Lubis, TorkisAhmad Nailul Murad2023-11-082023-11-0820232023-08-01https://hdl.handle.net/20.500.14576/111Scholars have exhausted on the issue of how the ritual is managed by theagencies. However, in-depth discussion on how the after hajj effect in society,specifically on hajj woman-Bugis (bu Hajjah) household. This thesis examineshow they reproduce the cultural capital and how that affects their socialconstruction in everyday life. By proposing questions: how do Bugis womanperceive hajj ritual as a subset of tradition and how they, as returned hajj pilgrims,do shape their social and religious behavior, this thesis employs a qualitativedescriptive method gathering primary data by interview with hajj woman-Bugishousehold and the non-hajj as the key informants and enrich with the secondarydata from literature review, news, and official data from related formalinstitutions. This thesis conveys that Bugis woman hajj intensifies their localidentity by fashioning themselves with local clothes and embellishing withluxurious jewelries. In this sense, woman hajj not only symbolizes hajj dress totitle as a social capital but also collective identity of Bugis people. Furthermore,hajj symbol shapes their psychological, cultural, and social construction in thesense that they as a part of Muslim in local society. By hajj degree, Bugis womancan freely express their identity with confidence. Howver, the construction ofpost-hajj arrival of Bugis woman reinforces the social capital on various aspects in society life, including economic activities. In terms of their relation to hajj agencies, for Bugis woman, the hajj symbol is their social capital. But for the hajj agencies, the Bugis woman is the prospective economics capital.enAll Rights ReservedBugis WomanHajj PilgrimageCultural ReproductionSocial ConstructionThesis