ABSTRACT

Trans people in Indonesia have fought long and hard for social inclusion. In the town of Segeri in South Sulawesi, trans people have pro-actively sought such inclusion through making the Islamic pilgrimage to Mecca (hajj) and becoming recognised as a haji. This article draws on fieldwork conducted in Segeri with trans people preparing for, or who had already completed, the hajj. For these trans people, the hajj enables recognition as a legitimate part of Muslim Segeri society. After completing the hajj, trans people may be invited to take leading religious roles in Segeri ceremonies such as mappeca sure’ (a ritual commemorating the parting of the Red Sea by Moses, known in Arabic as Ashura) and assalama (a blessing and salvation ritual). Trans people in Segeri frame their pilgrimage to Mecca as a strategic model that other trans Indonesians can follow to gain social acceptance.

This article focuses on the stories of two trans groups: bissu (transgender spiritual leaders) and calabai (trans women). It examines how the hajj enables trans people in Segeri to confirm themselves as good Muslims worthy of social acceptance.

ABSTRAK

Orang-orang transgender di Indonesia telah berjuang lama dan keras untuk inklusi sosial. Di kota Segeri di Sulawesi Selatan, mereka secara proaktif mencari inklusi tersebut dengan melakukan naik haji ke Mekkah. Artikel ini mengacu pada kerja lapangan yang dilakukan di Segeri dengan kelompok transgender yang sedang bersiap atau yang sudah naik haji. Bagi orang-orang transgender ini, ibadah haji memungkinkan mereka mendapat pengakuan sebagai bagian sah dari masyarakat Muslim Segeri. Setelah menyelesaikan ibadah haji, mereka dapat diundang untuk mengambil peran keagamaan utama dalam upacara Segeri seperti mappeca sure’ (ritual memperingati terbelahnya Laut Merah oleh Nabi Musa yang dikenal dalam bahasa Arab sebagai Asyura) dan assalama (ritual berkah dan keselamatan). Kelompok transgender di Segeri membingkai ziarah mereka ke Mekah sebagai model strategis yang dapat diikuti oleh para transgender lainnya di Indonesia untuk dapat diterima secara sosial. Artikel ini berfokus pada kisah dua kelompok transgender: bissu (pemimpin spiritual transgender) dan calabai (perempuan transgender). Artikel ini menelusuri bagaimana ibadah haji memungkinkan orang-orang transgender di Segeri mengonfirmasi diri mereka sebagai Muslim yang baik yang layak diterima secara sosial.

Acknowledgments

We would like to thank everyone who participated in this research as well as Puang Matoa Nani and the young Muslim leader, Thaha Amin, who introduced us to community and religious leaders in Segeri.

Disclosure statement

No potential conflict of interest was reported by the author(s).

Notes

1 Pers. comm. 2008.

2 Tawaaf is walking round the Ka’aba in an anti-clockwise direction and seven circuits make one tawaaf.

Additional information

Notes on contributors

Syamsurijal

Syamsurijal is senior researcher at the National Research and Innovation Agency with particular expertise in religion and society, and religious culture. Email: [email protected]

Sharyn Davies

Sharyn Davies is director of the Herb Feith Indonesian Engagement Centre at Monash University in Australia. Email: [email protected]

Muhammad Irfan Syuhudi

Muhammad Irfan Syuhudi is senior researcher at the National Research and Innovation Agency. Email: [email protected]

Muhammad Nur Khoiron

Nurkhoiron is head of the Desantara Foundation, an institute for cultural studies. Email: [email protected]

Halimatusa’diah

Halimatusa’diah is junior researcher at the National Research and Innovation Agency. Email: [email protected]

Nensia

Nensia is junior researcher at the National Research and Innovation Agency. Email: [email protected]

Samsul Maarif

Samsul Maarif is a director of the Centre for Religious and Cross-Cultural Studies (CRCS) at Gajah Mada University. Email: [email protected]

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