<![CDATA[This article develops Mubadalah Masculinity as a legal-analytical framework for examining sexual-violence prevention in Indonesia, rather than merely as a normative slogan or policy programme. The study addresses a gap between three bodies of scholarship that have largely developed separately: feminist and masculinities-oriented legal theory, gender-transformative violence prevention, and Islamic reciprocity (qira’ah mubadalah). Using normative legal research with statutory, conceptual, feminist-jurisprudential, and maqāṣid al-sharīʿah approaches, the analysis examines the Sexual Violence Crime Law and its implementing regulations together with selected international and Indonesian scholarship. The analytical procedure consists of four stages: mapping the preventive legal architecture, identifying assumptions about gender and power embedded in legal norms, comparing competing masculinity frameworks, and testing Mubadalah Masculinity through four juridical dimensions anti-domination, reciprocal subjecthood, institutional translation, and victim-centred accountability. The article argues that existing Indonesian law has progressively institutionalised prevention but does not yet provide a coherent analytical vocabulary for interrogating the production of masculine power within legal institutions and social relations. Mubadalah Masculinity contributes to legal scholarship by translating reciprocity from an Islamic ethical principle into a juridical lens for evaluating whether prevention rules redistribute power, recognise women and vulnerable groups as rights-bearing subjects, transform institutional practices, and remain accountable to victims. Its originality therefore lies primarily in conceptualising masculinity as an object of legal analysis and normative reconstruction, while policy implications are treated as a secondary consequence of that theoretical contribution.]]>
