Indonesia: A Paradox of Faith and Practice
In the global context, many view Indonesian society as an example of hypocrisy or duplicity. This impression results from the striking contrast between the high religiosity and the prevalence of moral and environmental standards. Indonesia, as a country with a majority Muslim population of approximately 240 million people, is expected to reflect these religious values in the daily behavior of its society. However, in reality, there is often a noticeable disconnect between the religious beliefs professed and the actions taken by society.
All religions, including Islam, generally teach principles of goodness, encourage social progress, and contribute to developing a better civilization. These religions also consistently prohibit harmful and destructive actions. Despite the profound trust in God, an invisible being, that permeates Indonesian society, there is still a comparatively low level of concern for clear and concrete environmental problems. It indicates a gap between religious teachings and actual social practices.
Islam gives moral and socially beneficial ideas teaching to direct its adherents toward the path of Allah. However, in reality, a large part of the Muslim community in Indonesia seems to not fully understand or practice their religious teachings properly. Consequently, the country is experiencing a decline in main religious aspects, reflected in demoralization or moral decadence. This demoralization refers to the deterioration or decline of individual ethics and morals.
Religion and Morality in Indonesian Society
Joko Widodo revealed that an international survey by the Pew Research Center, titled The Global God Divide, shows that 96 percent of Indonesians profess belief in God, the highest percentage worldwide. This statistic highlights Indonesia’s distinct faith heritage. Beyond matters of religion, Indonesia operates as a constitutional state where the Constitution delineates all regulations. These regulations mandate strict adherence, with the Constitution serving as the ultimate arbiter of all legal actions to ensure the rule of law.
However, despite these constitutional provisions, Indonesia is still widely recognized for its pervasive tolerance of corruption, manifesting in numerous peculiar and high-profile cases. The persistent lack of stringent justice for corrupt individuals perpetuates a culture of impunity, contributing to the continued prevalence of corruption. This situation illustrates a significant paradox: Indonesia is a constitutional state with a predominantly Muslim population that espouses religious and legal principles promoting ethical behavior, yet it struggles with substantial ethical and legal transgressions.
In contrast, countries like Finland, New Zealand, and Japan, where people do not widely practice Islam, exhibit notably high moral standards and environmental awareness. Despite their diverse religious populations, these nations exemplify how ethical principles and civic duty can successfully integrate into societal frameworks. An Egyptian scholar poignantly observed this contrast, noting that while he saw Muslims in Arabia, he did not witness the essence of Islam. In Europe, however, he observed people practicing the principles of Islam even though the population was not predominantly Muslim. This observation highlights the distinction between nominal religious identity and the practice of ethical and moral principles, suggesting that accurate adherence to religious values transcends mere affiliation.
Corruption as a National Crisis
In Indonesia, corruption cases continue to flourish and remain a serious problem. Notably, even those who commit acts of corruption are often adherents of Islam, a religion that explicitly condemns such practices. Corruption involves power or authority to secure personal advantage or benefits for others by breaking the law. Bribery, misappropriation of public finances, nepotism, collusion, and other practices that negatively impact the state and society are corruption. This phenomenon has a crucial effect on the welfare of the populace and the country’s growth, resulting in social inequities, economic inequality, and inefficiencies in governance.
In late January 2023, Transparency International, an NGO dedicated to fighting global corruption, released the 2022 Corruption Perception Index (CPI), focusing on the theme Corruption, Conflict, and Security. The CPI is a composite indicator used to measure perceptions of corruption in the public sector, expressed on a scale of 0 (highly corrupt) to 100 (very clean) for 180 countries and territories. Based on the CPI score, Indonesia in 2022 reached 34/100, placing it 110th out of 180 surveyed countries. This score represents a decline of 4 points compared to 2021, indicating a worsening perception of corruption in the country. Only since 2012 has Indonesia’s CPI score increased by 2 points over the previous ten years. This situation illustrates that the response to corruption practices tends to be slow and, in many cases, deteriorating.
Corruption is prevalent among government officials and at the grassroots level, such as through petty bribes, colloquially known as “salam tempel.” This pervasive issue underscores a systemic problem that permeates all levels of society, undermining trust in public institutions and eroding the moral fabric of the community. Efforts to combat corruption require comprehensive and sustained reforms, including strengthening legal frameworks, enhancing transparency and accountability mechanisms, and fostering a culture of integrity and ethical behavior across all sectors of society.
The practice of “salam tempel” has become intended to speed up various procedures, especially in handling administrative tasks across different levels of government, from local neighborhoods and villages to higher governmental institutions. The underlying motives for this practice vary but often involve efforts to enhance efficiency and smooth the execution of various administrative tasks, otherwise perceived as cumbersome and slow-moving. This procedure is symptomatic of a huge structural problem with Indonesia’s bureaucratic and administrative procedures.
“Salam tempel” refers to greeting someone while discreetly slipping money or an envelope containing money into their hand. This practice has evolved into a quasi-ritualistic behavior deeply embedded in the sociocultural fabric of Indonesian administrative interactions. “Salam tempel” is frequently an integral “ritual” linked to bribes or gratuities between customarily acceptable behavior and illicit activity. More precisely, it classifies as a form of corruption that potentially involves the perpetrator violating anti-corruption laws, as it entails giving and receiving illicit financial incentives to influence official actions.
The persistence of such practices reveals a significant ethical dilemma. In reality, people who participate in “salam tempel” frequently continue with their religious practices, highlighting a disconnect between their devout commitments and their daily actions. Despite engaging in religious observances that ostensibly promote ethical behavior and integrity, these individuals perpetuate bribery and other unethical practices. This paradox highlights a critical challenge in addressing corruption: the need for a comprehensive approach that not only enforces legal frameworks but also promotes a deep-seated cultural shift towards integrity and ethical behavior in both personal and professional spheres.
The advancement of science and technology, while contributing significantly to societal progress, also introduces a range of potential negative consequences. Among these, one of the most concerning is the increased accessibility of pornographic content, very through the internet. This issue mainly affects Indonesia, where various demographics, including adults and teenagers, easily access such content. The widespread availability of pornography has become a prevalent issue in Indonesian society, as it is easily accessible to individuals across different age groups, leading to widespread exposure and consumption.
Despite the significant concerns associated with pornography, many individuals tend to downplay its harmful effects. Research indicates that the negative impact of pornography on cognitive and neurological functions can be more severe than that of substance abuse, such as drugs. This underestimation of the risks associated with pornography is troubling, as it underscores a lack of awareness or understanding of its potentially detrimental effects on mental and emotional health.
According to the Ministry of Communication and Information Technology (KOMINFO) of the Republic of Indonesia, the prevalence of pessimistic content on the internet is notably high, with pornography comprising a significant portion of reported defeatist content. Specifically, KOMINFO reports that out of 1,219,904 instances of gloomy content, 1,028,702 involve pornography. This statistic highlights the extent of the problem and the challenges associated with regulating and controlling such content.
The Digital Age and Its Challenges in Indonesia
Furthermore, the low level of internet literacy among the Indonesian public exacerbates the problem, as many individuals lack the skills and knowledge necessary to navigate online content responsibly. This gap in digital literacy contributes to the widespread dissemination and consumption of pornographic material, which in turn generates broader social and psychological disturbances.
Data from ECPAT (End Child Prostitution, Child Pornography, and Trafficking of Children for Sexual Purposes) reveals that Indonesia exhibits a notably high level of pornography consumption. A survey conducted by an American adult video site placed Indonesia as the second-highest country in terms of pornography viewers, following India. The ECPAT coordinator noted that the majority of pornography consumers in Indonesia are young people, with a smaller segment comprising adults and the elderly. This demographic data underscores the critical need for targeted interventions to address the high consumption rates among younger populations.
A survey conducted by the Indonesian Child Protection Commission (KPAI) supports this observation. The survey assessed 4,500 students and found alarmingly high access to pornography, with nearly 100% of respondents reporting exposure to such content. This finding highlights the urgent need for effective educational and preventative measures to address the pervasive nature of pornography access among youth.
Moreover, businesses increasingly use pornography as a marketing tool in the economic sector. Economic studies have shown that incorporating sexual content in advertisements can significantly enhance their appeal and influence consumer behavior. Unfortunately, this practice often involves displaying pornographic content in contexts where it is inappropriate, such as alongside educational materials or in other unintended settings. This exploitation of pornography for economic gain further complicates efforts to address its negative impact.
Indonesian society recognizes pornography as a form of sexual behavior that conflicts with its moral and ethical values. This issue is particularly troubling in a country where religious values play a foundational role in shaping societal norms and laws. The ongoing challenges associated with regulating and mitigating the effects of pornography underscore the need for a comprehensive approach that includes enhanced digital literacy, stricter content regulation, and a stronger emphasis on ethical and moral education.
Social media platforms serve as digital spaces that facilitate a wide range of social interactions and activities. Social media is now a necessary component of everyday life in modern society. People of all ages and backgrounds use it almost universally. However, the pervasive nature of these platforms has led to noticeable issues regarding user behavior, particularly in Indonesia, where there are frequent observations of a lack of etiquette and civility.
Social media platforms provide users with unprecedented ease of access to information and the ability to disseminate content rapidly. This convenience, while beneficial, also introduces significant challenges. Among these challenges are the proliferation of misinformation and hoaxes, instances of cyberbullying, and varying response patterns among users with diverse characteristics and backgrounds. These problems show how social media can be a two-edged sword for communication and conflict.
Out of all the countries in Southeast Asia, Indonesia has the least accepting social media culture, per a Microsoft study. This ranking underscores a broader concern about the negative consequences of impoliteness on social media, including its potential to contribute to mental health issues such as depression. The study carried out over the course of 2020, involved a survey of 16,000 respondents across 32 countries, contributing to the Digital Civility Index (DCI). The findings from this research place Indonesia at 29th out of 32 countries surveyed, indicating a high level of online hostility. Notably, Indonesia ranks as the third highest in terms of online cruelty, reflecting a significant prevalence of harmful online behaviors.
The research identified three primary factors affecting the level of civility among Indonesian internet users. The DCI reports that issues related to scams or hoaxes increased by 13 points to 47%, occurrences of hate speech rose by 5 points to 25%, and incidents of discrimination grew by 13%. These statistics suggest a troubling trend towards increased online incivility and abuse.
The low level of digital literacy in Indonesia, which varies significantly across different regions, exacerbates these issues. The uneven distribution of digital literacy contributes to gaps in understanding and implementing appropriate and respectful online behavior. This situation highlights the critical need for better educational programs and skill development efforts to boost digital literacy. Such measures are essential for fostering a more informed and respectful online community, ultimately contributing to a healthier and more positive digital environment.
Online gambling, a form of gambling conducted over the internet, involves placing monetary stakes in virtual gaming environments. In this domain, gambling operators or “bandar” establish the operational rules and algorithms governing the games, and they facilitate the games through electronic media, using internet access as the intermediary. This form of gambling has witnessed a significant rise in addiction rates in Indonesia over recent years. A report from the Head of the Financial Transaction Reports and Analysis Center (PPATK), Ivan Yustiavandana, reveals that between 2017 and 2022, approximately 2.7 million individuals engaged in online gambling activities. The majority of these participants, about 2.1 million, placed bets of less than Rp.100,000.00, with a substantial proportion hailing from lower-income brackets. These gamblers span various professions, including students, university attendees, employees, and wives.
From 2018 to July 2023, the Indonesian government successfully blocked more than 800,000 online gambling sites. Despite these efforts, many of these sites persistently evade restrictions and continue to find ways to remain accessible to Indonesian users. Numerous online gambling sites disguise themselves as legitimate governmental institutions, adding a layer of deception. Additionally, these gambling platforms often engage in aggressive advertising via social media, either directly through influencers or by using watermarked posts, and they frequently incorporate gambling-related slogans voiced by influencers. Such promotional strategies significantly contribute to the heightened incidence of online gambling within society.
Online gambling is on the rise due to several causes, including situational settings, learning processes, assumptions about winning odds, and self-confidence in electronics and information technology. The expansion of gambling practices poses a substantial threat to the social fabric, particularly within the framework of Islam, which explicitly forbids gambling. From an Islamic perspective, people classify gambling as a sin, or haram, because it acts as a temptation from Satan that contradicts adherence to divine commands. People perceive gambling as inherently malevolent and capable of undermining the moral and spiritual integrity of society.
Insecurity and Its Impact on Society
Major English dictionaries define insecurity as a lack of safety or confidence. It encompasses feelings of fear or anxiety derived from dissatisfaction and doubts about one’s abilities. When someone feels insecure, they perceive others as primarily threatening and self-centered; they perceive the world as dangerous. Frequently, those experiencing insecurity endeavor to regain a sense of security through diverse means. Common characteristics of insecure individuals include feelings of rejection, isolation, anxiety, pessimism, unhappiness, guilt, low self-confidence, selfishness, and neurotic tendencies.
Insecurity can manifest in various ways, including a lack of confidence related to financial status, potentially leading some Indonesians to engage in corrupt practices. Additionally, insecurity regarding knowledge—particularly within educational environments—often drives students to cheat during examinations and perceive themselves as inferior to their peers. Individuals who lack self-confidence may compare themselves unfavorably with others, leading to self-deprecation and rule violations. This phenomenon can adversely affect mental health and have negative repercussions on others. Persistent self-doubt can exacerbate feelings of inadequacy and impair cognitive functions. People frequently see others’ lives as more advantageous than their own, which can heighten their discontent with their situations.
When people receive substantial lessons without the chance to apply them fully, they might engage in behaviors that contradict those teachings. This issue can stem from insufficient awareness, negative emotions, or limitations in comprehending religious doctrines. For example, a child raised in a devout religious family may likely adopt religious values. However, if the family performs religious practices superficially, the child’s understanding and internalization of these values may remain inadequate. In larger sociocultural contexts, incorporating godly ideas into daily life may fall short, with religion possibly restricted to sustaining cultural traditions rather than impacting everyday behavior.
It is crucial for people to internalize religious teachings more acutely and to constantly apply these ideals in their daily lives to combat the inclination to rely solely on teachings without any real-world application. Such an approach will ensure that individuals genuinely reflect spiritual principles in their actions and interactions rather than merely observing them superficially.
In conclusion, the notion that Indonesia is the most hypocritical country requires a subjective evaluation and may reflect specific viewpoints on various issues. It is imperative to recognize that these views are inherently subjective and subject to significant variation based on personal observations and points of view. Recognizing these differences is crucial as it allows for a more nuanced understanding of the country’s complexities. Open discourse is a critical tool for analyzing different points of view and promoting successful problem-solving techniques. Stakeholders can better understand the complex socio-political environment of Indonesia and strive toward more fair solutions by having these kinds of conversations.
Several factors can influence Indonesia’s view as the most hypocritical country, including political dynamics, human rights circumstances, socioeconomic inequality, and other relevant issues. These aspects add to the higher discussion on national integrity and governance. Consequently, people can assess hypocrisy differently depending on the lens through which they examine it. Therefore, it is imperative to consider a wide range of perspectives and contextual factors when evaluating such claims.
Essential areas for improvement include enhancing government transparency, which involves implementing more rigorous and transparent practices in public administration. Raising public knowledge through education and activism can assist in correcting misconceptions and promote informed debate. Furthermore, strict enforcement of laws and regulations is necessary to uphold accountability and prevent malpractices.
Active public participation is another crucial element in driving positive change. Engaging citizens in decision-making processes and encouraging their involvement in civic activities can help address issues of hypocrisy and improve governance. Furthermore, educating individuals on human rights and supporting independent media are essential for promoting transparency and accountability.
Lastly, institutional and organizational reforms are vital for addressing systemic issues and enhancing the effectiveness of governance structures. By undertaking these reforms, Indonesia can work towards reducing perceptions of hypocrisy and fostering a more equitable and just society.
In summary, addressing the perception of Indonesia as the most hypocritical country involves a multi-faceted approach that includes deeper understanding, open dialogue, and targeted reforms. These efforts are crucial for achieving a more accurate and balanced view of Indonesia and fostering a more transparent and equitable socio-political environment.
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