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AMONG MUSLIM CONSUMERS IN THE WORLD AND INDONESIA:
BOYCOTTING ISRAEL-AFFILIATED PRODUCTS’ SPIRIT
Marissa Grace Haque
1*
, Sulistyowati
2
, Meta Andriani
3
, Edi Komara
4
, Zulkifli
5
STIE Indonesia Banking School
1,2,3,4,5
1*
2
3
4
,
5
ABSTRACT
It begins by exploring the historical and religious context of the boycott among the Muslim community,
related to the situation in Medina and the impact of religious values on consumer behavior. This study
discusses the reasons behind consumers' protests against foreign brands, emphasizing national identity,
economic concerns, ethical factors, societal support, and perception factors that influence their behavior.
Several characteristics of Muslim individuals, related to peer influence and group behavior, such as
community and social ties, religious identity, influence of religious authority, solidarity with the global
Muslim cause, sharing of information within the community, and a sense of responsibility. In addition,
it explores the impact of religious motivation, intrinsic and extrinsic on consumer behavior, discusses
the role of Islamic marketing and the use of symbols in influencing consumer behavior, emphasizes the
global identity of the Ummah, and tailored marketing strategies. This methodology outlines the data
collection and analysis process, highlighting the use of qualitative methods, to gain insight into consumer
attitudes and motivations that drive boycotts across groups. Vosviewers is used for data analysis, to
extract meaningful concepts and patterns from collected journals, identifying important themes and
patterns. In conclusion, this research provides a comprehensive exploration of the motivations and
dynamics of boycotts among Muslim consumers, highlighting the historical, religious, and socio-
economic factors that influence consumer behavior and activism, a thorough investigation of the
complex phenomenon of boycotts, insights into the dynamics of religion, culture, and social factors that
shape consumer behavior.
Keywords: Boycott Among Muslims; Consumer Behavior; Marketing Strategy; Religious; Motivation
INTRODUCTION
Starting from conflict and boycotts can be very detrimental to the sustainability of business
economics. Boycotts among Muslim consumers are often related to religious reasons, especially
if there is misuse of religious icons or symbols in a social context that influences commercial. For
the Muslim community, there was a major event that occurred related to the boycott in the city of
Medina, and this incident became one of the main references associated with several events that
occurred in the world afterwards. This incident occurred after the emigration from Mecca to
Medina, at that time the city of Medina experienced a clean water crisis and the only remaining
well belonged to a Jew, to provide sufficient water, the Muslims and residents of Medina were
forced to queue to buy clean water at high prices from that Medina Jew. Hearing the news from
his friend, Rasulullah Muhammad SAW then said, "O my friends, whoever of you donates his
wealth to free the well, then donates it to the people, he will get the heaven of Allah SWT" (HR
Muslim).
Hearing the words of Rasulullah Muhammad SAW, Uthman bin Affan Radhiyallahu 'anhu
went to meet the Jewish owner of a well to free the well, by offering a high price for the well.
However, the Jew refused on the grounds that it had become his daily income, if the well was
sold then the income he earned every day from the well would stop. Uthman bin Affan
Radhiyallahu 'anhu did not give up because he wanted to get Allah Ta'ala's heaven by freeing the
well, then donating it so that the Muslim community and other residents in Medina could easily
get clean water. Next, negotiations took place between Uthman bin Affan Radhiyallahu 'anhu and
the Jewish owner of the well. Then, with the cleverness of Uthman bin Affan Radhiyallahu 'anhu,
he managed to bid and buy half of the rights to the well, even though the price was very high.
However, the Jew agreed, because he thought that Uthman bin Affan Radhiyallahu 'anhu bought
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the well to make a profit from selling clean water from the well, moreover he would get big money
from selling half of the well without losing the well.
There was an agreement between Uthman bin Affan Radhiyallahu 'anhu and the Jew, in the
form of an agreement that one day the well belonged to Uthman bin Affan Radhiyallahu
'anhuUthman bin Affan Radhiyallahu 'anhu, the next day it belonged to the Jew and so on. In
accordance with the agreement, Uthman bin Affan Radhiyallahu 'anhu invited the Muslims and
residents of Medina to take clean water for free which could be used in two days because
tomorrow the well belonged to the Jews, one day the well belonged to Uthman bin Affan
Radhiyallahu 'anhu and one day became the property of the Jew and this continued after a day.
Because of that, the Muslims and residents of Medina took water that day from the well belonging
to Uthman bin Affan Radhiyallahu 'anhu. They take the amount as needed for two days. The next
day, at the time of the Jewish water sales schedule, clean water sales were quiet with no buyers at
all, because the Muslims and other residents of Medina already had a supply of clean water for
two days, who would take clean water again, according to the clean water schedule in Uthman
bin Affan Radhiyallahu 'anhu’s well which was given free of charge. Then the next day, on the
schedule for selling the Jew's well water, there were no buyers again. Because the supply of clean
water for Muslims and the entire population in Medina is sufficient.
Due to continuing losses, finally the Jew sold the remaining half of his well, in total to
thman bin Affan Radhiyallahu 'anhu. He said: "O Usman, buy the other half of my well at the
same price as you bought the other half yesterday," said the Jew. Then Uthman bin Affan thman
bin Affan Radhiyallahu 'anhu finally bought the remaining half of the well. So save the Muslims
and other residents of Medina from lack of clean water. This is the source of the action and the
term boycott among the Muslim community to this day, where the well in question is still there,
known as the "Raumah Well" located next to the Qiblatain Mosque, Medina, where around the
well, there are date palm trees managed by the Saudi Department of Agriculture, which the
proceeds from selling dates, are donated to the needs of orphans and the poor (Susani, 2023).
Some research from (Jensen, 2008) (Knudsen et al., 2008), indicating that use that is not in
line with human values or misuse of its symbols can trigger negative reactions and cause them to
take boycott actions against certain products or brands. Which is related to the scope of this
research which is affiliated with Israel (Sari et al., 2017a). But further, according to (Sari et al.,
2017a), the reactions that arise in people's lives, in this case in Indonesia, are very diverse, because
the level of literacy in society is not the same. When in several other studies, boycotts are related
to the misuse of religious symbols, for example in the form of insults or lack of respect for their
religious values. However in this research, the boycott occurred after the attack called "al-Aqsa
Storm" by Palestinian freedom fighters Hamas, against the Israeli occupation using the name of
the state of Israel since the Naqba occupation, or even long before in the Balfour Declaration, as
a public statement, issued by the British Government in 1917, that during the First World War
announced its support for the establishment of a "national home for the Jewish people" in
Palestine. Where at that time was still Ottoman territory, with a very small Jewish minority
population (Indriasandi & Wargadinata, 2023).
Consumer protests against foreign brands to protect local products are a phenomenon often
observed in markets where there's a strong sentiment towards preserving local industries and
cultural identity. Some reasons on why consumers might engage in such protests, are due to: (1)
national identity and pride, where consumers may feel a strong sense of national identity and pride
associated with local products. They perceive local brands as part of their cultural heritage and
may protest against foreign brands to preserve this identity; (2) economic concerns, where
consumers may be worried about the economic impact of foreign brands dominating the market.
They fear that if local products are overshadowed by foreign competitors, it could lead to job
losses, decline in local industries, and loss of economic autonomy; (3) quality and authenticity,
where some consumers believe that local products are of superior quality or more authentic
compared to foreign alternatives. They might protest against foreign brands to uphold what they
see as higher standards offered by local products; (4) ethical and environmental factors, which
concerns about ethical sourcing, labor practices, or environmental impact may influence
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consumers to support local products over foreign brands, assuming that local industries adhere to
higher ethical and environmental standards; (5) community support and solidarity, where
consumers may view buying local as a way to support their community and local businesses. They
protest against foreign brands to prioritize local economic growth and community solidarity; (6)
cultural preservation, where in many cases, local products are closely tied to cultural traditions
and heritage. Consumers protest against foreign brands to protect and promote these cultural
aspects embedded in local products; and (7) perception of threat, where consumers may perceive
the dominance of foreign brands as a threat to their way of life or the unique character of their
region. This perception can drive protests against foreign brands in favor of preserving local
traditions and values.
Understanding these motivations can guide policymakers and businesses in addressing
consumer concerns and developing strategies that balance global trade with the preservation of
local industries and cultural heritage. It highlights the importance of recognizing consumer
sentiments and engaging in dialogues to address fears and promote sustainable economic
development (Sandıkcı & Ekici, 2009); and this motivation is related to consumer ethnocentrism,
and has a strong link to the rejection (Sandıkcı & Ekici, 2009). Nevertheless, (Al-Hyari et al., 2012)
stated that some Muslim consumers may participate in boycotts due to peer pressure or group
influence. It is important to approach this topic with sensitivity and respect for the diversity within
Muslim communities, as individuals may have varied perspectives and behaviors influenced by a
range of factors including religious beliefs, cultural background, and personal experiences.
Here are some points to consider regarding characteristics of some Muslim individuals
related to peer influence and group behavior, such as: (1) collectivist orientation, where many
Muslim-majority societies exhibit collectivist values, where individuals prioritize the interests of
the group over individual desires. This can lead to a strong inclination to conform to group norms
and behaviors, including decisions related to consumer choices such as boycotts; (2) community
and social bonds, where Muslims often value community cohesion and solidarity. As a result,
they may be more inclined to align their actions with those of their fellow Muslims, especially
when it comes to issues perceived as affecting the broader Muslim community; (3) religious
identity, where for many Muslims, religious identity is central to their sense of self and informs
various aspects of their lives, including consumer behavior. Actions like boycotts may be
motivated by a desire to uphold Islamic principles and values as understood within their particular
cultural context; (4) influence of religious authorities, where Muslim consumers may be
influenced by religious leaders or scholars who issue guidance or fatwas (religious rulings)
regarding certain products or companies. Such guidance can significantly impact individual
decisions and reinforce group behavior; (5) solidarity with global Muslim causes, where in cases
where Muslim consumers perceive certain products or brands as being involved in activities
deemed harmful to Muslims or Islamic values, they may participate in boycotts as a form of
protest and solidarity with global Muslim causes; (6) information sharing within communities,
where the spread of information and opinions within Muslim communities, particularly through
mosques, social media, and other platforms, can amplify the impact of peer influence on consumer
behavior, including decisions to boycott specific brands or products; (7) sense of responsibility,
where some Muslim consumers may feel a sense of responsibility to support ethical and halal
(permissible) practices in their purchasing decisions, which can further strengthen their
willingness to participate in collective actions like boycotts. It' is essential to recognize that
individual behavior within Muslim communities can vary widely based on factors such as
personal beliefs, socioeconomic status, and exposure to diverse perspectives. Additionally, the
phenomenon of boycotts among Muslim consumers is not unique to this group and can be
observed in various communities worldwide where shared values and group identity play
significant roles in shaping consumer choices (Adhim & Yuliati, 2021)
But on the other hand, (Hoffmann & Müller, 2009) identified three main areas of research
within the literature on consumer boycotts, they are: (1) frequency, causes, and goals of boycotts,
where in this area of research focuses on understanding how often consumer boycotts occur, what
triggers them, and what specific goals or objectives they aim to achieve. Researchers in this area
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seek to identify patterns and trends in the initiation of boycotts, including the underlying reasons
and grievances that lead consumers to mobilize against specific companies or products; (2)
consequences of boycotts, where the second area examines the outcomes and impacts of consumer
boycotts. This includes studying the economic, reputation, and social consequences for targeted
companies, as well as broader implications for industries and markets. Researchers investigate
whether boycotts effectively influence corporate behavior or public policy, and how companies
respond strategically to manage or mitigate the effects of boycotts; (3) motivations of participating
individuals, where understanding the motivations behind individual participation in consumer
boycotts is another key focus. This involves exploring the psychological, social, and ideological
factors that drive consumers to join boycotts.
By categorizing the literature into these three areas, (Hoffmann & Müller, 2009) provide a
framework for analyzing and synthesizing research on consumer boycotts. The framework
described facilitates a comprehensive exploration of consumer activism, elucidating the
motivations and mechanisms underlying consumer mobilization for change within the
marketplace. By systematically examining various aspects of consumer activism, scholars can
advance their understanding of this phenomenon and its implications. This framework
encompasses several key areas of research, each offering valuable insights into the dynamics of
consumer behavior, corporate social responsibility, and activism in modern markets. But on the
other hand, Klein et al. (2004) mentioned that despite the importance of individual motivations,
this aspect has historically received less attention in scholarly research compared to other areas
such as corporate behavior, activism dynamics, or broader societal impacts. However, recent
developments in consumer psychology and behavioral economics have started to address this gap
by investigating the psychological underpinnings of consumer activism, by recognizing and
studying the role of individual motivations, scholars can gain deeper insights into the complexities
of consumer activism and its implications for market dynamics and social change. However,
regarding the impact of "Al-Aqsa Storm" after October 7th, 2023.
Political consumers are involved with a variety of social phenomena across the world such
as the US presidential tweeting (Krishna & Kim, 2022), Malaysian Muslim consumers’ religion-
based boycott against US food brands (Muhamad et al., 2018), or a territorial dispute between
Japan and China (Lee, 2017). By focusing on the dynamics of consumer activism and market
responses in the aftermath of socio-political events that resonate deeply with religious and cultural
identities among Muslim populations in Indonesia. It is important to identify concepts
surrounding boycotts among Muslim consumers in Indonesia post the October 7th, 2023's al-Aqsa
Storm.
(Sari et al., 2017a) provide a detailed explanation regarding how to examine several key
aspects are inevitable, in areas of: (1) contextual background, to provide a brief overview of the
al-Aqsa Storm incident and its impact on Muslim sentiment in Indonesia. Explain why this event
triggered consumer boycotts and what specific products or brands were targeted; (2) boycotted
products, to identify the types of products or brands that were boycotted by Muslim consumers in
Indonesia following the al-Aqsa Storm. This could include specific companies, goods, or services
perceived to be associated with policies or actions deemed unfavorable to Muslims; (3) the
motivations for boycott, to explore the motivations driving Muslim consumers in Indonesia to
participate in the boycott. This could encompass religious, political, and socio-economic factors,
such as solidarity with Palestinians, defense of Islamic values, or expressions of national pride
and identity; (4) the consumer behavior patterns, to investigate consumer behavior patterns during
the boycott period. Examine how widespread the boycott was, how long it lasted, and whether it
resulted in measurable changes in purchasing habits among Muslim consumers; (5) to perceived
impact and outcomes, to assess the perceived impact and outcomes of the boycott from the
perspectives of both consumers and targeted businesses. Evaluate whether the boycott achieved
its intended goals or led to unintended consequences; (6) its methods and data collection, to
describe the research methods employed, such as surveys, interviews, or content analysis of social
media and news reports, to gather insights into the boycott phenomenon among Muslim
consumers in Indonesia; (7) the implications and recommendations, to discuss the broader
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implications of the study findings for businesses, policymakers, and civil society. Provide
recommendations for companies on how to respond to consumer activism and navigate socio-
political sensitivities in diverse markets like Indonesia; (8) the comparison with previous research,
to situate the study within the existing literature on consumer boycotts, particularly focusing on
the motivations and dynamics observed among Muslim communities globally. Highlighting
similarities and differences in boycott behavior across different contexts are necessary.
The Boycott of Foreign Brands in Muslim Countries
The primary concerns of marketers is elaborated by (Schooler, 1965), on the perceived
"foreignness" of a product can indeed be a significant concern for marketers when targeting
consumers in different countries. Several factors influence how foreignness impacts consumer
preferences, are: (1) cultural relevance, where consumers often prefer products that align with
their cultural values, beliefs, and preferences. a product that feels too foreign may not resonate
with local customs or lifestyle choices, leading to lower acceptance and adoption; (2) perceived
quality and trust, where some consumers may associate foreign products with higher quality or
prestige, especially if they come from countries known for superior craftsmanship or technology.
conversely, others might be wary of unfamiliar brands and prefer locally-made goods they trust;
(3) brand familiarity, where established brands with a global presence can mitigate concerns about
foreignness by leveraging their reputation and brand recognition. Which conversely, new or
lesser-known brands may face more significant challenges in gaining consumer trust abroad; (4)
language and communication, where effective communication is crucial in bridging cultural gaps.
Which marketers must ensure that product messaging and branding are culturally appropriate and
clearly convey the product's value proposition to local consumers; (5) adaptation and localization,
where successful international marketing often involves adapting products to suit local tastes and
preferences. This can include modifying packaging, flavors, sizing, or features to align with
cultural norms and consumer expectations.
Two types of religious motivation, namely “intrinsics” and “extrinsics”, have been
identified by Allport and Ross (1967) (Laher, 2007). The study found that intrinsically motivated
followers of Christian religions tend to be affected by their religious values in their choices
because they see religion as the central guide for their lives. Extrinsically motivated followers
tend to focus on using their religion for their current needs like solace, social standing and
assistance. The extrinsically motivated tend to be less affected by their religions’ values in choices
they make. And, (Friedman, 1985) defines a customer boycott as a strategic form of consumer
activism aimed at leveraging the economic influence of individuals to advocate for change and
hold businesses accountable for their actions. as “an attempt by one or more parties to achieve
particular objectives by urging individual customers not to buy selected products.” Therefore,
marketers can employ strategies such as: (1) market research, by conducting thorough market
research to understand local consumer preferences, behaviors, and cultural nuances; (2)
localization, by adapting products, branding, and marketing strategies to resonate with local
audiences while retaining core brand values; (3) partnerships and alliances, by collaborating with
local distributors, influencers, or retailers who understand the market and can help build trust with
consumers; (4) education and awareness, by proactively educating consumers about the product's
unique features and benefits, emphasizing its value proposition within the local context.
According to (Balabanis et al., 2002), the consumer ethnocentrism concept can explain why
consumers persistently prefer domestic over foreign brands even if the latter are cheaper and/or
of better. Once the local brands are available, they reject the global brands. Inline with the
explanation mentioned by (Bailey & Sood, 1993) that Muslims tend to be more impulsive shoppers
and are often more influenced by their emotions in a buying decision compared to other religion’s
followers. Therefore, Muslim consumers’ behaviors need special attention from marketers.
Muslims are also known to have a strong tendency to sympathize with religious-based activities
(Sari et al., 2017b). Understanding the importance of the cross and crescent symbol of Turkey's
Red Crescent organization in influencing Muslims' decisions to donate aligns with the concept of
seeing Indonesian Muslim customers as part of a global ummah (community) while considering
their local context. By the concept of: (1) global ummah identity, where Muslims often feel a
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sense of unity and solidarity with fellow Muslims worldwide, viewing them as part of a broader
global community (ummah). symbols like the cross and crescent used by organizations such as
the red crescent resonate with this identity, encouraging support and donations from Muslims who
wish to assist their fellow believers in need; (2) cultural sensitivity and local context, where
despite the shared sense of global ummah, it's essential to recognize the diversity within Muslim
communities, including differences in cultural practices, preferences, and socioeconomic
contexts. Indonesian Muslim consumers, for instance, may have unique perspectives shaped by
their local culture, traditions, and values; (3) tailored marketing strategies, where marketers
aiming to engage Indonesian Muslim consumers effectively should adopt strategies that
acknowledge their global solidarity while respecting local sensitivities. this involves
incorporating symbols, messages, and approaches that resonate with both the broader Islamic
identity and the specific nuances of the Indonesian context; (4) balancing global and local
perspectives, where balancing the global and local dimensions requires a nuanced understanding
of consumer behavior and preferences. While highlighting connections to the global ummah,
marketers should also adapt offerings and messaging to reflect Indonesian cultural norms and
societal expectations.
Therefore, (Friedman, 2002) elaborated that boycotts are now a major method for
consumers to express their anger or dislike of what happens in relations to brands and has a
significant impact on the affected brands. Where are indeed predicted to become more common
in the future for several reasons: (1) increased consumer activism, where inline with the rise of
social media and online platforms, consumers have more avenues to voice their concerns and
organize collective actions. This enables rapid mobilization of large groups of individuals around
shared causes, making boycotts easier to coordinate and amplify; (2) heightened awareness of
social issues, where consumers today are more informed and concerned about social,
environmental, and ethical issues.
A boycott is the consumers’ way to use their power by not buying some products/brands to
show their disagreement. (Klein et al., 2004) emphasize that a boycott may also happen, “...when
a number of people abstain from purchase of a product, at the same time, as a result of the same
egregious act or behaviour, but not necessarily for the same reasons....” Rejection of global brands
in Muslims countries may happen for various reasons. So, customer boycott is a collective action
taken by consumers to abstain from purchasing or using the products or services of a particular
company, brand, or organization. This decision is typically motivated by dissatisfaction with the
company's practices, policies, or behavior. The aim of a boycott is to put pressure on the target
company to change its ways, often by hitting them financially through reduced sales or damaging
their reputation (Klein et al., 2004). As (Holt et al., 2004) mentioned in their study reached similar
conclusions. They found that customers choose global brands only because they do not have the
choice of local brands. Religiosity refers to an individual’s motivation in following their religion.
Furthermore, (Klein et al., 2004) explained that consumer boycotts are likely to become a more
prominent and effective tool for holding companies accountable and driving positive change in
the future, driven by increased consumer empowerment, awareness, and demand for corporate
accountability and ethical business practices. Therefore, different individuals may have different
reasons to engage in a boycott (Ettenson et al., 2006). (Ettenson et al., 2006) emphasizes the long
term effect of animosity that influences consumers’ decisions to boycott some products. (Fischer
et al., 2007) argues that the events of September 11 and the Scottish Intifada movement have
indeed had a notable impact on Muslim relationships with Western people and their consumer
behaviors, including decisions to boycott certain brands. It's important to note that consumer
boycotts are complex phenomena influenced by various factors, including political, cultural, and
religious dynamics. Marketers and businesses operating in multicultural contexts should be
mindful of these sensitivities and strive to build inclusive and respectful relationships with diverse
consumer segments. This may involve engaging in dialogue, promoting cultural understanding,
and demonstrating a commitment to ethical business practices that resonate with Muslim values
and beliefs.
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For example, (Jensen, 2008), mentioned more that the boycott of Danish products by
Muslims in August 2005 was a significant example of how political and cultural sensitivities can
impact consumer behaviors and international relations. The boycott was sparked by the
publication of controversial political cartoons depicting the Prophet Muhammad in a Danish
newspaper called Jyllands-Posten in September 2005, which many Muslims found deeply
offensive and disrespectful. The impact and implications of the event, are: (1) symbolic
significance, where the cartoons were perceived by many Muslims as a deliberate act of disrespect
towards their religious beliefs and the Prophet Muhammad, who holds profound significance in
Islam. This perception fueled widespread outrage and led to calls for a boycott of Danish products
as a form of protest against Denmark's perceived insensitivity; (2) global response, where the
controversy surrounding the cartoons quickly escalated into an international diplomatic issue,
straining relations between Denmark and Muslim-majority countries. Many governments and
organizations within the Muslim world condemned the publication of the cartoons and supported
the boycott campaign; (3) economic impact, where the boycott had tangible economic
consequences for Danish companies exporting products to Muslim-majority countries. Sales of
Danish goods, particularly dairy products like cheese and butter, were significantly affected as
consumers opted to avoid purchasing Danish brands in solidarity with the protest; (4) political
fallout, where the cartoon controversy highlighted broader tensions between Western notions of
freedom of speech and religious sensitivities in the Muslim world. It prompted discussions about
responsible journalism, cultural sensitivity, and the limits of free expression in a globalized world;
(5) social and cultural ramifications, where the boycott underscored the interconnectedness of
political and consumer behavior, demonstrating how cultural and religious values can influence
purchasing decisions and international relations. Businesses and marketers must navigate these
complexities thoughtfully to build trust and foster positive relationships with consumers from
diverse cultural and religious backgrounds.
Furthermore, a study by (Sandıkcı & Ekici, 2009) found that in a Muslim country, such as
Turkey, brand rejection may not necessary happen because of religious reasons. It is still regarded
as an important concept that influences customers’ behaviours and preferences (Wilson and Grant,
2013; Wilson and Liu, 2011; Wilson and Liu, 2010). Muslims were found to boycott brands from
the US because of what they believe the US does in international affairs and their sympathy to
Muslims in other countries, such as Palestine ((Blaydes & Linzer, 2012); Farah and Newman, 2010).
As mentioned by (Haque et al., 2011) that religiosity, etnhocentricsm, and corporate image
towards the perception of young Muslim consumers are not uniform and has many aspects that
influence it. Ulama issued Fatwa on boycotting some foreign products such as the US products
and Danish products (Farah, 2011). There is a strong link between Muslim consumers and the
influence of their Muslims friends, as well as their local Muslim society. Peer pressure is therefore
predicted to exert a strong influence upon Muslim’s boycotting behaviour. Boycott activity by a
Muslim group has been found to achieve success (e.g. change marketer action) due to the tendency
of Muslims to act as a unified group. This is partly because they want to avoid doing actions that
are contrary to that of their fellow Muslims (Braunsberger & Buckler, 2011).
The reference to (Halevi, 2012) and the conceptual paper by (Abd‐Razak & Abdul‐Talib,
2012) highlights the scholarly interest in Muslim boycotts. Both are showing some references and
their implications. Where from (Halevi, 2012) mentioned that the phenomenon of Muslim
boycotts and may explore the religious, social, or political motivations behind such actions. He
analyze historical or contemporary instances of Muslim-led boycotts, examining their impact on
economies, societies, and international relations. As well as, he mentioned that the support of
Muslim scholars or Ulama for boycotts suggests a complex interplay between religious principles,
ethical considerations, and socio-political factors. Where in contrary with (Halevi, 2012), (Abd‐
Razak & Abdul‐Talib, 2012) mentioned after delving into the theoretical framework surrounding
boycotts within the Muslim world. Where he emphasis on evaluating boycott campaigns driven
by animosity underscores the need for empirical research to understand the underlying causes and
outcomes of such movements. As well as, the lack of existing research on this topic suggests a
gap in academic understanding that the authors seek to address through their conceptual
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exploration. He highlighting the significance of religious and socio-political factors in shaping
consumer behaviors and collective actions within the Muslim world. (Abd‐Razak & Abdul‐Talib,
2012) underscores the importance of conducting empirical research to fill the gaps in knowledge
and provide insights into the motivations, impacts, and dynamics of boycott campaigns driven by
animosity. This academic discourse contributes to a deeper understanding of economic and social
phenomena within Muslim-majority societies and their interactions with broader global contexts.
Furthermore, (Abd‐Razak & Abdul‐Talib, 2012) argue that this movement is a cause of long term
anger from Muslim people toward some countries related to what they have done to other Muslim
people.
The reference to (Haque et al., 2011) indicates a study focused on the consumer behavior
of younger generation Muslims in Malaysia, particularly regarding their attitudes towards foreign
versus national brands. He emphasizes ethnocentrism among younger generation of Muslims in
Malaysia. He argued that younger Muslims in Malaysia exhibit a high level of ethnocentrism.
Where ethnocentrism refers to the tendency to favor one's own ethnic group or nationality over
others. As well as ethnocentrism manifests as a preference for national brands over foreign brands
among young Malaysian Muslims. (Haque et al., 2011) (Haque et al., 2012) provide empirical
evidence of high ethnocentrism among younger generation Muslims in Malaysia, leading them to
avoid foreign products and favor national brands. His finding enriches our understanding of
consumer behavior within a specific cultural and religious context, highlighting the interplay
between identity, nationalism, and economic choices among Muslim consumers in Malaysia.
On the other hand, (Al-Hyari et al., 2012) highlight the social dynamics and communal
solidarity that influence Muslim consumer behavior, particularly in relation to boycotting foreign
products and preferring local brands. He emphasized its contribution to a much deeper
understanding of the inter-connectedness between culture, religion, and consumer choices within
Muslim communities.
The reference to (Al-Hyari et al., 2012) sheds light on an interesting aspect of Muslim
consumer behavior related to social influence and solidarity within the Muslim community. His
findings and implications, are: (1) social influence among Muslims, where Muslims exhibit a
tendency to align their behavior with that of their fellow Muslims. And, Muslims social influence
can significantly impact consumer decisions, including preferences for or against certain products
based on communal sentiments; (2) boycotting behavior, where the decision to boycott foreign
products among Arabic Muslims is influenced by the presence of other Muslims. And, Arabic
Muslims are more likely to boycott Danish brands when they are in the company of fellow
Muslims, reflecting a sense of collective action and solidarity; (3) impact of group dynamics,
where the role of social context in shaping consumer behavior within Muslim communities. And,
group dynamics, peer pressure, and shared identity contribute to the adoption of certain
consumption patterns, including preferences for local or Muslim-friendly brands; (4) the case of
Turkish consumers, where the preference of Turkish consumers for local brands like Cola Turka
over international brands like Coca-Cola. And, this preference is driven by a sense of national
pride and support for local industries, aligning with the broader theme of ethnocentrism observed
among Muslim consumers; (5) cultural and religious influences, where the influence of cultural
and religious factors on consumer behavior. And, Muslim consumers' choices are not solely
driven by individual preferences but are shaped by communal values, identity, and perceptions of
shared interests; (6) implications for marketing and branding, where understanding these
behavioral dynamics is crucial for marketers and businesses targeting Muslim-majority markets.
And, the local identity, ethical sourcing, and community engagement can resonate more
effectively with Muslim consumers. Customers have a tendency to support local brands as part of
their patriotism.
Religiosity can impact the likelihood of individuals supporting a boycott of foreign
products, especially when religious identity and values are deeply ingrained in their lives. This
influence operates through heightened consumer animosity towards foreign products perceived
as conflicting with religious beliefs. Intrinsically motivated followers are expected to show
stronger support for such boycotts as they view them as consistent with their religious
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motivations. As (Ahmed et al., 2013) elaborated in: (1) religiosity as a predictor, where religiosity
refers to the degree of religious devotion or involvement in religious practices. In this context,
individuals with higher levels of religiosity are more likely to view their religion as a central
aspect of their lives and decision-making processes; (2) boycotting foreign products, as
boycotting foreign products involves intentionally refusing to purchase or support goods or
services from specific foreign companies or countries. The decision to boycott may stem from
various motivations, including political, ethical, or religious reasons; (3) impact of religiosity,
where his study suggests that individuals with high religiosity are more inclined to support a
boycott of foreign products, particularly those perceived as conflicting with their religious beliefs
or values. For example, certain products or companies might be associated with practices or
ideologies that are seen as contrary to religious teachings; (4) mediating role of consumer
animosity, where consumer animosity refers to negative feelings or hostility towards foreign
products, brands, or countries. It serves as a mediator in this relationship between religiosity and
boycott behavior. Higher levels of religiosity may lead to stronger feelings of consumer animosity
towards foreign products that are perceived as conflicting with religious beliefs; (5) intrinsic
motivation and religious identity, where Intrinsically motivated followers are individuals whose
religious beliefs are deeply integrated into their self-identity and life motivations. For these
individuals, supporting a boycott of foreign products can be seen as an expression of their
religious values and principles; and (6) role of religious motivation, where the central motivation
provided by religion can influence consumer behavior, including decisions related to boycotting
foreign products. When religion plays a significant role in shaping an individual's worldview and
values, they are more likely to align their consumption choices with religious teachings.
Previous studies argue that there are some specific patterns of Muslims consumers
behaviour. For example, the term crescent marketing was created by Wilson et al., (2013) that the
Islamic marketing involves exploring key philosophies and concepts that highlight the unique
nature of consumer behavior in Muslim countries and communities. These philosophies provide
insights into the complexity of Muslim consumer behavior and the emergence of Islamic
marketing as a crucial discipline for understanding and engaging with Muslim markets. Which
concepts, are include philosophies of Islamic marketing, with: (1) ethical orientation, where
Islamic marketing emphasizes ethical considerations rooted in Islamic principles such as fairness,
transparency, and social responsibility. This philosophy underscores the importance of
conducting business in accordance with moral guidelines prescribed by Islam; (2) value
orientation, where Islamic marketing places emphasis on values and virtues that resonate with
Islamic teachings, such as integrity, trustworthiness, and community welfare. This philosophy
acknowledges the significance of value-based decision-making in Muslim consumer behavior;
(3) societal orientation, where Islamic marketing is concerned with broader societal impacts and
aims to contribute positively to the welfare of communities. This philosophy aligns with Islamic
principles of social justice, philanthropy, and sustainable development; (4) spiritual orientation,
where Islamic marketing recognizes the spiritual dimensions of consumer behavior and seeks to
address the spiritual needs and aspirations of Muslim consumers. This philosophy acknowledges
the role of faith and spirituality in shaping consumer preferences and choices.
Successful marketing in Muslim countries requires an understanding of local customs,
beliefs, and cultural sensitivities. It involves adapting strategies to align with Islamic values and
cultural norms. Islamic marketing as a field of study encompasses diverse philosophies and
considerations that go beyond traditional marketing approaches. It highlights the importance of
ethical, value-driven, and culturally sensitive marketing strategies tailored to the unique
characteristics of Muslim markets and consumer behaviors. By integrating these philosophies into
marketing practices, businesses can enhance their engagement with Muslim consumers and
contribute positively to the development of inclusive and responsible marketing strategies.
The use of the crescent in the Muslim world is also to signify the concept of a global ummah
(community), emphasizing social solidarity across race, social status, and familism, and the
concept of asabiyyah which emphasizes social solidarity based on total loyalty regardless of
adherence to Islam. The development of the term crescent marketing led to a new understanding
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that although Eastern Muslim consumers share similar characteristics with, for example, Muslim
consumers in Western countries, they may offer some peculiarities as they have different contexts
to their counterparts in Western societies. (Ahmed et al., 2013) stated that the recognition of a
global ummah signifies that Muslim consumers may come from different backgrounds, for
example, a different social status and different countries, but they still have a strong connection
to each other. As they are increasingly mindful of the impact of their purchasing decisions and
are willing to take action to align their consumption with their values.
However, there are other issues beyond religion that also have a strong influence on
Muslims consumer behaviors, they are included unethical behavior or corporate mismanagement
which quickly lead to consumer backlash and calls for boycotts: (1) corporate accountability,
where companies are under greater scrutiny from consumers, especially younger generations, who
prioritize corporate social responsibility and transparency; (2) impact of viral campaigns, where
social media allows boycott movements to gain traction quickly and reach a wider audience. Viral
campaigns can significantly damage a company's reputation and bottom line, making them more
responsive to consumer demands; (3) growing influence of influencers and advocates, where
many influencers and activists with large online followings can mobilize support for boycotts and
amplify consumer grievances, increasing the visibility and impact of these actions; (4) evolving
consumer preferences, where as consumers become more selective in their purchasing choices,
they are willing to switch brands or products in favor of companies that align with their values.
This shift encourages businesses to adopt more responsible practices or risk losing market share;
(5) globalization and supply chain transparency, where consumers are increasingly aware of
global supply chains and the impact of their consumption on workers, communities, and the
environment worldwide. This awareness fuels demands for fair trade, sustainable sourcing, and
ethical production; (6) political and social unrest, where during times of political or social unrest,
consumer boycotts can be used as a non-violent means of protest and exerting pressure on
companies or governments to enact change (Suraji et al., 2023).
Indonesian Attitudes Toward Foreign Products
Basri (2004) The conclusion that Indonesia is progressing towards improved political and
economic conditions, attributed in part to the growing culture of freedom of expression, is
supported by several key factors, they are: (1) cultural shift, where the normalization of freedom
of expression as a cultural value indicates a broader acceptance of democratic principles and
individual rights within Indonesian society. this shift reflects evolving attitudes towards openness
and transparency in governance; (2) democratic advancements, where freedom of expression
fosters a more participatory democracy by enabling citizens to voice their opinions, hold leaders
accountable, and engage in political discourse. this contributes to a healthier democratic
environment with increased civic engagement; (3) economic growth, where a climate of free
expression supports innovation, entrepreneurship, and creativity, driving economic growth. when
individuals feel empowered to share ideas and challenge norms, it can lead to new opportunities
and initiatives that benefit the economy; (4) international recognition, where the recognition and
protection of freedom of expression can enhance Indonesia's global reputation as a progressive
and democratic nation, potentially attracting foreign investment and fostering international
partnerships. However, it's essential to recognize that challenges may still exist in ensuring full
and consistent freedom of expression for all Indonesians. Factors such as internet censorship,
restrictions on press freedom, and societal pressures can hinder the realization of complete
democratic ideals. Continued efforts towards strengthening institutions, promoting civil liberties,
and fostering inclusive dialogue will be crucial for sustaining and expanding the positive impact
of freedom of expression on Indonesia's political and economic trajectory. Inline with the
explanation from (Azra, 2006a), that Indonesians also seem more vocal in expressing their
feelings. Sunni Islam is the predominant sect among Indonesian Muslims. At the doctrinal level,
Indonesian Muslims generally adhere to Ash’ari theology and follow the Shafi’i school of Islamic
law (Azra, 2006a). This doctrinal alignment with Ash’ari theology and the Shafi’i school of
jurisprudence is shared with Malaysian Muslims, highlighting regional religious commonalities.
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Muslims in Indonesia, as with other Muslims in many countries, also experience some sort of a
close relationship to other Muslims around the world in places such as Palestine.
It is also worth noting that Indonesia has become one of the fastest growing countries in
using social media. Having 64 million active monthly users in Indonesia places Facebook in the
country's top five largest markets for the social networking platform. This statistic underscores
Indonesia's significant contribution to Facebook's user base and highlights the widespread
popularity and adoption of the platform among Indonesians. The large user presence in Indonesia
demonstrates the importance of the market for Facebook's global reach and its impact on social
media engagement in the country. Indonesia's status as a growing market with some of the
cheapest mobile data plans globally greatly influences internet access and connectivity across the
country. With affordable mobile data, Indonesians can access online information conveniently
from their mobile devices regardless of location. This accessibility is instrumental in driving
digital inclusion, facilitating communication, and expanding opportunities for education,
business, and social interaction. The affordability of mobile data in Indonesia has contributed to
increased internet usage and the rapid adoption of online services, including social media
platforms like Facebook. The widespread availability of inexpensive data plans empowers more
Indonesians to stay connected, access information, and participate in the digital economy,
ultimately driving socio-economic development and technological advancement nationwide
(Wilson, 2013a; Wilson, 2013b). Social media will facilitate word of mouth and therefore, in
terms of Muslim customers’ reasons for boycotting foreign brands, the use of social media can be
an effective way to spread campaign to boycott foreign brands. Hidayatullah.com, one of the
online media groups in Indonesia that supports this campaign have clearly stated that Indonesia’s
Muslim consumers should see boycotting as “Islamic” as it is part of the fight against oppression
(Hidayatullah, 2014)
Furthermore, (Yunus et al., 2017), and (Munandar et al., 2023), explaining the impact of
Malaysian and Indonesian netizen sentiment regarding the spirit of boycotting all products
indicated to be affiliated with Israel. And especially for Indonesia, the movement to boycott
products affiliated with Israel, is supported by the Indonesian Ulema Council, in the Indonesian
Ulema Council Fatwa No. 83 of 2023 concerning the Law on Support for the Palestinian Struggle
(Fatwa MUI No.83/2023 Tentang Hukum Dukungan terhadap Perjuangan Palestina).
Indonesian Muslim Markets
Most Indonesian Muslims are Sunni followers, and at the doctrinal level, they are the
followers of Ash’ari theology and the Shafi’i school of Islamic law which is also followed by
Malaysian Muslims (Azra, 2006b). Scholars like ((Suryadinata et al., 2003) Suryadinata et al.,
2003; Geertz, 1956; (Dahm, 1999); Azra, 2006) provide academic insights into the complexities
of Islamic identity and practice in Indonesia. More specifically to scholars like Clifford Geertz
and Azyumardi Azra have contributed significantly to the understanding of Indonesian Islam and
its societal implications. Where as the largest Islamic nation in the world in 2003, 88 percent of
the Indonesian population is Muslim, demographic dominance underscores the significant
influence of Islam on Indonesian society, culture, and governance (Suryadinata et al., 2003).
Where as Geertz (1956) mentioned that orthodox Islam can be found in Aceh, a “special province”
that implemented sharia law However, in contrary (Dahm, 1999) stated that in general Indonesian
Muslims are regarded as “moderate Muslims.” This tolerance and pluralism contribute to
Indonesia's reputation as a diverse and inclusive society, despite its predominantly Muslim
population.
A classic study by Geertz (1956) divides the Indonesian Muslim population, especially the
Javanese into three categories: santri, priyayi, and abangan. Santri (students) represents a special
group that identify themselves as Muslim first and learn Islam comprehensively. They are
observant Muslims. Further, Samson (1971) identified that there is a new type of santri - radical
fundamentalist - who is more aggressive and open in showing their interpretation regarding Islam
and letting other people know about it. Azra (2006) identified that in Indonesia after 1998 (after
the fall of the Suharto regime), some groups more publicly and aggressively promoted their
interpretation of Islam. However, Geertz (1956) identifies that the large majority of Indonesian
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Muslims, especially the Javanese, can be regarded as “abangan”. This means that they do not
adhere strictly to the tradition of Islam (Geert, 1956) and can also be specified as extrinsic
religious followers who use religion mainly for their social status (Donahue, 1985) (Allport and
Ross, 1967) . While this classification “santri and abangan” by Geertz can be seen as a
simplification of Indonesia’s heterogeneous Muslims, this conceptualisation may still be useful
in understanding the characteristics of Muslims in Indonesia.
Most studies of Muslim consumer behaviours have focused on consumers in the Middle
East (Al-Khatib et al., 2005); ; ; Farah, 2011; Gulf News, 2000; Lerner, 1958; Sohail and Shaikh,
2008; Solberg, 2002; Swarbrooke and Horner, 2007), with a few about Turkey and other countries
(Cukur & Carlo, 2004; (Sandıkcı & Ekici, 2009); Schneider et al., 2011) and very few about
Indonesia (Kasri and Awaliah Kasri, 2013). Whereas in Indonesia, there is a growing discussion,
related to sentiment and emotions regarding the boycott of pro-Israel products before and after
Fatwa MUI No.83/2023 released. In the explanation from Munandar, A., Yaasin, M,S., Firdaus,
R,A. (2023), It was revealed that in the two tweet datasets totaling 1,827 tweets studied, the
consistency of product boycott topics was very high. The emotional analysis carried out illustrates
that before and after the Fatwa MUI No.83/2023 released, the dominant emotions felt by
Indonesian netizens were joy and surprise. This second emotion indicates that Indonesian netizens
are quite happy and fully support the boycott of pro-Israel products as approval of the genocide
carried out by Israel in Gaza, Palestine. Even though Fatwa MUI No.83/2023 influence the
sentiment of Indonesian netizens. However, the boycott of pro-Israel products will continue to be
carried out with or without the MUI Fatwa, this fatwa only strengthens the reasons for their
boycott of what is happening in Gaza and the West Bank, Palestine.
RESEARCH METHOD
This study is an exploration of consumer attitudes, using a qualitative approach to gain
nuance and understanding of opinions regarding boycotts among different demographic groups.
To obtain comprehensive and well-structured research, this research captures various perspectives
on boycotts using journal documents. And, because the nature of qualitative research is to avoid
predetermined views, any factors that might motivate Muslim consumers to boycott foreign
products may need to be collected and then filtered. Do they boycott foreign brands and their
opinion on why customers boycott certain foreign brands.
RESULT AND DISCUSSION
Vosviewers, a qualitative data analysis software, is used to analyze interview transcripts
and derive meaningful insights from the data, under several steps. Smith and Humphrey (2006).
stated that Vosviewers simplifies the qualitative data analysis process by automating the
extraction of meaningful concepts and patterns from textual data. It leverages computational
techniques to identify, organize, and visualize information, providing researchers with a
systematic and efficient method for exploring and understanding large volumes of qualitative
data collected from interviews or other textual sources. The software's ability to handle text data
and generate actionable insights makes it a valuable tool for researchers conducting qualitative
research in various fields.
It comprises of: (1) text search and pre-processing, where Vosviewers starts by
systematically searching through the text transcripts of interviews, and involves reading and
processing the textual data to identify words, phrases, and concepts; (2) concept extraction, where
Vosviewers employs advanced algorithms to extract important concepts from the interview
transcripts, and identifies and prioritizes key terms and phrases that are frequently mentioned or
significant within the context of the data; (3) word frequency and co-occurrence analysis, where
Vosviewers analyzes the frequency of words and their co-occurrence patterns within the text,
words that frequently appear together or in proximity are grouped into related concepts; (4)
concept mapping and visualization, where based on the extracted concepts and their relationships,
Vosviewers generates a concept map or network diagram, visualization illustrates the connections
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between different concepts, highlighting important themes, topics, and relationships within the
data; (5) automatic coding and analysis, where Vosviewers performs automatic coding of the
text data by assigning relevant concepts to different segments of the transcripts. this helps in
organizing and structuring the data for further analysis; (6) identifying important themes and
patterns, where by analyzing word frequencies, co-occurrence patterns, and concept
relationships, Vosviewers identifies important themes, patterns, and trends present in the
interview data, enables researchers to gain insights into participants' perspectives, opinions, and
experiences; (7) generating reports and insights, where finally, Vosviewers generates reports and
summaries based on the analysis results. these reports highlight key findings, emerging themes,
and significant insights derived from the data analysis process. The relational content analysis
serves as a valuable methodological approach for studying complex phenomena like consumer
activism and boycott behaviors.
Figure 1. Result of Vosviewers. Source: Data proceed (2023)
Finally, numbers of participants were sufficient in generating concepts maps to meet the
study purpose, by focusing on concept relationships and interrelations, this approach enhances
understanding of underlying motivations and dynamics driving consumer decisions to boycott
products or companies. The use of concept maps derived from relational content analysis can
offer researchers actionable insights for theory development and practical applications related to
consumer behavior and activism.
CONCLUSION
Understanding and respecting the diversity within the Muslim community is crucial for
any company operating in regions with significant Muslim populations, as well as for those
engaging with Muslim customers or stakeholders globally. It's not just about acknowledging
religious beliefs but also recognizing the various cultural nuances, traditions, and perspectives
that shape individual experiences within the Muslim community. Companies need to approach
this issue with sensitivity and awareness, ensuring that their products, services, and marketing
efforts are respectful and inclusive. This might involve consulting with experts or cultural
advisors, conducting thorough research, and engaging in dialogue with diverse stakeholders to
gain insights and perspectives. Additionally, companies should strive to foster a workplace
culture that values diversity and inclusion, which can help inform their approach to engaging with
Muslim communities in a respectful and meaningful way. Ultimately, by prioritizing sensitivity
and respect, companies can build stronger relationships with Muslim consumers and
communities, while also contributing to greater social harmony and understanding.
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