Aspectos no contemplados por el Decreto 35/1995…

more likely to attend religious services once a week and more than once a week. The vast majority also pray at least once a day (11. 9%) and even several times a day (71.9%). In Yogyakarta, the percentage of respondents, especially Muslims, who pray several times a day is higher than in Ambon. Most of the respondents actively practise their religion, even in terms of personal worship such as praying. Interestingly, only 0.3% of respondents claimed that they never pray, and apparently more Christians than Muslims never pray.

Table 3. 14 Frequency of praying 38. How often do you

pray?

Respondents

Yogyakarta Ambon Total

Muslims (N=463) (%) Christians (N=254) (%) Muslims (N=355) (%) Christians (N=367) (%) Muslims (N=815) (%) Christians (N=621) (%) Never 0 1.2 .6 0 .2 .5

Only on feast days or

special holy days 1.5 1.6 3.7 .5 2.5 1.0

At least once a month .7 2.0 1.4 1.6 1.0 1.8

Once a week 2.0 2.8 1.7 1.6 1.8 2.1

More than once a week 5.4 6.7 11.0 8.2 7.9 7.6

Once a day 7.2 16.9 13.0 15.0 9.7 15.8

Several times a day 83.3 68.9 68.7 73.0 76.9 71.3

Total 100.0 100.0 100.0 100.0 100.0 100.0

3.3.2.8. Friends by religion

The number of same-religion close friends indicates individuals’ identification with their religious group, and how much they distinguish themselves from other groups. It is assumed that a close friend is one with whom individuals have an intimate relationship and can build trust. The more close friends they have from within their religious group, the stronger their religious identification. Our measurement stemmed from the Hadiwitanto questionnaire (2007) with a paraphrasing modification; the original question was, “How many of your best friends consider themselves to be members of the same religion as you?”, which we modified to, “How many of your close friends are (Muslims, Protestants or Catholic)?”, splitting the categories of religion across three questions. We changed the term “best friend” to “close friend” to give a clearer idea of the distance within the relationship. However, the answer options remained the same with five categories from “none”, “some”, “relatively many”, “almost all” to “all”.

In general, intergroup relationships are apparently inclusive. A large number of respondents do not limit their friendships. Both in Ambon and Yogyakarta, fewer than 25% of respondents claimed to have no close friends from other religious groups. The Christian respondents with close Muslim friends tend to answer some (45.5%) and relatively many (40.8%), a tendency that seems higher for Christians in Yogyakarta than in Ambon. For the Muslim respondents, those with close friends who are all Muslims is higher in Ambon (61.5%) than in Yogyakarta (22.3%) as shown in Table 3.15 below.

Table 3.15 Muslims as close friends 274. How many of your

close friends are Muslims?

Respondents

Yogyakarta Ambon Total

Muslims (N=476) (%) Christians (N=253) (%) Muslims (N=366) (%) Christians (N=330) (%) Muslims (N=842) (%) Christians (N=583 (%) None .6 2.4 .5 5.5 .6 4.1 Some 1.3 31.6 1.6 56.1 1.4 45.5 Relatively many 12.6 49.8 14.2 33.9 13.3 40.8 Almost all 63.2 14.6 22.1 1.5 45.4 7.2 All 22.3 1.6 61.5 3.0 39.3 2.4 Total 100.0 100.0 100.0 100.0 100.0 100.0

The percentage of Muslims who have some Catholic close friends (51.1%) and some Protestant (49.3%) close friends also appears high, but the number with no close Christian friends is also relatively high. Specifically, Muslims in Ambon had fewer close Christian friends, either Catholic or Protestant, than in Yogyakarta. This implies a tendency towards exclusiveness among Muslims in Ambon and inclusiveness among Christians in Yogyakarta. In Ambon, this presumably reflects the religious segregation that hinders social interaction between Muslims and Christians.

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Table 3.16 Catholics as close friends 275. How many of your

close friends are Catholics?

Respondents

Yogyakarta Ambon Total

Muslims (N=435) (%) Christians (N=253) (%) Muslims (N=314) (%) Christians (N=325) (%) Muslims (N=749) (%) Christians (N=578) (%) None 16.1 .4 51.6 4.3 31 2.6 Some 61.6 28.1 36.6 57.8 51.1 44.8 Relatively many 20.5 58.5 9.9 28.6 16 41.7 Almost all 1.6 10.3 1.3 4 1.5 6.7 All .2 2.8 .6 5.2 .4 4.2 Total 100.0 100.0 100.0 100.0 100.0 100.0

Table 3.17 Protestants as close friends 276. How many of your

close friends are Protestants?

Respondents

Yogyakarta Ambon Total

Muslims (N=430) (%) Christians (N=253) (%) Muslims (N=321) (%) Christians (N=337) (%) Muslims (N=751) (%) Christians (N=590) (%) None 17.0 0 42.1 .6 27.7 .3 Some 60.5 7.5 34.3 1.5 49.3 4.1 Relatively many 19.3 46.2 19.6 17.8 19.4 30.0 Almost all 3.0 35.2 2.8 41.5 2.9 38.8 All .2 11.0 1.2 38.6 .7 26.8 Total 100.0 100.0 100.0 100.0 100.0 100.0

3.3.2.9. Participation in religious ceremonies

Individuals’ identification with their religious group can also be measured via their participation in religious ceremonies, which are often celebrated in accordance with the religious calendar or to mark important events in an individual’s life. Participation in religious rituals strengthens religious identification because ceremonies or rituals increase social cohesion and distinguish group members from non-members. The term “participation” is defined as taking part in the ceremony, such as helping out with the preparations or being involved in the ceremony itself.

The measurement for participation was adapted from Tuti’s questionnaire on ethnic attitudes in Indonesia (2007). The original question was, “Could you indicate the traditional ceremonies of your own ethnic group and whether you have knowledge of them, you know about the traditions but do not perform them, or whether your family still carries them out and you participate?” We changed this to, “Could you

indicate whether or not you and/or your family participate in religious ceremonies/ rituals?” The religious rituals were divided into Muslim and Christian ceremonies. The Muslim ceremonies were circumcision, marriage, funerals, Ramadhan, Idul Fitri, Idul Adha, Isra Mi’raj, Maulud, and selamatan. For Christians, the ceremonies were baptism, marriage, Christmas, Easter, funerals and fasting. The answers options were, “I do not participate and neither does my family”, “I do not participate but my family does”, “I do participate, but for non-religious reasons” and “I do participate, for religious reasons.”

The survey revealed that most respondents participate in almost all religious ceremonies as shown by the high mean score (> 3.00), except the mean Christians’ fasting Christians (2.81). For Muslim respondents, the highest mean is for participation in Idul Fitri (3.89) and slightly lower for Idul Adha (3.88). Conversely, Muslims in Ambon participated less in wedding ceremonies (3.23), while for Muslims in Yogyakarta, lowest participation is in circumcision (3.18). For the Christian respondents, Christmas is apparently viewed as the most important ceremony so they participate for religious reasons (3.80). However, Christians, as indicated above, might not participate in fasting, or if they do, they fast for non-religious reasons. The variability of Christians is wider for fasting (SD: 1.31) and of Muslims for circumcision (SD: .98)

3.3.2.10. Membership of religious organizations

Membership of a religious organization is assumed to be a good indicator for individual religious identification, simply because religious group membership gives individuals an identity that is distinct from other groups. The measurement was adapted from Hadiwitanto’s questionnaire (2007); the original asked respondents to identify any student organization to which they belonged, as well as the frequency of involvement in mosque or church activities. Our first question was, “Please indicate if you belong to one of the organizations below.” The answer choices were several student organizations: the Islamic Student Association (Himpunan Mahasiswa Islam, HMI), The Islamic Student Movement of Indonesia (Pergerakan Mahasiswa Islam Indonesia, PMII), the Indonesian Muslim Student Action Movement (Kesatuan Aksi Mahasiswa Muslim Indonesia, KAMMI,), the Indonesian Christian Student Movement (Gerakan Mahasiswa Kristen Indonesia, GMKI), The Union of Catholic University Students of the Republic of Indonesia (Perhimpunan Mahasiswa Katolik Republik Indonesia, PMKRI), others (namely…), and “I am not a member of any of these organizations”. The second question was, “How often are you involved as a volunteer with a mosque or church?” The answer options were “never”, “on feast days or special days”, “now and then”, “monthly or several times a month”, “weekly or several times a week”, and “every day”.

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