The Education of Counter-radicalism for the Terrorist Wife:

An Initial Idea

Mu’min Roup

and Mauidlotun Nisa

Universitas Islam Negeri Syarif Hidayatullah Jakarta, Jl. Ir. H, Juanda No. 95 Ciputat, Indonesia

Keywords: education; counter-radicalism; terrorist wife.

Abstract: This paper discusses the fact that the role of women in terrorism has evolved from passive to active. Women

as wives can connect the tongue of their imprisoned husbands, while as mothers, they are educators who can

teach radical thinking for their children. This study will focus on efforts to de-radicalization of women in

the second category, especially in breaking the chain of terrorism. The results show that not all terrorist

wives are ideologically exposed from their husbands, but among them many think more realistically in

assessing the actions of her husband. This is in line with terrorist findings that can be classified into three

levels: ideological, intellectual, and pragmatic. This paper uses qualitative method-descriptive analysis with

phenomenology approach. This research also used interview technique to wife of terrorist inmates in Central

Java. By looking at the classification, it can formulate what kind of materials, approaches, and

methodologies can be used to break the chain of terrorism among terrorist wives in Indonesia through an

ideal education. This article conveys the initial idea to develop appropriate materials, approaches, and

methodologies in educating the terrorist wife not to transmit radical thinking to her children, so that the

chain of terrorism can be broken.

1 INTRODUCTION

The Global Study Study 1325 released by the

National Commission on Violence Against Women

shows an increasing trend in the use of women in

acts of terrorism. Women as mothers occupy a

strategic role in transmitting radical ideologies and

preparing children to be martyred (Rachman,

KOMPAS, 2018).Women in terrorism cases are

categorized into two roles, primary and secondary.

Primary roles include propagandists, recruiters,

bombers, (Saripi, 2015) while secondary roles are as

wives and mothers. The involvement of wives in

terrorist activity can’t be separated from the pattern

of domination relationship played by the husband.

Husbands who have a radical stance invite their

wives to become radical. Wives exposed by

radicalism will degrade his attitude to his children.

Thus, radicalism will continue to be passed down

from generation to generation and spread. After

radicalism is embedded within women, it will form

the motivation to move as generally those who think

radically, that is to become a terrorist (Sukma,

2004). In the last ten years, the role of women in

terrorism has evolved from passive to active. They

are categorized into two roles, primary and

secondary. Primary roles include propagandists,

recruiters, bombers, (Saripi, 2015) while secondary

roles are as wives and mothers. The Institute for

Strategic Dialogue report reveals that as of January

2015, as many as 550 women from Western

countries have joined various militant groups in

Syria and Iraq (Hoyle et al, 2015).

ISIS has taught its female members to believe

that a woman who marries a mujahidin will receive a

share of her husband's divine reward, in addition to

the reward that God gave them to keep the house,

bring the children and take care of their children to

the next generation of mujahidin (Saripi, 2015).

However, the rehabilitation of female jihadists

focuses on fighting against the source of their

violent ideology and the particular narrative used for

their recruitment and radicalization and successfully

reintegrating them into society, as important as the

rehabilitation of their male counterparts.

Furthermore, like returning men, women returning

from war damage and witnessing atrocities

committed by ISIS may also need to be treated for

post-traumatic stress disorder (Saripi, 2015). The de-

radicalization efforts carried out by both the

Roup, M. and Nisa, M.

The Education of Counter-radicalism for the Terrorist Wife: An Initial Idea.

DOI: 10.5220/0009929014371443

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1437-1443

ISBN: 978-989-758-458-9

1437

government and non-governmental organizations

have not been able to break the chain of terrorists.

Even in the community there has been a de-

radicalization counter movement (Taufiqurrohman

dan Arianti, 2014).

Where did they get the teaching on radical

ideology? The first party to be 'blamed' is the nearest

person, the husband. It was he who taught radical

religious doctrines to his family. However, the

husband is not the only variable that causes a wife to

think and be radical. In the educational environment,

school neglect of the material taught in

extracurricular activities, the lack of moderate

religious education (Maarif Institute 2011, Darraz

2013), Islamic awareness not accompanied by

citizenship awareness (Gaus, 2011), opens up

opportunities for dissemination of any notion

(Maarif Institute, 2011) also led to nearly 50% of

students agreeing to radical acts in the name of

religion (Azca, 2012). Information technology

becomes the next party to be 'blamed'. Through

information technology that women know social

media such as Facebook, You tube, Instagram,

Twitter, Whatsapp, and so forth. Women today have

become active users of social media. On the other

hand, terrorist groups today are very adept at

utilizing modern communication media as a

platform to reach the wider community. Through the

internet and social media, terrorists can not only

recruit people from the countries where they operate,

but the international community (Rohan, 2013).

Social media platforms have been exploited by

terrorist organizations like ISIS to disseminate their

propaganda (Saul 2015). For example, Twitter

accounts use religious language as a smokescreen as

well as promises of strict religious ceremonies

(Ogbogu, 2016).

From the state of the terrorist wives who in fact

have the potential to be radical, either because of the

husband's factor who is a terrorist or because of

other factors including social media and others, it is

necessary to have an education that is able to

counteract terrorist wives from joining radicals or

even being able break the chain of radical attitudes

possessed by her husband so as not to be handed

down to her children.

2 LITERATURE REVIEW

The study of women's involvement in terrorism

has been carried out in various perspectives,

including a gender perspective. A deradicalization

program that is exclusively exclusive to men has

proven to be ineffective and fails to overcome

complex radicalization (Wulan, 2010). This is

because terrorism is considered a part of the culture

of war, militarism, militancy and violence, which is

part of the exclusive domain of men, so that the

involvement of women in it is considered a

deviation (Carter, 2013). When gender awareness

emerged, there was also an awareness that the

involvement of women, including in acts of

violence, was considered strategic. This is evidenced

by several studies such as the one conducted by

Wulan (2010), that the involvement of women in

acts of violence is more effective because women

are seen as more loyal and safer than the suspicions

of security forces. In the context of radicalization of

religious understanding, the recognition of the

principle of gender equality must encourage the

institutionalization of the role of women to

participate in determining the cultural, sociopolitical

and religious dimensions that are vulnerable to use

by extremists (Inglehart and Norris, 2003).

Abdul Ghofar and Sulistiyono Susilo (2015) has

examined Women and Narrative of Violence:

Critical Studies of Gender's Role in

Deradicalization. The early detection effort in

deradicalization by involving women can run

effectively, regarding the fact that women play a

vital role in the family, particularly in shaping the

character of children. Unfortunately, the role of

women in preventing, or actually in promoting and

participating, terrorism and political violence seems

to be neglected. This study attempts to examine the

role of women in preventing radicalization and at the

same time promoting and participating to alleviate

terrorism and political violence. The findings of the

research reveal that the role of women in the

deradicalization can be done in a number of

strategies, although not restricted, such as reduction

of gender inequality and disparity, giving women a

greater role to participate in a multifield of social

realm, strengthening the well being to prevent

radicalization, making women as leaders who hold

moderate and tolerant values in education, especially

within, though not limited, the family environment,

and initiating peace through women’s reproductive

functions.

M. Endy Saputro (2010) also discussed the

Probability of Women's Terrorists in Indonesia.

Indonesian police through Densus 88 have analyzed

and predicted the strategy of terrorism in Indonesia,

which was important to note that those Indonesian

terrorist are males. In short, the Indonesian terrorists

need to set up their strategy of a& ack. He argues

that the emergence of women terrorist in Indonesia

ICRI 2018 - International Conference Recent Innovation

1438

are possible, yet it requires the precedence

conditions of world women terrorists in global

contexts.

Umi Najikhah Fikriyati (2017) has also revealed

the Role of Ex-Terrorism Criminal Wives in the

Deradicalization Process. She discovered that there

are 1070 people convicted of terrorism up to 2016.

Some of them have been paid off their sentences.

Unfortunately, after going through their period of

detentions,there is no guarantee that they will not

involve to the same action. Some of them have

choose to rejoin to the radical groups, and others

have repented and choose to live normally in the

midst of society. The research shows that, in two ex-

terrorists families, the wives has played important

role in deradicalizing process in their families. The

process of deradicalization has already begun when

the husband is still in the prison, i.e. by visiting their

husband regularly. In addition, the wives also try not

to depend on their husband economically, this can

immediately keep the husband away from his former

group. This research concludes that the

deradicalization based on family can be regarded as

an effective way to conduct the process of

deradicalization and it can also be considered as a

complementary to the existing approach.

From the existing literature review, it is clear

that the influence of the wife or woman in the efforts

to deradicalize and break the chain of terrorism is

very large. Therefore, the design of counter-

radicalism education for terrorist wives is very

important in the effort to educate them as the most

potential deradicalization agents.

3 METHOD

This paper uses a qualitative-descriptive analysis

method using a phenomenological approach.

Primary data was obtained through reading of both

printed and electronic news as well as authoritative

literature that addresses issues of terrorism and

family conditions of terrorists, including wives and

children. Secondary data obtained interviews of five

wives of terrorist in Central Java to know in real

terms their involvement is at what level and what

kind of counter-radicalism education they need. No

special criteria of 5 terrorist wives, because not all

terrorists give permission to his wife to visit, even

interviewed. So these 5 terrorist wives are wives

who want to be visited and their whereabouts

identified.

4 DISCUSSION AND RESULT

Education is a theological development process

and the goal of the development process is naturally

maturity. Because the most natural human potential

is to grow toward the level of maturity. This

potential will be realized if human natural and social

preconditions make it possible. Niccolo Machiavelli

(1532: 21) interpreted education in the framework of

a continuous process of human self-improvement.

That is, education can complement imperfections in

human nature. Education is a process that involves

humans as subjects and objects at once. Because the

education process involves humans in practice

(Kurnanto, 2011: 163). Therefore, education must be

managed well in order to create an atmosphere of

education and learning effective and efficient in

accordance with the goals and need.

Education is an important vehicle and effective

media to teach norms, socialize values, and instil

work ethic among the community. Education can

also make an instrument to order the nation's

personality, and strengthen national identity.

Education can be a strategic vehicle for building

collective awareness as citizens by affirming ties

social, while respecting the diversity of cultures,

races, tribes, religions, so that it can strengthen

national integrity (Baharun, 2017: 7). Education is

one of the most decisive factors influence social

change.

De-radicalization is a process of moderation of

thought or ideology of terrorists and individuals who

have been radical, or return their radical thinking to

a moderate ideology (Haris Ramadhan, 2016: 23).

One of the efforts to de-radicalize is to make the

process of understanding and forming a mind-set

that is not radical. So, Radicalism is a statement,

principle, political doctrine or entrenched social

change. Radicalism is even interpreted as a political

orientation of groups that want revolutionary change

in government or society (Syriac, 2017: 277).

Mohammed Arkoun (1994) explained that

radicalism occurs as a result of textual understanding

of the messages conveyed by different Koran that

develop along with environmental conditions and

other factors in which individuals are located. He

sees Islamic radicalism that is inseparable from

political and ideological phenomena.

Attempts to counter radicalism can not only be

done by the government alone, but it requires

massive community involvement also in accordance

with the existing levels. Schools, Madrasah,

Pesantren, Majelis Taklim, Mosques, Universities,

and NGOs have an obligation to participate in such

The Education of Counter-radicalism for the Terrorist Wife: An Initial Idea

1439

efforts. During this time, the eradication of

radicalism is mostly done in workshop and training

forums with very low effect. (Pahdepie, 2017). So

far, these efforts have only been done by few

schools and NGOs. The effort is not only done

massively, but there needs to be a curriculum and

material that suits the needs of counter radicalism.

Counter-radicalism targets can also enter at all levels

of society, from elementary to college, from an early

age to an adult age. These efforts include through

religious education whose function is restored to

strengthen the character and mentality of youth

(Sukabdi, 2013) which between its contents is the

introduction of multicultural education and

nonviolence (Listyarti, 2013). The effort was made

by bringing students to various places and

institutions, which then continued with dialogue

between them. (Farikhatin, 2013). The importance of

contextualizing counter-radicalism movements,

especially to target young people. The proximity of

young people to popular culture in the midst of

radicalization threats is a new space (Personal,

2013).

Undoubtedly, education is a key aspect of the

future. Questioning again the step of breaking the

chain of terrorism, education is the first step in

planning the future. Currently, many solutions are

made by various parties in an effort to break the

terrorism context of the terrorist children's context

by establishing de-radicalization at pesantren.

Former terrorist inmates Khoirul Ghazali built Al-

Hidayah pesantren in Sumatera to educate the

terrorist son not to be influenced. This pesantren

accommodates the former jihadist's son and vows to

protect his santri from the influence of radical

ideology. Currently Pesantren “al-Hidayah”

accommodates 20 sons of former terrorists. Some

have witnessed his father killed in the hands of

Detachment 88. Some have to live alone after being

left by parents to prison. But the existence of al-

Hidayah is like a drop of water in the middle of the

desert. There are more than 2,000 sons or daughters

of jihadists who have been killed or are in jail. He

thinks they are threatened to be dragged into new

guerrillas in bloody jihadism in Indonesia.

Therefore, this pesantren makes a curriculum in

which there are de-radicalization subjects. There are

four main points taught, namely the cultivation of

the critical nature of radical teachings, pluralism,

indoctrination of religions that teach peace and avoid

the teachings of religion that is dogmatic. There are

thousands of mujahid and former terrorist children

who can be the future assets for de-radicalization.

By opening the horizons of thinking of mujahid and

former terrorists, they will accept the presence of the

outside world and of course the government and

society must accept them. Terrorism observer

Mardigu Wowiek Prasantyo, called the

deradicalization program conducted by the

Indonesian National Counter-Terrorism Agency

(BNPT) has not reached the ideological aspect, it

can also be applied to the wives of terrorist.

Therefore, it is important to start counter

radicalism and terrorism through ideology and

thought, namely through counter-radicalism

education. Counter-radicalism education is a process

of understanding and forming a mindset by instilling

the values of peace and moderation in community,

religion and state.

Some deradicalization programs of terrorism are

manifested in the form of motivational reorientation,

re-education, resocialization, and seeking social

welfare and equality with other communities for

those who have been involved in terrorism and

sympathizers (Asrori, 2015). According to Karen

Jacques and Paul J. Taylor, the involvement of

women in radicalization and deradicalization is

closely related to the achievement of individual

education. That is, if a woman gets 'deviant' or lower

than her husband's education, it is certain that she is

in a subordinate position.

The involvement of women in deradicalization

programs through education is important because the

process of radicalization appears first from radical

ideas through education. Radicalization of one's

thinking can be shaped through nonviolence.

Therefore the nonviolent approach can be an

alternative in deradicalization programs. Women,

who in the community culture including Indonesia in

general identify tenderness and femininity can be

considered in deradicalization programs. Another

thing that is not less important is the role of women

in the domestic and public spaces. This position can

make women as given a prominent role in

deradicalization programs from the initial stage in

the form of anticipation and prevention of

radicalization processes (Saputro, 2010).

Early detection of radicalization in the family

will be effective if it involves a wife. This is because

women have a vital role in the family, especially in

the formation of children's character. The formation

of a child's character can be done not only limited to

formal but also informal forms within the family. In

addition, women are also considered capable of

offering diverse perspectives in helping to solve

problems (Wulan, 2010). The above program is a

counter for the characters played by terrorist wives

who play a greater role in the domestic sector. They

ICRI 2018 - International Conference Recent Innovation

1440

tend to be closed from their neighbors. Even though

they come out, they generally wear dark colored

robes and veils (Saputro, 2010).The role of the

terrorist wife based on Saputro's study has

undergone stages. When the children were young,

the wife's duty was still limited to guarding and

teaching religion to their children. When nothing

else is taken care of, the role becomes more active.

The wife turns into a "second commander" after the

husband.

To strengthen the capacity of themselves and

their groups, the terrorist wives held closed recitals

as well. Through this recitation, the members of the

congregation experienced an embodiement process,

bringing together the teachings and practices. Ward

(2008), named the recitation as a process of

"incubation". This sinking will "break" when there is

a command from the cleric.

Referring to the strategic role of women as

mentioned above, women must be conditioned in

moderate education and in a moderate environment

to be used as a leading locomotive in moderate

education that starts from the family environment

(Ghofur and Susilo, 2015). On a broader scale,

women can be involved in community-based

counterterrorism programs such as in various forums

and women's gatherings, ranging from village to

large cities. This strategy can make women as

community-based counter-terrorism agents.

In general, mothers in radical Islamic households

act as producers and educators of children so that

they will become jihadists (Saputro, 2010). Their

task is not only limited to that, but wider. Islamic

radical women groups generally encourage the

relatives of men and their husbands to go to war

with the guarantee of reward that will be obtained by

people who die on the battlefield, namely 72

nymphs. They are also obliged to prepare various

logistical supplies for their husbands' wars.

Counter-radicalism education for terrorist wives

must be realized according to the situation and

conditions of the terrorist wives. That is, the form of

education delivered to them must be appropriate,

effective, and in accordance with their conditions.

Because every wife of terrorists has different

problems, cases and needs. Therefore, in this context

it is important to reveal how the reality of the lives

of terrorist wives, especially after her husband was

declared a terrorist and had to stay in prison for

several years.

Chairman of the Central Java Terrorism

Prevention Coordination Forum (FKPT), Budiyanto

said that Central Java was one of 12 red zone

regions in the spread of radicalism and terrorism in

Indonesia. However, not all regions in Central Java

become zones that are aware of radicalism and

terrorism. There are 4 regions included in the special

zone, namely the cities of Solo, Banjarnegara,

Banyumas, and Kedu. Especially in Solo, Solo is a

city that is considered to be a breeding center for

terrorists through the Al-Amin Ngruki boarding

school guided by Abu Bakar Baasyir. Therefore, in

this context Central Java became the object of this

study, namely 5 terrorist wives in Central Java,

Kudus, Batang, and 3 in Solo.

From the interviews of 5 terrorist wives in

Central Java, it is known that one wife in Kudus city

has a religious education that is enough even he

including teachers to study the children of the

village. From the condition of his son's education,

she acts as a wife and mother, although she is also

very potential as propagandist because she and her

husband have the same ideology. For the terrorist

wife in Batang, it was revealed that she was an

ordinary woman who was totally unaware of her

husband's activities. From the ideological side, she

does not have the same ideology as the husband.

Therefore, the case of the terrorist wife in Batang is

not a threat. Nevertheless, it is still important to be

educated so that he is able to obtain information

through social media in order to monitor the

activities of her husband and even her child. While

the wife of terrorist in Solo region there are 3. The

first, for the Solo city, she is included only at the

level as a wife and not yet have children. She has the

same ideology even though she does not have

adequate religious knowledge because she is the

background of street kids and includes laymen in the

science of religion. For this case, it is also important

to be given special education so that he learns Islam

well. Then for the wife in the Solo area of the

village, she included at the level of wife and mother

of 3 children. She is one who can educate his son

well for his family's support. However, she must

also continue to get education so that his children do

not follow his father's ideology. Even interesting

found that although she has the same ideology with

her husband, but since the post-married her husband

again he chose back to his extended family and want

to stay away from the life and ideology of her

husband. The last wife of terrorist in Ngruki-Solo

area which also included at the level of wife and 3

children who are still toddlers. He also has the same

ideology even though he is not a Jihadist-terrorist.

She had no idea of her husband's activities, she only

knew that her husband was a seller of religious

books. In fact, according to him, should not her

husband conduct acts of terror in Poso. According to

The Education of Counter-radicalism for the Terrorist Wife: An Initial Idea

1441

him, should be her husband's primary duty is to

provide a living and decent living for his wife and

family. Therefore, the case of terrorist wife in

Ngruki, it is important to do interpreuner education

because he also has sewing skills. In addition, he is

also worthy of education about social media

information technology so that he is able to monitor

the activities of her husband other than as a

bookeller.

There is even something interesting from the

results of interviews with wives in Solo, that the

majority of them did not know the actions of her

husband's terror. They only knew that her husband

was only an Islamic fighter who wanted to run the

Islamic Shari'a perfectly. Not a few who said that

they deeply regretted her husband's actions. In fact

they say that the husband should prioritize the future

of the child, both the economy and family welfare.

The wives of terrorists in Solo are far from

prosperous. Even the majority of them do not have

their own homes. Even after their husbands became

terrorist, the wives decided to stay with their parents.

There are also those who actually make Solo the best

move after their husband becomes a terrorist,

because according to them Solo is a central city of

terrorist and radical communities. On the other hand,

after their husbands became a terrorist there were

also those who were on the verge of divorce because

of the actions of polygamy carried out by their

husbands when they became terrorist. This case is

indeed an ironic case where a husband who becomes

a terrorist has a moral burden and great

responsibility towards the family, instead choosing

to be unfaithful. This fact is interesting to be used as

an important reason for the education of terrorist

wives about knowledge of the rights and obligations

of wives regulated by Law Number 1 of 1974. By

understanding the law, terrorist wives will be more

careful in their attitude and not easily follow her

husband as a terrorist or even they will look after

their children from radical ideologies like their

father.

From the data found it is clear that the wife of

terrorist has an important role in the framework of

de-radicalization. Counter-radicalism education is

very important given to them to provide a moderate

education to children so that they do not continue

terrorist acts because they get wrong education and

ideology. However, each of the existing terrorist

inmates wives has different cases and educational

needs. Therefore, it is important to discourse

counter-radical education through different methods

and materials according to the conditions.

5 CONCLUSION

From the discussions and findings of existing

research, it can be concluded that not all of terrorist

inmates wives are radical. Nevertheless, the

importance of counter-radicalism education is given

to terrorist inmates wives through different media,

methods, and materials according to the conditions

and needs of each. Counter-radicalism education

should not be homogeneous only focused on

religious education and national insight. Counter-

radicalism education can be directed to the interests,

interests, and needs of the wife of terrorist so that

she can become a de-radicalization agent from

within the family.

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