By Supriyono | Photo: Achmad Jatnika 

By Dadi Darmadi

Depok – In the smart room of Universitas Islam Internasional Indonesia (UIII), a meeting on January 14, 2026, marked more than a routine administrative gathering. It represented a profound institutional pledge: a turning point in the university’s journey to ensure that the pursuit of knowledge is never overshadowed by fear or trauma.

The formal launch and socialization of the Sexual Violence Prevention and Handling Task Force (SATGAS PPKS) was not merely about compliance; it was a declaration of values, a commitment to transforming the campus into a true sanctuary of respect and safety.

“This represents the university’s commitment to implementing sexual violence prevention and handling in accordance with the national regulation,” stated Chaider Bamualim, University Secretary and Head of the newly formed PPKS Center. His words underscored a shift from policy on paper to actionable, structured responsibility. The task force is designed to be the central nervous system for this critical mission, moving beyond a reactive stance to embody a proactive, preventative culture.

The genesis of this task force is rooted in a sobering global and national reality. As highlighted during the proceedings, universities worldwide are tragically the second most common setting for sexual violence. This alarming statistic has shifted the conversation from isolated incidents to a recognized systemic challenge within higher education. In Indonesia, the response crystallized with the landmark Regulation of the Minister of Education (Permendikbudristek) Number 30 of 2021, mandating every university to establish robust prevention and handling mechanisms. UIII’s task force is its dedicated answer to this call, built upon a solid legal foundation that includes the broader Law Number 12 of 2022 on Sexual Violence Crimes.

Building Understanding and Empathy

What set this launch apart was its foundational focus on education and clarity. The session dedicated significant time to dismantling ambiguity around the term “sexual violence.” Moving beyond simplistic definitions, it outlined a spectrum of violations, from the overt horror of rape to the insidious harm of sexual intimidation, harassment, and exploitation. By detailing forms such as unwanted verbal advances, coercive threats, or the abuse of power for sexual gain, the task force made it clear: violence is not defined solely by physical contact but by the violation of consent, dignity, and personal autonomy.

The discussion courageously addressed the profound, often lifelong, repercussions for survivors: physical injury, deep psychological trauma (including PTSD and depression), social stigma, and derailed academic careers. This explicit linking of action to consequence served a dual purpose: to validate the experiences of survivors and to impress upon the entire community the grave weight of such violations.

The UIII SATGAS PPKS is envisioned as a multipronged entity, with functions carefully designed to mirror the complexity of the issue it addresses. It will serve as an Educator by spearheading ongoing campaigns to cultivate a campus-wide culture of consent, respect, and bystander intervention, ensuring every community member understands their rights and responsibilities. Simultaneously, it acts as a Capacity Builder, equipping staff, faculty, and student leaders with the necessary skills to identify early warning signs, provide appropriate first response, and navigate reporting procedures with sensitivity.

Beyond prevention, the task force provides a critical internal mechanism as an Investigator, offering a formal, fair, and victim-centric process to address reports. This ensures due process while steadfastly prioritizing survivor safety and well-being. Finally, it stands as a dedicated Advocate and Supporter, functioning as a confidential point of contact that guides survivors to professional services and champions policy enhancements to continually reinforce a safe and accountable environment. Together, these interconnected roles form a comprehensive framework for proactive prevention and responsive care.

 

Strategic Roles  

The UIII PPKS special task force is envisioned as a multipronged entity, with functions carefully designed to mirror the complexity of the issue it addresses. It will serve as an “Educator” by spearheading ongoing campaigns to cultivate a campus-wide culture of consent, respect, and bystander intervention, ensuring every community member understands their rights and responsibilities.

Simultaneously, it acts as a “Capacity Builder,” equipping staff, faculty, and student leaders with the necessary skills to identify early warning signs, provide appropriate first response, and navigate reporting procedures with sensitivity.

Beyond prevention, the task force provides a critical internal mechanism as an “Investigator,” offering a formal, fair, and victim-centric process to address reports. This ensures due process while steadfastly prioritizing survivor safety and well-being.

Finally, it stands as a dedicated “Advocate and Supporter,” functioning as a confidential point of contact that guides survivors to professional services and champions policy enhancements to continually reinforce a safe and accountable environment. Together, these interconnected roles form a comprehensive framework for proactive prevention and responsive care. 

This comprehensive approach reflects an understanding that safety is not created by a single policy but woven through every layer of institutional life.

The call for collective responsibility was powerfully echoed by Prof. Nina Nurmila, PhD, the dean of Faculty of Education and a senior leader in gender studies at UIII present at the launch. “We, as members of the academic community, must be responsive to the various challenges within the campus,” she urged, framing safety not as an administrative duty but as a shared covenant. “This is our collective responsibility for the comfort and security of all.”

From Pledge to Practice

The formation of the PPKS special task force is a definitive starting line, not a finish line. Its true test will lie in its visibility, accessibility, and the trust it builds within the student body and staff. The challenge ahead involves continuous dialogue, destigmatizing reporting, and fostering an environment where prevention is everyone’s business.

For UIII, this initiative transcends risk management. It is an investment in its core educational mission. A campus free from the threat of sexual violence is one where students and scholars can engage freely, debate vigorously, and learn optimally.

By taking this unequivocal stand, UIII is not only protecting its community but also nurturing the conditions for genuine intellectual and personal flourishing. It sends a clear message: here, dignity is non-negotiable, and the pursuit of knowledge is underpinned by an unwavering commitment to human respect.

source: https://uiii.ac.id/campus-safety-uiiis-proactive-stand-against-sexual-violence/

By Supriyono | Photo: Achmad Ulyani

Universitas Islam Internasional Indonesia (UIII) continued its intellectual engagement on Islam and global affairs through a guest lecture titled “Wasatiyyat Islam as a Foreign Policy: The Image of Indonesian Islam”, held at the Faculty of Education on December 17, 2025. The lecture was part of the course Wasatiyyat Islam in a Globalized World and was convened by Andar Nubowo, PhD.

The session featured Prof. Din Syamsuddin, Chairman of the Center for Dialogue and Cooperation among Civilizations (CDCC) and Chairman of Muhammadiyah for the 2005–2025 period, who offered a reflective and historically grounded perspective on how Indonesia’s foreign policy embodies the Islamic principle of wasatiyyat—the middle path.

Prof. Din argued that Indonesia’s commitment to moderation is not merely rhetorical but constitutionally rooted. Referring to the Preamble of the 1945 Constitution, he emphasized that Indonesia’s mandate extends beyond safeguarding sovereignty and ensuring prosperity to actively participating in creating global peace and justice. “From the very beginning, Indonesia was envisioned as a nation that takes the middle way,” he noted, adding that this orientation is reflected not only in Pancasila but throughout the body of the Constitution.

According to Prof. Din, Indonesia’s foreign policy represents what he described as a “constitutional deduction”—a direct manifestation of constitutional values—and a “sociological-political induction”, shaped by the aspirations and moral convictions of its people. In this framework, wasatiyyat Islam becomes both a moral compass and a diplomatic approach.

He illustrated this principle through Indonesia’s longstanding support for Palestinian independence, which he described as a constitutional obligation as well as a historical and ethical stance. Prof. Din reminded the audience that Palestinian leaders were among the earliest to recognize Indonesia’s independence, even before its formal proclamation in August 1945. Indonesia’s consistent advocacy for Palestine at international forums, including the United Nations, reflects what he called a principled foreign policy rooted in justice, peace, and humanitarian concern.

Beyond the Middle East, Prof. Din highlighted Indonesia’s role in peacebuilding efforts in Southern Philippines, where Indonesia served as a mediator between the Philippine government and the Moro Islamic Liberation Front (MILF). He described this involvement as a concrete example of Islamic moderation translated into conflict resolution and diplomacy.

The lecture also addressed how Indonesia has managed sensitive global religious issues through dialogue rather than confrontation. Prof. Din recalled moments when Indonesian Islamic leaders, civil society, and government institutions worked together to respond calmly to international controversies involving Islam, thereby preserving social harmony and projecting a mature global image of Indonesian Islam.

Reflecting on Indonesia’s engagement with Europe and interfaith dialogues during the mid-2000s, Prof. Din observed that Indonesia was increasingly viewed as a model of moderate Islam, offering an alternative narrative to extremism. He argued that this image was strengthened by Indonesia’s confidence in promoting wasatiyyat Islam as a civilizational contribution rather than a defensive identity.

Concluding his lecture, Prof. Din encouraged students to critically assess whether Indonesia’s foreign policy has successfully shaped the global perception of Indonesian Islam. He invited them to continue researching and analyzing Indonesia’s diplomatic practices, noting that scholars and students alike play a vital role in refining and advancing the discourse on Islam, moderation, and global coexistence.

The lecture underscored UIII’s commitment to fostering critical conversations on Islam’s role in international relations, positioning the university as a space where constitutional values, religious ethics, and global realities intersect.

source: https://uiii.ac.id/wasatiyyat-islam-as-foreign-policy-prof-din-syamsuddin-on-indonesias-global-islamic-identity/

 

By Supriyono | Photo: Achmad Ulyani

How might education look like if it aimed not merely to train the mind, but to awaken the whole human being? This question became the spirit of Lunch Talk #48 hosted by the UIII’s Faculty of Education, on December 8, 2025. In a thought-provoking session, Prof. Ananta Kumar Giri, COMPOSE Fellow at UIII’s Faculty of Social Sciences and Founding Honorary Executive Trustee of the Vishwaneedam Center for Asian Blossoming spoke on “Learning the Art of Wholeness: Integral Education and Beyond.”

Prof. Giri highlighted that the contemporary crisis of education is not merely about quality or curriculum but stems from the illusion of fragmentation. Modern systems, he argued, have disconnected learners from the wholeness of life by prioritizing mental memorization over the development of emotional, vital, spiritual, and social dimensions. He urged the audience to reimagine education not as a mechanical transfer of knowledge, but as a living process that integrates heart, body, mind, nature, and community.

Drawing on his book and rich fieldwork across the world, Prof. Giri shared examples of educational movements that cultivate wholeness. Integral Education, inspired by Indian thinker and spiritual teacher Sri Aurobindo, nurtures every dimension of the learner. Steiner-Waldorf schools teach by storytelling, creativity, and practical engagement. Free schools in Denmark embody community-based learning where children are taken seriously “not as people of tomorrow, but people of today.” These examples, he suggested, prove that education can be both deeply human and academically rich—without being reduced to exams and performance metrics.

Prof. Giri reflected on the dominance of written assessments and scholarly publications that reward technical output but neglect lived wisdom. “Education is not only in papers,” he emphasized, recalling how many meaningful learning moments emerge from conversations, creativity, service, and shared humanity rather than test scores or journal citations.

The talk also ventured into the philosophy of trans-disciplinarity, encouraging educators to dissolve boundaries between subjects such as science, arts, humanities, and ethics. He offered vivid examples of science lessons connected to poetry, water studies linked to spiritual meaning, and cooking classes that explore chemistry while nurturing equality among genders. The challenge, he noted, is to resist treating knowledge as compartmentalized fragments and instead allow learners to experience the world as interconnected.

A central moment in his reflection was his reminder that teachers are not authoritative transmitters but companions in learning. He shared stories of schools where children are engaged with nature, storytelling, and responsibility, and where teachers discover their own authenticity rather than claiming sovereignty over knowledge. He recalled a Waldorf educator’s words: “Children are souls in front of us”—not empty vessels but living beings who deserve respect, dialogue, and encouragement.

In his conclusion, Prof. Giri invited the faculty members and students to rethink educational practice. Instead of treating wholeness as a vague ideal, he challenged everyone to see it as a practical necessity that grounds meaningful learning, sustainable humanity, and ethical engagement.