China and The ASEAN: A Need for Shifting Paradigm

May 11, 2015/in ASEAN Notes/by aseansc

Dedi Dinarto – Research Intern at ASEAN Studies Center Universitas Gadjah Mada (dinartodedi@gmail.com)

Even though China has successfully controlled the entire Spratlys on January 1974, the discourse on China’s presence in South China Sea remains the most debated issue in Southeast Asia. Accordingly the economic, strategic and political interests of involved ASEAN member countries cannot be separeaed with this problematic issue. China’s presence in the South China Sea cannot be separated from the historical trajectory, which is claimed as its own territory. However, the establishment of the ASEAN consequently resulted the demarcation of South China Sea by several ASEAN countries, such as Vietnam, the Philippines, Malaysia, and Brunei Darussalam, claimed the South China Sea as their territory. Soon afterwards, this complexity of interest sparked the border dispute among them, which until now, has not been able to be resolved.

There are some scholarly discussions over this issue. For example, Ralf Emmers explained his main argument justifying the China’s naval position in the Spratlys has continue to be weak due to its limited power projection (Emmers, 2007:53). At that time, China naval capability did not arrange the external mission instead of remaining stay at its mainland bases. However, the transformation of China’s foreign policy, particularly during the leadership of Hu Jintao and Xi Jinping, triggered anxiety and caution of its neighbor countries, in which its action is predicted to control over some disputed border through assertive behavior.

In the sense of China’s past behavior, many diplomatic efforts have been done politically despite of military projection. But the current condition seems to be very different and any attempts to involve in the conflict will be regarded as a threat to the balance of power in South China Sea dispute. since the rise of China’s military budget has correspondingly shown its assertive behavior due to the naval presence in South China Sea. From 2013 to 2015, China’s military budget is rising year-to-year approximately US$ 114.3 billion in 2013, US$ 131.57 billion in 2014, and US$ 141.5 billion in 2015 (Erickson, 2013, 2015; Keck, 2014). Having Hua Chunying as the Chinese Foreign Ministry spokesperson, she underlined the reason behind the extensive presence of China’s naval in South China Sea with the statement to maintain the military personnel, safeguard the maritime and territorial integrity, respond the maritime search and rescue, and increase the observation and research, as well as enhance fishery production (Tiezzi, 2015).

This statement has also been revealed as the main reason of China’s reclamation projects in the conflicting area. These projects remains debatable because they have larger political functions, particularly for military bases. Nevertheless, the most important thing that we can see is all about the diplomatic way endorsed by Hua Chunying, in some purpose to hide the more political and assertive behavior toward this issue, as explained by Fareed Zakaria as an effort of Chinese to hide consciously the ‘bully’ action from international view (Li, 2009:2). In the sense, this kind of political issue is successfully reframed by Chinese using soft power approach despite of military intervention.

Understanding Regional Security in ASEAN

In general, it is worth necessary to understand how the ASEAN member countries manage their conflict or dispute internally and externally. The ‘ASEAN Declaration on the South China Sea’ stated ASEAN’s position toward the disputed area by means of peaceful way, without resort to force, and to be concerned on exercise restraint (Morse, 1992:2-3). Hence, the ASEAN Way as the basic principal of member countries shows its essence to solve every bilateral or regional disputes using consultation and consensus despite of forces.

Besides that, since 1967, the ASEAN member countries have built the principle of non-interference, which means of no military conflict in every internal affairs. This principle has long to affect the relationship of ASEAN member countries. On the other hand, results some prominent principles to understand ASEAN, which are the respect of sovereignty, and the high acknowledgement on freedom, independence, and integrity.

Basically, the ASEAN member countries also stated on the Bangkok Declaration 1967 about how they should dealt with external interference, especially several Great Powers after World War II, which are Uni Soviet, United States of America, and China as the nearest and biggest neighbor. They seek to defend their regional stability by ensuring the security of ASEAN territory from external interference in any form or manifestation. Therefore, it is necessarily important to underline the framework of regional security in ASEAN which do not acknowledge the use of force and military action.

A Need for Shifting Paradigm?

Accordingly, the old understanding of regional security framework in ASEAN is justified to set aside the material purposes in which the cooperation was basically made through value and norms as the product of inter-subjectivity. It is worth to say that the construction of security community in ASEAN is non-sense and rhetorical instead of developing the substantive cooperation (Acharya, 2001:63). The unconsciousness of ASEAN member countries to accept the nature of materialismm in one hand, has been used by China to expand its military presence in the South China Sea. In the other hand, China is not only to use its soft approach getting closer to the South China Sea, but also taking some materialistic advantage in this situation, which according to the ASEAN member countries as the irrelevant factor in term of regional security.

In terms of South China Sea conflict issue, the ASEAN member countries shall re-understand the behavior of China over some disputed areas. Giulio M. Gallarotti promoted the cosmopolitanism power as the new framework to understand the current international politics. It acknowledges the possibility of soft power and hard power being practiced simultaneously. To maintain good relationship and image with all possible countries and to concern on military capability development are the two most prominent elements to define cosmopolitan power. Hence, what has China has shown to the world, particularly in the South China Sea, is worth to be described as the practice of such power. Expanding its economic cooperation is included as the practice of soft power. On the contrary, the increasing of military budget, and spreading of military presence are the concrete action of China to practice its hard power.

ASEAN member countries should also seek a new paradigm to handle the South China Sea dispute. The consciousness over the military expansion needs to be discussed further for a new strategy balancing the Chinese military presence. Not to be collided with the ASEAN Political Security Community Blueprint 2009-2015, it is important for ASEAN member countries to address their common interests on the military cooperation, particularly on the provision of common military equipment and personnel for regional integrity despites of the exclusive cooperation among disputed ASEAN member. With the notion of ASEAN centrality, a ‘common interest’ will overcome ASEAN’s passive attitudes towards Chinese military development in the South China Sea.

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RELIGION: BOON OR BANE FOR DEMOCRACY?December 20, 2023 - 12:32 am

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RELIGION: BOON OR BANE FOR DEMOCRACY?December 20, 2023 - 12:32 am
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.

China and The ASEAN: A Need for Shifting Paradigm

Understanding Regional Security in ASEAN

A Need for Shifting Paradigm?

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