One of the most interesting subjects in discourse analysis is gender. “Man”
and “woman” is the first thing that usually comes up in people’s mind when they
heard about gender. What about the people who are in between? Transexual and
transgender people are also exist. Transexual is a term for those who want to
change their sexuality with surgery, change their appearance into the opposite
sex, while transgender belongs to the people who behave,
express, and identify themselves as the opposite sex without any surgery
(Pardo, 2008). Transgender and transexual people, especially the man who want
to be a woman, imitates women’s appearance and style that use to be called as waria, has their own way to show their
gender and sexual identity, which is stated by Pardo (2008), that “the ways we signal our gender to society: style and
behaviors that are perceived by those around us” is called as: gender expression.
Most of waria work as singing beggar or work at
beauty parlor since they are rejected by their parents (Bolin,
1988 as cited in Pardo, 2008), and so they do not have a good level of
education. In Indonesia, people still cannot accept
the existence of waria, they are
underestimated and even mocked by the people. When waria felt that they are not acceptable, they try to declare that
they are exist, they have the same right to live. When the community became
wider, they want to rebel and show that they do not care about what people
think about them, if people deny their existance, then they will just do as
they please. They show it trough the way they dressed, and they way they talk.
Most of waria communities live at marginal area,
so they are accustomed to communicate with vernacular and accustom to use rude
words. This fact is match with Platt theory (as cited at Siregar, 1998) which
stated that social identity, including; age, sex, education level, and social
economic background influence the language usage.
The data
below is got from a 15 minutes conversation between two she-male hair dressers at a beauty salon in Karawang:
A: “iih gue
serem amat jadi dia ya,dikit-dikit matiin orang, nyari duit cuma buat ke dukun.
Sayang banget. Padahal nyari duitnya oge ngajualan hanceut heula”
In Bahasa: (Iih gue takut kalau jadi dia,
sedikit-sedikit membunuh orang, cari uang hanya untuk pergi ke dukun, sayang
sekali, padahal mencari uangnya juga dengan berjualan buah dada)
Those waria might think that girls will talk
about everything when they were gather. But the fact is waria speaks more free than girls when they were gather they even
act more girly than the real girls. Unfortunately, the way they speak, in order
to be heard like a girl sometimes is too redundant. They speak very free
because they think that in that beauty salon’s room, everyone is a woman, and
everyone and it is a common thing if they talk about sexual things.
A: ”Iih si Doni mah hideung pisan sia, lele na jumbo”
In Bahasa:
(Ih si Doni, kamu hitam sekali, lele*-nya
berukuran besar) *penis
B: “hideung-hideung oge maneh mah doyan”
In Bahasa: (hitam-hitam
juga kamu suka)
A: “Dih manehna
mah teu bersyukur pisan sia, ku gusti Allah geus dibere lelaki nu bageur, kabur..
ngejablai deui mereun.. Teu nyaho eta sabaraha orang tiap malem anu
ngobok-ngobok”
In Bahasa: (Kamu itu tidak bersyukur kepada Allah,
sudah diberikan laki-laki yang bagus, malah pergi.. menjual diri ya.. tidak
tahu berapa orang yang tiap malam menyentuh kamu)
The
situation does not only happen in beauty salon or a woman-only place, but also
in public place. The conversation below was found in a public economic train in
Jakarta:
A she-male
said; “Heh, tetek lu tuh, kemana-mana” to
his friend who is a waria too.
They might
realize that they are different, so they use their own language to communicate
with each other. They used rude words, which most of people think that it is
taboo to say in front of people. It was a form of declaration that they are
exist, they are not a man, nor a woman, and they have their own way of living
and they do not afraid of what people might think about them.
They must
have realized which words are impolite and which are not. They use rude words
because they chose it, and to show their intimacy and solidarity to their
community as a form of their identity declaration. As the conclusion, the way waria interacts with each other, express
themselves in front of public, rebel against
the common values; using taboo and improper words in front of public, and even the way they flirt to the ‘normal’ men,
is the form of gender expression of the waria community.
References
Pardo, S. T. 2008. Growing Up
Transgender: Research and Theory. Adapted on June 2011 from http://www.actforyouth.net/resources/rf/rf_trans-identity_0308.pdf
Roen, Katrina. 2001. Transgender Theory
and Embodiment: the risk of racial marginalisation. Adapted on June 2011 from http://www.ucm.es/info/rqtr/biblioteca/Transexualidad/transgender%20theory%20and%20embodiment%20risk%20of%20racial%20marginalis~.pdf
Anonym. n.d. Bahasa
Gaul pada Kalangan Waria di Jalan Gadjah Mada Medan: Tinjauan Sosiolonguistik.
Adapted on June 2011 from http://typecat.com/pdf/analisis-bahasa-di-kalangan-waria.html
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