Indonesian Women and Virginity: Requestioning Structural Challenges and Human Rights

Virginity testing towards women has been seen as something outdated and irrelevant, as virginity is a social construct and has been debated all over the world.

Authors: Lamtiar N. S. M. Nababan, Larasati Primaputri, Talitha Nurhaliza*

Virginity testing towards women has been seen as something outdated and irrelevant, as virginity is a social construct and has been debated all over the world. As time goes by, support for virginity testing has lessened, and the tradition, stereotype, and stigma that stay in society still exist. How society views women is still related to a patriarchal and misogynist way that allows women to be seen only in two spectrums: virgin and not. This perspective of seeing women as human beings is dangerous for society, as some parts of the world see women who are not virgins as sinful, bad girls, prostitutes, and those namings. In Indonesia specifically, there is a strong-rooted stigma that non-virgin women are carriers of human immunodeficiency virus (HIV) and acquired immunodeficiency syndrome (AIDS). While on the other side, women who are virgins are seen as someone pure, good, competent, and “worthy” women. Not only does this naming degrade women, but it is also clashing and pitting between women.

These acts of glorifying virginity led to problematic policies of virginity tests for women to enter the military and become part of the police cadets in Indonesia (McDermott, 2015). Although this act of testing virginity stopped in 2022, many question why and how it was deeply rooted and sustained in the country for years. To answer the question, there are two main arguments: (1) neoconservative culture and religious dogma in the society, and (2) lack of knowledge and awareness about human rights violations. These two main arguments will be elaborated further in the paper alongside the Indonesian society’s social, cultural, and political context. 

Contextualization of the Structural Challenge: Between Class, Gender, and Violence

In Indonesia, a major increase in women’s interest in participating in the military and police is significant. Other than the fact that being in an army can be anyone’s dream, another social context could be considered. Due to the huge social disparities between occupations in Indonesia, options like becoming an army, police, or government employee become very strategic–free education fees, a monthly allowance, a pension after the career, and more. From a structural perspective, it is not surprising to know that Indonesian families–most of whom are middle to lower class (23.6% lower class and 20.5% middle class)–prefer a path closer to gaining power and wealth (Purwanto, 2024).

However, due to these disparities within the society, young women in Indonesia passed through various ways to become soldiers, including going through the virginity test that has numerous negative impacts on the well-being and rights of a woman. These successful and big armies came from the well-known Military Academy at Magelang, Central Java where 503 male cadets and only 32 women cadets were accepted in 2023. In a structurally unequal system, women in the military are oppressed; until 2022, the military had banned the so-called “virginity test.” An inhumane practice and invasive towards women’s body autonomy, unluckily became the gate for women in Indonesia to be part of the army.

Cultural Aspect: The Danger of Virginity’s Glorification towards Women

The concept of virginity itself is deeply rooted in cultures that view premarital sexual abstinence as something valuable and a sign of piety in various religious views over centuries. This concept is then limited to sexual abstinence in women and leads to conflict in gender and inequality and challenges the rights of women (Robatjazi et al., 2016). Moreover, virginity is often portrayed as a symbol of a woman’s pride and dignity and a valuable attribute to be “reserved” for her husband. The objectification of women leads to virgins being described with terms like “tear rubber” and “brand new,” while non-virgins are labeled with negative terms such as “cheap,” “second-hand,” “used,” and “dumped.” In this context, virginity is associated with traits like strong morals, discipline, and good character. Some groups emphasized that being a virgin reflects wisdom, self-control, and the ability to resist societal pressures and sexual advances. Additionally, there is a popular view of virgins embodying decency, obedience, and respectfulness (Olamijuwon & Odimegwu, 2022).

This perception has led to practices like virginity testing in some countries, including Indonesia, where girls have been subjected to such tests. Despite widespread criticism from the international community for violating women’s rights, these practices persist in some developing nations due to deeply rooted taboos surrounding chastity. As virginity is often associated with positive traits, non-virgins are stigmatized with negative labels, perpetuating gender discrimination. Beyond the social implications, virginity testing is harmful due to its lack of medical validity, its potential to encourage risky sexual behaviors, and its contribution to the spread of sexually transmitted diseases like AIDS, posing significant threats to reproductive health and gender equality (Robatjazi et al., 2016).

Stubborn beliefs persist even among educated individuals, and the loss of life is feared in cases of a damaged hymen. For many, defloration due to sexual assault is viewed as more traumatic than the physical and psychological harm caused by the assault itself. Virginity testing is often justified to demonstrate adherence to ethical and religious principles in the name of “professionality”. Despite recognizing the practice as a form of gender inequality and an insult to a woman’s intelligence and personality, many examiners still recommend premarital virginity testing for female relatives due to the perceived social vulnerability of women. Furthermore, cultural shifts, such as an increase in premarital sex, have led to a rise in covert virginity testing, a growing number of single clients seeking such tests, younger clients requesting evaluations, and a reduction in the severity of violence toward women in cases of hymen injury (Robatjazi et al., 2016).

In Indonesia, morality is crucial in shaping citizens’ compliance and responsibilities, with women expected to engage in extensive aesthetic, spiritual, and emotional labor to present themselves as moral exemplars. This expectation is particularly evident in the recruitment process for policewomen, which imposes strict guidelines, including the requirement to do a “catwalk” before the male selection committee to have their beauty assessed. Additionally, they also need to undergo virginity testing by senior medically trained policewomen to confirm the presence of an intact hymen, a marker of virginity that reflects societal values. This double standard subjects women to high levels of surveillance in all aspects of their lives. Despite limited protests against virginity testing, the practice continues under the guise of reproductive health checks, as outlined in the police women’s recruitment handbook, which mandates vaginal examinations. This requirement, emphasizing the culture that recruits must be unmarried, reinforces societal condemnation of premarital sex and perpetuates entrenched gender inequalities (Davies, 2018).

Virginity Test as Violation of Human Rights

Under the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW), the protection clause provides supportive measures toward women by giving them stronger autonomy over their bodies (United Nations, 2017). This measure also clarifies the state’s obligations as a prominent actor in eliminating gender-based violence against women. Although the efforts to recognize this issue as an emerging threat to society are no longer something to hide, denials and unawareness still exist. This practice of virginity testing is not only unethical, but it is proven to be something unscientific. It is to be known that the appearance of the hymen can’t judge one’s virginity–one can do extreme sports to break her hymen. Virginity testing is completely an action to sustain the perception of women as an object and to be judged whether she is worthy or “perfect.” Since it was suffered in Indonesia and many other parts of the world, the United Nations created a joint statement in 2018 to advocate that this act is a violation of human rights and is invasive toward a woman’s body.[1]  It does not only affect a woman physically but also sociologically and psychologically (Olson & GarcĂ­a-Moreno, 2017). It was also underlined in the World Health Organization (WHO) handbook in 2014 to recommend that health workers should never use “virginity tests.” This is then applicable in any form of virginity testing, as it is ethical and can only be conducted by medical workers. Virginity should not be a basis of standard, and such actions should not be practiced in the first place. Therefore, a tone-deaf and patriarchal society that still objectifies women as a perfectly wrapped gift should be transformed into a mindful, respectful, and just society.

As a reaction and complaint to the actions, the UN invited numerous independent organizations like the National Commission on Violence Against Women and Amnesty International to provide a shadow report about the elimination of gender-based violence against women. Both organizations openly mentioned the virginity testing that happens widely in Indonesia, not only in the military and the police cadet recruitment system but also in high schools.

Conclusion

After many years and efforts of advocacy by many stakeholders, including the grassroots movements–including through the Women’s March in Indonesia every year, the harmful practice of virginity testing has been officially banned in Indonesia. However, its existence for so long highlights the deep-rooted patriarchal culture and structural inequalities that continue to oppress women. Virginity testing not only degrades women’s dignity but also reinforces damaging stereotypes that stigmatize and divide women based on the ideal constructs of purity and professionalism. To fully address the impacts caused by this practice, it is essential to confront the societal norms and beliefs that allowed it to occur.

[1] WHO. (2018a). Eliminating Virginity Testing: An Interagency Statement. Https://Iris.who.int/Bitstream/Handle/10665/275451/WHO-RHR-18.15-Eng.pdf?Ua=1.

*Talitha Nurhaliza: An aspiring writer and undergraduate Communications student at Universitas Padjadjaran. She put her interest in writing about the Social, Cultures, Gender, and Human Rights matters.

*Larasati Primaputri: An undergraduate law student at Universitas Indonesia, Larasati is passionate about business law, the protection of human rights, and philosophy. She is dedicated to deepening her legal expertise while actively seeking opportunities to explore new ideas, expand her knowledge, and gain broader perspectives.

Lamtiar N.S.M. Nababan
Lamtiar N.S.M. Nababan
Lamtiar Nauli Sabrina Margareth Nababan: A lifelong learner and international relations student at Universitas Gadjah Mada, Indonesia. She is a former Researcher and President at the Foreign Policy Community of Indonesia (FPCI) Chapter Universitas Gadjah Mada interested in civil disobedience movements, gender, human rights, military, and politics.