Evidence Voting Behavior in Indonesian

Evidence Voting Behavior in Indonesian-Politics is always interesting to examine, especially regarding religious issues. Perhaps it can be said that politics is incomplete if there is no spice of religion in it. It has become commonplace if faith enters the realm of the political world.

Religion is not only about the affairs of God but also the relationship with people and even the government. Meanwhile, most of the adherents of religion in Indonesia are Islam, as indicated from the data of BPS in 2010, which says that as many as 87.18 percent of the Indonesian population embraced Islam.

If converted, there are about 207,176,162 people from the 237,641,326 total population of Indonesia. Many people have their views and ways of politics. Among the individuals in the society has formed a discourse on who is most appropriate to be a leader.

Such a reality cannot be separated from the verses of the Qur’an as a guide for his life. Where in the Qur’an has set the guidelines for choosing a good leader according to Islam. The poems are in QS. Ali-Imran: 28, QS.An-Nisa: 144 and QS.Al-Maidah: 57.

Over time, the religion of Islam has experienced fragmentation in its understanding of politics. But not to get out of the primary guidance of the Qur’an. In Indonesia, the religion of Islam has been divided into two large sectarian streams. The flow is known as Nahdlatul Ulama (NU) and Muhammadiyah. Both have several adherents that are not small.

Almost all corners of the country spread his followers evenly and usually contributed to occupying public office. Figures circulating in the media website NU mention that the citizens of Nahdliyien ranged from 60 million to 120 million inhabitants.

In the book, “NU and Keindonesiaan,” Mohammad Sobary (pp. 107, 2010) state that KH. Hasyim Muzadi once noted that the number of NU residents is around 60 million. However, Abdurrahman estimates that more than 50 percent of Indonesians are NU residents, so about 120 million. IndoBarometer survey said about 75 percent claimed citizens nahdliyin.

This means the number of NU residents was around 143 million in 2000. Surveys conducted by LSI show residents identified as Nahdhatul Ulama (NU) 36.5%, while Muhammadiyah only 5.4%. Although both differ in proportion, both have a firm grip on their political life. There are significant differences in political views. From the difference, it has grown its peculiarity.

Nahdlatul Ulama and Muhammadiyah are “shareholders” for the birth of this republic. It is the most prominent Islamic organization born before the republic. Recognizing the historical position and moral strength inherent in religious and social organizations, it is proper to develop Nahdlatul Ulama.

Muhammadiyah appears as a source of morals and criticism for the sake of the nation’s healthy life and state. The two religious social organizations are not involved in practical politics but must be more of an overseer and intellectual, a moral buffer of political elites [1].

But it doesn’t seem easy to deny because of the second largest mass organization in terms of participating in the political process. They have seen how the two mass organizations collide fatwa who will be a leader who deserves to be a leader. NU itself, through the 30th congress decision at Lirboyo Kediri 1999 by Kiai Mahfudz, said that the call for choosing Muslim leaders.

One of Lirboyo congress’s decision points is that Muslims should not authorize state affairs to non-Muslims except in case of emergency [2]. Unlike NU, Muhammadiyah, in its sense, will be more liberal and not conservative, as expressed by PP Muhammadiyah Haedar Nasir, who appealed to choose with more emphasis on the matter of morality and natural weight that is on point number 6 in the statement Muhammadiyah attitude. There are seven Muhammadiyah opinions to confront Pilkada simultaneously in 2017 [3].

In these seven statements, there is no affirmation that the ban on Muslims should also choose an Islamic leader, bait choosing the best for society.

The emergence of religious leaders interested in the main public central here of politics has become a separate phenomenon in this pluralist State. The democratic government should not follow the so-called identity politics, one of which is religious similarity.

The smell of spiritual election has long since disappeared, evidenced by the history of elections in which no Islamic political parties have won. But there has been a transformation since the last year of Jakarta regional elections in 2017. The issue of SARA, especially religion, is the basis of consideration in the election of leaders.
Interestingly, it can be predicted that the following year’s trend is the regional head’s election in 2018 and the presidential election in 2019. Thus, it is necessary to assess why people vote for the leader of Indonesia. Religion is a consideration in choosing because it has changed the mindset of society. In Indonesia’s political record, humanity is plagued by many things, pragmatism, transactional, money politics, political dynasties, and now more democracy-burdened identity politics [4].

Studies on the voting behavior of religious leaders have been widely conducted in foreign countries; the existing publications show the strength of Muslim candidates facing Muslim choice [5].

Then the religiosity factor also greatly influences the behavior of choosing parties and candidates according to their religion[6], while the study of voting behavior in Indonesia is minimal and still focused on qualitative matters in its analysis [7].

So it is necessary to conduct research using different approaches to enrich the existing literature. This research tries to see the difference in behavior in choosing between a social organization growing in Indonesia.

This paper uses IFLS 5 data to clarify the behavior of choosing candidates in the same religious and different religions. The results of this study are as follows:

Voting Behavior

Each religious individual has different behavior in choosing a candidate as its leader. The above shows that Muslims very much want the same leader. But in this data, there is a weakness in the composition of the safe there is very large (3. Neither).

See the behavioral response to choosing leaders with different religions is as follows:

Voting Behavior

Not much different from the results of data that want the same religion, but in the Christian catholic religion, hindu and buddha are vital to have a leader that is not different from his faith. Then to us, Muslims in choosing leaders are as follows:

Voting Behavior

All the various Muslims and sects agree to want a leader with an Islamic religion. Thus very sensitive to this behavior if politics are mixed with religious issues, the potential for disunity will always haunt if there is a mixture of politics and religion.

Last but not least, as a matter of this, religious factors in various human activities, including political action. Political activity involves multiple interest groups. These IFLS 5 data processing results warn us about how important this religion influences the behavior of choosing candidates. The government should be able to stabilize the existing political system in Indonesia so that this does not disrupt economic stability and social buadaya in Indonesia.

Reference

Adams, Samuel, and Kingsley S. Agomor. “Democratic Politics and Voting Behaviour in Ghana.” International Area Studies Review 18, no. 4 (2015): 365–381.

Ali. “Peran Lembaga Nu ( Nadlatul Ulama ) Dalam Mendukung Perolehan Suara Pkb Pada Pemilihan Legislatif Di Kota Ternate Tahun 2009.” Neliti.Com (2009).

Anwar, Abdul Afif. “PERAN ORGANISASI NAHDLATUL ULAMA DALAM PELAKSANAAN PEMILU LEGESLATIF 2014” 02, no. 1 (2014): 9–22.

AYA, DEMIANUS. “Peranan Tokoh Agama Dalam Meningkatkan Partisipasi Politik Masyarakat Pada Pilkada Bupati 2010 Di Kabupaten Halmahera Selatan” (2010): 1–18. http://ejournal.unsrat.ac.id/index.php/politico/article/view/3409.

Botterman, Sarah, and Marc Hooghe. “Religion and Voting Behaviour in Belgium: An Analysis of the Relation between Religious Beliefs and Christian Democratic Voting.” Acta Politica 47, no. 1 (2012): 1–17.

Febrina, Rahmi Hsyfi, Bangun Udi Mustika, and Adek Risma Dedees. “Nahdlatul Ulama : Bebas Untuk Oportunis ? Menelisik Kontestasi Politik Pada Pemilihan Kepala Daerah Kabupaten Banyumas Periode 2008 Dan 2013.” Jurnal Ilmu Sosial & Ilmu politik 18, no. 2 (2014): 99–113.

Giugni, Marco, Matteo Gianni, and Noémi Michel. “The Impact of Religion on the Political Participation of Muslims: The Case of Switzerland.” In Religion and Civil Society in Europe, 251–266, 2014.

Goldberg, Andreas C. “The Impact of Religion on Voting Behaviour – A Multilevel Approach for Switzerland.” Swiss Political Science Review 20, no. 2 (2014): 305–329.

Heath, Oliver, Gilles Verniers, and Sanjay Kumar. “Do Muslim Voters Prefer Muslim Candidates? Co-Religiosity and Voting Behaviour in India.” Electoral Studies 38 (2015): 10–18. http://dx.doi.org/10.1016/j.electstud.2015.01.005.

Ismail, Taufik. “PWNU Jakarta: Memilih Pemimpin Muslim Sesuai Muktamar Lirboyo – Tribunnews.Com.” Tribunnews.Com. Jakarta, April 2017. http://www.tribunnews.com/metropolitan/2017/04/16/pwnu-jakarta-memilih-pemimpin-muslim-sesuai-muktamar-lirboyo.

Kotler-Berkowitz, Laurence A. “Religion and Voting Behaviour in Great Britain: A Reassessment.” British Journal of Political Science 31, no. 3 (2001): 523–554.

Oskooii, Kassra A.R., and Karam Dana. “Muslims in Great Britain: The Impact of Mosque Attendance on Political Behaviour and Civic Engagement.” Journal of Ethnic and Migration Studies, 2017.

Rahmat, RD Stephanus Turibius. “MEMAKNAI TAHUN POLITIK 2018.” Pasificpos.Com, 2018. https://www.pasificpos.com/item/22682-memaknai-tahun-politik-2018.

Sobary, Mohamad. NU Dan Keindonesiaan. Jakarta: PT Gramedia Pustaka Utama, 2010.

Sofianto, Arif. “Peran Agama Terhadap Perilaku Pemilih Dalam Pemilu Legislatif 2014 Di Jawa Tengah” (2015): 161–172.

Umah, Anisatul. “Muhammadiyah Serukan Pilih Pemimpin Berakhlak Mulia & Peduli Islam.” Merdeka.Com. Jakarta, 2017. https://www.merdeka.com/politik/muhammadiyah-serukan-pilih-pemimpin-berakhlak-mulia-peduli-islam.html.

Warner, Carolyn M, and Manfred W Wenner. “Religion and the Political Organization of Muslims in Europe.” Perspectives on Politics 4, no. 3 (2006): 457–479. https://www-cambridge-org.proxy-um.researchport.umd.edu/core/article/div-class-title-religion-and-the-political-organization-of-muslims-in-europe-div/C8705B31C646636D49FF74226D38BD5C%5Cnhttp://dx.doi.org/10.1017/S1537592706060300.

[1] Mohamad Sobary, NU Dan Keindonesiaan (Jakarta: PT Gramedia Pustaka Utama, 2010).

[2] Taufik Ismail, “PWNU Jakarta: Memilih Pemimpin Muslim Sesuai Muktamar Lirboyo – Tribunnews.Com,” Tribunnews.Com (Jakarta, April 2017), http://www.tribunnews.com/metropolitan/2017/04/16/pwnu-jakarta-memilih-pemimpin-muslim-sesuai-muktamar-lirboyo.

[3] Anisatul Umah, “Muhammadiyah Serukan Pilih Pemimpin Berakhlak Mulia & Peduli Islam,” Merdeka.Com (Jakarta, 2017), https://www.merdeka.com/politik/muhammadiyah-serukan-pilih-pemimpin-berakhlak-mulia-peduli-islam.html.

[4] RD Stephanus Turibius Rahmat, “MEMAKNAI TAHUN POLITIK 2018,” Pasificpos.Com, 2018, https://www.pasificpos.com/item/22682-memaknai-tahun-politik-2018.

[5] Oliver Heath, Gilles Verniers, and Sanjay Kumar, “Do Muslim Voters Prefer Muslim Candidates? Co-Religiosity and Voting Behaviour in India,” Electoral Studies 38 (2015): 10–18, http://dx.doi.org/10.1016/j.electstud.2015.01.005; Kassra A.R. Oskooii and Karam Dana, “Muslims in Great Britain: The Impact of Mosque Attendance on Political Behaviour and Civic Engagement,” Journal of Ethnic and Migration Studies, 2017.

[6] Marco Giugni, Matteo Gianni, and Noémi Michel, “The Impact of Religion on the Political Participation of Muslims: The Case of Switzerland,” in Religion and Civil Society in Europe, 2014, 251–266; Carolyn M Warner and Manfred W Wenner, “Religion and the Political Organization of Muslims in Europe,” Perspectives on Politics 4, no. 3 (2006): 457–479, https://www-cambridge-org.proxy-um.researchport.umd.edu/core/article/div-class-title-religion-and-the-political-organization-of-muslims-in-europe-div/C8705B31C646636D49FF74226D38BD5C%5Cnhttp://dx.doi.org/10.1017/S1537592706060300; Laurence A. Kotler-Berkowitz, “Religion and Voting Behaviour in Great Britain: A Reassessment,” British Journal of Political Science 31, no. 3 (2001): 523–554; Samuel Adams and Kingsley S. Agomor, “Democratic Politics and Voting Behaviour in Ghana,” International Area Studies Review 18, no. 4 (2015): 365–381; Andreas C. Goldberg, “The Impact of Religion on Voting Behaviour – A Multilevel Approach for Switzerland,” Swiss Political Science Review 20, no. 2 (2014): 305–329; Sarah Botterman and Marc Hooghe, “Religion and Voting Behaviour in Belgium: An Analysis of the Relation between Religious Beliefs and Christian Democratic Voting,” Acta Politica 47, no. 1 (2012): 1–17.

[7] (Ali, 2009; Anwar, 2014; Aya, 2010; Febrina, Mustika, & Dedees, 2014; Sofianto, 2015)

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