Rethinking the Role of ICSID in Investor-State Dispute Settlement in ASEAN Economic Community

March 8, 2016/in ASEAN Notes/by aseansc

Andika Putra, Intern Staff at ASEAN Studies Center UGM

The establishment of ASEAN Community aims to improve the welfare of all ASEAN member states to be able to compete in regional and global scope. Furthermore, higher levels of investment between ASEAN member states will increase the number of disputes arising between private investors and governments in South East Asia. To settle this issues, ASEAN Comprehensive Investment Agreement (ACIA) was signed by ASEAN Member on 2009, which regulated about the investment protection and investor-state dispute settlement mechanism. On the one hand, the parties may settle their dispute through Alternative Dispute Resolution. On the other hand, ACIA allow the investor to submit a claim to the courts of disputing Member State, or even submit their claim to the arbitration institution, such as International Centre for Settlement of Investment Dispute (ICSID), UNCITRAL Arbitration Rules, Regional Centre for Arbitration at Kuala Lumpur or any other regional center for arbitration in ASEAN that agreed by the disputing parties. This article will discuss about the role of ICSID in ASEAN Economic Community.

What is ICSID and why choose ICSID?

Arbitration under the International Centre for Settlement of Investment Disputes (ICSID), or the ICSID Additional Facility Rules (Additional Facility Rules) is a profitable choice for investors, since founded in 1965, ICSID has significant experience handling a dispute over investment. As of October 1, 2015, ICSID had registered 539 cases under the ICSID Convention and Additional Facility Rules. Forty-two (42) of these cases (8%) involved a State Party from the South & East Asia & the Pacific (SEAP) Region (Chart 1).

There are some advantages offer by the ICSID, the first is neutral and self-contained system, as detailed in Chapter 5 of ICSID Convention provides that the arbitration law of the places of arbitration, wherever it may be, has no impact whatsoever on the proceedings. Second, as in other international arbitration, ICSID hearing generally is private, however as a result of the 2006 ICSID amendment, it is possible for non-parties and NGO to observe the hearing process and publish the decision. Third, ICSID provides a transparent cost structure and keeps its administrative fees relatively low, and the last, it remains true that most of ICSID awards have been either successfully settled or voluntarily executed by the parties, this success may be due to ICSID being an organ of the world bank, and the perception that failure to respect and ICSID award would have indirect political consequences in terms of credibility with the world bank.

Chart 1: Geographic Distribution of All Cases Registered under the ICSID Convention and Additional Facility Rules (click on picture to enlarge)

The Role of ICSID in Investor-State Dispute Settlement in ASEAN

To resolve the dispute through ICSID, both of the host country and the investor’s country of origin are parties to the Washington Convention. However, Laos, Myanmar, Thailand and Vietnam did not ratify this convention. For the cases involving these countries, ICSID Additional Facility Rules is possible to be used by the parties. ACIA allows arbitration based on Additional Facility Rules when one of the host country or the country of origin of the investor is a member of the Washington Convention. However, if both of the disputing parties are not the parties in Washington Convention, they cannot submit their claim to the ICISD. For example, the dispute between the Governments of Myanmar and Thailand investors, will not be handled by the ICSID, because both of parties did not ratify the Washington Convention.

In conclusion, ASEAN as a regional organization in South East Asia was enacted ASEAN Comprehensive Investment Agreement, it is good momentum for the investor and ASEAN Member States to develop the South East Asia region, because ASEAN has provided the investment protection and dispute settlement mechanism. However, we have to optimize the role of ICSID as one of the remarkable institution, who have good reputation and good experience in investment dispute settlement. However, ICSID Arbitration is not the best option in every situation. In fact, there are some ASEAN Member who has not ratify the Washington Convention yet, it will be the challenges in the future, because the role ICSID is very important in investment dispute settlement. Even, there are some other arbitration institution, in this case ICSID will be the alternative solution to settle the investment dispute in ASEAN. Therefore, the ratification of Washington Convention for the rest member of ASEAN will be good idea for the investment protection in ASEAN.

Latest Articles

RELIGION: BOON OR BANE FOR DEMOCRACY?December 20, 2023 - 12:32 am
Redefining Commodities in International Trade: ASEAN Blue Carbon Initiative and Its Role in Navigating Climate Crisis in the Southeast Asia RegionDecember 18, 2023 - 12:05 am
Korea-Indonesia Cooperation Forum in Commemoration of the 50th Anniversary of Diplomatic RelationsDecember 6, 2023 - 3:53 am
NACT Country Coordinators Meeting and Annual Conference 2023October 16, 2023 - 4:48 pm

Facebook

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.

Rethinking the Role of ICSID in Investor-State Dispute Settlement in ASEAN Economic Community

ASEAN STUDIES CENTER UGM

CONTACT US