This study uses performative gender theory developed by Judith Butler, a prominent American philosopher and gender theorist. The study develops a conceptual framework that integrates Butler’s (1988, 2024) performativity theory with the internalisation of the 3S cultural values in the context of Bugis-Makassar society. This conceptual framework is based on the premise that gender, as a socially constructed reality, can be transformed through the internalisation of equal and just cultural values. In this case, performative theory is closely related to Peter L. Berger’s social construction theory, which states that social reality is the result of social construction created by humans themselves through three dialectical moments: externalisation (individual adjustment to the socio-cultural world), objectivation (interaction with the institutionalised intersubjective world) and internalisation (individuals identify themselves with social institutions).

Butler’s theory states that gender is not something we have but something we do (performativity). Butler rejects the view that gender is the result of biological nature but instead emphasises that gender is shaped by social and cultural construction. According to Butler, gender is not a fixed attribute or essential identity but rather something that is performed or displayed through repeated actions. Within this framework, gender identity is the result of performativity. This means that gender is constructed through actions and behaviours that are carried out over generations, creating the illusion of stability and naturalness. Cultural norms play a significant role in shaping and influencing these actions and behaviours. Through performativity, individuals internalise norms and enact them in their daily lives.

Performativity is not static but dynamic and open to change. This means that individuals can challenge and reshape existing cultural norms, thereby enabling social change and fostering a more inclusive and egalitarian culture. The 3S culture does not directly oppose heterosexuality but rather recognises and values the diversity of sexual identities and orientations. In Bugis-Makassar society, there are not only two genders but five genders: male [oroane], female [baine], calalai [women who have a male identity], calabai [men who have a female identity], and Bissu [individuals whose gender identity is not categorised as male or female]. The integration of performativity with the internalisation process of the 3S culture in the context of Bugis-Makassar culture not only opposes patriarchy but also opposes heterosexuality and values the diversity of gender identities.

Through the process of internalisation carried out repeatedly and consistently in families, religious institutions and society, the cultural values of 3S can form a new gender performativity – a performativity that no longer places men in a superior position and women in an inferior position but builds equal relations, mutual respect and mutual support and even mutual acceptance of gender diversity in Bugis-Makassar culture and the current context (LGBT). Theologically, performativity is also consistent with the imago Dei, whereby humans reflect God’s attributes through repeated actions and behaviours, thereby forming a reality and identity in accordance with the image of God, who is inclusive and egalitarian.

This conceptual framework connects three levels of analysis: the individual level (internalisation of the 3S values in personal consciousness and behaviour), the institutional level (implementation of the 3S values in families, churches and social organisations) and the structural level (legitimisation of the 3S values in broader social policies and norms). Gender transformation occurs when these three levels interact dialectically: individuals internalise the 3S values and engage in equal gender performativity; institutions support and legitimise this performativity through practices and policies and the broader social structure transforms changes in gender performativity at the individual and institutional levels, creating new social realities. Thus, this research contributes to the development of a theoretical understanding of how local culture can become an agent of gender transformation in the context of postcolonial societies that are still shackled by patriarchal gender structures inherited from colonialism.

This study examines the cultural values of 3S (Sipakatau, Sipakainge, and Sipakalebbi) as a cultural strategy for fostering equitable interactions between men and women in public spaces, using Judith Butler’s gender performativity theory as a critical analytical framework.

Ethical clearance to conduct this study was obtained from the Research Ethics Committee of the Fakultas Teologi Universitas Kristen Satya Wacana, Salatiga (No.: 001/Fteo-DSA/ Kaprodi/SPEP/11/2025).

Findings from the FGDs with cocoa and rice farmers in Lamogo village, Soppeng, along with church officials (pastors and elders) at Gereja Kristen Sulawesi Selatan (GKSS) Immanuel Soppeng on 18 November 2023, indicate that the 3S values are tangibly reflected in modern gender relations within the spheres of family, church and community. Soppeng is a historical kingdom located in South Sulawesi. Notwithstanding the considerable impact of patriarchy throughout the colonial era, the Soppeng community has persistently upheld and enacted the egalitarian tenets inherent in the 3S culture.

Interviews with married couples suggest that the absorption of the 3S values significantly enhances equitable and egalitarian decision-making processes within the household. A case study of the Muhiddin family demonstrates a practice of collaborative sharing of domestic duties and joint participation in strategic decision-making about their children’s education. This family model describes the existence of a distribution of educational possibilities according to individual abilities and personal choices, rather than gender determinism. A similar tendency is noted in the example of a priestess, where the depiction of professional responsibility is between her and her partner. The pastor served as a government official. Her professional responsibilities do not preclude the development of respectful and supportive relationships. Both families embraced a collaborative decision-making strategy through deliberative conversation and replaced the conventional patriarchal authoritarian style. The importance of these findings is highlighted by the Sipakatau principle, which serves as a way of understanding that recognises the individuality and humanity of each family member. The Sipakatau principle results in equal educational opportunities for everyone, regardless of gender.

The involvement of women in the public sphere illustrates the practical implementation of gender equality concepts grounded in local cultural traditions. A case study of Mrs. Joice, who concurrently occupies various roles as a school principal, an officially ordained congregational pastor, a church functionary and the director of an agricultural cooperative, demonstrates the tangible potential for women’s leadership across diverse institutional sectors. Ethnographic studies indicate that the spouses of women in such professional roles actively distribute and share home duties typically regarded as feminine obligations. The examples of Mrs. Joice and Mr. Sainal Abidin illustrate the partnership paradigm in which the husband’s structural support includes managerial-educational and collaborative roles in church ministry. An important finding in this study is that when the wife’s income far exceeds that of the husband, it does not result in a reduction in symbolic patriarchal authority within the family domain. This means that household leadership is changing from being based on who makes the most money to being based on cooperation and mutual respect. This suggests a deeper shift in the way gender roles are viewed (Mustadjar & Dirawan 2017).

Workplace dynamics further demonstrate the practical application of the 3S values. Female school principals reported positive collaborative relationships with male subordinates, characterised by mutual support and respect. All research participants affirmed that their ability to maintain fair and mutually understanding relationships directly stems from the internalisation and everyday practice of the 3S values (Mustadjar & Dirawan 2017).

Interview participants consistently emphasised the alignment between the 3S cultural values and Christian teachings. They identified theological resonance between Sipakatau and the biblical concept of human dignity and between Sipakalebbi and the Christian command to love one’s neighbour. This compatibility has enabled the integration of the 3S values into church life and has been acknowledged by both religious and educational authorities.

The research findings indicate a strong correspondence between the 3S cultural values and Christian teachings through the foundation of Christian anthropology. The resonance between the 3S values and Christian theological principles finds its strongest grounding in the concept of the imago Dei [image of God]. Genesis 1:26–27 establishes that men and women are created equally in the divine image, providing the theological basis on which the cultural principle of Sipakatau rests (Harmadi & Diana 2020). The term imago Dei – which includes tselem (image) and demuth (likeness) in Hebrew – conveys that human beings possess distinguishing marks of God’s character, including rational capacity, moral agency and relational ability – attributes that transcend gender categorisation.

The theological significance of this equality is articulated through contemporary Christian scholarship. Mwandayi (2022), McIntosh (2023) and McCarthy (2020) contend that the doctrine of the imago Dei intrinsically suggests gender equality and contests patriarchal interpretations that have traditionally excluded women from roles of authority and respect. This theological position directly affirms the principle of Sipakatau, which underscores the recognition of every individual as a whole person, irrespective of social status or gender. The Sipakatau principle receives explicit theological support from the biblical record that describes Jesus’ profound support for human dignity that transcends social, gender and ethnic divisions. Contemporary theological scholarship recovers the significance of these narratives. Halawa, Purwonugroho and Adi (2025), for example, analyse the figure of Esther as a paradigm of women’s political participation and resistance against injustice, arguing that women throughout Scripture exemplify faithful moral agency in the face of unjust power structures. This theological recovery further validates the principle of Sipakatau by demonstrating that Scripture affirms women as active agents of God’s justice.

The cultural principle of Sipakainge is theologically aligned with the prophetic tradition in Christianity. The moral imperative of justice requires believers to advocate for the vulnerable and confront structural inequality, resonating with Sipakainge’s emphasis on collective accountability for gender-based discrimination. Paul’s letters provide a theological basis for understanding Sipakainge within a Christian framework. Tampilang et al. (2024) examine 1 Timothy 2:8–15 and show that texts traditionally used to restrict women’s roles are contextually responsive to specific crises, rather than universal prohibitions against female pastoral leadership. Likewise, Panuntun and Oddeng (2024) employ a vulnerability framework to demonstrate that Paul’s restrictive language in 1 Timothy 2:12–15 addresses the marginalisation of women in the Ephesian context, supporting contemporary efforts to affirm women’s equality. Thus, the principle of Sipakainge finds theological validation in the Christian prophetic tradition as a call to witness injustice and advocate for gender justice.

The cultural principle of Sipakalebbi directly reflects Jesus’ identification of the ‘greatest commandment’: ‘Love the Lord your God … and love your neighbour as yourself’. The Greek term agape – covenantal, selfless love – finds its cultural expression in Sipakalebbi’s emphasis on honouring one another and recognising the intrinsic worth of others. A theological anthropology grounded in relational ontology affirms that human beings are fundamentally shaped by their capacity for mutual recognition and reciprocal relationships. Baloyi (2012) argues that the imago Dei necessarily implies that women are entitled to relationships defined by mutual respect and free from domination, because they embody the divine image no less fully than men. This transforms Sipakalebbi from a cultural virtue into a theological imperative rooted in Christian anthropology. Apostolic writings repeatedly emphasise the practical implications of covenantal love within Christian communities, with women serving as house-church leaders and recognised spiritual authorities – demonstrating that early Christianity did not acknowledge gender-based barriers to spiritual authority (Musili 2024).

The application of Butler’s theoretical framework of gender performativity to the socio-cultural context of Soppeng reveals that the realisation of gender equality is actualised through the repetition and perpetuation of egalitarian behavioural practices grounded in the values of 3S. This reflects Butler’s notion that gender identity is constituted through repeated acts. Here, these acts are culturally re-scripted through 3S values, destabilising patriarchal norms.

Qualitative data indicate that the construction of gender identity is a product of repetitive cultural performance and normative institutionalisation. This perspective is articulated through the narratives of research participants, particularly Mrs. Murhania (church minister), who identifies the 3S values as a cultural heritage reproduced transgenerationally and functioning as an enabling mechanism for women to actualise themselves professionally while maintaining their commitment to family responsibility – a dynamic that demonstrates a repositioning of women’s roles without restricting them exclusively to the domestic domain. A complementary perspective is delivered by Rev. Jusuf Ladja (Emeritus Pastor of GKSS), who constructs the 3S values as the architectural foundation that forms the personality of the Bugis-Makassar people in harmony with principles of religious ethics. Theoretically, the internalisation of 3S values follows the dialectical dynamics formulated by Berger: externalisation (adaptation to specific socio-cultural realities), objectification (crystallisation through family institutions, church communities and social structures) and internalisation (subjective incorporation into belief systems and personal identity that actualises egalitarian norms) (Navetia 2025).

The transformation of gender performativity in Soppeng illustrates that when individuals consistently enact the 3S values, they create a new gender performance that rejects the patriarchal binary. Women taking on leadership roles in public spaces while men share domestic responsibilities represents a fundamental shift in gender performance, demonstrating Butler’s concept of gender fluidity. This repeated performance, when legitimised by social institutions and supported by cultural values, gradually transforms the social construction of gender at the structural level (Kamila & Maulidya 2025).

The research aims to demonstrate how cultural values positively impact people’s lives, namely the 3S culture, so that local culture is not marginalised but rather influences societal change towards greater inclusivity and equity.

The qualitative research approach used in this study offers several methodological strengths. In-depth interviews and participant observation in Soppeng enabled a rich and contextual understanding of how the 3S values operate within everyday gender relations. The focus on a specific cultural community allowed for a detailed examination of the mechanisms through which cultural values are translated into gender equality practices. The integration of Butler’s theoretical framework with Berger’s social construction theory provided a strong analytical tool for interpreting the internalisation process (Morgenroth & Ryan 2018).

Although there are several limitations in this study, the author’s efforts to understand the 3S culture that has the power to realise gender equality and find the relationship between Butler’s performativity theory and the internalisation of 3S cultural values that are manifested in behaviour in the family, church and Soppeng society according to research data can be the first step to continue research in the future. Further research can connect the influence of patriarchal structures that give rise to gender inequality with capitalism, the context of today’s society, thereby providing evidence and legitimacy for the power of 3S culture and performativity theory across different contexts. This also proves that the problem of gender inequality is related to many areas of life. Thus, research can be developed and adapted to the context of societal struggles (Nur, Komariah & Wilodati 2024).

The reliance on self-reported data presents another limitation (Safari & Gekara 2025). Research participants may have provided socially desirable responses that emphasised gender equality, especially when discussing practices in a church context. Direct observation of decision-making processes and power dynamics over a longer period would yield more reliable data. This study also did not adequately examine power asymmetries that may persist even within relationships that appear egalitarian, such as which career is prioritised when conflicts arise.

From the perspective of Butler’s (1999) theory of gender performativity, the study offers valuable insights. However, several scholars have criticised its potential to reduce attention to embodiment and the material conditions that shape gendered experiences (Glick et al. 2018). This study did not explore in-depth how biological reproduction, differences in physical strength or health vulnerabilities intersect with cultural values to shape gender practices.

Furthermore, the results of this study enhance Butler’s notion of performativity, facilitating the advancement of future gender comprehension from a cultural standpoint. Subsequent study may investigate the values of indigenous populations in South Sulawesi and other Indonesian regions engaged in performance across various contexts of conflict.

Longitudinal studies are required to assess the sustainability of gender equality practices rooted in 3S values over generations or their potential decline because of modernisation influences. Research should examine the ways via which 3S values are conveyed to children and whether the younger generation upholds a commitment to these ideals.

Future research should investigate intersectionality in a more thorough manner. This can be achieved by analysing the functioning of 3S values across various socioeconomic strata, educational attainment and religious affiliations within the Bugis-Makassar community. Furthermore, the quantitative study assessing markers of gender equality in communities with robust versus deficient 3S value systems will yield empirical data regarding the efficacy of these values.

Recommendations for the National Commission on Violence Against Women [Komnas Perempuan] to integrate local cultural values into gender transformation programmes and training for women in their respective regions in Indonesia, so that they can understand their culture and harness its power to advance justice for all. Furthermore, through the National Commission on Violence Against Women, Indonesia can work towards establishing an advocacy body for minorities so that justice and equality can be achieved at all levels of society (Santosa et al. 2022). This includes recognising that gender equality does not require abandoning all traditional roles but rather ensuring flexibility and mutual support in the distribution of roles.

Recommendations for religious institutions, particularly churches in the Bugis-Makassar region, should explicitly integrate 3S values into theological education, preaching and pastoral practice. Training programmes for religious leaders should address how indigenous values and biblical teachings reinforce one another in upholding principles of gender equality (Panuntun & Oddeng 2024).

Recommendations for diversity and inclusion initiatives in the workplace within the Bugis-Makassar context should refer to the 3S values in developing an organisational culture that supports the advancement of women. Human resource policies that promote work–family balance and gender equality should be framed using language and concepts that resonate culturally (Arquisola & Rentschler 2023).