on interpreting gender in Bugis society

Abstract

This paper considers gender behavior in terms of the social and symbolic dynamics of Bugis society. The Bugis possess a gender system that is formally elaborated but does not comprise a primary organizational principle of their culture. Instead, women and men are absorbed equally in a preoccupation with social location. For both sexes hierarchical distinctions are differentiated in the same social continuum on the basis of what appears to be individual ascription and achievement. Patterns of gender differentiation merely comprise general paths–different for men, women, and calabai (male transvestites) – that individuals follow in their respective quests to know their social locations, [marriage customs, gender systems, South Sulawesi, interpretive anthropology]

Gender Relations in an Indonesian Society

“…Ultimately, siriq is related to onro [B. social status (Robinson 2001), social standing (Chabot 1996), social location (Millar 1983(Millar ,1989, social place (Errington 1989;Acciaioli 1989)]; one has to know her/his place or who she/he is in relation to others (B. naisseng onrona). Siriq has special significance in Bugis society simply because one's place in relation to others is always a matter of concern.…”

“…Sister-brother relationships are passionate and warm, as reflected in the relationship between Wé Tenri Abéng and her twin brother, Sawérigading, the main protagonist described in the La Galigo epic. Previous studies of the Bugis, such as Millar (1983Millar ( , 1989 and Pelras (1996) have portrayed the relationship between men and women as egalitarian in many respects. However, both my male and female informants stated that females are 'lower' than males.52 Mattulada discusses Bugis women's role based on customary law (pangngadereng) from the Lontaraq Latoa which states that men and women may both be involved in deliberation (I. permusyawaratan), but women's opinions can only be used as a complement and not to make a final decision because women are considered to have 'physical' as well as ' psychological' weaknesses (Mattulada 1995:440).…”

“…Sairah, 6 December 2000 Sairah considered that this event was a way of redeeming sin (I. penebus dosa), of cleansing the dirt from her inner and outer aspects (lahir dan bathin). For the Bugis, lahir and bathin have to be balanced.16 A person who 16 See Millar (1983), Errington (1989) and Acciaioli (1989).…”

Technical change and intra‐household welfare: A case study of irrigated rice production in south Sulawesi, Indonesia

“…The culture of the Buginese is based upon a complex, highly stratified and status-oriented, social system. See Errington [1983], Lineton [1975] and Millar [1983]. Controlling for cultural differences is important in a country with over 300 ethnic groups.…”

Gender Mainstreaming Policy in Islamic Education in Indonesia: Students’ Perceptions on Gender Roles in Islamic Primary School

“…Susan discovered that the gender relations of Bugis society completely depended on the hierarchical "social location". 7 This paper is a part of my Ph.D research on gender mainstreaming policy in Islamic education in Indonesia. In this paper, the researcher examine the students' views on gender roles by analysing: the students' responses to question about gender role depiction in textbook pictures shown to them, the students' own drawings of men or women performing a role of their choice, the students' lists on famous people, the students' selection of a favourite person from their list, and the students' occupational aspiration.…”