. The product of the sequence of choices is a text, and the choices realized in text are themselves the realization of contextual dimensions, including specific situ- ational configurations of field, mode and tenor (register), cultural conventions (genre) and ide- ological positions. Language is thus modeled not Justas a resource embedded in a social and cultu- ral context, but as a resource through whose use we are continually constructing, maintaining and defining what constitute appropriate meanings in possible contexts in our culture. Language itself has been interpreted as a three-level semiotic system, where the discour- se-semantic unit, the text, semantically unified through cohesive patterns, in the locus of choices in experiential, textual and interpersonal mea- ning. These semantic choices, themselves derived from the need to express context in language, are in turn realized through lexico-grammatical cho- ices, with each semantic dimension resulting in a predictable and systematic way to choices from the three simultaneous systems of grammatical structure. Mood, Transitivity and Theme, The tri- partite structural description of the clause allows us to describe how language makes meanings si- multaneously. The essential distinguishing characteris- tic of the model is that it sets up a realizational relationship extending all from the most abstract levels of context (ideology) through to the very concrete words, structure, sounds and grapholo- gy of text. This realization relationship, captu- red in various diagrams throughout the previous chapters, can be read in both a predictive and a deductive direction. We will recall from previous chapters that of many possible applications of systemic lin- guistics, the most general one adopted as the fra- mework for this Final Project is that of explaining “why a text means what it does”. Two pairs of terms can be used to clarify the aims and scope of systemic text analysis. First, we can contrast the interpretation with the explanation of text. And secondly, we can recognize a distinction between the understanding of a text and its evaluation. It is through the realizational relationship established between each metafunction and a grammatical system, and between the tripartite functional organization of language and the tri- partite construction of register, between cultural context and the schematic structure of text, that a systemic model offers an effective tool for explo- ring this higher level of text analysis. As soon as we ask functional questions such as “how do people use language?” we rea- lize we have to look at real examples of language in use. Intuition does not provide a sufficiently reliable source of data for doing functional lin- guistics. Thus, systemicists are interested in the authentic speech or writing of people interacting in naturally occurring social contexts. We are in- terested, for example, in language events such the following. Text # 1 1. Over the past month, parents learned in horror 2. that from the smartphones they gave as birth- day presents, kids were viewing the sex tapes of rock singer Nazriel “Ariel” Ilham with two fe- male celebrities. 3. But other than underage viewing of porno- graphic material, parents should be more con- cerned about a greater danger caused by the ab- sence of sex education. 4. The Indonesian Health and Demographic Sur- vey have found 5. that 12 percent of teen mar- riages, between the age of 15 and 19, occur due to unplanned pregnancies. 6. A study from the University of Indonesia found 7. the annual incidence of abortion reaches 2 mil- lion in the country. 8. More than one-third of the figures are teen abortion. 9. Experts have blamed teen pregnancy on lack of knowledge about re- production. 10. But if you think that formal education on sex is the key, think again. 11. And if you think that the Internet is bad for your kids to learn about sex, you should reconsider. 12. Dr. Wei Siang Yu, founder of interactive sex education website www.sexxie.tv, said 13. that even in countries where sex education was taught at schools, there were factors that proved inhib- iting. 14. “For instance, teachers and students are predictably reluctant to discuss the matter. 15 Also, there are some medical terms that are not familiar to teachers. 16. Parents find it hard to talk about it with their children, 17. and even if there are doctors in the community, people are sometimes too shy to ask doctors,” Wei said. (Wasti Atmodjo, The Jakarta Post, Denpasar | Fri, 06/18/2010 10:30 AM | Bali) Text #2 1.(Education Minister Muhammad) Nuh said 2. children did not need formal education about sex, 3. as they would learn it naturally. 4. “I am perhaps an absolete person. 5. I do not see the sig- nificance of sex education in school,” 6. The min- Inti Englishtina / English Education Journal 2 (2) (2012) 128 ister added 7. that sex education in schools would not protect children from the adverse impacts of Internet technology on moral norms, 8. as evident in the recent circulation of sex videos fea- turing high-profile celebrities. 9. Nuh expressed his concern about the spread of the video clips through the Internet, 10. but rejected widespread requests that the government formalize sex edu- cation as part of the national curriculum. 11. He instead asked teachers to step up checks on cel- lular phones 12. and conduct regular searches on students’ bags to prevent them possessing por- nographic materials. (The Jakarta Post, June 15, 2010) Text # 3 Between free sex and local wisdom 1.What were the reasons that the American law prohibits whoever is less than 18 years old to be involved in a porn movie or any other form of pornography? 2. Why do some “official” porn sites always ask their users whether they are “adults” 3. if they’d like to access the sites? 4. Is it merely a problem of a given law? 5. Aren’t there any standing values – 6. which are related to the advantages or disadvantages for individuals and their society – 7. that legally underlie effective ar- ticles of a law? 8. Why do most people condemn pedophilia or rape on incest or any other perverted sexual ac- tions 9. and agree that they are unacceptable 10. and therefore should be strictly prohibited legal- ly? 11. Why don’t sound people accept child-pros- titution 12. while most can’t accept prostitution in general? 13. If you are a parent, can you accept it if your 13-year old daughter gets pregnant 14. and should risk her life for an abortion or giving birth? 15. Or, in the context of most common Indonesian society, could you imagine how she will be psy- chologically abused among her friends, relatives and neighbors? 16. Some might think that it is naïve for me to ask these questions. 17. Or, I might be assumed to be conservative with a less tolerant mind. 18. So far, after analyzing some facts and experiences, it’s definitely something worth talking about and is accord with today’s apprehension such as how pornography haunts Indonesia’s unique society. 19. Indonesia, for example, was exceptionally founded with religions officially guaranteed to exist. 20. It was assumed based on the fact that religious life in any form was inseparable from the people. 21. Umar Kayam (1932-2002), an Indonesian sociologist and cultural figure, as well as Tan Malaka (1894-1949), an Indonesian founding father and a Marxist, called religions “the driving force” of Indonesian society 22. and that their positions were potent 23. and therefore should be well respected. 24. In this sense, the teaching of religion, regard- less of their origins, have been implanted in so- ciety 25. and have become the corner stones in many aspect of the people’s life. 26. Thus, when some of the teachings are challenged by the pres- ence of new distinct values, 27. there will be con- flicts inevitably 28. and they will interfere with society’s construction as a whole. 29. Any in- dividuals who try to accept the new values and challenge the old ones will be likely to experience a cultural rupture, a condition of anomie, 30. or become alienated from certain groups. 31. And the current issues on sex or pornography should be placed from this point of view. 32. A commercial with explicit sexual exposure might be common in some countries or societies, 33. but it’s absolutely not in Indonesia. 34. Women with bare chests, if it is to be categorized as a sexual exposure, are common in some places, including in certain villages in Bali, 35. but not in many other regions. 36. In certain communities, such as the community that plays Reog – a traditional art performance – homosexuality is common 36. while in most other Indonesian communities it is strictly prohibited. 37. There are differences 38. and we should respect them. 38. Also, from this point of view, freedom of ex- pression should not be placed in conflicting posi- tion against the right of others 39. to enjoy what so far they have enjoyed. 40. Unfortunately, how- ever, the rights of the others may constrain the freedom of someone 41. if they’d like to exist in a community. 42. The point here is that any parties should re- spect any consensus in the society. 43. In the case of publishing adult content or everything related to it, for example – regardless of the debate on the definition of how a content is categorized adult or non-adult – as long as it causes social unrest, which is known through the responses of some or more people in the society, it should be imme- diately coped with the hands of the society or the state. 44. Until the official and legal decision is enacted, 45. the content should not be published. 46. Too conservative, some might think. 47. But I can say that if liberalism teaches tolerance, this is the more correct meaning of tolerance. 48. The way stability is built and maintained in liberal countries is different in some aspects from the way it is here in Indonesia. 49. Indonesia has a form of tolerance 50. which is most pivotal and useful parts is actually congruent with any other 129 Inti Englishtina / English Education Journal 2 (2) (2012) meanings of tolerance. 51. We only need to wear the right spectacles, 52. as an old proverb says, “dimana bumi dipijak, di sana langit dijunjung”, or 53. follow the norms wherever you are. 54. Therefore, it is no need for Indonesians to copy and paste the other’s values 55. if they are unnecessary or even destructive. 56. Free sex is common in many countries, for example, 57. but I guarantee, that most people in the world admire the concept of sex as something sacral; 58. that natural sexual intercourse between a husband and a wife is an ideal and most wanted; 59. that it is the safest form of sex ever. 60. In this sense, sex is a matter of love and trust. 61. If then some or many Indonesians have cho- sen a different point of view, 62. they should re- spect the wisdom held by most of the people. 63. The existence of the values might be disturbing for many 64. but they have to realize that they function in the already existing society 65. since it leans itself on them. 66. That’s why restricting adult content in any forms and ways makes sense for Indonesian so- ciety. 67. It’s the best choice sociologically. 68. Yet, this choice does not mean that violence in any form is allowed, 69. since it is entirely an act of traversing an astray for a good deed. (Khairil Azhar. The Jakarta Post. June 21, 2010: Page 7). Text # 4 The Birds and the Bees on Board of Nuh’s Ark 1.My late father used to joke a lot. 2. He was Sundanese, the ethnic group of West Java famous for being raunchy, 3. so he loved dirty jokes. 4. I remember one of his favorites: 5. What’s the difference between a Western and an Indonesian woman caught naked? 6.A western woman reacts by instinctively cover- ing her breasts and groin with her hands, 7. but an Indonesian woman hides her face with both hands in shame – 8. leaving everything else ex- posed. 9. I never agreed with my dad 10. that everyone would be that foolish. 11. Most would cover up on reflex, whatever their nationality. 12. My dad’s story does, however, reflect the “ostrich” attitude that some Indonesians adopt when it comes to sexuality. 13. Their heads are so firmly embedded in the sands of moral panic 14. that they can’t see the real problem. 15. One Indonesian name that springs to mind when it comes to ostriches is Tifatul Sembir- ing. 16. I think our (Kis) Communications and (Mis) Information Technology minister needs no introduction, 17. he’s already notorious for his “tweet” (sic!) statements. 18. The most original – and offensive – of these was, of course, the one comparing the clear identities of the performers in the “Peterpan” sex video to that of Jesus Chirst on the cross. 19. This sort of awe-inspiring “creativity” puts Tifatifu (as he is called, a play on tipa-tipu, mean- ing “to deceive”) on a par with the Islamic De- fenders Front (FPI). 20. These are, of course, the thugs who have objected to the statue in Bekasi of “Tiga Mojang” (Three Ladies, wearing traditional Sundanese costume), on the grounds it secretly represents the Christian Trinity. 21. There’s no such thing as being too careful I suppose – after all, 22. anything in threes might be covert Chris- tianizing “creeping trinity”, like the Hindu Tri- sula perhaps, or perhaps even the Three Stooges! 23. This is all loony attention-getting stuff, 24. but the most worrying statement that Tifatul has made is one he shared with Muhammad Nuh, the National Education (sic!) minister: 25. Both agree that sex education is “not necessary”. 26. Nuh of course, is Arabic for Noah – yes, of “Ark” fame. 26. He ensured the earth was repopulated after the flood, 27. thanks to the randy birds and bees and other beasties stowed on board. 28. So come on folks, get on board Nuh’s Ark, 29. where sex is natural 30. and doesn’t need to be taught! 31. Only, it’s not that simple, is it? 32. I mean, birds and the bees don’t have to deal with sexual abuse, exploitation, teenage sex, abortion or sex- ually transmitted infections (STIs), let alone HIV- AIDS, the current scourge of humankind. 33. And birds and bees also don’t need to be taught about their genitalia and sexual hygiene, 34. or how to develop sexual identities and form attitudes about sex. 35. Nor do they need to learn how to develop relationships and intimacy, 36. or make informed choices about their behavior – 37. and then feel confident and competent about act- ing on them. 38. Birds and bees have instincts, 39. and that’s enough for them. 40. Unfortunately, the sex lives of us humans are a bit more complex than that, 41. and we need help to get them right. 42. Sadly, the fuss about sex education isn’t new in Indonesia. 43. In 1989, for example, there was controversy over the publication of a sex educa- tion comic book called Adik Baru (New Sibling), an Indonesian version of a Swedish book entitled How to Explain Sex to Children, already translated into 16 other languages. 44. It was banned be- cause Sukarton Marmosudjono, the then attor- ney general, decided that it would corrupt the morals of children. 45. But it doesn’t mean that sex education hasn’t existed in Indonesia. 46. In fact, it has been part of our education system for many years, from el- Inti Englishtina / English Education Journal 2 (2) (2012) 130 ementary school onward, 47. and is spread over a range of different subjects. 48. Some is obvious- ly taught in biology, 49. but it is also covered in sports, citizenship classes and in religion. 50. Additionally, in Islamic boarding schools, sex education has been taught since the 16th cen- tury. 51. This is because it has always been seen as closely related to the observance of religious practices, 52. and so issues of purity and clean- liness are discussed in great detail. 53. Take menstruation for example. 54 The color, smell and quantity of blood is explained to determine whether it is, in fact, menstrual, 55. or whether the woman can pray. 56. In fact, intercourse is often discussed in great detail in many boarding school classrooms: 57. What is permitted, 58. what is not permitted, 59. the necessity of foreplay, 60. the need to focus on the pleasure of your partner, 61. and more and more, 62. in some cases, even alternative sexuali- ties are covered. 63. I also recently discovered a kindergarten teach- ing aids include male and female stuffed-toy dolls with penises, vaginas, public hair and breasts, even babies coming out of the female doll’s va- gina. 64. Here the children are also taught what parts of the body they should not let others touch, 65. and how to protect themselves from sexual molestation. 66. Wild stuff you might think, 67. but guess what? 67. The female teachers all wear jilbabs (headscarves). 68. So, honorable Minister Tifatul and Nuh, with the prevalence of teenage sex, STIs, pornography, this is hardly the time to cover your face, 69. and expose yourself to real dangers that come from ignorance about sex. 70. Instead, how about do- ing something to protect our “private parts”. 71. Sex education might be a good place to start, huh? (Julia Suryakusuma, The Jakarta Post June 30th, 2010. Page: 7). These texts serve to illustrate a basic pre- mise of systemic linguistics that language use is purposeful behavior. The writer of these texts did not just produce them to kill time, or to display their linguistic abilities. They wrote the texts because they want to use language to achieve a purpose: they had goals that they were using language to achieve. We could gloss the overall purpose of Text # 1 is to persuade parents that ot- her than being concerned with underage viewing of pornographic they should be more concerned about a greater danger caused by the absence of sex education. Whereas Text # 2 suggests that children did not need formal education about sex, as they would learn it naturally. It rejected widespread requests that the government forma- lize sex education as part of the national curricu- lum. The minister instead asked teachers to step up checks on cellular phones and conduct regu- lar searches on students’ bags to prevent them from possessing pornographic materials. Text # 3 suggests that free sex is common in many count- ries, for example, but it is guaranteed, that most people in the world admire the concept of sex as something sacral; that natural sexual intercour- se between a husband and a wife is an ideal and most wanted; that it is the safest form of sex ever. In this sense, sex is a matter of love and trust. Me- anwhile Text # 4 illustrates a story reflecting the “ostrich” attitude that some Indonesians adopt when it comes to sexuality. Their heads are so firmly embedded in the sands of moral panic that they can’t see the real problem. They ensured the earth was repopulated after the flood, thanks to the randy birds and bees and other beasties sto- wed on board. They think that sex is natural and doesn’t need to be taught! Only, it’s not that simp- le. Birds and the bees don’t have to deal with se- xual abuse, exploitation, teenage sex, abortion or sexually transmitted infections (STIs), let alone HIV-AIDS, the current scourge of humankind. And birds and bees also don’t need to be taught about their genitalia and sexual hygiene, or how to develop sexual identities and form attitudes about sex. Nor do they need to learn how to de- velop relationships and intimacy, or make infor- med choices about their behavior – and then feel confident and competent about acting on them. Birds and bees have instincts, and that’s enough for them. Unfortunately, the sex lives of us hu- mans are a bit more complex than that, and we need help to get them right. In having a purpose, these instances of language use are typical, not exceptional: peop- le do not “just talk” or “just write”. Any use of language is motivated by a purpose, whether that purpose be clear, pragmatic one, or less tangible, but equally important, interpersonal one. These texts also illustrate a second conse- quence of asking functional questions about lan- guage: that we have to look at more than isola- ted sentences. If I have presented you with only one sentence, chosen at random, from the text, for example, “I am perhaps an absolete person.” it would have been very difficult for you to determi- ne the motivation for the writing. Similarly, from the writers’ point of view, it would have been al- most impossible for them to achieve the desired goals through a single sentence. In other words, to achieve successfully the overall purposes of criticizing, the writers must meet the implicated 131 Inti Englishtina / English Education Journal 2 (2) (2012) goals of explaining a problematic phenomenon. As we read these texts through, we will no doubt have realized that in some ways they are very alike and yet in other ways they are very different. The four texts share a focus on the in- cident of the leaking sexual video tape in 2010 and what can be done about them, and each ap- proaches the topic in ways that indicate they are intended for the same audiences. In comparing those four texts you might try to suggest the likely source of each text, and consider what aspects of the texts are providing you with clues. CONCLUSION The close-up linguistic analysis of four tex- ts has illustrated that the texts are rich in mea- nings: they make not just meanings about what goes on and why, but also meanings about re- lationships and attitudes, and meanings about distance and proximity. By relating specific lin- guistic choices to the construction and reflection of situational, cultural and ideological contexts, these four texts have been shown to in fact enco- de meanings about such far reaching dimension as: ways of talking to parents, the responsibility of parents towards their children in terms of sex education, and the expected policy of the govern- ment in response to pornography. It has been shown that systemic analyses enable us to make explicit how the texts are alike and different, and to relate those patterns to the cultural and situational contexts of which they are the realization. It is reasonable to suggest, therefore, that systemic linguistics provides a very useful theoretical and analytical frame work for exploring and explaining how texts mean. The experiential meanings of the discourse on pornography and sex education in Indonesia’s media in 2010 is realized in the grammar of expe- riential meanings through the system of Transiti- vity. The interpersonal meanings of the discourse on pornography and sex education in Indonesia’s media in 2010 is realized in the grammar of inter- personal meanings through the system of Mood. The Textual meanings of the discourse on porno- graphy and sex education in Indonesia’s media in 2010 is realized in the grammar of textual mea- nings through the system of Theme and Rheme. As ideology impacts on each of the levels of context, and through them is realized in lin- guistic choices, the linguistic evidence from all the preceding analyses can be used to make ex- plicit what positions, biases, and interpretations are encoded in the texts. The impact of ideology on field relates to how the text encodes such ex- periential meanings as: who initiates, what kinds of actions/events, who responds to those actions, and how. Text #1 encodes an ideology of “coping” with the danger by teaching sex education at schools. On the contrary, Text #2 sees an ideolo- gy of non-coping, justifying professional inter- vention to avoid negative actions that students may undertake if not controlled. The ideology encoded in Text #3 is that respecting differences is the essence in addressing pornography. Me- anwhile, the ideology encoded in Text #4 is that an “ostrich” attitude does not make sense when it comes to sexuality. Instead, sexual education might be a good place to start in addressing the issue. In the choice between Warning Outlook or Improvement one, ideologically Text#1 and Text4 construct the position that parents need to be encouraged and empowered, while Tex#1 and Text#3 suggest that parents need to be warned in order to protect their children. Pornography and sex education are ide- ologically related as it is assumed that other than underage viewing of pornographic material, pa- rents should be more concerned about a greater danger caused by the absence of sex education. 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