Indigenous women in Kaluppini Village not only have an important role in the family, but also are guardians of tradition and culture. Imam Kaluppini, one of the traditional leaders who has long been involved in the culture of the Kaluppini indigenous community, is also a religious figure in Kaluppini with great admiration tells the role of Kaluppini indigenous women in their traditional life. In every word she says, there is a deep respect for Kaluppini indigenous women.
"Mrs. Kaluppini are strong women," said Imam with a smile that never left his face. For Imams, indigenous women not only a figure who plays a role behind the kitchen and household, but also as a tireless worker in the fields and even in traditional rituals.
"They help garden, work hard in the fields, but they still carry out their duties as wives and mothers at home. Even during traditional rituals, they are never absent. They are truly extraordinary," continued Imam.
The Role of Women in Kaluppini Customary Rituals and Traditions
One of the things that caught Imam's attention was the dominance of women in the Kaluppini traditional ritual. At a time when modern society is starting to ignore the role of women in traditional ceremonies, in Kaluppini it is the opposite.
"If we talk about ritual events, be it weddings or other traditional ceremonies, I noticed that women's roles are very dominant," he said. In every ritual, women are always more present than men. "Indeed, the ones who play the most role in those rituals are women," added Imam, as if to emphasize that without women, many traditional events would not run perfectly.
The Imam also told how unique it was Kaluppini indigenous people in dividing roles between men and women. Although there are clear tasks between the two, women are often more active in participating in customary activities.
"For example, in neighboring villages, if there is a ritual or traditional event, the mothers come. Men may still work in the fields, but women are sent to represent the family," he explained. This illustrates that women are not only household managers, but also the front guard in maintaining the continuity of customs.
Outside of traditional rituals, women in Kaluppini also play an important role in managing the family's economic life. According to Imam, it is women who control the management of money and the results of the family's work. "The ones who are required to hold the money are women, not men," he said firmly.
This belief has become part of a hereditary tradition that teaches that women have a big responsibility in terms of managing daily needs, including storing agricultural products and family food.
One real example of this division of tasks is in terms of managing garden produce. Imam explained that in the Kaluppini community, women play a key role in storing food, such as rice.
"When it comes to pabbarassang (rice storage), it is indeed women who are in charge," he said, adding that this is a division of tasks that has been maintained for a long time.
In addition, there is a tradition that is very close to Kaluppini women, namely weaving. According to Imam, weaving is a job that is specifically for women. "Weaving can only be done by women, men who try to weave are taboo," he said firmly. Weaving is not just a skill, but also an important symbol of women's relationship with nature and their ancestors.
However, Imam is concerned that the weaving tradition is starting to die out, as fewer and fewer young people are interested in learning this skill, and the main obstacles are limited tools and the lack of basic materials, such as cotton.
Another uniqueness is the ability of Kaluppini indigenous women who are much more multitasking (able to do many things at one time) than men. Imam revealed with a little laugh that often women do jobs that are usually done by men, such as gardening or working in the fields.
"Women here can do jobs that are usually done by men, but the funny thing is, men are sometimes lazy to do jobs that are already women's duties," he said. Although it sounds light, there is a deep message in Imam's words about the imbalance of roles that still occurs between men and women.
However, there is still cooperation in rituals, especially ritual activities that involve family cooperation. There is a division of roles for each individual in the family, for example, mothers carry rice, while men carry firewood, and children collect teak leaves. "These are activities that must be done together, complementing and filling each other," said Imam. Here, no one is more important than the other, everyone has an important role as part of the ritual.
In Kaluppini, equality between women and men is also reflected in religious rituals. In Friday prayers, for example, women and men worship together without any curtain. They perform their worship with mutual respect without any differences. The absence of a curtain between men and women is a symbol that women in Kaluppini are respected and viewed as equal to men. This equality occurs not only in worship, but also in every aspect of their traditional and cultural life.
The story that Imam told opened our eyes to the importance of women's role in preserving Kaluppini traditions and culture. Although the outside world often ignores women's contributions to customs, in Kaluppini they are not only respected, but also recognized as invisible heroes in daily life and traditional rituals. They are the pillars of the family, guardians of culture, and carriers of ancestral heritage. Without them, many traditions and values that have existed for a long time would struggle to survive.
The Imam closed his speech with a moving statement, “These women are our heroes, they are the ones who keep our customs and culture alive.”
From Imam's story about women's spaces and equality in her indigenous community, it shows that men are and should be allies and supporters of women, and vice versa. Men also have an important role in fighting for gender equality. Both men and women have the same opportunities and chances to voice and create a more inclusive and just environment for everyone.
*The author is a CRCS intern in the Estungkara Program for the 2024 period.
