Interesting opinion piece seems to be free to read at the Jakarta Post (for now anyway):
This article was published in thejakartapost.com with the title "". Click to read: https://www.thejakartapost.com/opinion/2025/03/26/why-corruption-thrives-in-a-religious-society.html.
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Why corruption thrives in a religious society
Here are some bits:
In a widely shared article titled “Religius tapi Gemar Korupsi, Ada Apa?” (Religious but keen to corrupt), Kompas journalist M. Zaid Wahyudi raised a timely question: Why does corruption remain widespread in a nation so openly religious? His article highlights a common assumption, that religion guarantees morality, that belief and ritual naturally lead to ethical behavior. A paradox indeed: Indonesia ranks high in religiosity but low in clean governance. Places of worship are crowded; prayer groups flourish. Yet corruption remains a daily reality. So, if religion is not to blame, what is missing?
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WW Howells, in The Heathens: Primitive Man and His Religions, explains that early religion was never primarily moral. It was a response to fear. Faced with death, disease and natural disasters, early humans created rituals to reduce anxiety and restore order. Religion gave comfort, not necessarily ethics.
This primitive function has not disappeared. Today’s religious practices, prayers, fasting, sacred artifacts, still serve psychological and social needs: belonging, identity and comfort.
However, these rituals do not always shape conduct. One can fear God yet cheat the system. One can wear piety as a badge yet abuse office. Religion works well as a symbol. But without inner conviction, it does not restrain wrongdoing. The psychologist Lawrence Kohlberg showed why. His six-stage model of moral development explains that people grow from a basic fear of punishment to principled reasoning. But most never reach the higher stages. Many obey rules to avoid shame or to be accepted by others, not out of justice or compassion.
Public religiosity often reinforces these early stages. One fasts only to be seen, prays to belong, avoids alcohol to gain respect. The moral compass is external. Right and wrong depend on who’s watching. And so corruption thrives, not because people lack belief, but because belief stays stuck at the surface level.
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Ruth Benedict and Koentjaraningrat both showed that Indonesian society leans more toward a shame culture than a guilt culture. What matters is not whether something is right, but whether it is seen. The wrongdoing itself is tolerated as long as it stays hidden. When exposure comes, the shame is in being caught, not in having done wrong. So the question is not “Why are religious people corrupt?” but “Why has religious life become more about performance than formation?”