Exploring Indonesian New Culture in Thailand Boys

Love ‘2gether the series’: The Perspective

of Sociology of Love
Nikodemus Niko1

Abstract
Everyone has their respective definition in interpreting what love is.
This article explores the meaning of love, especially the meaning of lover,
in ‘2gether: The Series’, a Thai boys’ love series. In this article, the perspective
of sociology is elaborated in the discussion for viewing the meaning of love.
This study applied a descriptive qualitative method. Critical discourse
analysis by Fairclough used for data analysis. Fundamentally, there are no
restrictions at all for the meaning of love. However, it does not mean that
love is free of values. On the contrary, love is full of values ​​of goodness and
life. Because of love, someone can burst into happiness by crying .
Furthermore, because of love, someone can become infatuated with
something. Love is full of value, which is rarely defined precisely. In the end,
the meaning of love returns to purity and holiness (humanistic values).

Keywords: Sociology of Love, Same-Sex Love, Boys’ Love, 2Gether:

The Series

1
Lecturer at Department of Sociology, Faculty of Social and Political Sciences, Universitas Maritim Raja Ali Haji, Indonesia &
Doctoral Candidate at Department of Sociology, Faculty of Social and Political Sciences, Universitas Padjadjaran, Indonesia
E-mail: nikodemus15001@[Link]
52 KKU International Journal of Humanities and Social Sciences

1. Introduction
‘2gether: The Series’ is a Thai drama TV series based on a novel by
JittiRain entitled เพราะเรา...คู่กัน (Because We Are Together). This series tells
the story of an old love that has blossomed again, in which Sarawat and
Tine – when in high school they met at a concert by the band SCRUB – meet
again because of enrolling in the same university. This second meeting brings
back a long-lasting love of Sarawat for Tine.

“… And the only person I fall in love with is you, Tine.

I love you. I like you since seeing you for the second time.”
(Sarawat to Tine in “2Gether: The Series” Episode 7)

This drama series also attracts the attention of Indonesian people,

especially among young people. This is shown by the large number of
Indonesian media that have made reviews of this series, such as review by
Pratiwi (2020) at [Link] and Adelia (2020) at Tribunnews Jateng.
Not only media in Indonesia, CNN Philipines (2020) and South China Morning
(2020) also reviewed this drama series. It indicates that this series is trending
and viral in Asia.
Since it first aired in March 2020, this series has become a worldwide
trending topic on Twitter with the hashtag #2gethertheseries in Indonesia
because of its several episodes. For these reasons, it can be deduced that
the Indonesian people have begun to be interested in same-sex love drama
series (Boys’ Love or BL Series). BL as a genre is extremely diverse, but it still
offers enough consistency, in its male-only relationships, to generate a shared
frame for the users' expectations and preferences (Kam, 2013).

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However, to date, no Boys’ Love series has aired on the national

television platform in Indonesia. This is because it is something taboo.
Furthermore, this taboo is due to the homophobic culture and attitudes
attached by most groups in Indonesian society.
Essentially, the knowledge of most Indonesian people about lesbian,
gay, bisexual, and transgender (LGBT) is still very limited. This limited
knowledge is due to restrictions on religious norms. This situation is
generally prone to creating stigma, resulting in negative stereotypes that
refer to LGBT as being abnormal condition or illness. Religious groups and
government officials have intensified anti-LGBTI sentiment in Indonesia by
calling for healing and discrimination against LGBT individuals and groups
(Human Rights Watch, 2016).
The teachings of major religions, that are interpreted conservatively
which reject the existence of LGBT people (homosexuality), are increasingly
negatively affecting the views of the general public as a whole even though
some progressive religious individuals accept the presence of those people
(UNDP & USAID, 2014). The stigma even sometimes occurs among LGBT
groups, in which they call themselves “sick” or “abnormal”. This means that
LGBT problems in Indonesia occur not only externally but also internally.
Based on the Human Rights Declaration in 2006 which agreed on
gender equality, population, and human rights, LGBT groups in Indonesia
have a legal standing to struggle to gain recognition of their rights as citizens,
including gender legal status, same-sex marriage, and demands for not being
discriminated in social life (Ministry of Women’s Empowerment & Child
Protection and Center for Health Research, University of Indonesia, 2015).
However, the Indonesian government has not given priority to human rights
concerning LGBT as a policy that is sensitive to the protection of LGBT

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54 KKU International Journal of Humanities and Social Sciences

individuals and groups as citizens, as mandated in the 1945 Constitution

(Muthmainnah, 2016).
The limitation of norms and values ​​in Indonesia causes the series with
the boys’ love (BL) genre to be mostly rejected. In fact, this does not only
occur in Indonesia. A study conducte d by Ojanen (2009) indicates that
although Thai people, in general, ar e not active in persecuting and
intimidating individuals with sexual or gender minorities, there are often
restrictions on the social space for LGBT people.
Most Indonesian people only recognize heterosexual love (between
man and woman). Meanwhile, homosexual love (between man and man or
woman and woman) is still in an “eastern” taboo that sticks to patriarchal/
masculine culture (Niko, 2018).
Therefore, this article tries to discuss the description of love from the
perspective of sociology. Then, it elaborates the meaning of love for
same-sex love as shown in ‘2gether: The Series’ (A Boys’ Love Series).
The researcher considers that, in the love story of Tine and Sarawat in
‘2gether: The Series’, the shown expressions confirm that same-sex love can
also be expressive, similar to the case with heterosexual love in general.
This is in line with the statement of Sternberg (1986) that, no matter how
strong or good it is, love without expression will be extinguished.

2. Research Methods
2.1 Data Collection
This study applied a descriptive qualitative method with primary and
secondary data exploration through literature [Link] primary data were
the video of all episodes of ‘2gether: The Series’ from Youtube of GMMTV.
Meanwhile, secondary data were collected through tracing scientific and

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 Exploring Indonesian New Culture in Thailand Boys Love ‘2gether the series’:
The Perspective of Sociology of Love 55

popular writings, such as journals, newspapers, online media, and books

related to ‘2gether: The Series’.

Table 1 the description of the Series

Title 2Gether: The Series
Genre Romance, Boys’ Love
Country Thailand
Director Champ Weerachit Thongjila
Production GMMTV
Broadcasting Station GMM 25, LINE TV, Youtube GMMTV
Showtimes Every Friday, 21.30
Broadcast Period 21 February 2020 – 15 May 2020

In this article, author employed the approach of sociology of love.

Therefore, the researcher conducted an unstructured online assessment
through a repository of scientific journals, such as Google Scholar, Elsevier,
and Taylor & Francis Group. The results of the desk review on the sociology
of love were then described and reviewed in the discussion section.
2.2 Data Analysis
The author used discourse analysis for this study. Fowler et al.
(1979), Fairclough & Wodak (1997) and Johnstone (2002) define discourse
critically by placing discourse as a construction that is not value-free and
not neutral. This means that discourse is a form of social action produced
following the goals of those who produce it.
The analysis of this research data uses the critical discourse of the
Fairclough (1995) model, which is divided into three dimensions, namely

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56 KKU International Journal of Humanities and Social Sciences

microstructural, mesostructural and macrostructural. In particular, the

analysis used is the macrostructural dimension of socio-cultural practical
discourse. The analysis of media socio-cultural practices in Fairclough (1995)
critical discourse analysis is a macro-level analysis based on the opinion that
the social context outside the media influences how discourse exists in the
media.

3. Research Results
3.1 Heteronormativity in the Indonesian Context
Sexuality, sex, and gender have different meanings in terms of
terminology. Sex is an objective state of anatomy-biology (nature), which
attributes humans as male or female (Raharjo, 1997). Furthermore, Raharjo
also defined sexuality as a social construction related to attitudes, feelings,
and values, which are related to sexual behavior and orientation. In addition,
in the literature of sociology, gender is conceptualized as a social and
cultural construct (Molo, 1993; Freud, 1994; Hart, 1996; Raharjo, 1997;
Brickell, 2006; Biever et al., 2007; and Haslanger, 2017).
In the Indonesian context, sex, sexuality, and gender are defined
only in terms of ‘sex’, namely male and female. In fact, various expressions
of sexuality and gender can be found in the Indonesian context. However,
the ideology of heteronormativity has become a strong legacy of the
patriarchal culture in Indonesia. This ideology states that it is a necessity to
have heterosexuality which is oriented towards offspring reproduction.
In short, heteronormativity is an imposition for humans who have male
anatomy so that they must be masculine. Likewise, for humans who have
female anatomy, they must be feminine.

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 Exploring Indonesian New Culture in Thailand Boys Love ‘2gether the series’:
The Perspective of Sociology of Love 57

The acceptability of sexuality other than heterosexuality in

Indonesia collides with the demands of heterosexual marriage. For that
reason, it becomes the basis for the rejection of sexuality outside of
heterosexuality. Furthermore, sexuality outside heterosexuality also has
always been clashed with religious teachings (Zuhri, 2015; Rohmawati, 2016;
and Sanawiyah, 2016). In the Indonesian context, the religion, with the most
adherents in terms of numbers, is Islam which teaches that LGBT is a sin
(Harahap, 2016). Therefore, the culture of the Indonesian people is also
influenced by religions that do not accept LGBT as part of society.
The rejection of sexual diversity outside heterosexuality is called
homophobia. Homophobia is the state of hating sexual behavior outside of
heterosexuality and without considering the diversity of individual sexualities
(Plumer, 1995; Russell & Bohan, 2006; Downie, 2014; and Fraïssé & Barrientos,
2016). This homophobic state is the source of discrimination and
criminalization against LGBT+ (Irwin, 2007).
Hate speech and negative stigma against LGBT groups and
individuals even come from state officials and mass media in Indonesia (Niko,
2016; and Teresia, 2019). The examples of violence and persecution cases
against LGBT groups and individuals in Indonesia are the eradication of the
Bissu community in South Sulawesi, the attack on the HIV/AIDS activity in
Yogyakarta, the murder of three shemale in West Jakarta, the dissolution of
a shemale contest in Jakarta, the murder of LGBT individuals (such as the
case of Budi in Sukabumi, Vera in Purwokerto, and Elly in Jakarta), the beatings
of a lesbian couple in Makassar, the torture of gay couples in Aceh, and the
terror against Arus Pelangi community in Banyumas (Ariyanto & Triawan, 2008).
This situation indicates that most Indonesian people are homophobic.

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58 KKU International Journal of Humanities and Social Sciences

3.2 The Sociology of Love: The Romance of Same-Sex Love

Herbert Spencer (1820-1903) played a vital role in the development
of the theory of sociology. Although Spencer did not call it specifically the
theory of love, in many of his essays, he mentioned love as one of the
important elements to be discussed in sociology. From the point of view of
sociology, love possesses a distinctive “caste” (Herskovits & Malinowski, 1997;
Charter, 2015). This means that love is an object of study which has the same
position as economy, education, industry, gender, and many other objects
of sociological study.
The sociology of love has actually been around for a very long
time (Iorio, 2014). However, in the Indonesian context, it is still not too
common to the public. In an article published in the journal of Humanistic
Sociology, Sorokin (1950) argued that the creative power of love should
contain creative love, friendship, non-violence, and non-aggression. Ideally,
love means without domination, not hurting each other, and bringing peace
to human life (Niko, 2018).
The sociology of love believes that more love will emerge in this
world if love is put on the basis of humanity. In the definition proposed by
Charter (2015), love does not only refer to two people who love each
other. According to him, love is interesting because it is everywhere and has
a significant impact on our culture, society, and lives, and yet we can know
relatively little about what it actually means.
Furthermore, Charter (2015) stated that love is sociologically
understood in several views, such as sexual love, intimate love, companionate
love, romantic love, parental love, friendship love, inter-species love, love
for places, love for belongings, and love for views. In other contexts, love is
often interpreted as a wild emotional desire that exists in the history of
human civilization (Marcuse, 2018). In ‘2gether: The Series’, love actually
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 Exploring Indonesian New Culture in Thailand Boys Love ‘2gether the series’:
The Perspective of Sociology of Love 59
6
brings out a variety of meanings, such as romantic love, friendship love, and
motional desireintimate love,inbut
that exists thenot haveofa selfish
history humanattitude. This(Marcuse,
civilization can be seen
2018).when SarawatThe Series’,
In ‘2gether:
reveals the following.
ctually brings out a variety of meanings, such as romantic love, friendship love, and intimate love, but
ve a selfish attitude. This can be seen when Sarawat reveals the following.
“… You do not need to like me. You just need to open
your heart to me.” (Sarawat to Tine in ‘2Gether: The Series’
“… You do not need to like me. You just need to open your heart to me.” (Sarawat to Tine in
Episode 7)
‘2Gether: The Series’ Episode 7)

Figure 1 Sarawat and Tine in 2gether the series (property by GMMTV)

Figure 1 Sarawat and Tine in 2gether the series (property by GMMTV)

In general, love is Inalways

general, love is always
interpreted interpretedemotion
as a psychological as a psychological
so that it isemotion so such as
very personal,
angular love that
theoryit isapproach
very personal, such (1986)
by Sternberg as the that
triangular
love islove theory approach
an interpersonal by with a
relationship
Sternbergpassion,
nation of intimacy, (1986) that
and love is an interpersonal
commitment. relationship
The researcher with a combination
considers that this interpersonal
nship cannot ofbe intimacy,
studied onlypassion,
from and [Link]
the psychological The researcher considers
(Mahmud, 2018), but that this the social
also from
วารสารนานาชาติ มหาวิทยาลัยขอนแก่น สาขามนุษยศาสตร์และสังคมศาสตร์ 12 (3) : กันยายน - ธันวาคม 2565
Love is not something that is merely instinctual or the involvement of feelings in a relationship.
er, many things can be explored in the definition of love. This means that love is basically undefined
60 KKU International Journal of Humanities and Social Sciences

interpersonal relationship cannot be studied only from the psychological

aspect (Mahmud, 2018), but also from the social aspect.
Love is not something that is merely instinctual or the involvement
of feelings in a relationship. However, many things can be explored in the
definition of love. This means that love is basically undefined (not having a
single definition) or depends on its context. This is in line with the statement
of Owens (2007) that sociologists do not have a uniform definition of
romantic love.
Therefore, the researcher could define love as excessive jealousy.
Furthermore, other people may also interpret love as a symbol of death.
It is because each of us is free to have a personal definition of love. Some
well-known experts, like Webster, stated that love is really a feeling. On the
other hand, Capellanus also said that love is the suffering that is carried out
since we are born (Krich, 2009).
For example, the researcher has a somewhat inhuman love experience.
He loved a man that he has never met previously. He does not know what
to call this love. The only thing that he knows is that he really loves
whatever is in that man. He cried when the man left him. They have three
months of intimacy by phone and by chat. He feels that all of those days
are the days full of happiness from the morning (waking from the bad) to
the night (back to sleep).
Once more, he cannot name what kind of love it is. He cried
profusely when they parted ways. His lover had another man that basically
the person loved first. He understood that but he still admitted it as a very
painful feeling. He cried with tears and sobbed like a child losing his favorite
toy. The love that he experienced may have been artificial but it was able
to make his life having unique happiness. The researcher then got the
prejudice that this is perhaps what Marcuse calls the transformation from
fluid sexuality to eros (Marcuse 2018).

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 Exploring Indonesian New Culture in Thailand Boys Love ‘2gether the series’:
The Perspective of Sociology of Love 61

3.3 How Does Culture Affect Love?

Malinowski (1932) stated that, in a culture, love in the context of
a couple grows from sexual desires, personal interests, economic interests,
changes in social status, and so on. Therefore, according to the researcher,
in this context, marriage is a social contract and not a true representation of
love. For this reason, same-sex love should be legal because love basically
has no attachment to sex.
In the context of the family, love will tend to exist through
dynamic emotions and keeps changing — depending on the circumstances.
Love in a marriage will always be followed by sadness, happiness, fear, and
sexual desire. Meanwhile, marriage is an impulse imposed by institutions.
Even by seen from this context, it does not close the fact that same-sex
love (homosexuality) can build a happy family just like heterosexuals
(Bertocchi & Guizzardi, 2017; Trappolin, 2017; Guizzardi, 2017). In the context
of marriage, the researcher agrees with Susan (2013) who states that marriage
is not just a piece of paper. There is a sense of security, a sense of comfort,
a sense of love, and a sense of happiness.
In the perspective of sociology, love is always shown to two or more
people. Love, which involves one person in emotionality, is rarely seen as
complete love. Apart from that, loving yourself is basically also complete
love (not just selfishness). When we take a bath (cleansing the body), it is
evidence of our love for our bodies. However, in that case, it is not seen as
love. Taking a bath is an obligation or the nature of humans is indeed to take
a bath (a culture that comes from construction). This means that love is a
cultural construct that exists in society (Bidney, 1947).
Basically, love and sexuality are one unity, in which expression
becomes important. Niko (2016) viewed that same-sex love (homosexual
love) is actually to meet, to love, and to leave. This means that love does
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 62 KKU International Journal of Humanities and Social Sciences

not look at gender in placing special feelings towards someone. In ‘2gether:

The Series, Tine, who is confused about defining his feelings, is wondering
“what is this feeling?” This can be seen in Tine’s statement as follows.
8

“… Dois you
confused about defining his feelings, think“what
wondering I can
is thiscontrol mycanfeelings?
feeling?” This be seen inSince the day
Tine’s statement
as follows. you disappeared, I felt something was different in my life.
Whatever I do and wherever I go, you are always there with me.
“… Do you think I can control my feelings? Since the day you disappeared, I felt something was
different inEven
my [Link]
my dreams,
I do and you areI go,
wherever there teasing
you are me. with
always there Do me.
youEvenwant
in myto
dreams, you beareresponsible forDowhat
there teasing me. youtohave
you want done toforme?”
be responsible what you(Tine to Sarawat
have done to me?”
in ‘2Gether: The Series’ Episode 7)
(Tine to Sarawat in ‘2Gether: The Series’ Episode 7)

Figure 2 First meet between Sarawat and Tine at the concert (Property by GMMTV)

Figure 2 First meet between Sarawat and Tine at the concert (Property
What is the definition of love conventionally? Love comes from the Sanskrit word ‘lubhayati’ which
by GMMTV)
means ‘s/he wants’ (Krich, 2009). The old definition perhaps presents it as a euphemism without meaningful
description (abstract or absurd).
In the poems created in the past century, same-sex or homosexual love is even often presented as
something vulgar and is always symbolized by a burning sexual passion (Spencer, 2004). In ‘2gether: The
Series’, love, which is referred to as creative love, friendship, and romantic love by Sorokin (1950) and Charter
(2015), is seen in Tine’s jealous expression when Sarawat is together with Earn, one of his band members. It is
the embodiment of someone who expresses his love. Jealousy is an element in romantic love.
Jealousy may not be strange in the love story of man and [Link] However,
12 (3) : September - December
it will be strange if it is 2022
in a love story between man and man or between woman and woman. For most of the Indonesian people
 Exploring Indonesian New Culture in Thailand Boys Love ‘2gether the series’:
The Perspective of Sociology of Love 63

What is the definition of love conventionally? Love comes from the

Sanskrit word ‘lubhayati’ which means ‘s/he wants’ (Krich, 2009). The old
definition perhaps presents it as a euphemism without meaningful description
(abstract or absurd).
In the poems created in the past century, same-sex or homosexual
love is even often presented as something vulgar and is always symbolized
by a burning sexual passion (Spencer, 2004). In ‘2gether: The Series’, love,
which is referred to as creative love, friendship, and romantic love by Sorokin
(1950) and Charter (2015), is seen in Tine’s jealous expression when Sarawat
is together with Earn, one of his band members. It is the embodiment of
someone who expresses his love. Jealousy is an element in romantic love.
Jealousy may not be strange in the love story of man and woman.
However, it will be strange if it is in a love story between man and man or
between woman and woman. For most of the Indonesian people who adhere
to heteronormativity, jealousy of the same sex is a feeling of taboo, pain,
and “prohibition”. The researcher argues that this restraint of heteronormativity
may lead to a stereotype of same-sex love which is solely based on sexual
love. Creative love and intimate love are not seen in same-sex love stories.
Many people then simply interpret love by simply staring at the
smiling face of the loved one, the simple love that appears when you are
happy just looking at him/her drinking water, or many other things or simple
ways to interpret love in everyday life.
3.4 The Role of Religion Affect Same-sex Love in Indonesia
The law guaranteed freedom of society in religion, politics, and
other fields in Indonesia (Wahyudin, Maimun & Jalil, 2019). However, in
freedom of self-expression and love-expression, the government prohibits
attributes that violate norms and values. Many people from marginal gender
groups get social punishment in society.
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64 KKU International Journal of Humanities and Social Sciences

The relationship between religion and the state in Indonesia is very

influential on the political relations formed. This means that religion and the
state cannot be separated to reshape politics in Indonesia. More influence
is on the religious majority of Islam, which rejects various same-sex love
discourses.
Same-sex love in Indonesia still clashes with various layers such as
religion and morality. Then other things such as socio-cultural are still thick
with heteronormativity so that the marriage can be justified in
heteronormative cultures. Sanawiah (2016) and Rohmawati (2016) mention
that Islamic religious teachings rejected homosexual behaviour based on the
Argunetasi Al-Qur'an and Hadith. The legal view still puts LGBT and same-sex
marriage in God's eyes (moral) and is considered contrary to divine morality
(Sirait, 2017). Therefore, same-sex love (marriage) would never be justified
in the eyes of the law because of the contradiction of morality.
Heteronormative cultures are heterosexual love (marriage), whereas
outside of it is not justified in Indonesian law that puts moral and religion as
the foundation, while LGBT is regarded as moral and religious opponents.
Thus, there is a narrative that LGBT is against God's will, so religion fights it.
Even LGBT studies that have a human rights perspective is still biased on
heterosexual human rights, such as in the study of Santoso (2016) and
Sofyarto (2018), where LGBT is considered a magician, a The bully (meaning
LGBT is called abnormal) and even justifies persecution and discrimination
against to love expression.

4. Conclusion and Discussion

Based on the results & discussion section, it can be concluded that
same-sex love in ‘2gether: The Series’ contains a variety of sociological
meanings. Same-sex love, like heteronormative love, has flexibility in
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The Perspective of Sociology of Love 65

meaning and is not rigid. In the end, the perspective of sociology views
humanistic love as full of expressions of friendship, non-violence, and
without pressure/coercion.
Love is reflected in the variety of expressions, both shown by Tine
and Sarawat, such as anxiety, doubt, jealousy, a flowery feeling, and others.
In the Indonesian context, there is no specific conceptual framework in
examining same-sex love because of heteronormativity. On the other hand
because of the influence of culture and religion is still strong.
Then, the presence of context associated with the language factor
was not satisfactory enough for the discourse analysis process. In the
analysis of critical discourse Fairclough (1995) mentioned that socio-cultural
practices influence discourse in the media. It is seen in 2gether the series
that the Thai people do not mind this series airing into a public. While in
Indonesia, LGBT nuances are strictly prohibited from being shown in the
national media. There is a rule of the Indonesian National Broadcasting
Commission (Komisi Penyiaran Indonesia) that states a ban on LGBT attributes
appearing on television.
Furthermore, socio-cultural practices in Thailand are familiar to other
genders outside of heterosexual relationships, thus allowing bl series to
become a new cultural genre that develops. This is contrary to the situation
in Indonesia, which is very thick with heteronormativity culture. Whereas
actually, if viewed from Fairclough and Wodak (1997) opinion, the discourse
itself becomes a form of social action based on the purpose of the society
that produces it and constructs it.
The same-sex romance story in 2gether the series became an
anti-mainstream entertainment that young Indonesians enjoyed secretly and
freely. This means they have not dared to openly declare themselves as
audiences of the Boys Love genre 2gether the series. The viral hashtag
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66 KKU International Journal of Humanities and Social Sciences

#2gethertheseries evidence the number of lovers of this series on Twitter,

carried out by fans in Indonesia. Based on Fairclough and Wodak (1997)
opinion, discourse does not necessarily exist just like that but comes with a
particular purpose that wants to be conveyed to the audience of
connoisseurs. Here, GMMTV not only presents 2gether the series as
entertainment, but also conveys the message "fight against heteronormativity"
love, where the love of Win and Sarawat becomes a social fact that cannot
be underestimated.
Fans of the homosexual series do not approve of same-sex
relationships in the real world. They enjoy a romantic relationship with each
other men only in the series. The existence of 2gether, the series that fans
can enjoy, allows the existence of new pop culture in Indonesia; the Boys
Love genre.

5. Acknowledgement
The author would like to thank Metawin Opas-iamkajorn who played
Tine very well and Bright Vachirawit who played Sarawat in ‘2gether:
The Series’. The author really loves them both. This drama series refreshed
the author during undergoing self-quarantine because of the COVID-19
pandemic and became a new charge until the author finally finished this
script well. Furthermore, the author also would like to thank GMMTV for
presenting a ‘new taste’ of the Boys’ Love genre and opening the access so
that it can be enjoyed by people not only from Thailand but also from
Indonesia and other countries. Through this series, the author can also be
more confident and find different feelings of ‘love’.

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The Perspective of Sociology of Love 67

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