12-9-2023 (KUALA LUMPUR) A new survey by the Pew Research Center has uncovered intriguing insights into public attitudes towards the role of religion in politics across several South and Southeast Asian countries. The wide-ranging poll of over 13,000 adults in Thailand, Cambodia, Sri Lanka, Singapore, Malaysia and Indonesia reveals significant differences between the predominantly Buddhist and predominantly Muslim nations sampled.
In Malaysia and Indonesia, where Islam is the dominant faith, around 6 in 10 respondents voiced support for religious leaders publicly backing political parties or candidates. Roughly half even stated that religious figures should become politicians themselves. This contrasts sharply with the other countries polled, where considerably fewer endorsed such direct political involvement by religious leaders. For example, only 18-29% of those surveyed in Singapore, Sri Lanka and Thailand agreed religious leaders should openly support specific parties or politicians.
The starkest discrepancy emerged regarding religious leaders joining politics. While 54% of Malaysians and 48% of Indonesians approved of clergy becoming politicians, this dropped to below 30% among respondents in Singapore, Sri Lanka and Thailand. However, attitudes proved more uniform regarding religious leaders voting in elections, with over 80% across all five Southeast Asian nations polled agreeing this is appropriate.
When it came to taking part in political protests, just over 50% of Indonesians and Malaysians believed their religious leaders should participate. This marginally exceeded the rate in Cambodia, at 45%, while remaining markedly higher than in Singapore, Sri Lanka and Thailand, where less than a third supported clergy protesting.
According to Pew researcher Jonathan Evans, the survey aimed to gain nuanced insights into Asian views on religion interfacing with politics. Asking multiple questions on the different ways this interaction could manifest allowed more in-depth perspectives to emerge. Overall, the results reveal Indonesian and Malaysian Muslims are notably more supportive of political activity by religious leaders compared to other countries.
The survey further probed preferences regarding basing national laws on religious teachings. Mirroring the findings on clergy involvement in politics, Indonesian and Malaysian views diverged from the other nations. A commanding majority of 86% of Malaysian Muslim respondents supported instituting sharia as official law. In Indonesia, 64% favoured this proposal.
By contrast, in Buddhist-majority Thailand, Cambodia and Sri Lanka, only a slim majority advocated for a greater role for religious principles in legislation. Even in Cambodia, which registered the highest support at 81%, this fell short of the levels seen in Malaysia and Indonesia. The researchers conclude Muslim-majority nations exhibit stronger approval for formalising religious tenets within the legal system.
Equally revealing were the perspectives on the linkage between religious identity and national identity. Over three-quarters of Buddhist respondents in Thailand and Cambodia see being Buddhist as essentially Thai or Cambodian. This parallels views in Malaysia and Indonesia, where 86% and 79% respectively view being Muslim as vital to truly belonging to the nation.
Moreover, Buddhist respondents frequently described their faith as intricately tied up with family tradition and culture, not just a personal religion. Indonesian and Malaysian Muslims expressed similar sentiments, with many characterising Islam as an inherited ethnicity or culture rather than just a faith. This implies a considerable religious influence upon national identity and culture in these countries.
Despite this close affiliation between religious and national identities, most respondents across all six countries broadly accepted religious diversity. Over 60% of those belonging to the religious majority were willing to accept other faiths as neighbours. Buddhism and Islam were both widely viewed as peaceful religions compatible with national values.
However, perspectives on the impact of diversity diverged significantly. While 62% of Malaysians saw multiculturalism as benefiting their country, only 19% of Thais agreed. In fact, 68% of Thai respondents believed diversity makes little difference, with 11% arguing it actively harms Thailand. Alongside Cambodians, Thais were decidedly more ambivalent regarding the effects of religious and cultural plurality on social cohesion.
The survey reveals intriguing contrasts on the perceived relationship between faith and politics across South and Southeast Asia. Indonesian and Malaysian Muslims exhibit greater openness to political activism by religious leaders and favour Islamic principles shaping law. This distinguishes them from the other nations polled, where Buddhist-majority populations prefer more separation between religion and governance. Despite accepting religious diversity overall, Thai and Cambodian Buddhists are more sceptical of diversity’s benefits compared to Muslims in Malaysia and Indonesia. These nuanced insights enhance understanding of the multifaceted role religion plays within Asian societies.
