From a Security Regime into a Security Community: Is it Time?

August 1, 2016/in ASEAN Notes/by aseansc

Habibah H. Hermanadi – Research Intern at ASEAN Studies Center UGM

2016 begun with yet another terrorist attack to one of the ASEAN member states, Indonesia, the attempt of suicide bomb in Jakarta backed up by the currently emerging terrorist group Daesh surprisingly resulting in the famous #kamitidaktakut internet sensation which means we are not afraid, a sense of solidarity among Indonesians to resist the terror. Daesh or known as Islamic State (IS) is currently expanding their influence beyond Middle East and North Africa towards Asian regions with strong ideological roots fighting for the return of Islamic Caliphate. Their attacks went continuously in 2016 throughout Europe and Asia, the group is known for spreading terror and grievance by utilizing these attacks and propaganda. One of the most viral propagandas was recently uploaded in youtube—a video based social media depicting dozen of young Indonesian and Malaysian children who were armed and told to ‘liberate’ their homelands.

Another notorious terrorist group which identifies itself as Abu Sayyaf, located in Philippines, has been causing distress in the Southeast Asia region since 2004, the group spreads regional terror after the very recent case where the group kidnapped 7 Indonesian sailors last month and now 5 more Malaysian fishermen were abducted around Sulu, Philippines. The group had shown extreme gruesome hostility towards the government by sending visual threats through the act of beheading, it was considered as obscenely brutal way when it is not done in one fell swoop of a sword, but with slashes and hacks from a hunting knife.

On the 36th ASEANPOL Conference, Malaysian Prime Minister Datuk Seri Najib Razak stated the importance of unity to fight off terror, in his speech he clearly mentioned “Daesh and its cruel, twisted ideology have no place in our peaceful, diverse, tolerant country and nor in our region,” he also condemned Abu Sayyaf and their recent abduction. The Prime Minister put on emphasis on the role of stronger ASEAN by taking example of Malaysia who had adapted the Security Offences (Special Measures) Act or Sosma; the Special Measures against Terrorism in Foreign Countries Act; the Prevention of Terrorism Act and the National Security Council, by implying these strong counterterrorism measure within Malaysia he had been facing many critics which questioned the government’s intentions yet he was unapologetic for the action that he took when it comes to the safety of the citizens. Similar reaction was shown by the newly elected President of the Philippines, Rodrigo Duterte, where he appointed the military to enhance the capability to search and engage the rogue and lawless elements, in his words, “the Armed Forces of the Philippines will be applied to crush these criminals who operate under the guise of religious fervor.”

The strong remark on the conference was dearly welcomed by the Russian federation whereas Moscow offered joint measures to diminish the number of militants arriving from Daesh, The idea was in line with Prime Minister Najib Razak mentioned, Russia will work together with ASEAN through mechanisms of our partnership, namely informal meetings of ASEAN defense ministers and talks of senior officials and sessions of the working group on counteracting terrorism and transnational crime. However on the foreign ministers meeting collaboration between ASEAN-United States was drawn, according to deputy’s spokesperson Mark Toner the detail of collaboration would be focusing on specific actions to combat illegal, unreported, and unregulated (IUU) fishing, and ASEAN-US pledged their commitment to strengthen cooperation against terrorism and violent extremism.

The two initiations by the two influential countries exactly portray the dynamics of security in Southeast Asia, in one side as terrorist groups had been advancing themselves and connectivity among nations became vital in the context of tracking these groups down, yet in the other side the region has always been known as a strategic region, desirable by many for further security collaborations allowing flow of external parties from United States and Russia questioning the 1971 Zone of Peace, Freedom and Neutrality declaration which was created to assure that there will be no interference coming from outside powers. Razak and Duterte had been very vocal in showing their firm actions against these terrorist groups and suggesting others to tighten their military involvement in counterterrorism. Through these strong reactions ASEAN is given an opportunity to think about what Center for Strategic and International Studies, Rizal Sukma, mentioned in 2015 that ASEAN is not a security community, but rather a a security regime; without violating the sacred principle of non-interference. Will the current face of terror reformed the status quo driving ASEAN closer towards its ‘security community’ and ‘common internal enemy’ concept voiced by Professor Amitav Acharya in 1991? Either way the answer lies among the member states and whether or not they will concur.

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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.

From a Security Regime into a Security Community: Is it Time?

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