AGENSI, OTORITAS KEAGAMAAN, DAN REPRESENTASI KOLEKTIF DALAM GERAKAN PEREMPUAN PESANTREN: STUDI KASUS PADA JAM’IYYAH PEREMPUAN PENGASUH PESANTREN DAN MUBALLIGHOH (JP3M)

Achmad Rifa’i, NIM.: 21300011043 (2025) AGENSI, OTORITAS KEAGAMAAN, DAN REPRESENTASI KOLEKTIF DALAM GERAKAN PEREMPUAN PESANTREN: STUDI KASUS PADA JAM’IYYAH PEREMPUAN PENGASUH PESANTREN DAN MUBALLIGHOH (JP3M). Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Pesantren, as traditional Islamic educational institutions, have long been deeply rooted in Indonesian society, particularly in Java. These institutions are often portrayed as reproducing patriarchal values, with female figures in the pesantren world rarely appearing in scholarly accounts. However, this absence in academic narratives does not necessarily indicate that pesantren women lack meaningful roles. Several scholars argue that such oversight stems from the use of analytical frameworks that fail to adequately capture women’s agency within the pesantren context. This study examines Jam’iyyah Perempuan Pengasuh Pesantren dan Muballighoh (JP3M), a community specifically established as a platform for pesantren women. It explores how female religious authority is constructed within JP3M by analyzing the interplay between agency, community, and collective identity, and how these dimensions shape women’s strategic positions in Indonesia’s Islamic landscape. Using a qualitative approach and drawing on theoretical frameworks of collective identity, community-based authority, and women’s agency, the study demonstrates that nyai (female pesantren leaders) are not confined to domestic roles but emerge as key religious actors who establish, sustain, and negotiate their authority through cultural and spiritual resources. Pesantren women’s agency within JP3M operates through symbolic strategies grounded in maternal values (ibuism), spirituality, and control of the domestic sphere, which are transformed into religious capital enabling access to the public domain. Practices such as mujāhadah, sima’an al- Qur’an, classical Islamic text study (pengajian kitab kuning), and the management of educational institutions illustrate how nyai have redefined their religious roles while remaining rooted in pesantren cultural norms. This agency is productive rather than reactive: pesantren women build power through cultural adaptation that resonates with traditionalist communities. Community functions as a social infrastructure that legitimizes and distributes authority. As a Nahdlatul Ulama (NU)-based cultural association, JP3M is not merely a forum for networking but a symbolic arena where women’s authority is constructed, consolidated, and transmitted. Activities such as bahtsul masā’il (collective religious deliberation), da‘wah training, economic empowerment initiatives, and inter-pesantren collaborations expand women’s influence without directly confronting patriarchal structures. The collective identity of pesantren women in JP3M is dynamic rather than homogenous. The identities of nyai or ning signify not only genealogical ties to pesantren but also embody moral, spiritual, and cultural authority. Public recognition of nyai as custodians of traditional Islamic values provides symbolic legitimacy for their acceptance as religious authorities, distinguishing them from other Muslim women’s organizations such as Muslimat NU. Collective representation within JP3M emerges through the intersection of domestic and public spheres. Domestic positioning is not interpreted as subordination but as a strategic resource for negotiating authority in broader arenas. In this context, ibuism is not merely a conservative ideology but a consciously employed discursive tool through which nyai extend their authority across religious, educational, and economic domains. This strategy exemplifies a form of “everyday politics” characteristic of pesantren Islam. In conclusion, this study shows that the women’s movement within JP3M represents a complex form of religio-cultural agency that integrates spirituality, community-based leadership, and collective identity as central instruments of authority formation. Far from being peripheral within Islamic scholarly structures, pesantren women emerge as knowledge producers, agents of social change, and custodians of tradition who actively transform religious spaces through culturally resonant pathways.

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