Indonesia’s proposed social media restrictions risk alienating young users, particularly women, by cutting them off from vital online communities that shape their identities and provide support. Instead of outright bans, a more effective approach would focus on digital literacy, mental health support, and targeted interventions to prevent online radicalisation while preserving safe spaces for youth engagement.

The Australian government’s recent regulation setting a minimum age of 16 for social media access raises critical questions about the role of digital platforms in shaping youth identity and radicalisation. The regulation aims to curb risks associated with social media use such as exposure to harmful content, online exploitation, cyberbullying, and online predators. However, while it provides a protective measure for youth mental health, this regulation overlooks the danger of youth radicalisation, as alienated youth may turn to unregulated online spaces when their access to social media communities, which serve as their support systems, is denied. In the broader sense, this regulation disregards the complex interplay between identity, digital spaces, and radicalisation, particularly for young women.

In Indonesia, similar restrictions are currently being considered with the Communications and Digital Ministry preparing to ban social media use for certain ages. Despite the claim that the regulation is a vigilant effort to protect children in the digital space, the implications could be more challenging.

Indonesia’s social media landscape underscores the immense influence platforms like Instagram and TikTok wield among children and youth. A survey conducted by the Indonesia Internet Service Providers’ Association in 2024 involving 8,700 respondents revealed that internet penetration in Indonesia, a nation of approximately 280 million people, reached 79.5 percent. Notably, Gen Z users, aged 12 to 27, had higher internet penetration, reaching 87 percent, with many engaging on social media platforms. In Indonesia, TikTok and Instagram are the most popular social media platforms and have over 110 million users each. What is notable is that young women are the most frequent users of these platforms—with 55.4 percent across Instagram and more than 70 percent for TikTok.

Social media plays a pivotal role in shaping the identities and resilience of young Muslim women in Indonesia, particularly during critical transitional phases of their lives. For many female youth, social media is more than just a digital platform; it is a lifeline that helps them navigate the challenges of adulthood. Transitioning from high school to university, for instance, often requires female students to leave the protection and guidance of their families, venturing into unfamiliar environments to pursue education. This journey can be daunting, especially within a society that still holds traditional views, such as the belief that a “good Muslim stays home.” As my doctoral research revealed, showcasing religious status on social media has become a marker of social and spiritual identity, reinforcing societal expectations of what it means to be a good Muslim woman.

These transitions create a need for belonging, support, and security, which social media and religious-based online communities provide. Platforms like Instagram and TikTok serve as spaces where young women can express their faith, connect with like-minded peers, and access religious knowledge that aligns with societal expectations of piety. My research revealed that these digital spaces also offer protection and friendship, acting as virtual support systems for female university students navigating the complexities of being away from home while upholding their religious and cultural identities.

For these young women, religious-based cyber communities offer more than just spiritual guidance. They provide a sense of security and acceptance, helping them cope with feelings of self-doubt and uncertainty that arise during this self-discovery phase. One research participant highlighted how these communities fill a critical gap left by the secular education system in universities, which often lacks structured religious education. By fostering friendships and shared understanding, these groups enable female youth to maintain their piety while adapting to new environments. Restricting access to social media could inadvertently strip female youth of a vital means of expressing their identity and engaging with their communities.

Moreover, such measures do not address the root causes of internet-facilitated radicalisation. In fact, young people’s behaviour on social media offers valuable insights into the radicalisation process itself. For instance, female university students in my research shared how extremist content—such as calls for jihad—often appears on Instagram Stories and other updates. They described witnessing friends post quotes endorsing radical ideologies or rejecting cultural practices like shukr (thanksgiving), labelling them as heretical. Strict gender segregation and its enforcement through social media also emerged as a common indicator of extremist leanings.

However, the use of social media among young people highlights the double-edged dynamic of how to respond to this proposed regulation in Indonesia. While social media provides a space for religious expression and identity formation, it is also exploited by extremist groups to spread radical narratives. Government efforts to mitigate the risks of online radicalisation would benefit more from targeted interventions—such as monitoring online behaviour and engaging in counter-narratives—than outright restrictions that could alienate or further isolate vulnerable youth.

To effectively combat female youth radicalisation through social media, a focus on enhancing digital literacy and safety should be leveraged rather than imposing outright restrictions based on age. As Ika Idris has suggested, platforms could adopt “child-friendly” versions, similar to YouTube Kids, tailored to filter sensitive, dangerous, or extremist content. Social media companies should also be mandated to strengthen their detection systems, identifying unusual activities, and restricting access to harmful content by underage users.

In Indonesia, where social media is deeply integrated into youth culture, an outright ban without viable alternatives risks exacerbating existing challenges. Instead, a more effective approach includes incorporating digital literacy into school curricula. Teaching young people how to critically engage with online content, recognise extremist narratives, and report suspicious activity can empower them to navigate digital spaces safely.

Furthermore, addressing mental health challenges is essential to mitigating the factors that make youth vulnerable to radicalisation. Many young Indonesians face isolation, bullying, or abuse during transitional periods, often turning to social media for support and validation—spaces that extremist groups exploit to recruit followers. To address this, the Indonesian government must prioritise mental health support by expanding access to mental healthcare services through national health insurance programs and reducing stigma and raising awareness about mental health issues. Making mental health treatment affordable and accessible, especially for underprivileged groups, could be a meaningful way to start.

By fostering mental resilience, providing robust mental health support, and empowering youth with digital literacy, Indonesia can create a more comprehensive and sustainable strategy to tackle social media radicalisation, protecting its youth while respecting their need for online engagement. Rather than banning access, leveraging social media as a space for dialogue, early detection, and resilience can be far more effective. Social media serves as a mirror of youth culture and belief systems in Indonesia, making it a critical resource for both understanding and addressing the pathways to radicalisation. Recognising its dual role is essential to crafting policies that safeguard youth while preserving their agency and identity.

Dr Nuri Veronika is a Lecturer of Politics and International Relations at Monash University, Australia.

This article is published under a Creative Commons Licence and may be republished with attribution.