Exploring The Hablu Minannas in Muslim Consumers' Religious Behavior. The 10th International Conference on Businessand Management Research (ICBMR) 2016. "Enhancing Business Stability Through Collaboration".

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October 25-27, 2016 | The Jayakarta Lombok Beach Resort | Lombok-Indonesia Department of Management

Faculty Economics and Business Universitas Indonesia

The 10th International Conference on Businessand Management Research (ICBMR) 2016

Conference Program Book

"Enhancing Business Stability Through Collaboration"

Conference Proceedings

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Conference Proceedings – The 10th_{International Conference on Business and Management Research} Enhancing Business Stability Through Collaboration

Edited by:

Sri Rahayu Hijrah Hati, PhD & Viverita Ph.D

Published by:

Management Research Center

Management Department Building 2nd_Floor–_{Faculty of Economics and Business Universitas Indonesia,} Depok-Indonesia 16411.

Phone: +62-21-7272425 Ext 909

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Table of Content

NOTES FROM THE EDITORS_{... xi}

FINANCE ... 1 1. THE IMPACT OF LOAN PORTFOLIO CONCENTRATION AND FOREIGN BANK ENTRY ON INDONESIAN BANKS’ RETURN AND RISK ... 2

2. ANALYSIS OF NON-PERFORMING LOAN RATIO EFFECTS TO LENDING BEHAVIOUR RELATED TO MORAL HAZARD ON LISTED CONVENTIONAL BANKS IN

INDONESIA IN 2006-2015 ... 3

3. RELATIONSHIP ANALYSIS OF CORPORATE

GOVERNANCE, CORPORATE SOCIAL RESPONSIBILITY DISCLOSURE, AND ECONOMIC CONSEQUENCES:

EMPIRICAL STUDY OF INDONESIA CAPITAL MARKET ... 4

4. DO BORROWERS BEHAVE DIFFERENTLY UNDER WAQF INSTITUTION? ... 5

5. FOREIGN-DEBT BASED HEDGING TO SHAREHOLDER VALUE : A NEW PERSPECTIVE... 6

6. ANALYST FOLLOWING, OWNERSHIP STRUCTURE, AND STOCK LIQUIDITY: INDONESIA STUDY ... 7

7. DIVERSIFICATION AND EFFICIENCY IN THE

INDONESIAN BANKING INDUSTRY ... 8

8. DETERMINANT OF RISK APPETITE AMONG YOUNG ADULT INVESTOR ... 9

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9. THE INFLUENCE OF BANK SIZE, CAPITAL, AND FUNDING STRUCTURE TO BANKING SYSTEMIC RISK: EVIDENCE ASEAN-5 COUNTRIES ... 10

10. THE RELATIONSHIP BETWEEN FINANCIAL SUPPORT, NON-FINANCIAL ATTRIBUTES, AND

ENTREPRENEURIAL BUSINESS PERFORMANCE: A CASE STUDY ON MARA SPIM LOAN SCHEME ... 11

11. PREDICTIVE POWER VS EMPIRICAL

PERFORMANCE: ... 12

AN EVIDENCE FROM GARCH VOLATILITY IN

FINANCIALIZED COMMODITY MARKETS ... 12

12. PRODUCTION EFFICIENCY OF INDONESIAN BANKS: INTERMEDIATION APPROACH OF DATA ENVELOPMENT ANALYSIS AND MULTIVARIATE REGRESSION ... 13

13. THE DETERMINANTS OF REPAYMENT

PERFORMANCE IN MICROFINANCE INSTITUTIONS IN INDONESIA ... 14

14. WHY STUDY MORE? THE ROLE OF EARNINGS RISK ON EDUCATION AND SAVINGS ... 15

15. ANALYSIS ON THE EFFECT OF THE GLOBAL FINANCIAL CRISIS, DEBT MATURITY, AND FOREIGN OWNERSHIP ON INVESTMENT: EMPIRICAL STUDY ON LISTED COMPANIES IN INDONESIAN STOCK EXCHANGE IN 2005-2014... 16

16. RATE OF PROFIT AS A PRICING BENCHMARK IN ISLAMIC BANKING TO CREATE FINANCIAL STABILITY . 17

17. MACROECONOMIC VARIABLES AND STOCK

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18. COUNTING CHINESE STAR: DOES IT MATTER TO INDONESIA STOCK EXCHANGE?... 19

19. LEAD-LAG RELATIONSHIP: DID FINANCIAL CRISIS CHANGE ASEAN-5 STOCK MARKET INTERDEPENDENCE WITH KOREA, JAPAN, HONG KONG, US AND UK? ... 20

20. INTEREST MARGIN, MARKET POWER,

DIVERSIFICATION STRATEGY AND BANKING STABILITY: EVIDENCE FROM ASEAN... 21

21. INVESTMENT AWARENESS AMONG YOUNG

GENERATION ... 22

MARKETING ... 23 22. THE INFLUENCE OF RELIGIOSITY TOWARD

INTENTION TO USE ISLAMIC BRAND FOR INDONESIAN MUSLIM WOMEN IN HIJAB INDUSTRY ... 24

23. THE EFFECTS OF RELATIONSHIP QUALITY AND SERVICE QUALITY ON LOYALTY AND WORD-OF-MOUTH IN UMRA AND HAJJ TRAVEL AGENCIES ... 25

24. B2C E-COMMERCE SITE SUCCESS FACTORS: A COMPARISON BETWEEN INDONESIA, JAPAN, AND SOUTH KOREA ... 26

25. DETERMINING THE CORPORATE IMAGE OF

ISLAMIC BANKS ... 27

26. ANTECEDENT ANALYSIS OF COUNTERFEIT

APPAREL PRODUCT PURCHASE INTENTION: A MODIFIED MODEL OF THE THEORY OF PLANNED BEHAVIOR... 28

27. THE EFFECTS OF LUXURY BRANDS SOCIAL MEDIA MARKETING TOWARDS CUSTOMER EQUITY AND

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28. ”BREAK THE BOTTLE”: HOW SENSORY

STIMULATION AFFECTS BEHAVIORAL CHANGE? ... 30

29. MARKETING AMBIDEXTERITY AND MARKETING

PERFORMANCE: A SYNTHESIS, CONCEPTUAL

FRAMEWORK, AND RESEARCH PROPOSITIONS... 31

30. THE EFFECTS OF THE SELF-IMAGE, CELEBRITY ENDORSEMENT, AND SOCIAL EXPECTATION TOWARDS GROOMING PRODUCTS CONSUMPTION AT

METROSEXUAL MEN IN JAKARTA ... 32

31. DOES WESTERN CULTURE IMPACT CUSTOMER LOYALTY FOR WESTERN MULTINATIONAL COMPANY IN MALAYSIA? A CASE OF STARBUCKS ... 33

32. EXPLORING THE HABLUM MINANNAS IN MUSLIM CONSUMERS’ RELIGIOUS BEHAVIOR ... 34

33. ANALYSIS OF THE ROLE DESTINATION IMAGE AND E-WOM AGAINST TO VISIT INTENTION TO

BOROBUDUR TEMPLE, INDONESIA ... 35

34. E-PROCUREMENT SERVICE QUALITY IN MALAYSIA

35. UNDERSTANDING ISLAMIC BRAND IMAGE

ATTRIBUTES OF THE ONLINE MATRIMONIAL SERVICES 37

36. THE IMPACT OF DESTINATION EXPOSURE ON REALITY SHOW TO DESTINATION IMAGE, FAMILIARITY, AND TRAVEL INTENTION TO THE DESTINATION ... 38

37. DO CSR ACTIVITIES CREATE VALUE TO SOCIETY?: CUSTOMERS’ AND SOCIETY’s PERSPECTIVE... 39

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38. DIFFERENTIATION STRATEGY AND

COMPETITIVENESS OF HOTEL: A CASE STUDY IN UBUD-INDONESIA ... 40

39. E-TOURISM ADOPTION USING TECHNOLOGICAL, ORGANISATIONAL AND ENVIRONMENTAL (TOE)

FRAMEWORK IN WEST SUMATERA, INDONESIA ... 41

GENERAL & STRATEGIC MANAGEMENT ... 42

40. TOWARDS CSR AS A REGULATORY FRAMEWORK

AND GOVERNANCE TOOL IN DISCLOSURE OF

CORPORATE'S SOCIAL AND ENVIRONMENTAL IMPACT: THE CASE OF POLAND ... 43

41. INNOVATION CAPABILITIES AND FIRM

PERFORMACE: DYNAMIC MANAGERIAL CAPABILITY PERSPECTIVES ... 44

42. INDONESIA E-COMMERCE INDUSTRY: A

COMPETITIVE DYNAMICS LANDSCAPE ... 45

43. PRIORITIZATION MODEL FOR PROJECT PORTFOLIO MANAGEMENT CASE STUDY: PT PERTAMINA HULU

ENERGI ONWJ ... 46

44. MARKET PENETRATION CONCEPT: INDONESIAN PRODUCT COMPETITIVE ADVANTAGE TOWARD EXPORT TO TAIWAN... 47

45. MANAGING SUSTAINABILITY GROWTH FOR TOMASELLO PASTA COMPANY (SYSTEM DYNAMIC

APPROACH) ... 48

46. THE SUSTAINABILITY OF COMPETITIVE ADVANTAGE STRATEGY FOR SMALL AND MEDIUM ENTERPRISES FOR TEXTILE SECTOR TO FACE THE ASEAN ECONOMIC COMMUNITY (AEC) ... 49

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47. DYNAMIC PROCESS OF PARTNER SELECTION: CASE OF COLLABORATIVE TRANSPORTATION IN CARGO TRANSPORT IN INDONESIA ... 50

48. EFFECT OF PRODUCT INNOVATION, VALUE CO-CREATION, MARKET SENSING ON FIRM PERFORMANCE BATIK INDONESIA ... 51

48. SIGNIFICANT OF CORPORATE SOCIAL

RESPONSIBILITY REPORTING TOWARDS ORGANIZATION IMAGE RESTORATION: A TOOL FOR REPUTATION RISK MANAGEMENT ... 52

49. OVERVIEW AND THE LEGAL FRAMEWORK FOR

INBOUND M&A ACTIVITIES IN VIETNAM ... 53

50. EXAMINING THE RELATIONSHIP BETWEEN TRANSFORMATIONAL LEADERSHIP AND DYNAMIC CAPABILITY TO THE ADOPTION OF DIGITAL MARKETING IN CONSUMER SHOPPING GOOD FIRMS: AN EMPIRICAL INVESTIGATION IN THE EMERGING MARKET ... 54

51. PROPOSED STRATEGY FOR H’s BAKERY TO GROW

ITS BUSINESS ... 55

52. ARCHITECTING THE VALUE CREATION OF CROSS-SECTOR COLLABORATION MODEL ... 56

53. GOVERNANCE CHARACTERISTICS OF INDONESIAN FAMILY SMALL-MEDIUM ENTERPRISES ... 57

54. INSTITUTIONAL GEOPOLITICS: A NEW APPROACH TO BENCHMARK THE EXCESS VALUE OF

MULTINATIONAL CORPORATION ... 58

55. THE DEVELOPMENT OF MARINE TOURISM

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56. ANALYSIS OF ANTECEDENTS OF INNOVATION AND ITS EFFECT ON PERFORMANCE OF WOOD AND FURNITURE COMPANIES IN CENTRAL JAVA ... 60

57. CRITICAL OUTLOOK ON COMPETITIVENESS AND FDI INFLOW IN INDONESIAN OIL AND GAS INDUSTRY ... 61

58. THE ROLE OF REPUTATION FOR ACHIEVING

COMPETITIVE ADVANTAGE ... 62

HUMAN RESOURCE MANAGEMENT ... 63

59. MODEL OF EMPLOYEES’ READINESS TO CHANGE:

TWO STEPS CB-SEM ANALYSIS ... 64

60. UNDERSTANDING GENDER INEQUALITY TOWARDS THE FIRM: THE CASE OF GARMENT

FACTORIES IN VIETNAM 2012-2014 ... 65

61. TIME THEFT IN INDONESIA: THE INFLUENCE OF PERSONALITY AND GROUP FACTORS ... 66

62. THE MEDIATING ROLE OF LEADER-MEMBER EXCHANGE IN THE RELATIONSHIP BETWEEN

BENEVOLENCE VALUE AND LEADER EFFECTIVENESS IN INDONESIA ... 67

63. ANALYSIS OF WORK ABILITY AMONG SENIOR CITIZEN WORKERS THROUGH PERCEIVED HEALTH AND PSYCHOLOGICAL WELLBEING : CASE STUDY IN

INDONESIA ... 68

64. TWO PERSPECTIVES OF WORKPLACE BULLYING DEFINITION AND BEHAVIORS IN THE NURSING CONTEXT IN INDONESIA ... 69

65. WORK-FAMILY CONFLICT AND JOB

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ORGANIZATION FIT STUDY ON EMPLOYEE OF BRI ACEH REGIONAL ... 70

66. EMPLOYER BRANDING : AN ISLAMIC PERSPECTIVE

67. CONTEXTUAL IMPACT ON TRANSFORMATIONAL

LEADERSHIP ... 72

68. AGGRESSION IN THE WORKPLACE: THE ROLE OF INDIVIDUAL CHARACTERISTICS AND SITUATIONAL FACTORS ... 73

69. A PARADOX OF SCHOOL PRINCIPALS’

COMPETENCIES IN PAKISTAN ... 74

70. THE RELATIONSHIP OF THE THREE STYLES OF LEADERSHIPS AND CONFLICT MANAGEMENT STYLE (PUBLIC SECTOR ORGANIZATION CASES IN INDONESIA 75

ENTREPRENEURSHIP ... 76 71. THE IMPACT OF SOCIAL CAPITAL ON

CROWDFUNDING PERFORMANCE: A CASE STUDY OF KITABISA.COM ... 77

72. START-UP COMPLIANCE COSTS OF SME WITH THE IMPLEMENTATION OF GST IN MALAYSIA ... 78

73. THE AWARENESS OF HALAL CERTIFICATION OF MICRO AND SMALL ENTERPRISES IN JAKARTA... 79

OPERATION RESEARCH ... 80

74. PROJECT PORTFOLIO MANAGEMENT

CAPABILITIES OF STRATEGIC INITIATIVES AND PMO PRACTICES IN STRATEGY IMPLEMENTATION: A PERSPECTIVE OF DYNAMIC CAPABILITY IN BANKING INDUSTRIES IN INDONESIA ... 81

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75. ANALYSIS OF MATERIALS INVENTORY MANAGEMENT TO REDUCE HOLDING COST AND BACKLOG (SYSTEM DYNAMICS APPROACH - CASE

STUDY PT XYZ) ... 82

76. ANALYSIS OF E-GOVERNMENT IMPLEMENTATION READINESS AT THE MINISTERIAL LEVEL OF THE

REPUBLIC OF INDONESIA ... 83

ECONOMICS... 84 77. INTRA-OIC TRADE: THE IMPACT OF IDB TRADE FINANCING ... 85

78. SKEWED COLLABORATION IN DESTABILIZING THE NATION THROUGH COOPERATIVE MOVEMENT, CASE STUDY OF INDONESIA ... 86

ACCOUNTING ... 87 79. DEBIASING MODEL FOR AUDITEE LIKEABILITY BASED OB ACCOUNTABILITY AND ETHIC

UNDERSTANDING ... 88

80. THE ROLE OF SITUATIONAL FACTORS ON

EMPLOYEES’ WHISTLEBLOWING INTENTION: A CASE

STUDY ... 89

81. ECONOMIC CONSEQUENCES OF IFRS ADOPTIONS AROUND THE ASEAN COUNTRIES ... 90

82. THE EFFECT OF RISK DISCLOSURE QUALITY ON SHARES’ LIQUIDITY ... 91

83. INTERNAL CONTROL OVER FINANCIAL REPORTING, ORGANIZATIONAL COMPLEXITY, AND

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84. FIELD TRIP TO PT. SEMEN BATURAJA IN

UNDERSTANDING MANAGEMENT ACCOUNTING FOR ACCOUNTING BACHELOR STUDENTS AT SRIWIJAYA UNIVERSITY ... 93

85. DESIGN COST SYSTEM FOR PROFIT

MEASUREMENT BY PRODUCT LINE ... 94

86. THE EFFECT OF LEVERAGE ON EARNINGS MANAGEMENT TROUGH REAL ACTIVITIES MANIPULATION BEFORE AND AFTER IFRS

CONVERGENCE : EVIDENCE FROM ASIA ... 95

87. THE EFFECTS OF FINANCIAL REPORTING QUALITY AND GOVERNMENT INTERVENTION ON INVESTMENT EFFICIENCY ... 96

88. ANALYSIS OF AUDIT RISK AND AUDIT FEE OF FAMILY FIRMS IN INDONESIA ... 97

89. ENVIRONMENTAL MANAGEMENT ACCOUNTING

AND OTHER ENVIRONMENTAL/SUSTAINABILITY

RELATED PRACTICES: AN EXPLORATORY CASE STUDY 98

90. THE EFFECT OF FAMILY CONTROLLING

OWNERSHIP ON FINANCING POLICY ... 99

91. PRIVATISATION, GOOD GOVERNANCE

MECHANISM AND SOES PERFORMANCE: EMPIRICAL EVIDENCES FROM PARTIALLY PRIVATISED SOES IN INDONESIAN STOCK EXCHANGE (ISX) ... 100

92. DETERMINANT FACTORS OF CARBON

DISCLOSURE: AN EMPIRICAL STUDY OF FTSE GLOBAL EQUITY INDEX SERIES ... 101

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NOTES FROM THE EDITORS

The 10th_{International Conference on Business and Management Research was held}

on October 25-27, 2016 in Lombok Indonesia. This large gathering of researchers and academicians would not be possible without cooperation between Universitas Indonesia, sponsoring organizations and sponsoring academic journals: PT Pertamina Oil and Gas, PT Bank Central Asia, Asian Journal of Business and Accountancy, International Journal of Economics and Management, ASEAN Marketing Journal, Indonesian Capital Market Review, and The Southeast Asian Management Journal.

The title of the 6 o fe e e is E ha i g Busi ess “ta ility Th ough Colla o atio . The conference was opened by the keynote speech by Prof. Dr.

Moha ed A iff u de the title of Mo ey, Ba k Li uidity, a d “to k Retu s . O the

second day of the conference, Prof. Felix Mavondo from Monash University discussed a topic on Marketing Research and Future Studies.

From among 101 papers scheduled in the conference, only 92 papers were presented.

ICBMR 6 has i ple e ted the o-sho poli y i hi h pape s that a e ot presented at the confere e, shall e dee ed a o-show and removed from post-conference distribution. It was also decided that this post-conference proceeding is abstract only proceedings as the full version of the papers will be published either as journal articles or book chapter.

Without the dedi atio of people i ol ed i o ga izi g this yea ’s ICBMR 6 , it

would not be possible for us to make another success of it. Once again, we would like to extend special words of gratitude to all contributors to the conference program, keynote speakers, our sponsors, and especially our conference staff. Thank You!

Viverita, PhD Sri Rahayu Hijrah Hati, Ph.D

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32. EXPLORING THE HABLUM MINANNAS IN MUSLIM

CONSUMERS’ RELIGIOUS BEHAVIOR

Muniaty Aisyah

Faculty of Economics and Business, State Islamic University (UIN) Syarif Hidayatullah Jakarta, Indonesia

Corresponding email:[email protected]

Abstract

This research is intended to explore the hablum minannas (relationship among

human beings) in Muslim Consumers’ Religious Behavior (MCRB) model.

Different with other previous researches about Muslim religiosity that mostly apply a one-to-one measurement of Christian or western terminologies, this study applies an Islamic concept which derived from the Quran and Hadith. 378 data sets were analyzed by using structural equation modeling. The finding shows that consumers have high levels of hablum minannas behavior and the

development measurement of the MCRB’s constructs proved to be valid and

reached a goodness-of-fit model. By analyzing the MCRB allowing marketers to plan a suitable marketing strategy in Muslim marketplaces. This research is limited to only exploring the hablum minannas behavior as the continuity of previous research of hablum minallah (relationship with Allah) measurement within the third-order CFA of MCRB model, while the complete measurement will be analyzed in a further research.

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EXPLORING THE HABLUMMINANNAS IN

MUSLIM CONSUMERS’ RELIGIOUS BEHAVIOR

Muniaty Aisyah

Faculty of Economics and Business

State Islamic University (UIN) Syarif Hidayatullah Jakarta, Indonesia [email protected]

Abstract

This research is intended to explore the hablumminannas (relationship among human beings) in Muslim Consumers’ Religious Behavior (MCRB) model. Different with other previous researches about Muslim religiosity that mostly apply a one-to-one measurement of Christian or western terminologies, this study applies an Islamic concept which derived from the Quran and Hadith. 378 data sets were analyzed by using structural equation modeling. The finding shows that consumers have high levels of hablumminannas behavior and the development measurement of the MCRB’s constructs proved to be valid and reached a goodness-of-fit model. By analyzing the MCRB allowing marketers to plan a suitable marketing strategy in Muslim marketplaces. This research is limited to only exploring the hablumminannas behavior as the continuity of previous research of

hablumminallah (relationship with Allah) measurement within the third-order CFA of MCRB model, while the complete measurement will be analyzed in a further research.

Keywords: hablumminannas, Muslim, religious, consumer behavior

1. Introduction

Religion as one of particular form of sub culture gives identification of its member that influences their behavior including their preferences and purchase decisions (Essoo and Dibb, 2004). Religious affiliation, commitment to religious beliefs and practices influence consumer behavior (Delener, 1990). Muslims have strict religious guidelines with regard to consumption and use. God commands Muslims to consume only things that are halal (religiously permissible) and good (Quran 23:51). Halal products are those that are shariah (Islamic law) compliant, i.e. do not involve the use of haram (prohibited) ingredients, exploitation of labor or environment, and are not harmful or intended to harm (Omar et.al, 2012). As a country with the largest Muslim population in the world, Indonesian law also requires halal products intended for consumption, use, or wear to be in accordance with Islamic law (Rangkuti and Wright, 2013). Since religiosity is viewed as the degree to which beliefs in specific religious values and ideals are held and practiced by an individual that also affect buying consumption pattern in so many ways (Delener, 1990), it is important for marketers to analyze the Muslim consumers‘ religious behavior in targeted Muslim market such as in Indonesia.

Glock defined five core dimensions of religion constituting a general frame of reference for empirical research: the intellectual, the ideological, the ritualistic, the experiential, and the

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consequential dimension (Stark and Glock, 1968). Glock’s five-dimensional model of religiosity is the most established one in the sociology of religion, even though there remains scientific controversy concerning empirical evidence for his model of religiosity (Huber and Huber, 2012).

Several studies have been carried about Muslim religiosity, however the studies are often simply translated from western or Christian religiosity into Islamic terminology. The following example is that of an item taken from an international study which is used as an indicator for Islamic belief based on Stark and Glock’s (1968) model of religiosity (Hassan 2008): “Only those who believe in the Prophet Mohammad can go to heaven”. The original wording of the item developed by Glock to measure Christian religious belief is as follows: “Belief in Jesus Christ as Savior is absolutely necessary for salvation”. However, unlike Jesus, Mohammad has no divine status. He is seen as a role model for Muslims rather than as somebody to be believed in. In short, a simple translation of indicators from the respective items of other religions can lead to measurement problems and to false interpretations of results. (El-Menouar and Stiftung, 2014).

Thus, this research proposes a new model of Muslim consumers’ religious behavior that is derived from the Holy Quran and Hadith as the two main sources of Islamic of teaching. A good behavior of a Muslim shows from the level of his/ her engagement behavior in daily life which is related to his/ her belief (iman or faith) and his/ her rituals (ibadah or worship) (Mansoer, 2008; Aisyah, 2014, 2015, 2016 a, 2016 b). In Majmu’ Fatawa Ibnu Taimiyah book, volume 10: 658 also explains that akhlaqul karimah (praiseworthy behavior) of a Muslim will be built based on his/ her relationship framework as human being with Allah (hablumminallah) which is related to his/ her obligation to implement Allah’s commands, and his/ her relationship framework among human being (hablumminannas) which is related to his/ her obligation to fulfill other human being rights, whether Muslim or non-Muslim. This two frameworks describe as a good or an obedient Muslim criteria (Wibowo, 2010).

As continuity of previous research of hablumminallah (relationship with Allah) measurement within the third-order CFA of MCRB model (Aisyah, 2016 b), this research is limited to only exploring the hablumminannas behavior. The measurement of Muslim religiosity needs to address the hablumminannas context. The context of hablumminannas is precisely about everything in the world and hereafter which essentially about the fact of nature of human life (personality, habit, event, and causes) which always been related to the purpose of the implementation of religion teaching (Hidayat, 2009:3). It is already explained before that the dimensions of Islamic teaching is about belief (iman or faith) and rituals (ibadah or worship) aspects which reflects a praiseworthy behavior (akhlakul karimah) of a Muslim. A Muslim who has strong faith, will be obedient in carrying out his/ her worship/ rituals activities. A Muslim who is obedient in his/ her worship, will become a praiseworthy person. A praiseworthy Muslim will have good relationships with himself, other human being and natural surroundings. Thus, the hablumminannas behavior is an ethical behavior which is internalized with Islamic values and embodied into humans’ daily life habit (Mansoer, 2008; Aisyah, 2014, 2015, 2016 a).

This research will establish whether:

1. Muslim consumers have high level of hablumminannas behavior.

2. It is possible to validate the Muslim consumers’ religious behavior measurement model by using a third-order factorial validity.

3. It is possible that the third-order CFA model of Muslim consumers’ religious behavior reach a goodness-of-fit model.

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This paper will organized as follows: first, theoretical framework from previous Muslim consumers’ religious behavior literatures. Second, the structural equation modeling used in this study and the hypothesized model. Third, the methodology, data sources and model estimations. Fourth, summaries and discussions of the results.

2. Theoretical Framework

2.1. Muslim Consumers’ Religious Behavior

Based on Tawhidy String Relations (TSR) methodology (Choudhury, 2006), social relationship’s theme in Islam is related to the main message in the holy Qur’an that is the oneness of Allah. The knowledge inside Al Qur’an is believed as an absolute truth that concludes all human needs as a comprehensive guidelines. Al Qur’an is implemented by the Prophet Muhammad in his daily life. In Islam, the Prophet Muhammad behavior is recorded in Hadith as the second knowledge of Islam. The holy Qur’an and Hadith are continuously generated into world’s system which occurs into the life of human being’s through learning process called shuratic process. Shuratic process

shows an interactive, integrative and evolutionary learning process that interrelated with Islamic law in the world system and tends to be consultative and dynamic process that will go on until hereafter (Harahap, 2008). So it is clear that Islam as a way of life always relates world with hereafter life.

Religious behavior is someone’s attitudes toward his religion in general, not only toward one aspect, but also toward his intensity and his way to become a religious person (Magill, 1993:20). Islam as a way of live is a human effort to achieve welfare in his/ her life and hereafter. Allah already gave guidances through His messengers that include everything humans need in order to obtain their welfare in accordance to aqidah (faith), akhlak (manner) and sharia (Islamic law).

Aqidah and akhlak are constant and not changing from time to time. Meanwhile, sharia is always changing accordance with the people needs and civilization which appropriate in every different messengers period of time. Sharia in Islamic teaching emphasizes on ibadat (worshiping God) and

muamalat (human interaction) with a good and proper way by understanding its etiquette and implement it in everyday life in order to be a good Muslim Ibadat emphasizes on Islamic provisions and procedures of human interaction with God (hablumminallah/ relationship with Allah).

Meanwhile, muamalat emphasizes on Islamic provisions and procedures of human interaction with others (hablumminannas/ relationship among human beings)(Antonio, 2006: 39).

Thus, the dimensions of Muslim religiosity based on Islamic of teaching is measured from one’s belief (iman or faith) and rituals (ibadah or worship) aspects which reflects a good or a praiseworthy behavior (akhlakul karimah) of a Muslim. Based on the criteria which are expected to be owned by a good Muslim, the proposed theory of Muslim Consumers’ Religious Behavior (MCRB) are developed from two constructs, those are hablumminallah behavior (having a good relationship with God) and hablumminannas behavior (having a good/ Islamic personality with others). These two dimensions within the MCRB constructs are in accordance with the two mainly Islamic law resources, the Qur’an and Hadith.

The concept of hablumminallah behavior is precisely about Muslim religious behavior which formed from cognition, affection and conation behavior in Faith and Worship aspects of a Muslim in his relationship with God, which clearly written in the two Islamic foundations, the six Pillars of Iman/ Faith and the five Pillars of Islam/ Worship. While hablumminannas behavior is essentially

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about the fact of nature of human life, human personality, habit, event, and causes which are related to human relationship with himself, others and natural surroundings (Mansoer, 2008; Hidayat, 2009; Husaini 2013; Aisyah, 2014, 2015, 2016 a).

This research is limited to only analyzing the consumers’ hablumminannas behavior measurement within the third order CFA of MCRB model. While hablumminallah behavior had been analyzed in the previous research (Aisyah, 2016 b), and the complete measurement of the third order CFA of MCRB model will be analyzed in a further research next year.

2.2. Hablumminannas Behavior

In Islamic perspective, relationship among human being is as important as human relationship with God. Islam as religion was instructed that one of his important of teaching is faith. The faith will strengthen spirituality as filter for human morality. Connecting to Allah is as the evidence of human's faith (hablumminallah), and if the faith application by each person in his life and society as principle of brotherhood, the brotherhood is as source of peace and harmony (hablumminannas) (Pulungan, 2002).

In Islam, the main purpose of the creation of human beings is to worship Allah. The implementation of worship shows that akhlaq (ethics) between human and Allah has existed. To complete the formation process of the akhlaq, human should improve their relationships with other human (hablumminannas) and the environment. Therefore, they are advised to stay away from any behavior and actions that against the Islamic values of ethics (akhlaq) (Rameli et.al, 2014).

Many people assume that tasawuf (Sufism/ mystical) activity is confined to prayer, fasting, or worship rituals only, while the social activities is ignored. This assumption of course is not true, because social activities is also important to the worship. In fact, sometimes a Muslim who ignores his social activities, his rituals become meaningless. As stated in the Quran: Al-Ma’un, 1-4: “Have you seen the one who denies the Recompense? For that is the one who drives away the orphan. And does not encourage the feeding of the poor. So woe to those who pray”. This illustrates that a Muslim who diligently pray but did not care to people who need help, weak or pauper, or do not have good social awareness through interaction with others, his prayer will only harm him (Rouf, 2010).

Also narrated in a hadith in which there is a woman who diligently pray at night and diligent fasting during the day but once the Apostle says that she will go to hell. Of course the Prophet’s friends wonder and ask why, the Prophet replied, "She is in hell because she was always hurt her neighbor with her tongue" (narrated by Ahmad and Al-Hakim from Abu Hurairah). Based on the hadith appears as if praying and fasting made the woman becomes meaningless because she is often hurt her neighbor with her unkind words. Thus, in Islam, social relationships is very important position and highly prized (Rouf, 2010).

The concept of hablumminannas is essentially about the fact of nature of human life (personality, habit, event, and ikhwal/ causes) which always been related to ilahiyah concept (Hidayat, 2009: 3). The purpose of the implementation of religion teaching is based on ilahiyah (the relationship between human being with his God/ hablumminallah) concept. This ilahiyah concept is also translated into prophetic and universe concept which are related to human relationship with himself and others, namely hablumminannas (Husaini, 2013:19).

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In this research, hablumminannas behavior is measured by three dimensions, those are Islamic personality towards oneself, fellow human beings and natural surroundings. Islamic personality toward oneself is measured from one’s honesty, discipline, and diligence behavior. Honesty shows from one’s courage to admit mistakes, e.g. return something that is not his/her belonging, be frankly and sincere with others. Discipline shows from one’s consistency on doing good habits in daily life, e.g. always coming on time to school or workplace, always wake up early in the morning, or always utilize his spare time by doing good thing. Meanwhile, diligence behavior shows from one’s constant effort to accomplish all things that are undertaken, not easily give up when facing difficulties, try to do everything in maximum effort, not easily self-satisfied or continue to improve his/her achievement by working hard (Mansoer, 2008: 112; Aisyah, 2014, 2015, 2016 a).

Islamic personality toward fellow human being is measured from one’s generosity, willing to cooperate, tolerant, caring, and respecting others. Generosity shows from one’s willingness to help people in need in the form of material, e.g. donated funds for the mosque, for broken bridge or road, for poor people or natural disasters victims. Willing to cooperate shows from one’s willingness to join the community services, nightly petrol or participate on social event. Tolerant shows from one’s willingness to help others from different ethnics or religion, willing to get involve in social activities held by them, willing to attend their funerals or respects their worship activities. Caring shows from one’s concern for others, e.g. one’s willingness to looking after those who unable to take care for themselves, especially sick and elderly people. Respecting others shows from one’s reluctance to disturb others, e.g. reluctance to dispose garbage offhand or willing to clean up the jammed ditch to prevent flooded road, etc. (Mansoer, 2008: 112; Aisyah, 2014, 2015, 2016 a).

Islamic personality toward natural surroundings is measured from one’s concern for nature and one’s effort to preserve natural surroundings. Concern for nature shows from one’s willingness to treat plants and animals well, e.g. feed a hungry cat, watering the plant, and having a view point that a human being does not have rights to exploit the nature. Meanwhile effort to preserve natural surroundings is measured from one’s willingness to save water and electricity, saving fuel or energy by look after his vehicle, and prevent pollution by using bicycle or public transportation and recycling trashes (Mansoer, 2008: 112; Aisyah, 2014, 2015, 2016 a).

3. Research Framework

3.1. Structural Equation Model

There are two basic types of factor analysis, exploratory factor analysis (EFA) and confirmatory factor analysis (CFA) (Byrne, 2010). For the purposes of this research only CFA was considered. Confirmatory factor analysis is used when the researcher has theoretical knowledge of the underlying latent variable structure The researcher postulates relations between the observed measures and the underlying factors a priori and then tests the hypothesized structure statistically. A priori specification of the CFA model allows the specific items measures to load on their own postulated factors, but restricts their loadings on the remaining constructs to zero. The model is evaluated by statistical means to determine the goodness-of-fit to the sample data (Byrne, 2010; Schivinski, 2013). The EFA was used only for data quality test by using KMO and Bartlett’s test and anti-image correlation test.

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First-order Factors

Second-order Factors

Third-order Factor

Figure 1. Conceptual framework of Musim Consumers’ Religious Behavior model

Following the Muslim Consumers’ Religious Behavior (MCRB) framework introduced in this research is formed from the two factors, hablumminallah behavior and hablumminannas behavior, which operated as independent variables; each could be considered to be one level, or one unidirectional arrow, away from the observed variables. Such factors are termed first-order factors.

For the Second-order factors, although the model schematically has essentially the same with the first-order factors, it differs in a higher order of Muslim Consumers’ Religious Behavior (MCRB) factors which is hypothesized as accounting for or explaining all variance and covariance related to the first and second-order factors. As such, Muslim Consumers Religious Behavior then is termed the third-order factors in Figure 1. To determine whether a third-order factor represents the most appropriate factorial structure of Muslim Consumers Religious Behavior it was necessary to specify the model and empirically confirm its goodness-of-fit.

3.2. The Hypothesized Model

The CFA model to be tested in this study hypothesized a priori that (a) responses to the Muslim Consumers’ Religious Behavior (MCRB) scale can be explained by 6 first-order factors (knowledge, attitude, practice of Faith and Worship, Islamic personality towards oneself, fellow human being and natural surrounding), 2 second-order factors (hablumminallah and

hablumminannas behavior), and 1 third-order factor (MCRB); (b) each indicator has a non-zero loading on the first-order factor it was designed to measure, while having zero loadings on the other first-order factors; (c) error terms associated with each item are uncorrelated; and (d) covariation among the six first-order factors is explained fully by their regression on the second-order factor.

As suggested in literature, in an initial check of the hypothesized model, it is recommended to determine a priori the number of degrees of freedom associated with the model under test to ascertain its model identification status. In relation to the model shown in Figure 2, there are 1431 pieces of

Hablumminallah behavior

Hablumminannas behavior Knowledge of Faith and Worship

Attitude of Faith and Worship

Practice of Faith and Worship

Islamic Personality toward oneself

Islamic personality toward fellow human being

Islamic personality toward natural surrounding

Muslim Consumers’

Religious Behavior

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information contained in the covariance matrix, and 134 parameters to be estimated, thereby leaving 1297 degrees of freedom.

These include the following 123 variables (53 observed variables and 70 unobserved variables): 53 Observed variables (53 MCRB items), 70 Unobserved variables (53 error terms, 6 first-order factors, 2 second-order factor, 1 third-order factor and 8 residual terms), 62 Exogenous variables (53 error terms, 1 third-order factor, and 8 residual terms), and 61 Endogenous variables (53 observed variables and 6 first-order factors, and 2 second-order factor). Also 71 Fixed parameters: 70 Weights (53 error term regression paths (fixed to 1.0), 9 factor loadings (fixed to 1.0), and 8 residual regression paths (fixed to 1.0)) and 1 Variance (1 third-order factor). And 134 Unlabeled parameters: 52 Weights (52 factor loadings), 21 Covariances (21 factor covariances) and 61 Variances (53 error variances and 8 residual variances).

4. Research Method 4.1. Sample and Procedure

To examine whether the implementation of the second-order CFA model of hablumminannas

behavior and the third-order CFA model of MCRB for the factorial validity are feasible, data was collected using a standardized survey. In total, 400 questionnaires were collected. As recommended in literature, data screening and detecting univariate outliers were performed (Carter et.al, 2009). Non-valid data and data profile causing outliers were excluded from the analysis, resulting in a total of 378 valid data.

Different with previous research on hablumminallah behavior measurement (Aisyah, 2016 b) that was administered in Ciputat, South Tangerang which represented the Muslim consumers especially students at State Islamic University of Jakarta, the survey in this research is administered in Grogol, West Jakarta which represents the Muslim consumers that are students at Trisakti University. This is deliberately done, hence in the next research can perform the one-way anova test to analyze whether there are any significant differences of religiosity between the consumer with Islamic educational background (students from State Islamic University of Jakarta) and the consumer with general educational background (students from Trisakti University). The one-way anova will compare the means between the two groups of different profile respondent and determines whether any of those means are significantly different from each other (Ghozali, 2011).

Considering the heterogeneity differences of social and religious characteristics between Islamic and general formal educational institutions, this research only selected Muslim students at Trisakti University as sample, especially from the Faculty of Economics who had taken Islamic religious education course from the third semester and over, with the age of 18 to 24 years old. At this age, every individual already has an established social integration, both in terms of his/ her religious beliefs and habits in the practice of his/ her faith (Dariyo, 2004:114).

In this research, all items were measured using a five-point Likert scale. Knowledge, attitude and practice of Faith and Worship, each was measured using 11 items. While Islamic personality toward oneself was measured using 6 items, Islamic personality toward fellow human being was measured using 10 items and Islamic personality toward natural surrounding was measured using 4 items.

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4.2. Measurement and Results

Before The CFA test, the EFA was also used for data quality test by using Keiser-Meyer-Olkin (KMO) and Bartlett’s test and anti-image correlation test. The findings showed that the KMO Measure of Sampling Adequacy (MSA) reached 0.896 (> 0.5) and the Bartlett's test of sphericity is significant (0. 000) which indicates a good fit for factor analysis (Table 1). All anti-image correlation exceed the 0.50 level (Table 1) which suggesting that all items are valid (Ghozali, 2011).

Descriptive statistics are used to describe consumers’ hablumminannas behavior level by using the mean or average as the type of estimate of central tendency (Ghozali, 2011; Trochim, 2006; Morgan et.al., 1999). The results in Table 2 show that Muslim consumers have high levels of

hablumminannas behavior with total 4.22 mean. These include the Islamic personality toward oneself as the dominant one (4.29), follow by Islamic personality toward fellow human being (4.26), and Islamic personality toward natural surroundings (4.13).

Table 1. KMO and Bartlett’s Test

Kaiser-Meyer-Olkin Measure of Sampling Adequacy. .896 Bartlett's Test of Sphericity Approx. Chi-Square 1906.214 df 190 Sig. .000

Table 2. Anti-Image Correlation and Descriptive Statistic

X21

Anti-Image Correlation

Mean X22

Anti-Image Correlation

Mean X23

Anti-Image Correlation

Mean

x21a 0.889 4.0926 x22a 0.920 4.1429 x33a 0.789 4.2275 x21b 0.907 4.5926 x22b 0.937 4.5661 x33b 0.843 4.1667 x21c 0.907 4.3889 x22c 0.899 4.1931 x33c 0.857 4.0529 x21d 0.861 4.1772 x22d 0.909 4.3942 x33d 0.875 4.0556 x21e 0.888 4.1508 x22e 0.930 4.0899 4.1256 x21f 0.905 4.3360 x22f 0.882 4.1058

4.2897 x22g 0.903 4.1772 x22h 0.910 4.3122 x22i 0.942 4.2566 x22j 0.886 4.4021 4.2640

Level: 1 – 2 = very low, 2.1 - 3 = low, 3.1 – 3.5 = Average, 3.6 – 4.5 = high, 4.6 – 5 = very high

All independent and dependent latent variables were included in one single multifactorial CFA model in AMOS 21.0 software. Reflective measurements were also used to evaluate the conceptual model. Confirmatory factor analysis was performed to ensure the validity of the scales and estimated that all loading factors exceed the 0.50 level for the constructs used in the analysis (see Table 3). From the loading factor of 0.928 > 0.5 (x21 to X2) showed in Table 3 that

hablumminannas behavior is significantly formed by Islamic personality toward oneself. All factor loadings (x21a-f) exceed the 0.5 level for the constructs, it means that consumers’ behavior of honest (x21a-b), discipline (x21c-d), and diligence (x21e-f) as indicators of Islamic personality toward oneself are positively conducive to measure consumers’ hablumminannas behavior.

From the loading factor of 0.972 > 0.5 (x22 to X2) showed in Table 3 that hablumminannas

behavior is significantly formed by Islamic personality toward fellow human being. All factor

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loadings (x22a-j) exceed the 0.50 level for the constructs, it means that consumers’ behavior of generosity (x22a-b), willing to cooperate (x22c-d), tolerant (x22e-f), caring(x22g-h), and respecting others (x22i-j) as indicators of Islamic personality toward fellow human being are positively conducive to measure consumers’ hablumminannas behavior.

From the loading factor of 0.564 > 0.5 (x23 to X2) showed in Table 3 that hablumminannas

behavior is significantly formed by Islamic personality toward natural surroundings. All factor loadings (x23a-d) exceed the 0.50 level for the constructs, it means that consumers concern for nature and consumers effort to preserve natural surroundings as indicators of Islamic personality toward natural surroundings are positively conducive to measure consumers’ hablumminannas

behavior.

Table 3. Standardized Regression Weights Figure 2. Hypothesized Third-order Modification of Third-order CFA for MCRB model Factorial Structure for MCRB Model

After modification, the model demonstrated seven goodness-of-fit (Figure 2), those are: the Chi-square/df is 1.648 (cmin/ df < 2), the root mean square error of approximation is 0.041 (RMSEA

≤ 0.08), the root mean square residual is 0.025 (RMR ≤ 0.05), the comparative fit index is 0.925 (CFI

≥ 0.90), the Tucker-Lewis coefficient is 0.918 (TLI ≥ 0.90), the incremental fit index is 0.925 (IFI ≥ 0.90), and Pratio 0.922 (near 1). And two marginal fit, those are: the goodness of fit index is 0.826

(0.80≤GFI<0.90), and the adjusted goodness of fit index is 0.805 (0.80≤AGFI<0.90). Therefore, the given values reach the permitted threshold accepted in literature (Bentler, 2006; Wijanto, 2008; Byrne, 2010; Haryono, 2012). All factor loadings exceed the 0.50 level for the constructs used in the

Loading Factor X1 <--- X .981 X2 <--- X .500 x23 <--- X2 .564 x22 <--- X2 .972 x21 <--- X2 .928 x21a <--- x21 .559 x21b <--- x21 .539 x21c <--- x21 .518 x21d <--- x21 .517 x21e <--- x21 .521 x21f <--- x21 .574 x22a <--- x22 .631 x22b <--- x22 .546 x22c <--- x22 .561 x22d <--- x22 .593 x22e <--- x22 .506 X22f <--- x22 .501 x22g <--- x22 .501 x22h <--- x22 .572 x22i <--- x22 .544 x22j <--- x22 .508 x23a <--- x23 .515 x23b <--- x23 .624 x23c <--- x23 .635 x23d <--- x23 .576

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analysis (Table.3). All of the items in each scale loaded on single factor suggesting that MCRB constructs are unidimensional (Byrne, 2010).

It can be concluded that the higher the Islamic personality toward oneself, fellow human beings and natural surroundings, the higher the hablumminannas behavior. The complete measurement and analysis of the third order CFA of MCRB model will be analyzed in a further research, but in general, it can be concluded that both hablumminallah (0.981) and hablumminannas

behavior (0.500) as dimensions (see Table 2) are positively conducive to measure the Muslim consumers’ religious behavior where the higher the hablumminallah and the hablumminannas

behavior, the higher the Muslim consumers’ religious behavior.

5. Conclusion

This research is conducted to get an empirical evidence about the Muslim consumers’ religious behavior measurement which contains of hablumminallah and hablumminannas behaviors. In Islamic perspective, relationship among human being (hablumminannas) is as important as human relationship with God (hablumminallah). In essence, the purpose of the practice of the Islamic teaching is having a praiseworthy behavior (in related with Muslim consumers’ religious behavior) which is based on the concept of the ilahiyah/ hablumminallah (the relationship between human beings with their God) that outlines with other concepts in religion, such as the concept of human, prophecy, revelation, nature, animals, plants, earth and others, which is called the hablumminannas

concept (the relationship among human beings). Thus, hablumminannas concept are associated with a good human relationship with oneself, fellow human beings and the natural surroundings. This is in line with the theoretical basis proposed by Rameli et.al (2014), Husaini (2013:19), Rouf (2010), Mansoer (2008), Harahap (2008), Choudhury (2006), Antonio (2006) and Pulungan (2002).

From The Muslim consumers’ religious behavior model, introduced and examined in this research that used two dimensions and three indicators of each with total 53 items, was tested using a single third-order factor CFA model. The two scales used to measure the constructs achieved high levels of loading factors. Based on the analysis of construct validity result showed that all loading factors are equal or greater than 0.5, so they are valid and able to form its construct. It means that all indicators are valid and able to measure what should be measured. Thus, the consumers’

hablumminallah and hablumminannas behavior significantly construct the Muslim consumers’ religious behavior. This concludes that it is possible to validate the Muslim consumers’ religious behavior measurement model by using a third-order CFA model.

When a third-order CFA of Muslim consumers’ religious behavior model was performed on the two constructs (hablumminallah and hablumminannas behavior), seven goodness-of-fit and two marginal fit model were reached. Thus, the model could measure the Muslim consumers’ religious behavior significantly which offers further understanding about Muslim consumers’ religious behavior in many other Muslim marketplaces.

From the descriptive analysis used to measure the level of consumers’ hablumminannas

behavior achieved high levels where Islamic personality toward oneself is the dominant one, follow by Islamic personality toward fellow human being and Islamic personality toward natural surroundings. Since religious behavior is viewed as an important factor that affect consumers purchase behavior, by analyzing the MCRB allowing marketers to plan a suitable marketing strategy especially in Indonesia, a country with the largest Muslim population in the world. And since

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consumers have high levels of religious behavior (MCRB), it is strongly recommended for marketers to assure the halalness (lawfulness) of their products accordingly to the Islamic law.

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ICBMR 2016 Organizing and Scientific Committee 1. “ i Rahayu Hij ah Hati, Ph.D.

2. Vi e ita, Ph.D. 3. “ i Da ya ti, M.M. 4. Asiah Rusdi , M.A

5. Faja Ayu Pi aga a, M.Phil., M.“ . 6. A d ei a Fa a Hapsa i, “.E. 7. Rat a Ju ita, M.“.M., M.Ak. 8. “a i a Mi a ti, M.“.M. 9. “i ta i “a i A isti, “.E. 10. I ta Ju ita “a i, “.I.A. Keynote Speakers:

Professor Dr. Mohamed Ariff; Professor Dr. Felix Mavondo Reviewers & Track Chairs:

Prof. Dr. Felix Mavondo; Prof. Dr. Mohamed Ariff; Prof. Dr. Agus W. Soehadi; Prof. Dr. Catherine Ho; Dr. Dony Abdul Chalid; Prof. Dr. Emilyn Cabanda; Dr. Balakrishnan Parasuraman; Assoc. Prof. Abdul Rahim Abdul Samad; Dr. Anton Wachidin Widjaja; M. Budi Prasetyo, M.M; Dr. Cynthia Afriani Utama; Ebi Junaedi, SE., MfinMgmt; Fanny Martdianty, M.M; Dr. Gita Gayatri; Dr. Hanny Nasution; Imam Salehuddin, M.M; Dr. Irwan Adi Ekaputra; Dr. Irwan Trinugroho; Dr. John Walsh; Dr. Kym Brown; Dr. Lily Sudhartio; Dr. Lukas Setia Atmadja; Dr. Maria Ulpah; Dr. Norbani Che Ha; Dr. Ratih Dyah Kusumastuti; Dr. Rokimah Mohamad; Prof. Dr. Sharifah Latifah Syed A. Kadir; Dr. Sigit Sulistiyo Wibowo; Dr. Sri Rahayu Hijrah Hati; Dr. Sylvia Veronica Siregar; Dr. Tengku Ezni Balqiah; Dr. Tika Arundina; Dr. Vera Pujani ;Dr. Wahyoe Soedharmono; Dr. Yessy Peranginangin; Dr. Viverita; Dr. Y. Arief Rijanto; Dr. Yosman Bustaman; Dr. Zaäfri A. Husodo

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