Agama Dan Identitas Diri Pada Waria di Surakarta

Abstract

Artikel ini dibuat untuk melihat bagaimana fungsi agama bagi waria dan juga berbagai perjalanan yang dialami oleh waria di Surakarta. Mereka sering memperoleh stigma, cemoohan dan label negatif dari masyarakat sekitar. Hal tersebut menjadikan mereka dikucilkan dan susah untuk memperoleh pekerjaan. Alhasil, karena kebutuhan ekonomi yang semakin mencekik menjadikan mereka tidak jarang mengambil jalan menjadi pekerja seks komersial (PSK) dan mengamen untuk menyambung hidup. Padahal, dengan melakukan pekerjaan tersebut mereka sangat rentan terjangkit penyakit kelamin dan Human Immunodeficiency Virus (HIV)/Acquired Immune Deficiency Syndrome (AIDS). Meski begitu, mereka pada hakikatnya sadar pada bahwa mencari nafkah dengan menjadi PSK adalah tidak benar. Dalam kehidupan sehari-hari mereka sangat rajin beribadah, bahkan dalam berdoa mereka sangat khusyuk dan memohon ampun kepadaNya atas kesalahan-kesalahan yang telah diperbuatnya. Sumber data yang digunakan adalah data primer yang berupa wawancara kepada para waria di Surakarta. Selama ini banyak orang yang hanya menghakimi tanpa mampu memahami dari sisi kemanusiaan bahkan banyak yang menjadikan narasi agama sebagai cara untuk mengakiminya. Hasil dari penelitian ini menunjukkan bahwa waria sebagaimana manusia lainnya juga mempunyai semangat sprititualitas. Bahkan mereka bisa lebih khusyuk daripada manusia pada umumnya beribadah sebab momentum ibadah mereka gunakan sebagai tempat mengadu atas berbagai tekanan yang mereka dapatkan dari masyarakat. [This study aims to examine how religion functions for waria in Surakarta, as well as the various journeys experienced by them because they often receive stigma, ridicule and negative labels from the surrounding community. This makes them isolated and difficult to get a job. As a result, due to increasingly suffocating economic needs, they often take the path of becoming commercial sex workers who are vulnerable to contracting venereal diseases and human immunodeficiency virus (HIV)/acquired immune deficiency syndrome (AIDS). Even so, in their daily life they are very diligent in worship, even in prayer they are very solemn and ask Him for forgiveness for the mistakes they have made (the green ones are too detailed! Can you just summarize them?). The data source used is primary data in the form of interviews with four waria in Surakarta. So far, many people have only judged without being able to understand from a human standpoint, and many have even used religious narratives as a way to judge waria. This research shows that waria, like other humans, also have a spirit of spirituality. In fact, they can be more solemn than humans in general in worship because they use the momentum of their worship as a place to complain about the various pressures they get from society.]

Social Solidarity and Waria Religiousity: A Netnographic Study of Al-Fatah Islamic Boardingschool Yogyakarta

“…These people are often viewed negatively by the community, especially in Yogyakarta, so that various problems arise. The emergence of transvestites was first initiated by Alamsyah Raty Pewiranegara who served as Minister of Religion in 1978Religion in -1983 (Gelarina, 2019).…”

“…One of the problems that are often reported by the mass media, namely the existence of Islamic boarding schools in Yogyakarta that accommodate transvestites to study religion (Gelarina, 2019). The research that examines Islamic boarding schools for waria, which explains that waria who come from various regions make the city of Yogyakarta a place to find and explore their potential as well as a place to find work.…”

“…First, an article that discusses transgender mental issues through worship or religious values, (Nurhidayati, 2010), (Hayati, 2019), (Safri, 2017), (Milandria & Abidin, 2017). Second, articles that discuss the issue of identity politics, (Gunawan et al, 2020), (Gelarina, 2019), (Ikhsan et al, 2019), (Abdillah & Izzamillati, 2021). Third, articles that discuss the issue of social interaction, (Anggorowati, 2009), (Sofiyana, 2013), (Sadiyyah et al, n.d.), (Mufarrihah, n.d.), (Hendrayani, 2019).…”