ASEAN Toward Global Market Integration: Enhanced Connectivity & External Relationship

December 29, 2016/in ASEAN Notes/by aseansc

Arrizka Permata Faida

Best 10 Author of Call for Essay: ASEAN Community Post 2015

The establishment of the ASEAN Economic Community (AEC) in 2015 is a major milestone in the regional economic integration agenda in ASEAN. With population over 622 million people and a nominal combined GDP of US$2.6 trillion in 2014² is fast becoming a major economic force in Asia and a driver of global growth. ASEAN has become the third largest economy in Asia and the seventh in the world. ASEAN become more influential, with widening markets regionally and globally. This essay focus on AEC fourth pillar³ refers to integration with the global economy to become strength as a region in economy and sustainable in needs to respond to global trends and be proactive in seizing new opportunities toward global market integration.

Introduction

Following the successful implementation of the AFTA, the ASEAN Leaders adopted the ASEAN Economic Blueprint as a master plan guiding the establishment of the ASEAN Economic Community 2015. The stated goal is a regional economic integration – a single market and production base and the free movement of goods, services and labor. ASEAN economic integration effort contributed fundamentally to the regional economic foundation, ensuring the continuing strong performance of our national and regional economies.

External Economic Relationship

In globalization era, the forms of external relations have become more important. ASEAN possesses immense growth potential and is a notable global hub of manufacturing and trade, as well as one of the fastest-growing consumer markets in the world.

AKFTA is focusing to strengthen economic, trade and investment cooperation by progressively liberalizing and promoting trade in goods and services as well as create a transparent, liberal and facilitative investment regime. ⁴

In trade of goods and service, imports from ASEAN to Korea make up about 10% of Korea’s total inbound shipments, the top items imported from ASEAN have a much higher share compared to world imports in terms of amount. It is possible to assess that ASEAN is an important trade partner. Korea stood at the 7th largest trading country, and ASEAN represents an important trading partner (for Primary Products as table above) for Korea. Korea’s total trade volume with ASEAN in 2014 amounted to $138 billion USD, making ASEAN Korea’s second largest trading partner, after China at $235.4 billion USD. Out of Korea’s total 2014 trade volume of $1,098.2 billion USD, ASEAN’s share was 12.6%, only after China at 21.4%.

Figure 1. Korea’s Import Item from ASEAN by Industry (1990~2009)

The EU was ASEAN’s second largest trading partner after China in 2013. With the portion for around 13% of ASEAN trade. ASEAN is the EU’s 3rd largest trading partner outside Europe (after the US and China) with more than €246 billion of trade in goods and services in 2014.⁵The EU is by far the largest investor in ASEAN countries accounting for 22% of total FDI (Foreign Direct Investment) inflows in the region. EU companies have invested an average €19 billion annually in the region (2012-2014). The main imports from ASEAN to the EU are machinery and transport equipment, agricultural products as well as textiles and clothing.

Figure 2. EU-ASEAN Negotiations History

The EU makes a negotiations with individual ASEAN Member States in different year, but also cooperates with the ASEAN region as a whole.⁶ EU and ASEAN as two leading regional integration initiatives partnering in integration and connectivity.⁷

The US is the 3rd largest trading partner for ASEAN. ASEAN investment in the US has grown over 1,400% and US investment in ASEAN has increased 169% since 2001. US investment in ASEAN is almost $190 billion exceeding all other destinations in Asia, while ASEAN investment into the US exceeds $27 billion. The importance of America’s current and future relationship with ASEAN mutually beneficial growth will require greater investments in America’s political, economic, and diplomatic engagement with ASEAN. Recognizing its geostrategic importance, the US cooperates with ASEAN and its member states on a multitude of initiatives ensuring security and stability in the region. ASEAN investment in the US is growing much faster than the investment coming from other regions.

Figure 3. US-Asia Direct Investment,through 2012

Participation in global supply networks

ASEAN requires an integrated approach to connectivity. To enhance participation in global supply networks by:

Adoption of international standards and regulation in production and distribution
Developing a comprehensive package of technical [efficient logistics and distribution services] to upgrade industrial capabilities and productivity.⁸
Optimize their production process (from raw materials to finished products) through outsourcing and offshoring of activities at competitive cost and quality.

Conclusion

A competitive economic region is a connected region. ASEAN is one of the largest economic zones in the world; a growing hub of consumer demand. Process toward global market integration has shown. Global market integration could potentially combine to produce opportunities and generate challenges,that is higher costs, or complicated regulations to ASEAN countries. That will help to improve the living standards of the ASEAN population through economic development. ASEAN also intends to improve global supply networks, as well as expand trade, and improve transportation and infrastructure.

REFERENCES

Burnson, Patrick. ASEAN is Refining Supply Chain Networks. Accessed on October 29. http://www.scmr.com/article/asean_is_refining_supply_chain_networks

Cheong, Jaewan. Korea’s Intermediate Goods Trade with ASEAN. Accessed on October 28. http://www.ide.go.jp/English/Publish/Download/Brc/pdf/05_chapter4.pdf

European Commission. Association of South East Asian Nations (ASEAN). Accessed on October 28. http://ec.europa.eu/trade/

European External Action Service. The EU-ASEAN relationship in twenty facts and figures. Accessed on October 29. http://eeas.europa.eu/archives/docs/asean/docs/key_facts_figures_eu_asean_en.pdf

Supply Chain Asia. Building Resilient ASEAN Supply Chains. Retrieved on October 29. http://supplychainasia.org/building-resilient-asean-supply-chains/

The East-West Center. ASEAN MATTERS FOR AMERICA/ AMERICA MATTERS FOR ASEAN. Retrieved on October 28. www.AsiaMattersforAmerica.org/ASEAN

Vinayak HV, Fraser Thompson, and Oliver Tonby. Understanding ASEAN: Seven things you need to know. Retrieved on October 28. http://www.mckinsey.com/industries/public-sector/our-insights/understanding-asean-seven-things-you-need-to-know

AEC ASEAN Economic Community

AFTA ASEAN Free Trade Agreement

AKFTA ASEAN-Korea Free Trade Area

ASEAN Association of Southeast Asian Nations

EU European Union

¹ : Student at Department of Management, School of Business and Management, Bandung Institute of Technology

² : ASEAN. ASEAN Economic Community. Accessed October 26,2016. http://asean.org/asean-economic-community/

³ : The 4 pillars are a single market and production base; a competitive economic region; equitable economic development; and integration with the global economy.

4 It also aims to explore new areas and develop appropriate measures for closer economic cooperation and integration; facilitate more effective economic integration of the new ASEAN Member States and bridge the development gaps; and, establish a cooperative framework to further strengthen economic relations among the countries. Retrieved from : http://akfta.asean.org/index.php?page=background-of-akfta

⁵Data retrieved from: European Commission Website. http://ec.europa.eu

⁶Framed by a biannual ASEAN-EU Trade and Investment Work Program

⁷ In February 2014, the ASEAN Connectivity Coordination Committee visited the EU.

⁸ To achieve this requires support for physical infrastructure as well as improving cross-border agreements and institutional connectivity.

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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.

ASEAN Toward Global Market Integration: Enhanced Connectivity & External Relationship

Figure 1. Korea’s Import Item from ASEAN by Industry (1990~2009)

Figure 2. EU-ASEAN Negotiations History

Figure 3. US-Asia Direct Investment,through 2012

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