The quest for acceptance and validation of transgender identities in the Malaysian society is a narrative marked by complex layers of evolution. This historical journey weaves together indigenous traditions and the transformative influence of colonial authority, offering a glimpse into the nuances of cultural perceptions. An intriguing aspect of this historical chronicle is the sida-sida's existence in royal palaces of Negeri Sembilan, Kelantan, Johor, and other parts of the Peninsula Malaya, testifying to the diversity of gender identities that have long thrived in the region.

Contrary to the received belief that the concept of "transgender" is a Western import, their historical existence reveals an indigenous recognition deeply rooted in Malaysia's cultural heritage.

Before colonial influences left their indelible mark on Malaysian civilization, populations were remarkably fluid in their understanding of gender roles and expressions. Sida-sida, born male but embracing female roles and dress, occupied important positions in the palaces of Negeri Sembilan, Kelantan, Johor and other parts of the Malay peninsula. These individuals were not mere spectators on the cultural scene; they occupied influential roles as court artists, advisors and confidants to the ruling elite.

Sida-sida, have therefore enjoyed considerable influence in the courts of Malay sultans since the 15th century. Their contributions went beyond mundane tasks, as they assumed responsibilities as spiritual intermediaries in religious ceremonies. Their participation was said to lend a unique spiritual dimension to court proceedings. As guardians of cultural and spiritual traditions, the sida-sida actively safeguarded and passed on ancestral wisdom to successive generations. Adding a creative touch to their repertoire, they showcased their artistic skills with dances, songs and theatrical performances that captivated court dwellers and visitors alike.

Their status in the court, and their influence within it, are testimonials of gender equality, which was firmly rooted in the indigenous culture. Their high status and influence within the sultan's courts challenge the idea that Western influence alone shaped modern interpretations of gender. Instead, they highlight a pre-existing, progressive vision of gender diversity that predates colonial interference.

However, the historical trajectory takes a rather disappointing turn with the arrival of the British colonial power. The introduction of European colonial values led to a pronounced shift in societal norms, as the fluidity of indigenous genders clashed with conservative Victorian ideals. Rigid gender norms imposed by colonial authorities eroded native acceptance of transgender identities, ushering in an era of stigmatization and marginalization.

Ironically, the continued criminalization of homosexuality through the retention of Section 377A in Malaysia has its roots in British colonial rule, offering a sharp reminder of the colonial paradox in shaping attitudes to gender and sexuality.

Hopefully, the second half of the twentieth century and the dawn of the twenty-first have seen a resurgence in awareness of Malaysia's diverse cultural heritage. Activists, academics and LGBTQ+ rights activists have brought to light the sida-sida's historical existence, countering the obliteration perpetuated.

To wrap up, we can state that the historical journey towards the recognition and honor of transgender identities in Malaysian society is a multifaceted story, characterized by indigenous heritage and colonial interactions. Today, the misconception in understanding transgender identities have led the community down a spiral path of marginalization, and the society discriminating but also stigmatizing this once accepted community.

Arokya Nicol