In a democratic society, children's right to protection from all forms of violence, including sexual violence, is a universal principle guaranteed by the constitution and national legislation [1]. Law No. 23 of 2002 on Child Protection states that children are a gift from God with inherent dignity and the right to life, so the state has an obligation to provide them with full protection, including from sexual violence [2]. The phenomenon of sexual violence against children has emerged as a critical issue in various parts of the world, including Indonesia [3]. Despite this commitment to protection, cases of sexual violence against children continue to show an alarming upward trend both nationally and locally.
National data shows a significant increase in cases of sexual violence against children, from 1,975 cases in 2015 to 6,820 cases in 2016, as reported by the PPA Symphony [4]. In the 2020 Annual Record of Komnas Perempuan, 954 cases of sexual violence occurred against girls, an increase from 822 cases in the previous year [5]. Furthermore, a report in January 2023 recorded 16,064 cases of sexual abuse of minors, emphasizing that sexual violence is a structural problem that demands systemic preventive solutions [6].
Various approaches have been used in prevention efforts, one of which is sex education in schools aimed at equipping children with knowledge about their bodies, personal boundaries, and the courage to speak up [7]. However, there is still strong resistance in society to the introduction of sex education at an early age. Cultural conservatism, shame, and taboos are the main barriers to the implementation of sex education, especially in areas with strong traditional cultural values such as Buol Regency.
Meanwhile, in a global context, a study in Canada shows that the prevention of sexual violence is more effective if designed with a culturally sensitive approach that takes into account local norms regarding sexuality and gender [8]. Similarly, the “Respect Curriculum” program in Hawaii, developed collaboratively between local government, teachers, and the community, successfully improved students' understanding of sexual violence and reduced victim-blaming attitudes [9]. In fact, adapting prevention materials to consider the context of local language and cultural symbols has been shown to increase the effectiveness of education, as evidenced in a cross-cultural study in Costa Rica [10]. However, the adaptation of this concept to elementary schools in Indonesia, especially in areas with strong cultural values, has not been documented.
Buol Regency is an area known for its strong culture-based social structure, one example of which is the local value of Modoyyo Orit, which teaches the importance of shame and maintaining self-respect as a form of social control. This value holds significant potential as a preventive value system against sexual violence within the Buol ethnic community. Unfortunately, to date, no research has explicitly integrated these cultural values into sexual violence prevention socialization practices at the elementary school level [8].
This study offers novelty in two main aspects. First, the original idea of integrating local Modoyyo Orit cultural values into strategies for preventing sexual violence in the elementary school environment. Second, the improvement lies in the interdisciplinary approach that combines educational, cultural, and child protection perspectives into one contextual socialization model. To date, no study has systematically tested the effectiveness of the Modoyyo Orit cultural values-based approach in preventing sexual violence among elementary school students in Indonesia. Therefore, this research represents a significant initial contribution to the development of a locally-based educational approach to address the issue of sexual violence in a more relevant and sustainable manner [11].
This study introduces a novel culturally-anchored prevention model based on Modoyyo Orit—which has not been tested in national literature—to address sexual violence against children in the context of primary education. The specific objectives of this study are: 1) Describe the forms of sexual violence that occur among students at SDN 3 Biau in Buol Regency, as a basis for identifying the problem, 2) Identify the factors that cause sexual violence among students, whether individual, relational, or structural, 3) Analyze how Modoyyo Orit cultural values can be implemented as a preventive socialization strategy in the context of elementary schools.
Through a qualitative approach and content analysis, this study seeks to build a deep and contextual understanding of issues that have been marginalized in educational practices and child protection policies.
This study uses a qualitative approach with a case study strategy to gain an in-depth understanding of the social realities faced by students in relation to sexual violence and the potential of Modoyyo Orit local cultural values as a prevention socialization strategy [12]. Case studies were chosen because they can describe phenomena holistically in real-life contexts, especially when the boundaries between phenomena and contexts are not clearly defined [13]. This strategy also allows for in-depth exploration of complex and contextual socio-cultural dynamics [14].
The selection of the research location at SDN 3 Biau, Buol Regency, was based on strategic considerations. This school is recorded as one of the basic education units in Central Sulawesi that has experienced cases of sexual violence against underage students, as reported by the Buol Police PPA Unit in 2022. Additionally, this location has a strong local cultural background, with the values of Modoyyo Orit still alive in the social practices of the community. This makes SDN 3 Biau a relevant and meaningful context for in-depth analysis.
Data collection was carried out using three main techniques: observation, in-depth interviews, and documentation. Observations were conducted directly on the activities of students and teachers both inside and outside the classroom to identify patterns of social interaction that could potentially lead to violence or prevention [15]. Interviews were conducted using a semi-structured approach, following interview guidelines developed based on the focus of the issue, local cultural values, and the interpretation of sexual violence. Research participants were selected purposively with the following inclusion criteria: (1) actively serving school principals, (2) teachers who have taught at the school for at least two years, (3) fifth and sixth grade students who have witnessed or been victims of sexual violence, and (4) parents who are actively involved in school activities. The number of participants consisted of 1 school principal, 2 teachers, 2 students, and 2 parents (n=7). Exclusion criteria were applied to those who refused to give consent or were unwilling to be interviewed thoroughly.
Documentation was used to complement data triangulation, including school documents, incident records, and photos of relevant activities. The researcher also developed interview and observation guidelines, which are attached in the appendix as a form of transparency and to facilitate replication of the study by other researchers.
In the research process, the researcher acted as the primary instrument (human instrument) with sensitivity to symbols, cultural meanings, and personal narratives hidden in the participants' speech and behavior [16]. To strengthen objectivity, flexible yet structured observation guidelines and documentation checklists were used [17]. The research process was conducted after obtaining ethical approval from the Buol District Education Office and approval from the school principal (letter number: 420/SDN3Biau/Ethics/2025).
Data analysis followed the interactive model of Miles and Huberman, which involved the following stages: (1) data reduction, (2) data presentation, and (3) conclusion drawing/verification. Data reduction was carried out by filtering relevant information, then organizing it into main themes [18]. This process was complemented by manual coding techniques using a three-stage approach: open coding, axial coding, and selective coding. Interview transcript excerpts were labeled according to categories such as “risk perception,” “cultural values,” or “preventive strategies,” which were then grouped into larger patterns to build an analytical narrative.
To ensure data validity, source, technique, and time triangulation were employed. In addition, member checking was conducted by involving participants in the validation of interpretation results to ensure that the meanings constructed truly reflected their original perspectives. Contextual validity was also maintained through the researcher's intensive involvement in the field and critical reflection on researcher bias.
The results of this study reveal that sexual violence in verbal and physical forms is still found in SDN 3 Biau, Buol Regency. From the results of observations and in-depth interviews with students, teachers, and parents, it was found that most students did not understand the limits of their bodies that others should not touch. Some students are not familiar with sex education terms or practices at all. This phenomenon is reinforced by real cases experienced by female students who are victims of sexual violence when they leave school, which causes prolonged trauma and changes in their social activity patterns. Direct observation also shows that verbal violence, such as sexual taunts, to physical acts, such as touching sensitive parts of a peer's body, often occurs and is not fully understood by students as a form of violence.
In terms of understanding the cultural values of Modoyyo Orit, there is an inequality between students who have received advice from teachers about the culture of shame and students who have never received the instillation of these values, both at school and at home [19]. Some teachers actively instill these cultural values through daily advice and examples. However, the role of parents tends to be twofold: some are aware of the importance of sex education from an early age, and others still consider it taboo or not yet urgent to be taught [20].
When viewed from the perspective of social ecology (Bronfenbrenner), macro environments such as culture and societal norms have not been fully internalized in micro-environments such as the family and school, resulting in a praxis gap between potential cultural values and their implementation in the prevention of sexual violence [21]. The value of Modoyyo Orit is in the dimension of self-control, respect for one's own body, and the meaning of shame as social control. However, the systematic absence of education causes this value to not function optimally as a fortress of prevention [22].
This study then formulated the results in the form of themes and subthemes based on triangulation between interviews, observations, and documentation as follows:
| Topic | Subtopic | Key Findings |
|---|---|---|
| Lack of Sexual Understanding of Children | Ignorance of body boundaries | Most students do not know which touches are appropriate and which aren't |
| Sexual Violence in the School Environment | Verbal (taunts, whistling), Physical (touching the buttocks) | Occurs between peers and outsiders |
| The Role of the Teacher | Socialization of the value of Modoyyo Orit, oral education | Teachers actively inculcate a culture of shame in learning and daily life |
| The Role of Parents | Minimal or no education | There are still parents who think sex education is not important |
| Social and Cultural Risk Factors | The influence of technology, patriarchy, and surveillance gaps | Inappropriate content circulates via cell phones; Unsupervised classrooms are a vulnerable point |
| The Power of Local Culture | Modoyyo Orit as a social control | This value functions effectively when instilled early in all levels of the child's environment. |
These findings show a discrepancy between das sollen—the expectation that local cultural values can be a tool to prevent sexual violence—and das sein, which is that these values have not been fully internalized by students due to weak education, both from the family and the school. So, Modoyyo Orit is culturally relevant and strategic as a down-to-earth and contextual preventive approach.
Thus, the results of this study confirm that local cultural values can be a meeting point between educational approaches and community social control. However, the strategy's success is largely determined by the synergy between the main actors, namely schools, parents, and indigenous communities.
The results of this study fill the gap in sexual violence prevention practices in elementary schools that have not systematically integrated local culture-based approaches [23]. Suppose that, in the introduction, a contextual gap and a practical gap have been identified. In that case, that is, the cultural values of Modoyyo Orit have not been used in a structured manner in early childhood sex education—then through this study, it is found that these cultural values not only live in community practices but also have functional significance as social control that has great potential to shape students' self-awareness and collective awareness of the risk of sexual violence [24].
Findings from the field show that the process of sexual violence in the context of SDN 3 Biau does not occur in a vacuum but is the result of a series of disconnections in values, lack of communication between children and parents, lack of formal education about the body, and weak school supervision system [25]. However, in the same loophole, researchers found that teachers and some parents have revived the value of Modoyyo Orit. This cultural concept teaches shame as a self-control mechanism and a form of respect for personal dignity [24]. This process can be seen in how teachers use culturally familiar language to explain body boundaries, modesty in society, and responsibility for self-respect [26]. Although not yet structured in a formal curriculum, this process represents the great potential of a local values-based education approach [27].
Findings from the field show that the process of sexual violence in the context of SDN 3 Biau does not occur in a vacuum but is the result of a series of disconnections in values, lack of communication between children and parents, lack of formal education about the body, and weak school supervision system [25]. However, in the same loophole, researchers found that teachers and some parents have revived the value of Modoyyo Orit. This cultural concept teaches shame as a self-control mechanism and a form of respect for personal dignity [24]. This process can be seen in how teachers use culturally familiar language to explain body boundaries, modesty in society, and responsibility for self-respect [26]. Although not yet structured in a formal curriculum, this process represents the great potential of a local values-based education approach [27].
Findings from the field show that the process of sexual violence in the context of SDN 3 Biau does not occur in a vacuum but is the result of a series of disconnections in values, lack of communication between children and parents, lack of formal education about the body, and weak school supervision system [25]. However, in the same loophole, researchers found that teachers and some parents have revived the value of Modoyyo Orit. This cultural concept teaches shame as a self-control mechanism and a form of respect for personal dignity [24]. This process can be seen in how teachers use culturally familiar language to explain body boundaries, modesty in society, and responsibility for self-respect [26]. Although not yet structured in a formal curriculum, this process represents the great potential of a local values-based education approach [27].
The main contribution of this research lies in the development of local culture-based sex education practices that can reach the affective and social sides of students [28]. This approach enriches the literature on sexual violence prevention, which has been dominated by normative, legalistic, or formal curriculum-based approaches [29]. By presenting Modoyyo Orit as an educational medium, this study shows that cultural values are a legacy of the past and a moral and pedagogical resource to answer contemporary challenges [30]. The following table presents the relationship between the themes of the findings, the participants' experiences, and their contributions to theory and practice:
| Theme Findings | Participant Experience | Contributions to Theory/Practice |
|---|---|---|
| Lack of understanding of body boundaries | Children do not know touches that should not be | Filling the knowledge gap in basic sexuality education |
| The influence of Modoyyo Ori valuest | Teachers instill shyness, self-respect | Strengthening the role of cultural macrosystems in Bronfenbrenner's theory |
| The role of teachers as value facilitators | Teachers insert sexual education into learning | Providing a culturally based informal curriculum model |
| Parental resistance to sex education | Some parents avoid talking about sex | Uncovering practical gaps and values in the family |
| Culture as an instrument of social control | The value of shame regulates sexual behavior | Providing the basis for a local values-based educational approach |
Thus, this discussion emphasizes that effective sexual violence prevention education cannot be separated from the socio-cultural context in which children grow up. The Modoyyo Orit culture, when integrated wisely and reflectively, is not only a traditional heritage but also a path to a more humane, ethical, and locally relevant educational transformation.
This study reveals that sexual violence against students at SDN 3 Biau, Buol Regency, is a reality that is still ongoing in children's daily lives, both verbally and physically. Most students do not have a sufficient understanding of body boundaries and forms of sexual violence, both because they have not received adequate education at school and because there is no open communication in the family environment. These findings answer the study's key question that gaps in formal and informal education have contributed to children's vulnerability to sexual violence. In addition, the approach that the school has carried out is still technical and has not touched the roots of local values that live in the Buol community's culture.
In this context, Modoyyo Orit culture is present as a rich and relevant source of meaning to be used as an educational approach based on the value of shame, self-esteem, and respect for personal dignity. Through these values, students are not only taught to recognize and reject sexual violence. However, they are also encouraged to form self-control and social responsibility early. These findings make an important contribution to the realm of educational practice and theory development in the study of culture-based sexual violence prevention. Theoretically, this study expands the application of the Bronfenbrenner framework by emphasizing the importance of cultural macrosystems as a protective factor in value socialization. In practical terms, these results offer a contextual and grounded preventive model that other schools with similar cultural characteristics can adopt.
The broader significance of these findings lies in the awareness that sex education cannot be delivered universally and uniformly without considering the socio-cultural context in which the child grows up. Integrating local values such as Modoyyo Orit in education gives a distinctive feel in forming children's character. It builds a network of shared meaning between schools, families, and communities. In other words, sexual violence can not only be prevented with knowledge but also with values that are lived, felt, and shared in everyday social life.
The broader significance of these findings lies in the awareness that sex education cannot be delivered universally and uniformly without considering the socio-cultural context in which the child grows up. Integrating local values such as Modoyyo Orit in education gives a distinctive feel in forming children's character. It builds a network of shared meaning between schools, families, and communities. In other words, sexual violence can not only be prevented with knowledge but also with values that are lived, felt, and shared in everyday social life.
This research marks the end of a scientific process and the beginning of a more humane, contextual, and power-based education movement as the guardian of children's future.
The researcher would like to express sincere gratitude to all those who contributed to the completion of this research. Special thanks are extended to the Head of SDN 3 Biau, the teachers, students, and parents who warmly welcomed the researcher and provided valuable insights through their experiences and stories. Deep appreciation is also addressed to the cultural figures of Buol who generously shared their knowledge and interpretations of Modoyyo Orit, which became a meaningful foundation for this study. The researcher is also thankful to the academic supervisors and examiners for their continuous guidance, constructive feedback, and encouragement throughout the research process. Without their support, this study would not have reached its depth and coherence. Lastly, heartfelt gratitude is conveyed to the researcher's family and peers for their moral support and patience during the entire journey of this research. Their presence, trust, and understanding were invaluable in ensuring the completion of this work.