Barzanji recitation is an important expression of Islamic devotion and Bugis cultural identity. However, women’s involvement in this living religious tradition often remains limited to listening and logistical support. Existing scholarship has largely examined Barzanji in terms of its religious meanings, moral values, and cultural continuity, while giving insufficient attention to how women negotiate active ritual roles within locally legitimate religious structures. This study examined the development of women’s religious agency through a gender-responsive Barzanji program implemented using Participatory Action Research at the Alfakhriyah Multidimensional Islamic Boarding School in Makassar, Indonesia. Conducted over 12 weeks, the study involved 60 participants, comprising 50 female santri, six pesantren administrators, and four community representatives. Data were generated through 18 in-depth interviews, three focus group discussions, observations of eight weekly Barzanji sessions, attendance records, participant reflections, program documentation, and a post-program satisfaction survey completed by 47 participants. Qualitative data were analyzed thematically, while participation records and survey responses were examined using descriptive statistics. Women’s active participation increased from six of 50 participants at baseline (12%) to 34 of 50 at the final evaluation (68%), while 93.6% of survey respondents reported being satisfied or very satisfied with the program. Flexible scheduling, interpretive discussion, rotating responsibilities, peer support, and institutional endorsement strengthened women’s confidence, understanding of the Barzanji text, and involvement in religious activities. The findings identify three interconnected dimensions of women’s religious agency: performative agency through recitation and leadership, epistemic agency through interpretation and discussion, and organizational agency through planning, coordination, monitoring, and evaluation. The study demonstrates that gender inclusion and cultural preservation need not be treated as opposing objectives; rather, women’s participation can be expanded through collaborative learning, institutional negotiation, and culturally sensitive adaptation.
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