Indonesia’s refugee policy – not ideal, but a step in the right direction

September 7, 2017/in ASEAN Notes/by aseansc

Dio Herdiawan Tobing

The Indonesian government needs to expand a presidential decree to protect refugees, by turning it into law. The definition the decree uses should also be broadened because it leaves out those fleeing disasters, instead referring only to those fleeing persecution.

In December 2016 president Joko Widodo filled a long legal vacuum by issuing a decree to ensure refugees not be arbitrarily expelled or returned to their country of origin.

Some researchers have criticised the decree for not doing enough to protect refugees. For example, Indonesia still hasn’t signed the 1951 Refugee Convention which outlines the rights of refugees and the obligations of governments to protect them.

The decree doesn’t set out ways that asylum seekers and refugees in Indonesia – some 13,800 people, mostly from Afghanistan and Myanmar – can be protected and settled in Indonesia through integration programs.

Nevertheless, this regulation shows a policy shift in Indonesia from a security approach that pays no regard to the safety of refugees into one that honours a customary international law obligation of non-refoulement, or not expelling or returning refugees.

Ignoring customary international law

Even though Indonesia is not a signatory to the 1951 Refugee Convention, its honour bound to the principle of non-refoulement. It’s considered a customary law that binds all countries, including those who are not signatory to the refugee convention. This means other countries observe it as law, even though its unofficial.

Violating this customary law would bring criticism and condemnation from other nations. Even now, the international community and civil society organisations have been pressuring the Indonesian government to sign the 1951 Refuge Convention.

Prior to the release of the decree, the Ministry of Law and Human Rights’ Directorate General of Immigration had been relying on their own standard operating procedures.

This directorate is the government lead in responding to refugee issues. Without any regulation on how to treat and manage refugees and asylum seekers, officials usually ignore the requests of refugees or detain those without UNHCR refugee identification cards. The immigration agency also does not differentiate between asylum seekers, refugees, or the stateless.

Without a UNHCR refugee identification card refugees are labelled illegal immigrants. And in order to get a UNHCR identification card, asylum seekers and refugees must go through a very long Refugee Status Determination (RSD) process. This process is a very exhausting, the waiting period alone for registration for a first interview ranges from 8 to 20 months.

The lack of action in relation to refugees was most evident during the Andaman Sea Crisiswhen thousands of Rohingya and Bangladeshis were languishing at sea off Indonesia’s northernmost province Aceh in 2015.

The governments of Indonesia, Malaysia and Thailand initially refused to save them. Only after local fishermen saved the adrift themselves did Indonesia and Malaysia give them shelter.

The next year, Indonesia reportedly towed a stranded migrant boat in Aceh back to sea. In any case, immigration authorities would arrest refugees entering Indonesian territory.

However, the Indonesian Foreign Affairs Ministry showed a different approach. The ministry, with its clear understanding of international treaties and laws, is more active in responding to refugees. For example, Indonesia’s foreign minister Retno Marsudi has sent humanitarian aid for the Rohingya refugees. She visited two refugee camps of Rohingyas in Ukhia of Cox’s Bazar, Bangladesh.

Shifting refugee policy

President Widodo’s decree shows the progress Indonesia has made in adhering to international refugee law. Indonesia now has clear leadership on how to treat refugees. This means the differences in perception and behaviour between ministries can now be avoided.

Through this decree, Indonesia has codified the principle of non-refoulement into its new policy. It also makes Indonesia a pioneer among transit countries in Southeast Asia in policymaking on refugee issues.

Indonesia, Malaysia and Thailand are the primary refugee transit countries in Southeast Asia. To this date, only Indonesia has formulated a decree on refugees.

As Indonesia begins to enforce this refugee decree, Indonesia should also promote the values enshrined, in the region. Through diplomacy and negotiation, this may be a step to realise a refugee framework in Southeast Asian region and especially in the Association of Southeast Asian Nations or ASEAN.

This article was firstly published on theconversation.com

Dio Herdiawan Tobing is our former Research Manager. Dio currently studying his LLM in Public International Law at Leiden University.

Latest Articles

Public Lecture on “Navigating Contemporary Challenges: Indonesian Diplomacy in a Chanching Global Changes”September 15, 2024 - 8:54 am
Partnership Policy Review Kick Off – “Strengthening the ASEAN Charter: Review of Regional Mechanisms and Policy Recommendations”September 12, 2024 - 7:19 am
ASEAN Spice: The Connecting Culture of Southeast AsiansJune 1, 2024 - 3:49 am
RELIGION: BOON OR BANE FOR DEMOCRACY?December 20, 2023 - 12:32 am

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.

Indonesia’s refugee policy – not ideal, but a step in the right direction

Ignoring customary international law

Shifting refugee policy

ASEAN STUDIES CENTER UGM

CONTACT US