The Challenge of ASEAN Institutionalism in Outer Space

October 5, 2022/2 Comments/in ASEAN Notes/by aseansc

Written by: Ade Meirizal & Dinda Julia Putri

A lot of people are blurry to consider space. Space activities are more complex. Not only for telecommunication, banking, and GPS utility, outer space can provide fish movement data, disaster mapping, and even agricultural sources on earth from satellites. With information from satellites, the quantity of fishery activity could be maximized and can help fishermen to trace fish locations throughout the sea. Furthermore, satellites can help farmers to map fertile soil to start agriculture and create sustainability in the quality of the goods (eco-business.com. 2021). Geographically, ASEAN is surrounded by sea, which means fishery activity is part of Southeast Asia people, and agriculture is an essential element in SEA society. SEA is the best place to establish a launch site because it is close to Geosynchronous Equatorial Orbit (GEO). GEO was the most suitable and conducive orbit for satellites, especially for communication satellites; most of the USA communication satellites were positioned in GEO to make data gathering more efficient and reliable (Peterson, 2003). In the historical record, a few countries in Southeast Asia, like Indonesia and Vietnam, joined the space activity a long time ago. Indonesia was the first SEA country to launch its own satellite in 1963 through a national entity called LAPAN (the Indonesian National Institute of Aeronautics and Space). Vietnam was a part of the Soyuz 37 mission to send their first cosmonaut to space. Thailand and Malaysia are the main actors in SEA space history, which focus on space powers. Uniquely, four ASEAN space powers are surrounded by minimal interest and technology in space, such as Cambodia, Laos, and Myanmar. Unlike many other state members, Singapore stressed its interest in industrialization and academic-centrics of space technology (Verspieren and Coral, 2021).

Advantages & Urgency

Most ASEAN state members are located on the equator line, namely; Indonesia, Brunei Darussalam, Malaysia, Singapore, Thailand, and Vietnam. This position is beneficial to cut off budget and efficiency. The equator can give an additional natural boost for rockets to reach space and affect rocket fuel and booster consumption. Due to safety and prevention during the rocket launching process, the coastline of each area in SEA was a potential place to establish a launch site so debris and failed launch would not hit citizens (scienceabc.com, 2022). The urgency of ASEAN to advance space activity is because of the geographical issue. We know that most ASEAN countries are lying on the ring of fire, the most dangerous area on earth. This area is vulnerable but has enormous potential in sources. Space technology such as satellites is beneficial in preventing disaster (Verspieren and Coral, p. 6. 2021). On the other hand, ASEAN is surrounded by major powers on geopolitics at the global level. Emerging countries outside of ASEAN, such as India, Brasil, and South Korea, show their progress in space activity, like India, which puts their space interest not only for commercial but also military purposes. Space rivalry has become a reality in recent decades. The main actors in space are not only states but also privateers and possibly threatening regional interests.

Challenges

Space activity in ASEAN was organized by SCOSA (Space Technology Development and Utilization), and this framework is part of the ASEAN Committee on Science and Technology (COST). SCOSA is one of the most extensive plans of ASEAN from 2016 to 2025 through the ASEAN Plan of Action on Science, Technology, and Innovation (APASTI), released in October 2017 (Verspieren and Coral, p. 11, 2021). However, SCOSA is a sub-committee that was created by ASEAN Committee on Science, Technology, and Innovation (COSTI). In other words, SCOSA is not an independent entity in ASEAN. SCOSA was established under the huge COSTI umbrella. Compared to the European Space Agency (ESA), which organized eight programs, namely; space science, human & robotic exploration, observing the earth, telecommunication, satellite navigation, space transportation, technology and operations, and standing independently, SCOSA stressed its focus on satellite, geoinformatics, and space technology applications (asean.org. 2022). Moreover, the “sub-committee” has a deficiency. Although it has a specific responsibility in terms of purposes (Merriam-webster.com, 2022), this form has many disadvantages. According to the management studies, the sub-committee has limitations like; indecisiveness that brings stakeholders to the disconcerting decision, high cost, domination by few, and lack of secrecy, which means there are no stakeholders responsible for maintaining the decision had been taken.

All countries in ASEAN can represent their country in SCOSA, but funding and participation are optional. Lack of sustainable funding affects space development on a regional level. Although state members are integrated into ASEAN, each country has its own space of cooperation outside of ASEAN due to the characteristic of ASEAN itself, which is flexibility. Many ASEAN countries authorize their space initiative from the national level or support from the space-faring countries outside of ASEAN like Japan and China (Verspieren and Coral, p. 12, 2021). We can assume this uncertainty might be crucial to institutionalizing space in ASEAN. The ambiguity of members to interpret common goals in the space program creates gaps among members. Each member has their own orientation in space activity. Like Singapore focuses on space academics and business, Malaysia, Indonesia, and Vietnam are more interested in space power, and Brunei Darussalam is uninterested in space. This uncertainty is a symbol of the emptiness of authority in the institutionalization of space cooperation within the ASEAN body. The “flexibility” tradition that is used in many ASEAN actions is one of the biggest challenges. ASEAN traditionally allows its members to take their own action without interference, and its effect is to equalize space development goals with a common interest at the regional level.

Liberal institutionalism concept shows the direction in order to reach common goals. This concept is possible to organize its members to build the main agenda and accelerate equal economic development. Conceptually, Liberal Institutionalism argues that in order for there to be peace in international affairs, states must cooperate together and, in effect, yield some of their sovereignty to create “Integrated communities” to promote economic growth and respond to regional and international security issues (Rebecca David, 2011). Even though SCOSA established ASEAN, the sub-committee in ASEAN space activity is not enough. Regional bodies like SCOSA should stand autonomously, supported with clear main agendas, shared interests, and collective financial support. By designing mutual goals for state members, ASEAN can accomplish priority sectors in space technology. Single sector by utilizing satellites for collecting data affects many aspects of society in ASEAN. For example, using fish movement data from satellites can stimulate the fish quantity and rising efficiency in terms of the fishery. Farmers and stakeholders can use satellites to monitor fertile soil and crops, like Global Agriculture Geo-monitoring Initiative (GEOGLAM) launched by the USA authority (Brown, 2015). Remote sensing applied in satellites is possible to map disasters in various territories. For these reasons, ASEAN countries can apply outer space technology to rising prosperity, reducing hunger, and value-added to ocean products and agriculture, not only at the regional level but also around the globe.

About Writers:

Ade Meirizal studied in the Master’s Degree program in International Relations, UGM. he has an interest in space policy and its connection to global affairs. He has a field of interest covering Political psychology in international relations, diplomacy, and outer space. Contact information: ademeirizal@mail.ugm.ac.id
Dinda Julia Putri currently studies in the Master’s Degree program in International Relations, UGM. She was an awardee from Beasiswa Pendidikan Indonesia (BPI), managed by Lembaga Pengelola Dana Pendidikan (LPDP) in partnership with the Ministry of Education, Culture, Research, and Technology. She has a field of interest covering diplomacy, foreign policy, and European Union Studies. Contact information: juliaputridinda@gmail.com

Bibliography

Verspieren, Quentin & Coral, Giulio. (2022). Introduction: Why Space Matters in ASEAN. Springer.
Devitt, Rebecca. (2010). Liberal Institutionalism: An Alternative IR Theory or Just Maintaining The Status Quo. E- International relations. h ttps://www.e-ir.info/2011/09/01/liberal-institutionalism-an-alternative-ir-theory-or-just-maintaining-the-status-quo/
Brown, E. Molly Rebecca. (2015). Satellite remote sensing in agriculture and food security assessment. Elsevier. doi: 10.1016/j.proenv.2015.07.278.
Ashish. (2022, July 8). Why Are Rockets Launched From Areas Near The Equator? Retrieved from https://www.scienceabc.com/eyeopeners/why-are-rockets-launched-from-areas-near-the-equator.html.
Priority Areas of ASEAN Science and Technology Network. Retrieved from https://astnet.asean.org/sub-committee-on-space-technology-and-applications-scosa/
Measures, Nick. (2021, March 2). How Satellite Imagery is Helping Precision Agriculture Grow to new Heights. Retrieved From https://www.eco-business.com/news/how-satellite-imagery-is-helping-precision-agriculture-grow-to-new-heights/ www.merriam-webster.com/dictionary/subcommittee

2 replies

Administrasi Bisnis says:
November 8, 2022 at 12:04 pm

What was the toughest challenge there?
Reply
universitas muhammadiyah surabaya says:
March 7, 2023 at 2:28 am

good article..good luck always
Reply

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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.

The Challenge of ASEAN Institutionalism in Outer Space

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