In rural Indonesian communities, an unsettling practice has gained traction: "pleasure marriages," in which women from impoverished backgrounds enter temporary marriages with foreign tourists, primarily from the Middle East, in exchange for financial compensation. These "contract marriages," driven by economic hardship, have raised alarm among activists and the public alike due to their exploitative nature and broader implications for local society. Although illegal in Indonesia, the practice flourishes, especially in Puncak, a popular mountain resort known for its scenic beauty and growing reputation as a destination for Middle Eastern tourists. This trend underscores the complexity of economic desperation, cultural dynamics, and tourism-based exploitation in Indonesia.
The Mechanics of "Pleasure Marriages"
The so-called "pleasure marriages" function as short-term arrangements in which local women marry tourists for a limited period. These unions, arranged by agencies, typically involve an informal ceremony and a cash dowry, or "bride price," paid to the woman in exchange for companionship and household duties during the tourist’s stay. Once the tourist departs, the marriage is dissolved, often leaving the woman in a precarious position with little to no legal protection or recourse. For many women involved in this practice, financial struggles and familial responsibilities drive them to enter these temporary unions as a means of survival.
According to the Los Angeles Times, young women like Cahaya (a pseudonym) share haunting accounts of their experiences in these marriages. Cahaya entered her first temporary marriage at the age of 17 with a man in his fifties from Saudi Arabia. Despite being promised a dowry, she received only half after fees and commissions were deducted by brokers.
After several marriages, Cahaya recounted a troubling experience in which she was taken to Saudi Arabia under a similar arrangement, facing harsh treatment from her husband, including verbal abuse, forced labor, and extreme restrictions on her movements. Eventually, with intervention from Indonesian and Saudi authorities, she returned home.
Yet, despite such experiences, economic pressures continue to push many women toward these temporary marriages, as the income—though minimal—provides for basic needs and family support.
Economic Desperation and a New Industry
Local tourism has witnessed a surprising boost from this arrangement, which indirectly fuels the economy by attracting more Middle Eastern tourists to areas like Puncak. Yayan Sopyan, a professor of Islamic family law at Syarif Hidayatullah Islamic State University in Jakarta, has observed the growing popularity of these marriages, noting that "tourism meets this economic need."
The local economy benefits from an influx of wealthy tourists who spend money not only on "pleasure marriages" but also on hotels, restaurants, and recreational services. However, this influx has inadvertently created an industry around temporary marriages, driven by brokers who facilitate the matchmaking process, arrange logistics, and collect their share of the dowries.
These brokers have institutionalized what was once a less structured practice, in which introductions between tourists and local women were facilitated informally by family members or acquaintances. Now, entire agencies operate under the guise of matchmaking, advertising their services to tourists and local women alike. While the practice brings financial opportunities to otherwise impoverished communities, the legal and ethical costs remain immense, with many critics arguing that it perpetuates exploitation and limits autonomy among vulnerable women.
The Cultural and Religious Complexity
The concept of temporary marriage, also known as ‘nikah mut'ah,’ has roots in Shia Islam, where it was historically practiced under certain conditions. In these arrangements, both the duration of the marriage and the dowry are prearranged, with both parties aware of the temporary nature of the union. However, the practice has been widely condemned by mainstream Islamic scholars and is illegal under Indonesian law, which defines marriage as a long-term commitment aimed at building a family structure. Even within the Shia community, where ‘nikah mut'ah’ originates, there is division over its appropriateness, with many scholars arguing that it undermines the sanctity of marriage.
Indonesia’s strict marriage laws prohibit contract marriages, and violators can face fines and imprisonment. Yet, enforcement remains lax, allowing the practice to flourish unchecked in areas like Puncak. This lax enforcement has led critics to argue that local authorities are either overwhelmed or complicit in allowing such arrangements because of their contributions to tourism revenue.
The ethical dilemma is apparent: the local economy and certain stakeholders benefit, but at the cost of vulnerable women who are often treated as commodities rather than individuals with rights and agency.
The Personal Toll on Women
Women involved in these arrangements often endure severe psychological and social consequences. Cahaya, who has entered into over 15 such marriages, revealed that she earns between $300 and $500 per marriage—a sum she depends on to pay rent and support her ailing grandparents. However, the emotional toll of repeated temporary marriages, abandonment, and the resulting instability leaves many women feeling trapped in a cycle of dependency and vulnerability. Similarly, another woman, Nisa, shared her journey through over 20 such marriages before marrying an Indonesian man and starting a family. Her story underscores the hope many women in this situation have for a stable life, free from exploitation and the emotional upheaval of transient unions.
Yet, economic desperation continues to compel young women to seek these temporary marriages, with limited employment opportunities and support systems available to them.
For women like Cahaya and Nisa, these marriages serve as a short-term solution to immediate financial needs but offer no long-term security or protection. Some women, like Nisa, eventually find a way out, but for many, the path remains fraught with uncertainty and risk.
Public Outcry and Global Criticism
In recent years, the issue has gained global attention, with discussions proliferating on social media platforms such as Weibo, where Chinese media outlets reported on the practice. Online, users have voiced strong condemnation, emphasizing the moral and ethical implications of exploiting women in such vulnerable situations. Comments highlight concerns that while this dark industry may boost tourism, it simultaneously erodes social values and diminishes the dignity of the women involved. Critics argue that the Indonesian government’s failure to enforce existing laws on marriage reflects a troubling lack of accountability and priority for women’s rights.
Without stronger enforcement, they warn, the cycle of exploitation will persist, harming the reputation of Indonesia's tourism industry and eroding the social fabric of affected communities. Some activists have called for more comprehensive support systems for impoverished women, including job training, education, and healthcare, to prevent them from feeling forced into these temporary unions.
A Call for Ethical Tourism and Social Responsibility
The phenomenon of "pleasure marriages" in Indonesia’s tourist hubs like Puncak raises significant questions about the ethics of tourism and the responsibility of governments, tourists, and local stakeholders to protect vulnerable populations from exploitation. While these temporary marriages may provide a short-term economic boost to the local tourism sector, they come at the high cost of exploiting marginalized women who lack other viable means of financial support.
A multi-faceted approach is necessary to address this issue, including stronger legal enforcement, public awareness campaigns, and economic programs designed to empower women with sustainable livelihoods. As the global conversation around ethical tourism intensifies, the Indonesian government and the international community must take decisive action to end exploitative practices and support the well-being and dignity of the women involved. Only then can tourism truly serve as a force for good, contributing to the prosperity and security of all members of society rather than perpetuating cycles of poverty and exploitation.
