Book Review: ASEAN in 2017, Regional Integration in an Age of Uncertainty

April 26, 2017/in News/by aseansc

Studying ASEAN as a region, its policy, relations among member countries, and geopolitical situations has attracted many scholars to inscribe their ideas and analysis. ASEAN in 2017: Regional Integration in an Age of Uncertainty, an outstanding monograph recently published by ASEAN Studies Center Faculty of Social and Political Sciences Universitas Gadjah Mada is one of them.

This monograph offers numerous important points about uneven regional development, which I shall address in this part. One of the example is trade regime, which serves as the core of ASEAN economic integration. Since the beginning, I strongly believe that a trade agreement is a political alliance. Either it is bilateral or multilateral to see ASEAN trade agreement as a product of political negotiation, which represents national interest remains important. In these circumstances, we know that ASEAN+6 (Australia, New Zealand, India, Republic of Korea, Japan, and China) has on-going negotiations on RCEP (Regional Comprehensive Economic Partnership) at hands. The RCEP already failed twice to meet its deadline, which is due to the end of this year.

Dr Jeffrey Wilson once noted on his paper then at his public lecture (21 March 2017) that RCEP is like a ‘noodle bowl problems’. Unlike TPP, RCEP has standard issues on environment, labour workers, intellectual properties, etc. However, Shane Preuss offers clear ideas about how to deal with, for example, the labour workers issue. Even if the sending labour states made a consensus with the receiving labour states, the government (with or without aid from NGOs) must promote it in the most efficient and effective mechanisms. It nevertheless would be a good starting point if each nation fully aware about what their most potential resource and start cooperating from that aspect. Once they realize what it is, then give the most attention on it.

I shall start with lessons from European Union on work labour. Would it work in ASEAN? Consider, for example, cultural different between both entities. The European society already passed a long journey from functional cooperation, which I doubt would go immediately in Southeast region. However, the author already put some attention that we could not just apply the exact policy in ASEAN and yet the EU’s experience would still beneficial for us to learn.

What I shall disagree with the arguments made in the book is that if the only things we should do is to provoke socio-cultural purpose with people-oriented and people-centred approaches. In the age of anthropocentrism, I argue that we should not pay attention with merely human-made problems, but also in a wider environmental perspective. We should lead ASEAN to put more attention on environmental issues, rather than merely focusing on ‘people-oriented’ and ‘people-centred’ ASEAN.

Paul J. Crutzen, an atmospheric chemist, is the person who popularise the ‘Anthropocene’ term. In 2000, Crutzen stated that anthropogenic activity (every human behaviour) in 21st century affects the atmosphere. It could be related to recent condition as the time when anthropogenic activity has a significant effect to the ecosystem. Probably, it started since the 18th century, right after the Industrial Revolution.

Consider, for example, haze issues in the region. Remember when the peatland in Borneo (Kalimantan) and Sumatra were burned down because the El Ninocyclic in 2015. Neighbour states such as Singapore, Brunei, and Malaysia spoke up to press the government to take a quick and efficient action. However, environmental problems have its own characteristics. It needs integration and commitment from every nation in the region, since the excess will affects not only one country, but also the whole region. The effect was devastating. If you would not to inhale smoky air in the morning, you have to track where the fresh air is coming.

There is a real-time satellite imageries from Global Forest Watch about the burning events, actually when its peak on 14 October and its downfall on 14 December 2015. That is a reason why Carbon-tax regulation is important and we need to struggle for this from now on.

Carbon dioxide gas was produced naturally in three ways. First, from volcanic mountains both on earth surface and on deep below ocean. Second, as the result of deep ocean organism metabolic process, which would float to the sea surface in summer. Third, from fossil fuel or coal burning from anthropogenic activity (economic activity).

We could not (or less) doing anything to control carbon dioxide gas from the first and second producers. Yet, we absolutely could do something to produce less carbon dioxide gas from our activity, and carbon-tax regulation could be a solution to the problem.

Carbon-tax regulation is a set of rules to control the price of carbon dioxide emission (as a fee) produced from a certain party. Private corporations and state-owned corporations, especially in industrial and transportation, every goods from export-import activities, also every Indonesia citizen needs to be taxed. Precisely, with different charge. The regulation would give most impact to the export-import trade. Goods could not be imported from a country that does not apply the regulation unless they pay a high tariff or they could apply the same regulation in their own country to pass the goods.

However, the addition fee would raise up the price of goods or service. However, the good news is, money from the tax would be shared (as a dividend) to every citizen on the same amount. Everyone would receive it in a certain period and does not depend to one’s carbon dioxide emission produced. The government, along with every state-owned enterprises does not receive any rupiah of it. Generally, the people would be helped in transition from fossil fuel and coal dependence.

The RCEP negotiations include reducing export-import tariff, which could means a good thing since it would increase corporations and factories to produce more goods, and stimulating economic growth. We should also consider the contribution of increased economic growth to environment. More goods produced (with recent technologies) means more waste produced too, if we still use fossil fuel or coal as two main energy sources.

I do not say that the government needs to ban all economic activity that includes fossil fuel or coal as the energy sources, since the effect would be economically damaging. However, we should start to consider not just our future, but our next generations too. Would they live in a world when they have to fighting with others just to drink a glass of water? An age when they have to wear a gas mask all the time because the contaminated air to be inhaled?

Implementing the regulation should be accompanied with more research on renewable energy sources, and in the same time, we could raise campaign to using less plastic and using more eco-friendly stuff in our daily life. We have to raise environmental awareness not just in Indonesia, but also in the whole region. This is the problem that we should work together to solve.

Here I am not arguing that socio-cultural purpose with people-oriented and people-centred approaches is unnecessary. Nevertheless, I shall say that it is not the only important thing to be consider of. If we pursue a premise ‘to fulfil basic rights’ in the last article by Ahmad Umar with a more philosophical thought, I wonder if we could achieve it in the near future. If one could not get what he or she needs, would it be ASEAN member-states’ duty to provide it for the people?

Viny Alfiyah is an Undergraduate Student at Department of Chemistry, Faculty of Mathematics and Natural 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.

Book Review: ASEAN in 2017, Regional Integration in an Age of Uncertainty

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