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Kata Kunci: Contestation, Negotiation, Religious Practices, Transvestites Article Info: Submitted: 25/10/2018 Revised: 21/12/2018 Published: 28/12/2018 This paper analyzes the forms of negotiation and contestation of religious practices Transvestites in Yogyakarta. The issue of Transvestites has become a hot conversation in the Indonesian public space and has led to multiple interpretations of the Transvestites identity’s position in the eyes of the law, religion, and society. So, it becomes significant to see how the negotiation and contestation of the Islamic religious practices among Transvestites. This study was conducted through field studies by conducting in-depth interviews and relevant literature search both online and offline. The results indicate that the Contestation of Islamic practices among Transvestites occurs in the form of interpretation of the Quranic texts, families and community organizations. To strengthen its existence, transvestites carried out many negotiations mainly related to the Islamic practice. Negotiations are carried out through various activities such as holding regular recitations, engaging in discussion forums and social activities in the community and interpreting the Quranic verse with a dehumanization approach to Islamic law. Besides, the support of religious leaders and the Legal Aid Institute further strengthens its authority in the community. ABSTRAK Artikel ini menganalisis bentuk-bentuk negosiasi dan kontestasi praktik keagamaan Waria di Yogyakarta. Masalah Waria telah menjadi perbincangan hangat di ruang publik dan menimbulkan berbagai interpretasi tentang posisi identitas Waria di mata hukum, agama, dan masyarakat. Oleh karenanya, menjadi penting untuk melihat bagaimana negosiasi dan kontestasi praktik agama Islam di kalangan Waria. Penelitian ini dilakukan melalui studi lapangan dengan melakukan wawancara mendalam dan pencarian literatur yang relevan baik online maupun offline. Hasil penelitian menunjukkan bahwa Kontestasi praktik Islam di kalangan Waria terjadi dalam bentuk penafsiran teks Al-Quran, keluarga dan organisasi masyarakat. Untuk memperkuat keberadaannya, waria melakukan sejumlah negosiasi terutama terkait dengan praktik beragama. Negosiasi dilakukan melalui berbagai kegiatan seperti simaan CAKRAWALA: Jurnal Studi Islam 89 Vol. 13 No. 2 (2018) al-Qur’an, terlibat dalam forum diskusi dan kegiatan sosial di masyarakat dan menafsirkan ayat Al-Quran dengan pendekatan dehumanisasi terhadap hukum Islam. Selain itu, dukungan dari para pemimpin agama dan Lembaga Bantuan Hukum semakin memperkuat otoritasnya di masyarakat. INTRODUCTION This article discusses the negotiation of religious practices among Muslim in Indonesian. Hirschkind (2006), Mahmood (2005), and Sakai (2010) have conducted a study of religious practices among Muslims and concluded that the practice of piety was seen as a straight and stable practice. Different from the last study, Schielke (2009, 2010) believes that the practice of piety is not seen as a straight and stable practice, but involves negotiation and ambiguity in practice. This article uses Schielke's perspective. Studies that discuss the negotiation of piety practices among Muslims in Indonesia have been carried out by many scholars (Beta, 2014; Kailani, 2012; Nisa, 2018). However, their study, in general, discussed the phenomenon of negotiating Muslim piety practices in Indonesia with a focus on popular culture. Kailani (2012) discussed the phenomenon of piety practice negotiations through members of the Pen Circumference Forum (FLP) and concluded that FLP members negotiate their piety practices in the context of contemporary Indonesia, not bound by FLP behavior in general. Unlike Kailani, a study conducted by Beta (2014) describes the negotiation of piety practices in the Hijabers community. His study concludes that young Muslim women who are members of the Hijabers community negotiate their piety practices through a popular clothing culture. Then the study conducted by Nisa (2018) discussed the negotiation of the practice of piety among Muslim youth in Indonesia through digital media and concluded that Muslim youth in Indonesia channelled their values of piety through Islamic social movements, mainly ODOJ (One Day One Juz). In contrast to these studies, this article focuses on the practice of piety negotiations among Transgender, especially the Transvestites community in Yogyakarta. Pondok Pesantren Waria Al-Fatah Yogyakarta was chosen as the focus of the study because they routinely carry out religious studies every week. Thanks to this routine they claim to be Pondok Pesantren Waria Al-Fatah in Yogyakarta. Besides, the Pondok Pesantren Waria Al-Fatah Yogyakarta conducts spiritual guidance for transvestites in Yogyakarta and is involved in social activities. Transvestites at the Pondok Pesantren Waria Al-Fatah Yogyakarta are seen as social religious phenomena that contradict various aspects such as Islamic law, legislative regulations, religious authorities, and others. This article explores explicitly what and how contestants are doing to display their piety in the public sphere. At least this article discusses two critical questions: First, what are the forms of religious 90 CAKRAWALA: Jurnal Studi Islam Vol. 13 No. 2 (2018) practice negotiations carried out by transvestites? Second, how do transvestites strengthen their existence in society? So that, the explanation is divided into five parts. Part One discusses the background of the study. Part Two discusses the history of the emergence of the Pondok Pesantren Waria Al-Fatah Yogyakarta. Part Three discusses the negotiation of religious practices of transvestites. Part Four discusses the contestation of transvestites with religious Nash of sources, etc. Finally, this article concludes with a conclusion. RESEARCH METHODOLOGY The selection of the topic of this research was carried out by tracing many previous studies about negotiating Muslim religious practices in Indonesia. It is done to find out the position of this research. Besides, the researchers also saw that the public warmly discussed the transvestite discourse in Indonesia. The data of this study were obtained through field studies at the Pondok Pesantren Waria Al-Fatah (Neuman, 2014). During the research location, researchers observed many activities carried out by AlFatah Islamic Boarding School. Then, the researchers conducted an in-depth interview (Wimmer & Dominick, 2014) with the Leaders of the Islamic Boarding School and some transvestites. Besides, researchers conducted online searches related to the phenomenon of transvestites in Indonesia. Then, researchers conducted a literature search that was following the topic of this study. It is done to support primary data, and the data obtained were analyzed with a qualitative approach (Sugiyono, 2013). RESULTS AND DISCUSSION 1. Pondok Pesantren Waria Al-Fatah Yogyakarta: History and Program Discourse on religious practice negotiations and after the earthquake that shook the city of Yogyakarta in 2006 initiated the establishment of Pondok Pesantren Waria Al-Fatah in Yogyakarta. About five transvestites in Yogyakarta were victims of the disaster. Thanks to the death of five transvestites in this disaster, made other transvestites made a prayer activity together. A Kyai jointly led the prayer activity in Yogyakarta named KH. Hamroeli. Then after the activity, KH. Hamroeli proposed to the transvestites who were present to continue religious studies which were packed in the nuances of the Islamic Boarding School (Ratri, 2018a). Like Islamic Boarding School in general, Pondok Pesantren Waria Al-Fatah Yogyakarta is formed by four essential components which show its existence as a pesantren namely, Kyai, Santri, Ustadz, and the container. Kyai is people who play an essential role in the formation of an Islamic Boarding School. A Kyai initiated Pondok Pesantren Waria Al-Fatah in Yogyakarta in Yogyakarta named KH. Hamroeli Harun, M.Sc. He is a Kyai who actively provides recitation in various regions in Yogyakarta. He is also the leader of the congregation of the Al-Fatah CAKRAWALA: Jurnal Studi Islam 91 Vol. 13 No. 2 (2018) Mujahadah Yogyakarta. According to KH. Hamroeli that the existence of the Pondok Pesantren Waria Al-Fatah is a noble intention of the transvestites to worship and draw closer to Allah SWT (Nurhidayati, 2010:65). Besides Kyai, Ustadz is an essential component in a pesantren. Initially, KH. Hamroeli sent 25 Ustadz to fill a religious study at the Pondok Pesantren Waria AlFatah. There, Ustadz not only gave lectures but also guided and fostered the transvestites (Nurhidayati, 2010:65). Later, after the death of KH. Hamroeli, Ustadz who gave spiritual guidance at the Pondok Pesantren Waria Al-Fatah came from among the volunteers of social institutions, pesantren, and campus. In addition to Kyai and Ustadz, Santri in Pondok Pesantren Waria Al-Fatah Yogyakarta numbered around 40 peoples, consisting of transvestites from various cities (Ratri, 2018b). One of the transvestites who initiated the establishment of this Islamic Boarding is Mariyani. Mariyani became the first Chairperson in Pondok Pesantren Waria Al-Fatah Yogyakarta (Nurhidayati, 2010:65). Currently, the Pondok Pesantren Waria Al-Fatah is led by Shinta Ratri who is also a transvestite since the 5 grade of elementary school (Safri, 2016:38). In the beginning, the Pondok Pesantren Waria Al-Fatah Yogyakarta was called the "Pondok Pesantren Waria “Senin-Kamis” Al-Fatah. The Islamic Boarding is located in Kampung Notoyudan, Pringgokusuman Village, Gedong Tengen District, Yogyakarta Special Region in Kampung Notoyudan GT II / 1294 RW 24 / RT 85. The first time this pesantren was led by Mariyani. Then, after Mariyani passed away in 2014, Pondok Pesantren Waria Al-Fatah Yogyakarta was moved to Jl. Celenan RT.09, RW 02 Jagalan, Banguntapan, Kota Gede, Yogyakarta. There, the Pondok Pesantren Waria Al-Fatah was m

Negotiation and Contestation of Islamic Religious Practices of the Transvestites in Yogyakarta