<![CDATA[Santri compliance with pesantren regulations has largely been interpreted as a product of a 24 hour regulatory system, a view that implicitly positions students as passive objects of external control. This view is insufficient to explain why some santri display initiative that exceeds the demands of the rules, while prior studies on Albert Bandura's social learning theory in Islamic educational settings tend to discuss modeling and self-efficacy separately, rarely integrating them into a full triadic reciprocal determinism framework within the context of everyday religious practice. This study addresses that gap by analyzing how environment, modeling, and self-efficacy interact to shape santri independence and discipline at Pondok Pesantren Nahdlatul Ulama Bahrul Ulum Bontorea, Gowa Regency. The study used a qualitative case-study approach; data were collected through participatory observation, semi-structured in-depth interviews, and documentation, then analyzed using the interactive model of Miles, Huberman, and Saldana. Data trustworthiness was established through source and technique triangulation, member checking, and referential adequacy. The findings show that the tightly structured pesantren environment functions as a continuous arena for observational learning; ustadz/ustadzah and peers serve as the primary models of behavior formation; and santri self-efficacy develops variably depending on personal mastery experience, vicarious experience, and verbal persuasion received. The novelty of this study lies in the finding that the process of triadic reciprocal determinism in the pesantren is distinctively mediated by collective religious practice, producing a form of religious self-efficacy that bridges external compliance toward internal awareness. These findings imply the need for pesantren to design more personalized and targeted self-efficacy reinforcement strategies rather than relying solely on the strength of the regulatory system.]]>
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