Law Enforcement Against Lesbian , Gay , Bisexual , and Transgender ( LGBT ) Phenomena in the Qanun Jinayah in Aceh

Abstract: Law Enforcement Against Lesbian, Gay, Bisexual, and Transgender (LGBT) Phenomena in the Qanun Jinayah In Aceh. This study revealed the implementation of Islamic Law in Aceh, especially those relating to Lesbian, Gay, Bisexual, and Transgender (LGBT) Phenomena. The aim is to find out how the law is enforced and what things hinder its application. Although Aceh has enacted Islamic Shari'a, and Aceh's Jinayah Qanun has banned LGBT actions through which the perpetrators are subject to sanctions the whip, but the phenomenon of LGBT in this Province still exists. The study found the fact that the Jinayat Qanun in this region had not been fully able to ensnare LGBT perpetrators, especially Lesbians (musâhaqah) and homosexual (liwâth). This is because of two main obstacles: first, the formal aspects involving the evidentiary side, and second the material aspects relating to legal rules that can be used to punish the perpetrators of these crimes.


Introduction
The LGBT phenomenon is not really a new problem because this phenomenon has happened in ancient times as explained by the Qur'an in the story of the Prophet Loth AS. Now, the names or other terms that are similar in meaning to that have arisen along with the rise of news about LGBT both on television, and mass media.
LGBT stands for Lesbian, Gay, Bisexual, and Transgender. In the Indonesian Dictionary, the term Lesbian is interpreted as a woman who is sexually attracted to the same sex. 1 Whereas Gay refers to the tendency of a man to like the same sex or declare someone who is sexually attracted to individuals of the same type as himself. 2 Meanwhile, the term bisexual refers to someone who has several physical characteristics of the genitalia of both sexes (hermaphrodite) or has two sexes namely the sexes of men and women as well. 3 While Transgender is an identity/gender inequality in a person against the sexes appointed to him. Transgender is not a sexual orientation. A transgender person can identify himself as heterosexual, homosexual, bisexual, or asexual.
Although the Aceh province has implemented Islamic law in full, it turns out that the enactment fails to prevent the emergence of the LGBT community. Some local media have often even described the occurrence of same-sex marriage, namely men to men or women to women.
LGBT behavior and same-sex marriage are a serious threat to family institutions and endanger the social fabric of human society. Therefore this trend should be watched out for by monitoring and controlling all of their activities to save the next generations and fortify relatives with a comprehensive understanding of religious knowledge. 4 If the indications of LGBT group movements are not dammed, this could threaten the majority of Indonesia's young Muslims. This threat can arise because this LGBT not only has the consequences of the coming of punishment from Allah SWT but also become a disease and deviation of behavior that is dangerous for the younger generation. 5 This research is descriptive in nature, which is describing the symptoms in the community against the case under study. The approach used is a qualitative approach which is a research procedure that produces descriptive data. This research uses normative legal research methods, which is a research method conducted by examining existing library materials. 6 The aim is to understand the phenomenon under study, to relate to the material and formal law in Indonesia as well as to seek the opinions of scholars on the topic. 7 The core issues revealed in this study include: (1) How does the Penal Code and Jinayat Qanun Number 6 of 2014 concerning Jinayat Law and Qanun Number 7 of 2013 regarding Procedural Laws formulate liwat and musâhaqah criminal acts to ensnare LGBT perpetrators? (2) How are the efforts to uphold Islamic law by the Satpol PP ( City Police Unit) and WH in Aceh Province against LGBT perpetrators and what are obstacles to their proof related to the Qanun Jinayat?

Terminology
In general, the mention of humans experiencing sexual disorders is called LGBT. Part of it is called Lesbian and gay which is a sexual identity specifically in an individual. Lesbian is aimed at the homosexual identity of women and gay is an identity that is attached to male homosexuals.
Sexual identity is closely related to sexual behavior and sexual orientation. Sexual identity is a social construction that is built with 5 'Republika' <http://www.republika.co.id/berita/nasional/daerah/16/02/12/o2fxoi280pemkot-banda-aceh-diminta-bendung-lgbt>. 6  various forms of negotiation to reach certain agreements, both general and specific in nature. For example, the identities of men and women are not solely due to their biological sex. In the process of maturity, both of them are involved in a long social process, at least in a family consisting of fathers and mothers, who also determine the existence of each of them socially. 8 LGBT identity is not necessarily taken for granted by an individual. This identity emerges through the stages of the development of homosexual identity. This is related to the process of someone becoming lesbian and gay. As a sexual orientation, homosexuality refers to a continuous pattern or disposition for sexual experience, affection or romantic attraction primarily or exclusively for people of the same sex. Homosexuality also refers to individual views about basic personal and social identity.
In terms of forms of sexual behavior and tendencies, LGBT people have many forms of behavior such as sexual fantasizing, holding hands, kissing, hugging and others. This form of behavior carried out by LGBT couples arises due to sexual urges and their liking for the same sex.
According to various studies, 2 to 13 percent of the human population has a homosexual tendency or have had same-sex relationships in his life. A 2006 study showed that 20 percent of the population anonymously reported having homosexual feelings. The prevalence of homosexuals in the society that has been studied is around 3-4 percent in men and 1-2 percent in women. 9 LGBT groups are sociologically a manifestation of a person's attitude toward others of the same sex as sexual partners. 10 Homosexuality itself is an attitude, action or behavior towards the same sex.
LGBT behavior itself is an expression of interest in the form of affection, emotional relations whether erotic or not, expressively or exclusively, aimed at people of the same sex. Homosexuality, although it is a form of sexual orientation that is different, but has the same alignment with heterosexual. 11 According to the Lesbian and Gay Association of Indonesia, Swara Srikandi, sexual orientation is one of the four components of sexuality which consists of emotional, romantic, sexual and affectionate feelings within a person of a certain gender. The three components of sexuality are biological sex, gender identity (the psychological meaning of men and women) and gender roles (cultural norms for feminine and masculine behavior). Sexual orientation is different from sexual behavior because it is related to feelings and self-concept, although in many cases sexual orientation can also be integrated with sexual behavior. 12 LGBT has become a phenomenon that exists in the social life of the community. It is a social reality, which in the lens of phenomenology can only be explained from the perspective and experience of the actors themselves. Homosexuality is also the result of social construction or sexual education that is obtained from the environment. 13 Rooted in the discourse, homosexuals transform, from a private sexual orientation to public discourse. The development of this discourse is a condition or condition for homosexuals who are led to self-resistance. Referring to Foucault's view which states that the various resistance raised by homosexuals is not a separate part of the reproduction of discourse and power. Individuals can rarely escape from power and are always entangled in a certain web of discourse.
On the other hand, the existence of LGBT is responded by the community as a movement that is subcultural to different cultures. These forms of response are reflected in people's attitudes and views that homosexual behavior is abnormal, in-natural and even considered 11  The National Commission on Violence Against Women noted several cases of attacks experienced by LGBT groups who fought for the tolerance of the right to sexual orientation and gender identity. One of them was when ILGA (International Lesbian, Gay, Bisexual, Transgender and Intersex Association) held a conference in Surabaya March 26-28, 2010. The organizer of the conference was attacked by a group of people who called themselves: the East Java Islamic Community Forum, a combination of the Hizb Tahrir Indonesia, Islamic Defenders Front (FPI) of East Java and Formabes (United Madura Forum). This group searched the hotel rooms where the event was carried out, and even intimidated, destroyed and sealed the Gaya Nusantara office as the organizer of the activity. 15 Similar to the above event, community resistance to public figures who have the same tendencies as LGBT groups also appear in the political sphere. This is demonstrated by the community's rejection of the nomination of Dede Oetomo and Yulianus Rottoblaus as Commissioners of the National Human Rights Commission in Indonesia, because these two people have different sexual preferences and sexual identities. The rejection of the two candidates was carried out through a petition addressed to Jimly As-Shiddiqy, a member of the House of Representatives Commission III selection team. The petition signed by 240 people contained a statement that: "Dede Oetomo (DO) is an activist of the LGBT legalization campaign (Lesbian, Gay, Bisexual, and Transexual). This violates the provisions of any religion recognized in Indonesia. He does not deserve a position in KOMNAS HAM because He will only fight for evil". Community response as above is a form of discourse strategy that shows the moral panic of a country. As Farid Muttaqin said in Bhinneka magazine, homophobic attitudes or excessive fear of homosexuals or LGBT people gain support from several verses in the Koran; These verses are a literal tool to emphasize the attitude of fear that triggers violence and discrimination against homosexuals in sociocultural, political, legal and economic life. 17 Whereas in Indonesian Law Number 39 of 1999 concerning Human Rights, especially in the eighth part of article 43 it is said that every citizen has the right to participate in government.

History of LGBT Development in Indonesia and Aceh
The history of the LGBT movement in Indonesia has been around for a long time. The LGBT community that is incorporated in Gay and Lesbian was established since the existence of the Perlesin (Indonesian Lesbian Association) in 1982. Then there was Suara Srikandi, who fought and collaborated with Indonesia's largest LGBT organization, GAYaNusantara, and Lamda Indonesia (LI) which was established on March 1, 1982. In the same year, precisely in August 1982, came the G:: Gaya Hidup Ceria, the first lesbian and gay magazine in Indonesia to fight for the emancipation of lesbians and gays. 18 After that, the Ardhanary Institute was also established which was initiated by Saskia Wieringa and Rr. Agustine in 2007. This institution has the most complete resources and referrals related to lesbian issues in Indonesia.
In Yogyakarta, associations or organizations supporting the gay community have also sprung up; including PKBI (Indonesian Family Planning Association), VESTA, PLU Satu Hati, and Q community. In Aceh, the LGBT phenomenon existed before the Tsunami (2004), but its existence was still individual and unorganized. After the Tsunami, coupled with the number of foreign NGOs entering Aceh and carrying out the mission of the international LGBT movement, gradually the Aceh LGBT community began to form. This community can be observed in plain sight, where there are men with men or between women and women riding on motorbikes in an intimate style like lovers. The LGBT community continues to increase in population and is moving very systematically and massively. This phenomenon is characterized by the increasing courage of homosexuals to appear in public places, known as ngeber, 20 , such as in city parks, squares, bridges, waterfronts, or bus terminals. 21 Homosexuals have their way of showing people that they are of the same type. The symbols used are different and not necessarily the same for the symbols understood by the community, both in terms of how to behave, dress to how to communicate.
The first LGBT organization in Aceh was born in 2007. This organization calls itself Violet Gray (VG). Three years after that, Putro Sejati Aceh (PSA) was born, which is a special organization for transgenders and Atapku which is a lesbian-only organization that later changed its name to Learning Together (LeTo) Aceh. Apart from the PSA, in Bireuen there is also a special transgender organization called Tanoh Rencong Atjeh (TARENA). All of these LGBT organizations are moving rather privately.
The LGBT community in Aceh continues to increase from year to year and moves very systematically and massively. Their members come from all walks of life, some from government, civilians to teenagers who are still in school. 22  capacity building through regular meetings, training, and discussions on human rights, sexuality, and protection of group rights. They try to lead the opinion that their deviant behavior is a natural thing, not against nature and have the same right to live in society as other normal humans. Their target, of course, is for their existence to be seen as legal and legal.
Violet Gray collaborates very actively with several organizations and NGOs in Aceh. Apart from that, the community has also established cooperation with one of the Aceh Government agencies. In 2011, activist Violet Gray established a model school called Zero-V Management (ZV). It was through this school that LGBT activists recruited young Acehnese to be promoted to a higher level. 23 They are active in various national and international events and carry the name of Aceh as if Aceh legalized them.
To realize their dreams, LGBT people need several prerequisites: First, their numbers must be statistically significant, so that it is appropriate to change public assumptions. Secondly, their existence has fulfilled the population requirements, so it is worth mentioning as a community. Third, their behavior has been accepted normatively according to mental health requirements from WHO. 24 These three things have been successfully achieved by them, including the support of foreign parties through funding and assistance for certain programs. civilians, and high school students. Customers who come also come from all classes of society, including children who are still in high school. This is a concern for the people of Aceh.
In fact, before the outbreak of the LGBT phenomenon in Bumi Tanah Rencong, the Banda Aceh City Government, through the Satpol PP and WH, routinely held raids on beauty salons whose employees were men but behaved like women. This is done so that deviant behavior and habits do not become a culture. In each raid, officers always called for workers to wear clothes that match their sex. Unfortunately, this Satpol PP and WH policy received protests and opposition from NGO activists who viewed the policy as violating human rights. 27

Legal Provisions regarding LGBT in Islam, the Criminal Code and Qonun Jinayat
In Islam, the term LGBT is known by two terms, namely liwâth (gay) and musâhaqah (lesbian). While the terms bisexual and transgender have not been discussed specifically in Islam. Nevertheless, this deviant tendency can be classified in a new term which is the development of the two terms above (liwâth and musâhaqah).
Liwâth (gay) is an act carried out by a man by inserting his dzakar (penis) into the rectum of another man. Liwâth is a word (naming) which is attributed to the people of Loth 'Alaihis Salam, because the people of the Prophet Loth' Alaihis Salam were the first people to do this action (Hukmu al-liwâth wa al-Sihaaq) as mentioned in the Al-Qur'an Surah Al-A'raf verses 80-84: While musâhaqah (lesbian) is a passionate love relationship between women with the image of two women rubbing their limbs (farji') between one another until both of them feel the delicacy in the relationship. 28 In contrast to man-made laws, the application of punishment in Islam aims to make humans human and maintain the community. The Islamic Shari'ah has set lofty goals attached to its laws. These noble goals include; the maintenance of offspring (al-muhâfazhatu 'ala an-nasl), the maintenance of reason (al-muhâfazhatu' ala al-'aql), maintenance of glory (al-muhâfazhatu' ala al-karamah), maintenance of the soul (al-muhâfazhatu 'ala al-nafs), care for property (al-muhâfazhatu 'ala al-mâl), maintenance of religion (al-muhâfazhatu' ala al-din), maintenance of security / security (al-muhâfazhatu 'ala al-amn), maintenance of state (al-muhâfazhatu' ala al-daulah). 29 To preserve human offspring and their families, Islam has forbidden adultery, gays, lesbians and other sexual deviations and sanctions for the perpetrators. Although the jurists agree that LGBT people must be punished, they have different views about the form of punishment that must be imposed. Their differences of opinion can be understood from the following explanation: 1. Sentenced to Death.
According to Al-Imam Asy-Syaukani Rahimahullah: the person who does the liwâth with his dzakar (penis) is to be killed, even if the person who is not married is the same, either fa'il (the perpetrator) or maf 'ul bih (the partner). They based this opinion with a hadith (Prophet Sayings) that was referred to Abdul Aziz bin Muhammad, from 'Amr ibnu Abi' Amr, from Ikrimah, from Mrs. Abbas, that the Messenger of Allah had said: 30

Stoning;
This is as narrated by Al-Baihaqy from Ali that he once stoned a person who commits evil. Imam Shafi'i said: "Based on this proposition, we use stoning to punish those who commit liwâth, be they muhshan (married) or other than muhshan (unmarried). This is in line with Al-Baghawi, then Abu Dawud "from Sa'id bin Jubair and Mujahid from Ibn Abbas saying: those who are not married when they are found doing liwâth must be stoned. 31 3. Being punished is the same as the punishment of adultery. definition of adultery, because adultery is only done on the vagina (qubul), not on the rectum (sodomy) as practiced by homosexuals. Therefore, according to him, the punishment for those who commit liwâth is ta'zir, not to be whipped and not to be stoned. Likewise, with lesbian offenders, the punishment for lesbian offenders is ta'zir. Al-Imam Malik Rahimahullah believes that women who do sihaq (lesbian), the punishment is flogged a hundred times. Jumhur ulama believes that women who do sihaq have no hadd (punishment) for her except ta'zir. This is because the relationship is not included in the category of dukhul (entering vagina). So that lesbians will not be punished as not in the presence of men who have sex with women without dukhul (enter) on farji (vagina). This is a râjih (true opinion). 33 Turning to the law in Indonesia, actually, a bill to criminalize homosexual attitudes, living together outside the bonds of marriage (cohabiting), adultery and magical practices, was made in 2003. But unfortunately the bill failed to be ratified and in the following years not has been submitted again. Therefore, until now, national law in Indonesia has not regulated or prohibited LGBT behavior, except if it's done with children or minors.
Both the Criminal Code and the Criminal Code Bill do not consider homosexual acts a criminal offense; as long as it does not violate other, more specific laws; such as child protection law, decency, pornography, prostitution, and rape crime. In other words, homosexual acts are not considered criminal acts, as long as they are only carried out by adults (do not involve minors or adolescents), privately (confidential / closed, not committed in the open / public place, not recorded pornography and disseminated), non-commercial (not prostitution), and on the basis of like and like (not coercion or rape).
In Article 292 of the Draft Criminal Code Bill, it is stated that sexual intercourse is prohibited only between adults and minors or persons not yet 18 years old. The punishment for perpetrators of same-DOI: https://doi.org/10.24042/adalah.v16i1.3912 sex intercourse with minors is to be imprisoned for a maximum of 5 years. 34 Article 492 of the Draft Penal Code prohibits sexual intercourse with a person who has not reached the age of 18 years with the maximum sentence of imprisonment of 1 year and a maximum of 7 years.
The Criminal Code and the Penal Code Bill also do not prohibit bisexual and transsexual / transgender people. 35 Even in the Population Law, Law No. 23/2006 on Population Administration, there is an opportunity for the LGBT community, because in this Act residents can record "Important Events", not only important events that are commonly recorded such as births, marriages or deaths, but also "Other Significant Events". In the explanation of Article 53 paragraph (2) of this Law, what is meant by "Other Significant Events" are events determined by the District Court to be recorded at the Implementing Agency, including changes in sex. Prohibition of homosexual practices only emerged in 2008, when the government passed Law No. 44/2008 on Pornography and Porno action, which one of the verses of the Act mentions the prohibition of homosexual practices.
Based on the explanation above, it is clear that between Islamic law and the Criminal Code there are differences in principles; Whereas the Criminal Code considers homosexual violations is only limited to sexual relations, Islamic law does not limit only to sexual acts but also prohibits the inclusion of the opposite sex. Apart from that, according to the Criminal Code, similar relationship behavior is only prohibited if it is carried out with a person who is not yet mature whereas in Islam a similar relationship is haram (unlawful) both done with an immature person and a fellow adult. Besides, the purpose of prohibiting similar relationships in the Criminal Code is to protect young children from homosexual behavior while in Islam the aim is to look after offspring, glorify humans and teach humans to be grateful for the favor of Allah. 36 Turning to the Province of Aceh, in this region, there are legal provisions that prohibit jarîmah 37 liwâth (homosexuals), musâhaqah (lesbians) and ikhtilâth (touching between men and women who are not mahram), namely Qanun Number 6 of 2014 concerning Law Jinayat and Qanun Number 7 of 2013 concerning Qanun of Jinayat Events. However, in reality the two Qanuns cannot yet be used to ensnare LGBT perpetrators because they do not provide clear formulations of these criminal acts including provisions to fulfill evidentiary procedures.
The same is true with bi-sexual and transgender cases. Even these two deviant sexual behaviors have not been touched at all by the Qanun Jinayat rule. The main obstacle in this case is that bi-sexual proof is more difficult than homosexuals and lesbians. Bi-sexual offenders are very difficult to recognize, as are their actions, because they often hide behind marital status. Transgender also needs clear and strict rules because this can lead to the legalization of homosexuals or lesbians.

LGBT Cases in Aceh and their Operational Modes
To get an idea of how widespread the LGBT phenomenon is in Banda Aceh City, the author researched the Banda Aceh PP polic office and managed to obtain the following data:  (1) juncto of Regional Regulation number 5 of 2000 concerning the Implementation of Islamic Sharia. Perpetrators who are caught are only given a warning and asked to make a Statement that they will not repeat their actions. Then both are released by getting further coaching. 38

The Case of September, 30, 2015
To prevent the spread of public diseases, especially prostitution, Banda Aceh City Police routinely conduct raids in certain places which are suspected to be the bases of prostitutes and transvestites. In an operation that was held on the evening of Wednesday 30 September 2015 at 03.30 on PB Street in Banda Aceh City, officers succeeded in catching MRS on the edge of the Aceh river along with several other transvestite friends who were looking for customers to be offered sex services In the official report, it is known that MRS has repeatedly been involved in the same case and violated Article 19 paragraph 1 Jo Article 11 Paragraph 3 of Regional Regulation number 5 of 2000 concerning the Implementation of Islamic Sharia. He also admitted that on December 20, 2014, a Satpol PP officer had been caught red-handed because he was dressed as a woman and was roaming the streets around 04.00 WIB. 39 Perpetrators are not sentenced, but only given coaching and asked to make a Letter of Statement that they will not repeat their actions anymore. Similar to the incident dated 30 September 2015, routine raids carried out by the PP Polic Unit in several places in Banda Aceh City succeeded in catching MD along with R who were waiting for prospective customers who passed by on the banks of Kali Aceh. 41 Both perpetrators pleaded guilty to offering prostitution services and violated Bylaw number 5 of 2000 concerning the Implementation of Islamic Sharia Article 19 paragraph 1 Jo Article 11 Paragraph 3. As with the previous cases, MD and R were not detained as criminal perpetrators in general, but only given direction and guidance and asked to make a Statement that they will not repeat their actions.

The Case of October 24, 2015
Routine raids in the context of eradicating the practice of prostitution were again held by the PP Police Unit in several places in Banda Aceh City. During the operation on October 24, 2015 at Simpang Surabaya at 02.05 WIB in the early hours of the morning, officers managed to catch the transvestite prostitutes initiates MD and R who were waiting for prospective customers on the edge of the Aceh River.
In another location, on the same night, officers also managed to arrest DK and RK alias Y on the Panglima Polem street in Banda Aceh City. When he was arrested, he and his friends were waiting for customers, most of whom were city transportation drivers, fishermen and pedicab drivers. In the investigation report, DK admitted that he had been arrested twice by Satpol PP. 42 As is the case with previous transvestite prostitutes, MD, R, DK, and RK were not processed at the court level. They were only briefed and asked not to repeat their actions. The cases as explained above are only a small part of a large number of LGBT cases in Banda Aceh City. From the data obtained in the field, the only members of the LGBT community that were caught were those who openly peddled themselves on the streets and offered samesex sex services by accepting payment according to the agreement. For homosexuals who do not contain commercial elements (likes and likes) members of the community usually communicate via mobile phones and perform these actions in hotels, boarding rooms, in cars, or in certain places that are not easily detected by the authorities. This is what causes the number of cases caught in the act of musâhaqah (lesbianism) and liwâth (homosexual) is very minimal, because they are very clever in covering up their actions, so it is difficult to trace. 44

Obstacles in proving LGBT offenses in the Jinayat Qanun
From the initial research at the Satpol PP and WH office in Aceh province, there were dozens of transvestite prostitution cases whose perpetrators were released because they could not be investigated. The main obstacle is the limitation of liwâth (homosexual) and musâhaqah (lesbian) behavior in the Qanun Jinayat which is very limited and multiinterpretable. 45 Because of these unclear boundaries, investigators found it difficult to ensnare the culprit. This is shown in many liwâth cases where the perpetrator does it not by sodomy (inserting the penis into the rectum of a partner) but by oral sex (inserting the penis into the partner's mouth). 46 Such acts certainly do not meet the provisions contained in the Qanun, so investigators cannot ensnare the perpetrators with accusations of liwâth 47 Another problem that also makes it difficult for investigators to ensnare the perpetrators of Jarîmah Liwâth and Musâhaqah is the difficulty of obtaining supporting evidence. Unlike the case of khalwat, ikhtilâth or adultery which can be seen in plain sight, in the liwâth and musâhaqah cases, the evidence obtained in the field is generally minimal coupled with the difficulty of obtaining witness testimony because the witness is also domiciled as the perpetrator, These constraints indicate that the Qanun Jinayat must be immediately revised. If not, deviant sex offenders will remain free to act forever because they know that no legal sanctions whatsoever can be imposed on them. Apart from revising the sound of existing provisions, Qanun Jinayat also needs to contain rules that threaten certain parties who participate in facilitating or assisting Liwâth / lesbians, both individually and institutionally. This is important because the LGBT phenomenon is no longer just a case of sexual perversion but has begun to enter the commercial world which is marked by the emergence of sites where LGBT people meet between vendors and their customers.

Conclusion
In Aceh, the LGBT phenomenon is no longer merely a form of deviation from human behavior from the normal order of nature, but it has headed towards commercialization. This phenomenon must be watched and anticipated as early as possible because it endangers the social fabric of human society, especially young people and can be a serious threat to family institutions. For this reason, the Aceh Provincial Government must limit the space for LGBT people and monitor their activities while fortifying the next generation of the nation with a comprehensive understanding of religious knowledge. Besides that, the articles governing LGBT behavior in the Jinayat Qanun and the Jinayat Program Qanun must be immediately revised and developed so that the perpetrators, including their facilitators, can be charged with law.