Why ASEAN Needs to Regulate Land and Water Grabbing Issues

May 3, 2017/in ASEAN Notes/by aseansc

Political stability and food security are inter-related both at national and regional level. The distortion of political instability would eventually affect food availability and distribution. On the one hand, food scarcity, which will increase food price and shortage, could provoke political instability. During the establishment of ASEAN Economic Community, ASEAN have been projected its institution as the global food granary. In fact, the ASEAN countries today are still facing issues on land and water grabbing. To solve this issue, ASEAN must help member countries to address the problem of land and water grabs by developing regional regulation to support investment on agriculture.

In the context of regional integration, ASEAN has defined itself to focus on agricultural partnership. ASEAN had its existing platforms on ASEAN Integrated Food Security Framework (AIFS), which is supposed to be the springboard in providing solution for food supply, and agricultural land. The goals of AIFS Framework are ensuring long-term food security in ASEAN, and improving the livelihood of farmers in ASEAN.

The ASEAN Summit 2009 pledged to embrace food security as a permanent policy priority. It is extended on the 2015-2025 Strategic Plan. The Summit adopted AIFS Framework to systematize its approach to food security. Its vision is to integrate programs of stabilizing national and regional food prices and supply, and to help member countries to cope with food emergency.

In this sense, the background of developing AIFS rests on ASEAN’s ability addressing famine effectively, especially in Indonesia, Lao PDR, Philippines, and Vietnam.

The report of United Nations Food and Agricultural Organization in 2013 indicated that Southeast Asia region has shown decreased number of undernourished people from 140 million in 1990 to 64.5 million in 2011. However, 64.5 million is still a huge number of people, in which it needs to be reduced and resolved.

The phenomena of water grabbing in Mekong Basin has showed how resources should be managed by regional institution. Mekong river is a water stream that flowing through several nations, including: Cambodia, Thailand, Lao PDR, and Vietnam. It means when a country conducting a project in the Mekong River, the other would get its externalities. For instance, the dispute on Thailand’s hydropower development happens to constrain Vietnam, Lao PDR, and others livelihood, especially in agriculture. The other phenomena also happen in Indonesia on the dispute of land grabbing Semen vs Samin.

To address this situation, I believe that to enhance ASEAN integrated food security framework, the institution should establish ground rule and consent on facing land and water grabbing issues as well.

Substantively, one of the strategic thrust of AIFS frameworks stated, “identify policies, institutional, and governance mechanism for nutrition-enhancing agriculture development in ASEAN member states.” It aims to increase the awareness and recognition on the importance of nutrition on food, agriculture, and forestry by the national stakeholders.

Subsequently, it would implicate the national policy mechanism. In contrary, the ASEAN countries still have no clear regulated acquisition on monitoring and maintaining farmland and water resources. Some evidences, such as displaced farmlands and community forests into commercial industry purposes as in mining, or food crops plantation in the region.

As a consequences, the action to achieve ASEAN as the world’s food granary is still going to be a long run. We can see on how ASEAN is still relying on food security preventive action in ASEAN Plus Three Emergency Rice Reserve (APTERR).

APTERR is a regional cooperation between ASEAN and China, Japan, and Korea. This cooperation is focusing on agriculture and forestry to secure food availability within its member, through the main function of assistance for food aid, and building nation’s confidence during food crisis. Unfortunately, APTERR only regulates the subject of earmarked rice reserve. I believe that to ensure food security in the cooperation of ASEAN+3 the regulation should also establish monitoring on agricultural land and other resources. The agreement should cover the issue of land and water grabbing.

To achieve the-so-called ASEAN’s food granary, AIFS Frameworks need to focus on multi-sectoral and multi-stakeholder engagements.

AIFS should be able to engage with the sub-regional organization, academia, local governments, private-public partnership, social enterprise, civil society organization and non-governmental organization, etc. The objective of its engagement is to enhance commitment, participation, and social responsibility of ASEAN peoples to benefit the community.

The notion would not be only about resolving hunger in the region, but more importantly about how to maintain and enhance food security in the region.

In conclusion, the ASEAN institution and community should take land-grabbing issues as serious problem to food security. The projection on AEC blueprint 2025 indicates food security agenda as priority to ASEAN institutional enhancement.

Ruth Tarullyna Simanjuntak is a research intern at ASEAN Studies Center, Faculty of Social and Political Sciences, Universitas Gadjah Mada, and an undergraduate student at Department of Politics and Government, Faculty of Social and Political Sciences, Universitas Gadjah Mada.

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In December 2022, the Indonesian government passed a law that penalizes sex outside marriage. This is only one of the many changes in the criminal code that observers warn of the increasing conservatism in the country.

Indonesia houses the largest Muslim population in the world and is also a republic whose democratic experiences and milestones have been widely studied by scholars within and beyond the region. This makes Indonesia a compelling case for reflection on the nexus and tensions between religion and democracy. Is religion compatible with democracy? What opportunities and challenges does the “Islamic Renaissance” entail in the country? Democracy on Religion

Liberal democracy espouses secularism, the separation of church and state, and freedom of religion. In an “ideal” democratic system, the state must not endorse nor support any specific religion while guaranteeing the free exercise of religion among citizens. This is essential in a democracy for many reasons. Religious freedom is a crucial civil right that enhances citizens’ individuality and relations with others. It stops one religion from dominating society, hence promoting diversity and co-existence. At the same time, it prevents policies from being framed according to religious beliefs, which may result in discrimination and repression of fundamental human rights.

Religion and its Tensions with Democracy: The Case of Indonesia

This is particularly important for Indonesia. While the country is predominantly Muslim, Indonesia also has many ethnolinguistic groups with different cultures and practices. It is a challenge in itself to build one nation with an immensely heterogeneous society. The diversity in the country resulted in years of ethnic conflict and violence. Even a religious minority, the Ahmadiyya, faces intimidation and oppression in the exercise of their faith. Indonesia’s dilemma points to the longstanding debate in human rights discourse and practice – are human rights universal, or are they relative to culture and local customs? While I am more inclined to support the former, it is important to be aware and carefully consider the context of a country when designing human rights advocacy and interventions.

However imperfect, the democratization process in Indonesia has assisted in facilitating efforts for reconciliation and balancing competing interests in the country. Recently, the President stunned the world when he acknowledged past grave human rights abuses in the country, including an anti-communist purge in the ’60s and the arrest of democracy activists during the Suharto presidency.

Indonesia sits in between secularism and theocracy. The country’s fundamental law espouses Pancasila, which is the foundational political theory of Indonesia. Through its five principles, Indonesian society believes in one God and aspires to create a just and civilized humanity, unity, democracy, and social justice for all. This tells us that, by principle, Indonesia gives importance to pluralism and citizenship. Scholars and practitioners of the law also adopt legal pluralism and believe that different legal systems are complementary rather than contradictory. For example, community practices and customs are considered along with national and local regulations in settling disputes and conflicts at the village level.

However, in recent years, Indonesia has seen the expanding role of Islam in the country’s social and political life. Aside from Islam being a “source of ethical and cultural guidance”, many Islamic organizations have secured formal power, which allows them to easily introduce measures within the state apparatus that cement their own interests. Hardliner Islamic groups have also proliferated, and fundamentalist thought and practices are becoming more and more widespread. Islamic identity politics have also been evident since Widodo coalesced with conservative Islamic factions and appointed Amin, an influential Islamic figure, as his vice president. The new penal code tends to be more religious than secular. This has implications for Indonesia’s supposed secularism and diversity. How can the Indonesian government best represent the interests and aspirations of all?

As Indonesia continues to modernize and extend its economic and political ascendancy in the region, rapid changes in its social relations and dynamics are also expected. This demands a more careful look at the kind of laws and “social controls” that the government enforces. Suppose conservative forces are forwarding laws in the name of protecting tradition and keeping Indonesian values in check. In that case, it should not be at the expense of fundamental civil and political liberties, nor should it be to repress vulnerable groups even further, such as women, LGBT+, and ethnic communities. Admittedly, this is easier said than done. Hence, political representation must reflect the diversity and vibrance of Indonesian society. If only one group dominates political and policy discourse, it ultimately jeopardizes the general will.

When religion becomes the yardstick for crafting rules and policies, it creates biases, whether intended or not. Propositions that are credible and necessary but “contradictory” to a certain religion may be rejected simply because they do not fit the personal convictions of decision-makers. Integrating religion into politics usually leads to oppressive and harmful policymaking. Religion is also a form of heuristics or cognitive shortcut that devalues deliberation and discussion. Instead of scrutinizing issues, people may resort to using their religion as the sole basis for their position on a particular matter. Democracies ought to be deliberative and pluralistic.

Human rights activists and organizations in Indonesia have sounded the alarm on many changes in the criminal code that could stifle individual freedoms and lead to setbacks in the country’s democratic progress. Aside from banning sex outside marriage, the government also reinstated laws that criminalize insulting the President and other state officials and institutions. They also increased the punishment for blasphemy. These laws can be disproportionately used against individuals and groups with legitimate criticisms and concerns about the government. It may also render already marginalized communities even more vulnerable. Religion, Populism, and Repression

This trend is not only unique to Indonesia. Much of the world has seen the rise of “nationalist” movements, often within the pretext of religion and safeguarding culture. India’s Modi has exhibited Hindu nationalist tendencies, which have meant greater intolerance against the Muslim minority in the country. Myanmar’s Tatmadaw has weaponized Buddhism to rally support from the public and account for its atrocities.

The use of religion to justify repressive and oppressive regimes is apparent. Religion is an effective tool to unify a group of people and subject them to a specific set of beliefs and values, which may be highly prejudiced and absurd. Religion acts as a moral compass that defines what is right and what is wrong. Because religion is subjective, it can easily be manipulated to serve political objectives. Populists and autocrats can bastardize religion to create a public enemy, instill an “us vs them” mentality, and sow further polarization.

Failed democracies thrive out of fear, whether it is real or manufactured. Religion can be a potent force to ingrain this fear. This hysteria against change and modernization is easy to whip up when people already have preexisting beliefs. It is not too difficult to segregate people and label them as the “other”. When this distinction is entrenched, it is convenient to normalize discrimination and violence.

It is said that Indonesia is a model for “Moderate Islam” when compared to the Middle East; the “Indonesian way” can complement Western values and democracy. It also has the potential to correct Islamophobia and promote Islam as a religion of peace. On the other hand, if Indonesia cannot find its balance and condone fundamentalist and hardliner Islamic groups to flourish, Indonesia will certainly regress in its hard-won democratic gains.

Religion has inherent contradictions with democracy. Subscribing to a religion and structuring a supposedly diverse society using its tenets is monopolistic and can bring about intolerance. It is paramount for democracies to ensure that civil, political, and socioeconomic rights are not deprived based on religion and other forms of cleavages. The access and exercise of power should be as widely distributed as possible. Public office should not be limited to certain political clans or religious organizations. For instance, at the village level, cultural and socioeconomic elites must share power and administration with vulnerable and historically marginalized groups. There are more reasons and illustrative cases, present and past, to posit that religion is more of a bane than a boon to democracy. At the moment in world history when (dis)information is fast and instant, we must maintain vigilance in dealing with autocratic agendas in the guise of “respecting” values and tradition. It is easier to believe and conform than to reflect and deliberate. But democracy dies when we rely on shortcuts to define what is good for us. Democracy dies, slowly and deliberately, when we allow a few to sabotage our freedoms and liberties to increase their own. Demagogues and despots are usually cunning and do things “in the name of God”.

REFERENCES

Evans, M. S. (2014). Religion and political decision making. Journal for the Scientific Study of Religion, 53(1), 145–163. http://doi:10.1111/jssr.12088

Evans, T. (2012). Separation of Mosque and State in Indonesia. Policy, 27(4), 35–39.

Głodek, A., & Grzywacz, A. (2020). Indonesia – between religion and democracy, Warsaw: Boym Institute. Retrieved from https://instytutboyma.org/en/indonesia-between-religion-and-democracy

Jaffrey, S. (2020). Is Indonesia Becoming a Two-Tier Democracy?, Washington D.C.: Carnegie Endowment for International Peace.

Jamaluddin, M., Chen, H. & Watson, A. (2022). Indonesia bans sex outside marriage as parliament passes sweeping new criminal code, Jakarta: CNN.

Klinken, G. v. (2019). Living in a Sacred Cosmos: Indonesia and the Future of Islam. Journal of the Humanities and Social Sciences of Southeast Asia, 175(1), 81–135. http://doi:10.1111/jssr.12088

McWilliams, E. (2018). Democracy in Indonesia: A Progress Report, Washington D.C.: The Foreign Service Journal.

Nagda, A. (2020). The Diplomat. [Online] Available at: https://thediplomat.com/2020/03/the-islamization-of-indonesias-foreign-policy/

Omelicheva, M. & Ahmed, R. (2018). Religion and politics: examining the impact of faith on political participation. Religion, State, and Society, 46(1), 4–25.

The World Factbook. (2023). Indonesia, s.l.: Central Intelligence Agency.

Wieringa, S. E. (2006). Islamization in Indonesia: Women Activists’ Discourses. Signs: Journal of Women in Culture and Society, 32 (1), 40–27.

Short Biography:

Kay Conales is a student of the Asia Pacific-Master of Arts in Human Rights and Democratization of the Institute of Human Rights and Peace Studies (IHRP) of Mahidol University (Thailand). She also studied in the Faculty of Social and Political Sciences (FISIPOL) of APMA’s partner-university Universitas Gadjah Mada (Indonesia). She can be reached through e-mail at ksconales@gmail.com.

Why ASEAN Needs to Regulate Land and Water Grabbing Issues

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