Like the tip of the iceberg, the phenomenon of sexual violence against female students in Islamic boarding schools continues to be uncovered. It’s said to have been occurring for decades and remains underreported because victims are afraid or embarrassed to report it to security forces, often even refusing to report it to their parents. The weak position of female students is closely linked to the unequal power relations between Islamic boarding school leaders and their students, as well as their limited knowledge of women’s rights. With technological advancements and the increasing courage of some female students, the issue of sexual violence in Islamic boarding schools has become increasingly public.
Over the past ten years, several cases of sexual violence in Islamic boarding schools in Indonesia have come to light and garnered public attention. Some of the most widely reported cases include the Herry Wirawan case in Bandung in 2021, which involved at least 13 female students as victims; the Moch Subchi Azal Tsani (Mas Bechi) case in Jombang in 2022, which involved several female students; and various other cases in West Java, East Java, South Sumatra, South Sulawesi, and other regions. Based on media reports and data from the National Commission on Violence Against Women (Komnas Perempuan), the perpetrators in these cases were generally individuals in positions of authority within religious educational settings, while the victims were mostly students in dependent relationships with the perpetrators. Some cases persisted for extended periods before being revealed to the public and subsequently prosecuted. Komnas Perempuan’s findings indicate that cases of sexual violence in religious educational institutions continue to be discovered year after year, including sexual harassment, molestation, and rape, making it a critical issue in the protection of children and women in boarding schools.
Kiai, figures who wield absolute power in Islamic boarding schools, often feel entitled to do whatever they want to their female students, including sexual exploitation under the guise of “devotion,” accompanied by threats of violence and/or abuse. The cultural structure of society, which positions Kiai as religious figures considered sacred and holy, results in the belief that religious figures would never commit acts of sexual abuse. Not only do Kiai experience similar treatment, but the Kiai’s son (Gus) also feels he has the same rights as his father. This situation then becomes a tool of power to gain legitimacy and influence within society.
Female students are considered to have no rights whatsoever to the Kiai or Gus; they must only trust and obey the Kiai or Gus, who lead and manage the Islamic boarding school where they study. This trust and obedience are used by perpetrators to commit rape or sexual abuse. Many Kiai or Gus also manipulate their female students under the guise of imparting knowledge as part of their educational and marriage methods. Female students generally lack the courage to report sexual violence due to threats, violence, fear of expulsion from the Islamic boarding school, shame, and fear that their reports will not be believed.
Investigations into cases of sexual violence can also take a very long time and result in further violence against the reporting student, as in the case of sexual violence at the Shiddiqiyyah Islamic Boarding School in Ploso, Jombang, East Java. The investigation took two years after it was reported. This is due to the perspective of law enforcement officials in interpreting “violence” and “threats of violence.”
Cases of sexual violence in Islamic boarding schools occur due to the lack of security systems protecting female students and the absence of oversight within the schools. Kiai (Islamic religious leaders), Gus (Islamic teachers), and even ustadz (Islamic teachers) freely use their power to pressure and threaten female students, including demanding sexual favors with threats of violence and violence. To strengthen the security system for female students, the government should conduct internal oversight at Islamic boarding schools and strengthen external systems involving student guardians, the surrounding community, security forces, and local village security personnel to strengthen the monitoring and security system. Female students need to be made aware of women’s rights and the rights of students (santri) so they have the courage to report any acts of violence (whether sexual or asexual) that affect them or other female students. Without these measures, the safety and comfort of female students in Islamic boarding schools will undoubtedly remain a pipe dream.
