In 2023, over 87 percent of Indonesians declared themselves to be Muslim, followed by 7.4 percent who were Christians. Indonesia has the largest Islamic population in the world and for this reason is often recognized as a Muslim nation. However, Indonesia is not a Muslim nation according to its constitution. The archipelago is a multifaith country and officially recognizes six religions – Islam, Protestantism, Catholicism, Buddhism, Hinduism, and Confucianism.

Not all provinces in Indonesia are Muslim majority
The spread of Islam in Indonesia began on the west side of the archipelago, where the main maritime trade routes were located. Until today, most of the Indonesian Muslim population are residing in Western and Central Indonesia, while the majority religion of several provinces in Eastern Indonesia, such as East Nusa Tenggara and Bali, is Christian and Hindu, respectively.

Discrimination towards other beliefs in Indonesia The Indonesian constitution provides for freedom of religion. However, the Government Restrictions Index Score on religion in Indonesia is relatively high. Indonesians who practice unrecognized religions, including Indonesia’s indigenous or traditional belief systems, such as animism, dynamism, and totemism, face legal restrictions and discrimination. Indonesian law requires its citizens to put one of the recognized religions on their national identity cards, with some exceptions for indigenous religions. Although legally citizens may leave the section blank, atheism or agnosticism is considered uncommon in Indonesia.

According to the population census data in 2010, 54.14 percent of the population in East Nusa Tenggara, Indonesia were Catholics. East Nusa Tenggara is the province with the least Muslim population in Indonesia. Indonesia has the largest Islamic population in the world. However, Indonesia is a multi-faith country that recognizes six official religions – Islam, Protestantism, Catholicism, Buddhism, Hinduism, and Confucianism.

As of 2021, approximately 98.6 percent of the population in Aceh, Indonesia were Muslims. Despite being the largest Muslim-majority country, Indonesia is a multi-faith country by the constitution and officially recognizes six religions – Islam, Protestantism, Catholicism, Buddhism, Hinduism, and Confucianism.

In 2023, approximately 244.4 million people in Indonesia identified as Muslims. Indonesia has the largest Islamic population in the world. However, it is a multi-faith country and officially recognizes six religions: Islam, Protestantism, Catholicism, Buddhism, Hinduism, and Confucianism.

In 2022, there were approximately 48 million Muslims in West Java, making it the province with the largest Muslim population in Indonesia. It was followed by East Java, where the Muslim population reached around 40 million.

Indonesia: Christians as percent of the total population: The latest value from 2013 is 8.7 percent, unchanged from 8.7 percent in 2012. In comparison, the world average is 51.1 percent, based on data from 145 countries. Historically, the average for Indonesia from 1960 to 2013 is 8.9 percent. The minimum value, 8.7 percent, was reached in 2009 while the maximum of 9 percent was recorded in 1960.

A 2022 survey found that all respondents in Indonesia believed in God or unseen beings, and around 98 percent considered religion very important in their lives. Indonesia has the largest Muslim population in the world. However, it is not a Muslim nation by constitution. The country recognizes six official religions: Islam, Protestantism, Catholicism, Hinduism, Buddhism, and Confucianism.

In 2024, there were 59 active state universities with religious affiliation in Indonesia. In the same year, there were nearly than 850 active private universities with religious affiliation in the country.

According to the population census data in 2010, 18.64 percent of Buddhist population in Indonesia resided in Jakarta, making it the province where the largest Buddhist population in Indonesia lived. Indonesia has the largest Islamic population in the world and therefore the largest Muslim nation. However, Indonesia is not a Muslim nation by constitution. The archipelago has six official religions – Islam, Protestantism, Catholicism, Buddhism, Hinduism, and Confucianism.

Average Monthly Expenditure per Capita: Urban: Parties and Ceremonies: Religious/ Traditional Ceremony data was reported at 3,433.000 IDR in 2018. This records an increase from the previous number of 3,299.000 IDR for 2017. Average Monthly Expenditure per Capita: Urban: Parties and Ceremonies: Religious/ Traditional Ceremony data is updated yearly, averaging 1,329.500 IDR from Dec 2003 (Median) to 2018, with 16 observations. The data reached an all-time high of 3,433.000 IDR in 2018 and a record low of 648.000 IDR in 2003. Average Monthly Expenditure per Capita: Urban: Parties and Ceremonies: Religious/ Traditional Ceremony data remains active status in CEIC and is reported by Central Bureau of Statistics. The data is categorized under Indonesia Premium Database’s Domestic Trade and Household Survey – Table ID.HC002: Average Monthly Expenditure per Capita: Urban.

Muslim Ingredients Market Outlook

The global Muslim ingredients market size is projected to grow from USD 1.9 billion in 2023 to USD 3.5 billion by 2032, at a compound annual growth rate (CAGR) of 7.2%. The burgeoning Muslim population, coupled with increasing awareness and demand for halal-certified products, is a key growth factor driving this market.

The rising Muslim population globally is one of the primary drivers of the Muslim ingredients market. As of 2023, Muslims constitute about 24% of the worldÂ’s population, and this demographic is expected to grow significantly over the next decade. This growth is predominantly seen in regions such as the Asia-Pacific, Middle East, and Africa. The increasing Muslim population naturally leads to a higher demand for halal products, including food, beverages, pharmaceuticals, and cosmetics. A deeper understanding and adherence to religious dietary laws have further solidified the importance of incorporating halal ingredients in daily consumption.

The surge in disposable income among Muslim consumers has also played a pivotal role in the market's expansion. Improved economic conditions in countries with significant Muslim populations, such as Indonesia, Malaysia, Saudi Arabia, and UAE, have led to increased spending on premium halal-certified products. This trend is particularly evident in the food and beverage sector, where consumers are willing to pay a premium for assurance of quality and compliance with Islamic dietary laws. Consequently, manufacturers are increasingly investing in halal certification and aligning their products with Islamic principles to tap into this lucrative market.

Technological advancements and innovation in the processing and certification of halal products have further bolstered market growth. The introduction of blockchain technology for halal certification ensures transparency, traceability, and authenticity, thus gaining consumer trust. Additionally, advancements in food science have enabled the development of new halal-friendly ingredients, expanding the range of available products. Companies investing in research and development are better positioned to cater to the evolving preferences of Muslim consumers and gain a competitive edge in the market.

Halal Food plays a pivotal role in the Muslim ingredients market, as it aligns with the religious and cultural practices of Muslim consumers. The demand for halal food is not only limited to Muslim-majority countries but is also gaining traction in regions with growing Muslim populations, such as Europe and North America. This trend is driven by the increasing awareness of halal food as a symbol of quality and ethical production, appealing to both Muslim and non-Muslim consumers. The assurance of halal certification provides consumers with confidence that the food products adhere to strict Islamic dietary laws, which is crucial for maintaining religious observance. As a result, food manufacturers are increasingly investing in halal certification to cater to this expanding market segment and capitalize on the growing demand for halal food products globally.

Regionally, the Asia-Pacific holds the largest market share, driven by countries like Indonesia and Malaysia, where the majority of the population adheres to Islamic dietary laws. North America and Europe are also witnessing increased demand for halal products, fueled by the growing Muslim immigrant population and rising awareness among non-Muslim consumers about the benefits of halal-certified products. The Middle East and Africa region, with its predominantly Muslim population, remains a critical market, contributing significantly to the global revenue.

Product Type Analysis

The product type segment of the Muslim ingredients market comprises halal meat, halal dairy products, halal beverages, halal confectionery, halal nutraceuticals, and others. Halal meat holds a significant share in this segment due to the stringent religious guidelines governing meat consumption in Islam. The demand for halal meat is particularly high in regions with large Muslim populations, such as the Middle East, North Africa, and Southeast Asia. Companies are increasingly focusing on ensuring that their meat products are certified halal to cater to this growing demand. The advent of online meat delivery services has further propelled the growth of this segment.

Halal dairy products, including milk, cheese, and yogurt, are another crucial segment that has see

Indonesia Average Monthly Expenditure per Capita: Rural: Parties and Ceremonies: Religious/ Traditional Ceremony data was reported at 2,712.000 IDR in 2018. This records a decrease from the previous number of 3,299.000 IDR for 2017. Indonesia Average Monthly Expenditure per Capita: Rural: Parties and Ceremonies: Religious/ Traditional Ceremony data is updated yearly, averaging 1,147.000 IDR from Dec 2003 (Median) to 2018, with 16 observations. The data reached an all-time high of 3,299.000 IDR in 2017 and a record low of 339.000 IDR in 2003. Indonesia Average Monthly Expenditure per Capita: Rural: Parties and Ceremonies: Religious/ Traditional Ceremony data remains active status in CEIC and is reported by Central Bureau of Statistics. The data is categorized under Indonesia Premium Database’s Domestic Trade and Household Survey – Table ID.HC003: Average Monthly Expenditure per Capita: Rural.

This study explores the nature and conceptualisation of mental health and well-being among Indonesians living in an urban environment. Little is known about the nature of mental health and well-being in the everyday living context in developing countries. In Indonesia, as one of the most populous countries and the largest Muslim population in the world, the incidence of mental health problems has increased immensely in the last decade. However, there is a very limited number of studies that incorporate relevant cultural contexts into the understanding of mental health and well-being in Indonesia. This study aims to elucidate the relationship of specific psychosocial factors, as protective and risk factors, to mental health and well-being in the everyday urban living contexts experienced by a growing middle class in Indonesia in the perspective of Keyes' model of mental well-being. The data for this study were collected through semi-structured interviews and were analysed using Giorgi’s descriptive phenomenological approach.

In 2024, there were around ******* students in private universities with religious affiliation in Indonesia. In the same year, there were more than ******* students enrolled in state universities with religious affiliation in Indonesia.

The Hajj Dataset 2021-2024: Ministry of Religious Affairs Malang City contains comprehensive data on the Hajj pilgrimage process for 2021 through 2024, gathered explicitly from the Malang City branch of Indonesia's Ministry of Religious Affairs (Kemenag). This dataset captures key information about the Hajj pilgrimage, including payment records, associated costs, and demographic details of the pilgrims, providing valuable insights into the financial aspects and trends over the four years. Key Data Features: Yearly Hajj Costs: Information on the financial breakdown of Hajj costs for each year, covering all components, including transportation, accommodation, and other mandatory fees. Pilgrim Demographics: Data on the number and characteristics of pilgrims from Malang City, including age, gender, and other socioeconomic indicators. Payment Status and History: Records of payments made by the pilgrims detailing the timing, amount, and any outstanding balances. Regulatory Changes: Information on changes in the regulations and policies of the Ministry of Religious Affairs (Kemenag) that may have impacted the cost structure or payment schedule during this period. Inflation and Currency Impact: Data reflecting the impact of national inflation rates or currency fluctuations, particularly the value of the Indonesian Rupiah (IDR) relative to the Saudi Riyal (SAR), on the overall pilgrimage cost. Hajj Quota and Registrations: The number of Hajj applicants from Malang City and the annual quota allocated to the region, including details on the selection process and waiting periods. Potential Use Cases: Cost Prediction: Analyze cost trends and predict future financial needs for the Hajj pilgrimage. Policy Analysis: Assess the impact of government policies on the affordability and accessibility of Hajj for pilgrims. Economic Analysis: Understand how national economic factors (inflation and and exchange rates) affect pilgrimage costs. Social Research: Study demographic patterns and regional participation in Hajj from Malang City. This dataset provides an essential resource for anyone interested in the economic, social, and policy dimensions of the Hajj pilgrimage in Indonesia, particularly in the context of Malang City's unique data.

“Interreligious Conflicts in Indonesia 2017” provides documentation of a cross-religious dataset among the general population in six potential conflict regions in Indonesia. The Dans Data Guide 15 (meta-data) contains the research topic, theoretical framework, relevant concepts and measurements, the purposive sampling of locations, data collection procedures, the random selection of respondents and the response rates. The data were collected to investigate the relationship of ethno-religious identification with support for interreligious violence among the general population in carefully selected areas of latent and manifest conflict in Indonesia: Bekasi, South Lampung, Singkil-Aceh, Poso, Kupang, and Sampang-Madura. This research applies and further develops an integrated theory of intergroup conflict, in formulating and empirically testing hypotheses on cross-cultural and inter-individual differences of latent conflict, more specifically inter-group contact avoidance and support of interreligious protests and interreligious violence. The research is funded by the Indonesia Endowment Fund for Education (LPDP). Valid: 2017-11-10

Abstract

The 1993 Indonesia Family Life Survey (IFLS) provides data at the individual and family level on fertility, health, education, migration, and employment. Extensive community and facility data accompany the household data. The survey was a collaborative effort of Lembaga Demografi of the University of Indonesia and RAND, with support from the National Institute of Child Health and Human Development, USAID, Ford Foundation, and the World Health Organization. In Indonesia, the 1993 IFLS is also referred to as SAKERTI 93 (Survai Aspek Kehidupan Rumah Tangga Indonesia). The IFLS covers a sample of 7,224 households spread across 13 provinces on the islands of Java, Sumatra, Bali, West Nusa Tenggara, Kalimantan, and Sulawesi. Together these provinces encompass approximately 83 percent of the Indonesian population and much of its heterogeneity. The survey brings an interdisciplinary perspective to four broad topic areas:

• Fertility, family planning, and contraception • Infant and child health and survival • Education, migration and employment • The social, economic, and health status of adults, young and old

Additionally, extensive community and facility data accompany the household data. Village leaders and heads of the village women's group provided information in each of the 321 enumeration areas from which households were drawn, and data were collected from 6,385 schools and health facilities serving community residents.

Geographic coverage

National

Analysis unit

Households

Universe

Household Survey data were collected for household members through direct interviews (for adults) and proxy interviews (for children, infants and temporarily absent household members). The IFLS-1 conducted detailed interviews with the following household members:

• The household head and their spouse
• Two randomly selected children of the head and spouse aged 0 to 14 (interviewed by proxy)
• An individual age 50 and above and their spouse, randomly selected from remaining members
• For a randomly selected 25 percent of the households, an individual age 15 to 49 and their spouse, randomly selected from remaining members.

The Community and Facility Survey collected data from a variety of respondents including: the village leader and his staff and the leader of the village women's group; Ministry of Health clinics and subclinics; private practices of doctors, midwives, nurses, and paramedics; community-based health posts and contraceptive distribution centers; public, private, and religious elementary schools; public, private, and religious junior high schools; public, private, and religious senior high schools. Unlike many other surveys, the sample frame for the survey of facilities was drawn from the list of facilities used by household survey respondents in the area.

Kind of data

Sample survey data [ssd]

Sampling procedure

1. HOUSEHOLD SELECTION

(a) SAMPLING

The IFLS sampling scheme stratified on provinces, then randomly sampled within provinces. Provinces were selected to maximize representation of the population, capture the cultural and socioeconomic diversity of Indonesia, and be cost effective given the size and terrain of the country. The far eastern provinces of East Nusa Tenggara, East Timor, Maluku and Irian Jaya were readily excluded due to the high costs of preparing for and conducting fieldwork in these more remote provinces. Aceh, Sumatra's most northern province, was deleted out of concern for the area's political violence and the potential risk to interviewers. Finally, due to their relatively higher survey costs, we omitted three provinces on each of the major islands of Sumatra (Riau, Jambi, and Bengkulu), Kalimantan (West, Central, East), and Sulawesi (North, Central, Southeast). The resulting sample consists of 13 of Indonesia's 27 provinces: four on Sumatra (North Sumatra, West Sumatra, South Sumatra, and Lampung), all five of the Javanese provinces (DKI Jakarta, West Java, Central Java, DI Yogyakarta, and East Java), and four provinces covering the remaining major island groups (Bali, West Nusa Tenggara, South Kalimantan, and South Sulawesi). The resulting sample represents 83 percent of the Indonesian population. (see Figure 1.1 of the Overview and Field Report in External Documents). Table 2.1 of the same document shows the distribution of Indonesia's population across the 27 provinces, highlighting the 13 provinces included in the IFLS sample.

The IFLS randomly selected enumeration areas (EAs) within each of the 13 provinces. The EAs were chosen from a nationally representative sample frame used in the 1993 SUSENAS, a socioeconomic survey of about 60,000 households. The SUSENAS frame, designed by the Indonesian Central Bureau of Statistics (BPS), is based on the 1990 census. The IFLS was based on the SUSENAS sample because the BPS had recently listed and mapped each of the SUSENAS EAs (saving us time and money) and because supplementary EA-level information from the resulting 1993 SUSENAS sample could be matched to the IFLS-1 sample areas. Table 2.1 summarizes the distribution of the approximately 9,000 SUSENAS EAs included in the 13 provinces covered by the IFLS. The SUSENAS EAs each contain some 200 to 300 hundred households, although only a smaller area of about 60 to 70 households was listed by the BPS for purposes of the annual survey. Using the SUSENAS frame, the IFLS randomly selected 321 enumeration areas in the 13 provinces, over-sampling urban EAs and EAs in smaller provinces to facilitate urban rural and Javanese-non-Javanese comparisons. A straight proportional sample would likely be dominated by Javanese, who comprise more than 50 percent of the population. A total of 7,730 households were sampled to obtain a final sample size goal of 7,000 completed households. Table 2.1 shows the sampling rates that applied to each province and the resulting distribution of EAs in total, and separately by urban and rural status. Within a selected EA, households were randomly selected by field teams based upon the 1993 SUSENAS listings obtained from regional offices of the BPS. A household was defined as a group of people whose members reside in the same dwelling and share food from the same cooking pot (the standard BPS definition). Twenty households were selected from each urban EA, while thirty households were selected from each rural EA. This strategy minimizes expensive travel between rural EAs and reduces intra-cluster correlation across urban households, which tend to be more similar to one another than do rural households. Table 2.2 (Overview and Field Report) shows the resulting sample of IFLS households by province, separately by completion status.

(b) SELECTION OF RESPONDENTS WITHIN HOUSEHOLDS For each household selected, a representative member provided household-level demographic and economic information. In addition, several household members were randomly selected and asked to provide detailed individual information.

1. THE COMMUNITY SURVEY SAMPLING PROCEDURE

(a) SAMPLING

The goal of the CFS was to collect information about the communities of respondents to the household questionnaire. The information was solicited in two ways. First, the village leader of each community was interviewed about a variety of aspects of village life (the content of this questionnaire is described in the next section). Information from the village leader was supplemented by interviewing the head of the village women's group, who was asked questions regarding the availability of health facilities and schools in the area, as well as more general questions about family health in the community. In addition to the information on community characteristics provided by the two representatives of the village leadership, we visited a sample of schools and health facilities, in which we conducted detailed interviews regarding the institution's activities. A priori we wanted data on the major sources of outpatient health care, public and private, and on elementary, junior secondary, and senior secondary schools. We defined eight strata of facilities/institutions from which we wanted data. Different types of health providers make up five of the strata, while schools account for the other three. The five strata of health care providers are: government health centers and subcenters (puskesmas, puskesmas pembantu); private doctors and clinics (praktek umum/klinik); the private practices of midwives, nurses, and paramedics (perawats, bidans, paramedis, mantri); traditional practitioners (dukun, sinshe, tabib, orang pintar); and community health posts (posyandu, PPKBD).The three strata of schools are elementary, junior secondary, and senior secondary. Private, public, religious, vocational, and general schools are all eligible as long as they provide schooling at one of the three levels. Our protocol for selecting specific schools and health facilities for detailed interview reflects our desire that selected facilities represent the facilities available to members of the communities from which household survey respondents were drawn. For that reason, we were hesitant to select facilities based solely either on information from the village leader or on proximity to the village center. The option we selected instead was to sample schools and health care providers from lists provided by respondents to the household survey. For each enumeration area lists of facilities in each of the eight strata were constructed by compiling information provided by the household regarding the names and locations of facilities the household respondent either knew about or used. To generate lists of relevant health and family planning facilities, the CFS drew on two pieces of information from the household survey. The IFLS

The 2010 census recorded that there were approximately 4.5 million Catholics in rural areas in Indonesia. Meanwhile, the Catholic population in urban areas was significantly lower, at around 2.4 million. Indonesia conducts its census every ten years. Detailed demographic breakdowns by religion from the 2020 census are not yet publicly available.

Indonesia Average Monthly Expenditure per Capita: Rural: Parties and Ceremonies: Religious and Birthday data was reported at 583.000 IDR in 2018. This records a decrease from the previous number of 854.000 IDR for 2017. Indonesia Average Monthly Expenditure per Capita: Rural: Parties and Ceremonies: Religious and Birthday data is updated yearly, averaging 452.000 IDR from Dec 2003 (Median) to 2018, with 16 observations. The data reached an all-time high of 1,511.000 IDR in 2013 and a record low of 316.000 IDR in 2009. Indonesia Average Monthly Expenditure per Capita: Rural: Parties and Ceremonies: Religious and Birthday data remains active status in CEIC and is reported by Central Bureau of Statistics. The data is categorized under Indonesia Premium Database’s Domestic Trade and Household Survey – Table ID.HC003: Average Monthly Expenditure per Capita: Rural.

In 2021, around 86.8 percent of the population in Bali were Hindus. Indonesia has the largest Islamic population in the world and therefore the largest Muslim nation. However, Indonesia is not a Muslim nation by constitution. The archipelago has six official religions – Islam, Protestantism, Catholicism, Buddhism, Hinduism, and Confucianism.