paper identifying indonesian youth values

The 9th International Conference on Business and Management Research “International Market Integration”

24th-25th October 2014, Kyoto University, JAPAN

IDENTIFYING CURRENT VALUES OF INDONESIAN YOUTH

Sabrina O. SihombingDepartment of Management, Business School

[email protected] Pelita Harapan

Indonesia

Abstract

This study identified Indonesian youth values. Understanding people’s values is important because values lead people to behave in the way that they believe. Specifically, understanding youth values contribute to understand youth characters which will express their behavior. Survey data gathered from university students in 4 big cities in Indonesia: Jakarta, Bandung, Semarang and Surabaya. A total of 1067 respondents were obtained. The data then was analyzed by applying exploratory factor analysis. The findings of this study show that there are 9 dimensions of Indonesian youth values: mutual assistance, religion, democracy, kinship, hospitality, corruption, western culture, religious fanaticism, and selfish.The paper provides an analysis of the data, a discussion of the findings and the directions for future research. Keywords: Indonesia, youth values, survey, exploratory factor analysis

INTRODUCTION

Youth values reflect what youth believe in guiding their behaviors. Understanding youth values is important for several reasons (planipolis.iiep.unesco.org). Youth is one of the greatest assets of any nations because it is the main source of many aspects such as economics and social politics, and as agent of change. Not only that, youth consists of potentially future leader. Soekarno, founding father of Indonesia, stated that “A thousand of old men are just able to dream, but a young man is able to change the world!” However, some people see youth as group to fear because they act differently with older generations (McKinney, 2011). One main reason is because today’s young generation live in the digital world. Internet is one main technology that many youth cannot live without. Specifically, many youth are becoming depended on their smart phones, instant messaging, e-mails, and many other interactive social media. It can be stated that many youth have more activities in the digital world rather than in the real world. As a result, youth have different values compares to other population segments such as the adults and the elders. Many youth in Indonesia have been taught Indonesian values in their schools or in their families. Those values are rukun (harmony), toleransi (tolerance), keagamaan (religiosity), gotong-royong (mutual assistance), musyawarah (deliberation,

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discussion), and mufakat (agreement). However, values may change as a result of globalization (Cozma, 2011).

Globalization is one of the main factors that contribute to value changes (Cozma, 2011). There are several studies that provide value changes around the world. For example, Indonesians are now becoming aggressive and anarchistic toward differences especially since 1998, when Soeharto resigned as the president of Indonesia (www.crisisgroup.org). Another example of value changes is individualistic values that are becoming prevalent in many (collectivism) cultures such as China (Sun, 2000) and Indonesia (Sihombing, 2012).

The concept of value is one important variable to human life since values influence all aspects of human behaviors (McCarthy & Shrum, 2000). It provides guidelines to live in a society (Yuan, 2006; Schwartz, 1999). Moreover, values represent humanity’s progress througout the generation ages (Blair, 2007). However, little research has been devoted to understand current Indonesian youth values. Therefore, the objective of this research is to identify current values of Indonesian youth.

LITERATURE REVIEW

Personal Values

Value is one main topic that have been employed across all social science disciplines such as anthropology, sociology, political science, organizational behavior, marketing, consumer behavior, and others (Rokeach & Ball-Rokeach, 1989; Vinson, Scott & Lamont, 1977). Furthermore, value is one construct in social science that has a number of definitions (Fritzshe & Oz, 2007; Rokeach & Ball-Rokeach, 1989). Specifically, there is no consensus in the literature about the definition of value (Narasimhan, Bhaskar, & Prakhya, 2010; Lan, Ma, Cao, & Zhang, 2009; Lombaert, 2003; Firth, 1953). The term "value" can be associated with many parts such as economic (“value for money", "consumer values"), moral conduct, and religion (Zetterberg, 1998; Sheldon, 1914). For example, the term value in marketing context refers to the difference between what consumers pay for a product and the benefits that consumers receive (Blackwell, D’Souza, Taghian, Miniard, & Engel, 2006). On the other hand, value can be also refer to underlying beliefs about how one ought or ought not to behave (Rokeach, 1968). From many definitions it can be stated that the word “values” refers to something good, beautiful, valuable, dignified, or desirable (Sun & Wang, 2010; Bertens, 2007).

This research apply personal values is defined as personal beliefs that guide the way people to select actions, evaluate people and events, and explain their actions and evaluations (Schwartz, 1999). It can be stated that values are guiding principles to live in a society in a “normal” behavior (Blackwell et al., 2006). Specifically, values provide an internal reference to select and justify behavior (Fraj & Martinez, 2006) such as for what is ‘right or wrong’, ‘good or bad’, ‘worthy of approval or disapproval’, ‘useful or not useful’, ‘constructive or destructive’, and many other



things (Chowdhury & Amin 2001; Sheldon, 1914). Furthermore, values also help to explain how we answer the question ‘what do I do?’ (Zhou et al., 2011).

People are not born with values (Evans et al., 2009). Values are first learned and acquired through families, neighborhoods, experiences, and lifestyles (Suar & Khuntia, 2010; Karahanna et al., 2005). Furthermore, values are formed by individuals under the socio-cultural environment. Values are passed from one generation to another (Figure 1). It can also be stated that values are known as the main element in describing cultures (Dobewall & Strack, 2011; Lamb et al., 2009; Vauclair, 2009; Luna & Gupta, 2001). In other words, a shift in values means a shift in one culture or nation. Therefore, understanding value changes is important.

Figure 1. Intergenerational value transmission

Cultural transfusive triad

Source: Engel et al. (1986, cited by Evans et al., 2009)

Value Changes

Value changes continuously (Blackwell et al., 2007; Arnett, 2002). Personal values are believed to change slowly. The changes sometimes are realized when today’s values are compared with past’s. There are several factors influencing value changes such as globalization (Hawkins & Mothersbaugh, 2010), political change (Lee, 2003), economic development (Tibbs, 2011), and others. Windhorst (1985) proposed a model of value changes as seen in Figure 2.

Figure 2. Changing values

Values of society

Family Religious institutions

School Early lifetime experiences

Peers Individual internalized values



Source: Windhorst (1985, cited by Toth & Simanyi, 2006)

There is one major indicator to understand value changes (Schiffman, Kanuk, & Wisenblit, 2010). That indicator is the text or lyrics of songs that are on the society. For example, Indonesian pop songs in the last 5 years experienced a shift in values. Song lyrics were emphasized and titled as the main theme of love with someone (who usually is girlfriend or boyfriend). However, song lyrics nowadays contextualizing secret love affairs rather than faithful relationship. Examples of Indonesian songs are as follows. Starting from the song "Sephia" created by Indonesian band called Sheila on 7, the lyrics emphasize on a relationship with a secret lover. Then, a few popular songs highlight the same unfaithful theme such as “kekasih gelapku” (secret lover) by Ungu, "lelaki cadangan" (boyfriend reserves) by T2, and "simpananku" (my love collection) by Govinda. Not only that, a shift in religious values also indicated in Indonesian popular song. An Indonesian band called “Band Padi” released their single titled "tempat terakhir” (Last Place) raised controversy as the lyric of the song says "Meskipun aku di surga, mungkin aku tak bahagia, bahagiaku tak sempurna, bila itu tanpamu” (Although I’m in heaven, I may be not happy, my happiness is not perfect, if it is without you).

Another value change example is about time perception. Many Indonesian elderly people had applied and used Javanese proverb stated "Alon-alon waton kelakon" which means slowly but reached its goal. However, that proverb now may not popular and believed as the right thing. The phrase "quick but sure" or "the sooner the better" are frequent sayings nowadays. Another example is about work perception. It used to often stress the importance of hard work in order to succeed. However, many people nowadays put more emphasized on "smart work".

METHODS

Sample and Data Collection. Students sample as a representative of youth was chosen in order to have the homogeneity of the samples as recommended by Netemeyer, Durvasula and Lichtenstein (1991). Youth in this survey refers to persons aged between 16-21 years old. Specifically, it was realized that there are many definitions for youth or young people and the age range varies as well (Dhamayanti, 2009). However, this research applied the definition of youth based on Indonesia Law No. 4 of 1979 on child welfare that youth is an individual who has not attained the age of 21 years old and unmarried. Furthermore, according to the Indonesia Labor Law

Environment Education Generation Lifecycle

Emergence of new values

Reevalution of the

hierarchy

Dissapearance of old values

Changing Values



stated that youth is considered attained the age of 16-18 years or are married and have own place (Pardede, 2002 & Soetjiningsih, 2007, cited by Dhamayanti, 2009).

The survey was conducted from November 2012 to February 2013 to 1200 respondents. A purposive sampling was applied with two main criteria: (1) that respondent live in one of four research areas (Jakarta, Bandung, Semarang, or Surabaya), and (2) that respondents should university students in the area that they live. A total of 1099 questionnaire were returned. Of of those, 1067 questionnaires can be used for further analysis, which constitutes a 88.9 per cent usable response rate.

Measurement. This research is a part of research in identifying Indonesian values (see Sihombing & Pongtuluran, 2011a, 2011b; Sihombing, 2012). Sihombing and Pongtuluran (2011a, 2011b) developed a multiple-item scale for assessing Indonesian values. Specifically, guidelines for scale development were based on Verbeke (2007), Parasuraman et al. (2005), Adcock and Collier (2001), and Churchill (1979). The scale items were therefore administered as a questionnaire with 162 items statements (see Sihombing & Pongtuluran, 2011b). All items in the questionnaire were measured on a five-point Likert scale anchored from “strongly disagree” (1) to “strongly agree” (5). Data Analysis. The aim of this research is to identify Indonesian youth values. Therefore, factor analysis was considered as appropriate analysis to identify Indonesian youth values in general evaluative dimensions rather than in just the specific items (Hair, Anderson, Tatham & Black, 2006). Specifically, common factor analysis approach rather than component factor analysis was selected as data reduction technique because common factor analysis was most appropriate when the primary objective was to identify the latent dimensions represented in the original variables (Hair et al., 2006, p.118). There are several criteria were applied to the number of factors to extract in common factor analysis approach (Hair et al., 2006). First, by applying a visual assessment of the scree plot to identify the optimum number of factors that can be extracted. Second, assessment of eigenvalues that should greater than 1 that was considered significant. Third, assessment of factor loading that represents the correlation between an original variable and its factor. In the specific, in a sample of 350 or greater respondents, factor loading of 0.30 is considered as having practical significance. Therefore, this research applied a factor loading of 0.30 for significance. Fourth, required percentage of variance explained. The percentage of variance refers to specific cumulative percentage of total variance extracted by successive factors. The aim of percentage variances is to ensure practical significance for the derived factors. In the social sciences, the suggested minimum of 60% of the total variance is considered as satisfactory (Hair et al., 2006, p.120). After the exploratory factor analysis, all items revealed by the analysis were proceeding through confirmatory factor analysis (CFA).



RESULTS AND DISCUSSION

Demographic statistics shows out of 1067, 56.9% represents male respondents where as 43.1% represents female respondents. More than one third of respondents live in Jakarta (34.77%). Other respondents live in Bandung (29.62%), Semarang (21.83%), and Surabaya (13.78%). The data were subjected to various analysis. Reliability analysis was first conducted by grouping the items according to the a priori dimensions from which they were derived. Corrected item-to-total correlation was examined in this step. In the specific, iItems which below 0.3 were then deleted to improve coefficient alpha (Hair et al., 2006). The result shows that the item-to-total correlations exceed 0.30. The second step was examining the reliability coefficient by applying Cronbach’s alpha. The results show coefficient alpha values range from 0.743 to 0.916. Those alpha values greater than 0.7 which is indication of the reliability of this research items (Hair et al, 2006). The next step was applying exploratory factor analysis (EFA) to reveal factors or general evaluative dimensions of Indonesian values. Table 1 shows the personal value items that load on each of the factors and their respective factor loading. The factor analysis generated seven factors that explained a total variance of 67.9%. Furthermore, the overall Kaiser-Meyer-Olkin (KMO) measure of sample adequacy had highly acceptable value of 0.874 with a Bartlett Test of Sphericity Value of 17726.700 with a p-value of 0.000. After the exploratory factor analysis, all items revealed by the analysis were proceeding through confirmatory factor analysis (CFA). Table 1 also presents CFA results for all items. The loadings generated are all significant (p = .000).



Table 1. CFA and EFA loadings



Personal Loadings C.R. Factor 1 Factor 2 Factor 3 Factor 4 Factor 5 Factor 6 Factor 7 Factor 8 Factor 9values Religion Western Selfish Kinship Mutual Corruption Hospita- Demo- Religiosity

culture Assitance lity cracy FanaticismMutual Assitance (α = 0.743)The importance of cooperation 0.618 0.754The importance thing in a 0.633 20.882 0.625 community is mutual assistanceMutual assistance is a habit 0.622 21.630 0.594 that exist in the communityWhen I do something, I usually 0.565 18.368 0.650 tend to do it togetherCommunities are more successful 0.623 21.679 0.667 in achieving something when we work togetherReligion (α = 0.875)Religion is a guidance of 0.763 0.764 people behaviorEvery person has to have a 0.672 27.373 0.749 religionReligion is my faith that God 0.775 25.653 0.77 is existWorship according to my religion 0.795 23.523 0.742Religion is a foundation of 0.807 31.522 0.798 people behaviorDemocracy (α = 0.657)Democracy is that people are free 0.693 0.663 to talkDemocracy is the main thing that 0.668 19.034 0.793 made Indonesia become betterI believe every citizen has the 0.66 15.808 0.672 right to determine the way of life of the stateKinship (α = 0.628)Everyone needs to pay attention 0.547 0.525 to his/her familyThe family is a main thing for me 0.764 22.944 0.792Kinship is one of the basic 0.781 22.049 0.724 foundation in lifeI can not be separated with my 0.728 25.953 0.734 familyHospitality (α = 0.750)I greet people first 0.807 0.789I am easy to get close to 0.783 33.795 0.798 othersI will not angry in front of 0.485 20.093 0.501 publicI usually start a conversation 0.767 28.565 0.81 with other peopleCorruption (α = 0.907)Cheat for personal gain can be 0.868 justified 0.864I would use company facilities 0.973 78.999 for personal gain 0.875Corruption is not contrary to 0.886 64.881 my values 0.842Western culture (α = 0.906)Western culture influence my 0.782 0.807 attitudeWestern culture influence my 0.949 52.536 0.897 behaviorI always tried to follow the 0.946 51.699 0.884 western culture changeWestern culture has always been 0.885 47.186 0.795 a reference for my actionsReligious Fanaticism (α = 0.815)I fight for my religion 0.969 0.834Other religions have flaws than 0.803 22.146 0.845 my religionSelfish (α = 0.893)I put my interests above the 0.826 0.792 interest of othersMy opinions are always 0.883 55.560 0.85 right I need to get attention than 0.894 53.889 0.856 othersEveryone should follow my 0.909 48.714 0.846 opinions

Goodness-of-fit statisticsχ2 = 1842.521df = 491GFI = 0.872RMSEA = 0.051

Variance explained% of total 19.934 15.429 7.201 6.074 4.489 4.333 4.045 3.335 3.062Cummulative % 19.934 35.362 45.563 48.638 53.126 57.46 61.505 64.893 67.901

CFA Loadings EFA Loadings



The objective of this research is to reveal Indonesian youth today’s values. The findings of this study show that there are 9 dimensions of Indonesian youth values: mutual assistance, religion, democracy, kinship, hospitality, corruption, western culture, religious fanaticism, and selfish. It can be stated that the results revealed two types of values: positive and negative values.

The word value is often easy to say but hard to explain (Firth, 1953). Moreover, the word value is often connoted as something good, valuable, dignified, and positive connotation (Bertens, 2007). However, Bertens also pointed out that what is the opposite is called as non value or disvalue. In short, some people called negative values as negative values, and the word “values’ refer to positive things.

This research shows that Indonesian youth hold some positive traditional values such as mutual assistance, religiosity, hospitality, and kinship. This study also revealed that democracy is one new positive value that Indonesian youth hold today. However, the research also reveals values that Indonesian youth hold such as corruption, religious fanaticism, selfish and western culture. Corruption, religious fanaticism, and selfish can be included in negative values. Western culture/values can also be grouped in negative values for Indonesian people as eastern culture (i.e., Indonesia) have significant differences values with western culture. For example, Indonesian people emphasize on collectivistic values while western people emphasize on individualistic values.

One new Indonesian value is democracy. Democracy is believed as western concept (Ansori, 2013; Blair, 2007). Democracy in Indonesia is becoming as one common word for Indonesian people since Soeharto was forced to resign as a president of Indonesia in May 1998. His resignation trigger for Indonesia’s transition to democracy (Slater & Simmons, 2012; Pepinsky, 2004). Indonesian people becoming more open to reveal their thoughts and choices in many things. Furthermore, freedom is becoming a representation of democracy. Specifically, Indonesian people then have freedom of speech to criticize government policy. Demonstration is becoming common phenomena in many regions in Indonesia. Many Indonesian youth, especially university students, active in mass demonstrations about issues such as protest against rising fuel price or protest on government policy.

Beside democracy, mutual assistance, religiosity, and kinship as positive values for Indonesia youth, this study revealed religious fanaticism, western culture, selfish and corruption as negative values for Indonesian youth. Corruption in Indonesia is high that lead Indonesia is known as being a corrupt country (Robertson-Snape, 1999). This research found that corruption is one of today’s Indonesian youth values. It is understandable as corruption is one topic that most frequently both in print and television media in Indonesia. Many former government officials such as former ministers, governors, regents, mayors and others were imprisoned due to corruption. Abraham Samad (Ketua Komisi Pemberantasan Korupsi, Head of Indonesia's Corruption Eradication Commission) stated that the most problem that Indonesian people face nowadays is corruption (Kompas, 27 Nov. 2013). He further pointed out



that every year coruption increase highly and complicated. Not only that, corruption in Indonesia is like evolution and regeneration.

Abraham Samad also explained that Indonesian corruptor is becoming younger. He pointed out that corruptor in Indonesia are about 45-50 years old in one decade ago. However, Indonesian corruptors nowadays are people with younger age such as Nazarudin and Angelina Sondakh from Democrat Party and Fadh Rafiq from Golkar Party. Those young politician were in their age of 27 to 35 when they were arrested (Kompas, 2013). Corrupt practices are still uncontrolled among Indonesian youth according to Transparency International Indonesia (TII). TII had conducted the Youth Integrity Survey to assess the condition of youth integrity in Jakarta city. The survey was conducted from July to Dec. 2012 with 2,000 respondents aged 15 — 30 in Jakarta. The survey revealed youth’s opinion about corruption. Specifically, 60% youth decide not to make reports had they confronted with corrupt act. This is because they believe it would not be effective and moreover there would not be any protection to the informants. Another 40% youth think other people’s corruption is “not of my business” (www.ti.or.id). The survey also revealed that twenty percent said that they would engage in corrupt practices if they involved only a small amount of money. Not only that, 22 percent of the respondents tolerates corrupt practices. However, the survey also showed that 93 percent and 94 percent believed that corruption was harmful for themselves and state development respectively (Jong, 2013).

A study conducted by Hastangka (a researcher from Research Center for Pancasila Studies) in 2012 revealed that corruption is a major problem in Indonesia and make them not to be proud as Indonesian people (http://psp.ugm.ac.id). Another statement from Dadang Trisangsoko, TI Indonesia general secretary, pointed out that Indonesian corruptors have been getting younger in the recent years that means there is something wrong in the way this nation educate and nurture the youth (www.ti.or.id). Moreover, Lia Toriana (Youth Integrity Survey Research Manager) pointed out that institutions that are expected to educate, serve, and protect youth turns out to give bad examples through many reports from television and internet (Jong, 2013).

To reduce corruption, Indonesian government through Kementrian Pendidikan dan Budaya (The Ministry of Education and Culture ), included “anti corruption” as one subject in Indonesian education curriculum of 2013 (www.ti.or.id). This new subject aims to emhasize of shaping positive attitude and behavior of students in fighting corruption.

Beside corruption, religious fanaticism was revealed as one of Indonesian yout values. However, religious value is one of Indonesian traditional values. Indonesia is also known as the most populated moslem people in the world. However, Indonesia is not a religion country that apply religion laws in daily people life.

Indonesia have had successful experience in maintanining religious harmony in the New Order era when Soeharto was a president of Indonesia. In that era, Soeharto with

http://www.ti.or.id/


http://psp.ugm.ac.id/




his otoriter power could impose radical religious movements that intend to disturb religious harmony in Indonesia. However, when Indonesia began its transition to democracy in 1999, religion groups have freedom to express their intention to change Indonesia’s ideology of Pancasila into an Islamic stated (Afrianty, 2012).

This research revealed that current Indonesian youth values are religious fanaticism. This religious fanaticism values are expressed with indicator or statement “I fight for my religion” and “Other religions have flaws than my religion”. Those two statements indicate that youth feel that they know their religion well so they have the most authority to compel and judging others’ religions.

Indonesian youth seems to accept violence to be one way in defending their religion. A survey by Lembaga Kajian Islam dan Perdamaian (LaKIB, Institute for Islamic Studies and Peace) that was held from October to January 2011 revealed that the majority of students in Jakarta and surrounding areas likely to agree to take turn violent action to resolve the issue of religion and morals. In the specific, the survey revealed that students approve of suicide bombings extreme action and willing to be involved in the sealing of the synagogue of other faiths (www.tempo.co).

Afrianty’s study (2012) on Islamic education and youth extremism in Indonesia shows that there is a level of religious intolerance among youth that should become alarm for Indonesian people. Her study shows that there was elevent per cent of UIN (Universitas Islam Negeri, State Islamic University) students that willing to follow radical leaders such Abu Bakar Baasyir and Habib Rizqy. Those small number of elevent per cent is an alarm because radical religion groups have always relied on a small number of young people (Afrianty, 2012). Many tragedies showed that violent activities involved youth especially as perpetrators (Machmudi, 2009). Furthermore, several bombings in Indonesia shows that religious educational institutions such as Pesantren (Islamic boarding school) is affiliated with the perpetrator of bombings (Afrianty, 2012). Machmudi also pointed out that youth are easily to be exploited because they lean to have personal and family problems. Moreover, the feeling of worthlessness and depression are major factors that allow the youth to involve in radical activities. Moreover, many radical religion groups manipulating several jargons such as “jihad” (to strive, to exert, to fight) to justify their violence activities (Asyari, 2014). This research also revealed that selfish is as one value that Indonesian youth hold today. Although selfish is often considered as one character of many young people (List, 2002; Mitchell, 1998) but selfish among the youth today can be as a consequence of technology around them (www.bettertogether.org). Technology such as internet and BlackBerry Messenger make many people communicate with other people in other place more often rather than talk to other people around them (Silvia, 2013). Therefore, technology can be considered as a double-edged sword. Specifically, the Internet allows people to have access to many information and people can have conversations with others anywhere in the world. On the other hand, internet is reducing time for many youth to socially active in the real word. It is a common picture now when a group of students which each of them plays their smart phone rather than talk verbally to each other. Not only that, there is term in

http://www.tempo.co/



Indonesian youth called “autis” (autism) to describe someone who always holding and playing with his or her cell phone in all her or his activities which make people who are around him/her seemed to be ignored. Selfish can be contributed by the rise of individualism values across nation. Furthermore, individualism is known as a global trend in the world (International Markets Bureau, 2010). Not only that, individualism in developing countries is also on the rise (Zhang & Shavitt, cited by Hawkins & Mothersbaugh, 2010). This study found that western culture becoming one of Indonesian youth values. In the specific, Indonesian youth consider western life-style as their life-style (Hastuti & Sudarwati, 2007). One main factor of the diffusion of western culture (i.e., American culture) around the world is the Internet (Nwegbu, Eze & Asogwa, 2011; Ohiagu, 2010). Through internet, information about music, brands, life-style and others can be quickly spread out around the world. Therefore, many young people around the world listening the same music of Justin Bieber, experiencing same food of McDonald, wearing fashion brands (DKNY, FCUK), and other as a result western influences through globalization and technology.

CONCLUSION

This research has several limitations to be acknowledged. First, this research applied non-probability sampling design to collect data. Therefore, the results can not be generalized to the entire population of Indonesia. Moreover, respondents of this research was chosen from 4 big cities In Indonesia (Jakarta, Bandung, Semarang and Surabaya) which all those cities located in Java island. On the other hand, Indonesia has many big cities but located in other islands (e.g., Sumatera island, Sulawesi island, and others). Second, this research applied cross-sectional research design which provides a snapshot of respondents at one point in time. Therefore, this research can not provide description of the changes or the stability of youth values over time. The limitations and the conclusions of this study may inspire further studies to explore more on Indonesian values. This research revealed traditional and new values that Indonesian youth hold today. Those traditional values are mutual assistance, religiosity, hospitality and kinship. Indonesian youth today believe that democracy, corruption, religious fanaticism, and western culture as their values. It is hoped that this empirical research contributes to the understanding youth values in Indonesian context.

Acknowledgement This research is funded by Faculty of Economics University of Pelita Harapan (2012-2013).

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