Marawi’s Crisis Requires ASEAN’s Centrality, Not External Intervention

June 10, 2017/in ASEAN Notes/by aseansc

Since the past two weeks, Southeast Asia has been putting a serious concern to its security and stability caused by the state of crisis in Marawi and Mindanao. Isnilon Hapilon, appeared to be a famous criminal who has committed itself in a global crime featured in the list of targeted person by FBI, becomes the reason why Armed Forces of Philippines started its fire in Marawi. Currently, the AFP has been fighting against 400 militants of Islamist fighters in Marawi, including foreign fighters, causing almost 200,000 civilians flee away from the city. By placing the entire Mindanao under martial law, President Rodrigo Duterte perceived that this approach would end the crisis soon.

Even this issue was considered as a topic for discussion during the annual regional security forum, The Shangri-La Dialogue. This topic was brought by the Singapore’s Defense Minister Ng Eng Hen, who is afraid if the situation in Marawi and Mindanao is not immediately resolved under the framework of cooperation between ASEAN member countries, Southeast Asia would have to bear the responsibility for a greater spill-over effect to the region.

Amidst a belief that President Rodrigo Duterte would have been successful to ‘solve’ his national security crisis alone, the transnational nature of Islamists insurgency and radicalism needs a significant role of ASEAN, not only to have a prompt response against potential security threat, but also to prevent the growth of radicalism and transnational crime.

Practically, ASEAN member states have stepped up cooperation as the threat from Islamic State increases. They planned to utilize spy planes and drones to stalk the movement of militants. The existing trilateral joint maritime patrol between Indonesia, Malaysia, and Philippines will be intensified. Even the United States through U.S.-ASEAN meeting seeks an entry point to ‘help’ ASEAN whether it is intelligence, information, or else. Let alone Duterte has been offered a help by Russia to fight drugs and terrorism, and he himself demands for military assistance from Russia.

In this sense, ASEAN needs to learn from the case when Southeast Asia was regarded as ‘second front’ of the US Global War on Terrorism (GWOT). George Bush pushed to implement a regional counterterrorism consensus considering all terrorism-related activities into one bucket. On the other hand, the nature of Marawi’s crisis is more multifaceted with crosscutting issues involving separatism, Islamic radical movements, and global crime network. In this sense, if Russia and the United States intervene more in this regional issue let alone putting a similar doctrine like GWOT, it is plausible that the Philippines will become the ‘Syria of Southeast Asia’. ASEAN member states should keep in mind that the ASEAN Convention on Counter Terrorism remains prime as a guideline to counter, prevent, and suppress terrorism in all forms. In this sense, the involvement of external parties should be considered carefully.

This does not dwell on defeating the militants per se, but also to close the gap for separatism. ASEAN needs to learn from the case of Indonesia, back to the end of 1990s where Indonesia lost East Timor. The indirect interventions from Australian government to support the insurgency of FRETILIN led by Francisco Xavier do Amaral had successfully foiled the two-decade Lotus Operation launched by Indonesian Armed Forces.

In fact, it is arguably that Duterte should realize that the case should be addressed to ASEAN as a regional body instead of ensnaring greater involvement from great powers. The larger involvement of great power in ASEAN’s regional security problem will only pave a way to a more complex political-security environment in ASEAN. In this sense, it provides a criticism that the ASEAN’s principle of non-intervention must be further question to reflect the current security and stability crisis in the region, especially the Article III and IV of ASEAN Convention on Counter Terrorism concerning the principle of non-interference and preservation of sovereignty.

ASEAN needs to be more fluid to encounter the transnational nature of threat. Having said that the nature of this threat is transnational, ASEAN member states need to realize that sovereignty is the primary cost to be paid. If ASEAN does not begin to put concern about ‘shared sovereignty’, not only is ASEAN’s increasingly lost relevance in dealing with traditional and non-traditional security issues, the fall of the country to the hands of radical groups is not inconceivable.

Therefore, we may see the future challenge for ASEAN‘s security issues is not only in the way to manage and solve the primary security crisis in the South China Sea, but also to maintain security and stability in Marawi under the existing ASEAN Convention on Counter Terrorism. By not pulling in external parties to solve this issue, ASEAN will not lose its relevance to ensure the regional security and stability.

Dedi Dinarto is a researcher at ASEAN Studies Center, 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.

Marawi’s Crisis Requires ASEAN’s Centrality, Not External Intervention

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