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ASEAN’s Pathway to Sustainability Through Green Recovery Post-Pandemic Covid-19: Challenge and Opportunity

December 13, 2022/0 Comments/in ASEAN Notes/by aseansc

Written by Wahyu Candra Dewi

Striking in 2020, the Covid-19 pandemic has significantly brought disruption to people’s livelihoods worldwide. Upon its initial announcement in March, the pandemic extended from a global health crisis into a global economic crisis that impacted countless nations, including ASEAN country member. As the virus spread at an unprecedented speed through human interaction, governments started to impose the policy of limiting people’s mobility and travel, causing numerous businesses to stop operating, which led to an economic downturn. After undergoing growth of around 4.4 percent in 2019, the financial situation in Southeast Asia countries declined by an average of 4 percent in the following year (Asian Development Bank, 2022b). The degree of severity varied amongst the nations. Thailand’s growth, for example, underwent a sharp contraction of 9.6 percent, while Malaysia’s economy was shrinking by 5.6 percent (Asian Development Bank, 2022b). Furthermore, according to Asia Development Bank’s calculation (2022), the pandemic Covid-19 had blotted out 9.3 million jobs which pushed 4.7 million people in the region into extreme poverty.

Nevertheless, the coronavirus outbreak was considered to create a one-a-lifetime opportunity, to change the trajectory of a country’s development. How the pandemic Covid-19 nearly drove Southeast Asia to the brink of recession showed the vulnerability of the current economic system (Hanns Seidel Foundation, 2021). Therefore, a change in today’s structure is needed to create a more resilient and sustainable economy. ASEAN governments are apparently aware of this present moment. Through ASEAN Summits in Ha Noi, Vietnam, on November 2020, country members formulated a recovery framework focusing on five key areas, including the effort to create a sustainable and resilient future referred to as Green Recovery (ASEAN Secretariat, 2020).

Green Recovery as A Pathway to Achieve Sustainability

Sustainable Development Goals (SDGs) were adopted by 193 member states of the United Nations in 2015 and consisted of 17 goals and 169 targets which cover three pillars of sustainability: people, prosperity, and planet (Suriyankietkaew & Nimsai, 2021). Under the UN 2030 Agenda, member states are committed to eradicating poverty, reducing inequality, decoupling economic growth, dealing with climate change and environmental degradation, and creating a better world for future generations (United Nations, 2015). Until 2020, the countries in Southeast Asia were lagging in terms of achieving SDGs. Albeit a thriving economic growth, the region is characterized by high levels of inequality; a lack of social protection; a sizeable informal sector; a decline in peace, justice, and robust institutions; as well as an alarming level of ecosystem damage, biodiversity loss, and greenhouse gas emission (United Nations, 2020).

ASEAN Comprehensive Recovery Framework showed how ASEAN governments have become more attentive toward sustainability goals and manifesting the effort to address the issue through Strategy Number 5: Advancing towards a More Sustainable and Resilient Futures. Looking deeper into the area of priorities, this strategy can be considered as another endeavor to pursue a chance for green recovery post-Covid-19. The approach identifies seven sectors that need to be developed by country members to achieve sustainability and resiliency, including: (1) promoting sustainable development in all dimensions; (2) facilitating the transition towards sustainable energy; (3) building green infrastructure and addressing fundamental infrastructure gaps; (4) promoting sustainable and responsible investments; (5) promoting high-value industries, sustainability, and productivity in agriculture; (6) managing disaster risks and disaster management; and (7) promoting sustainable financing (ASEAN Secretariat, 2020).

Green recovery is perceived as a crucial step that needs to be taken as a pathway for building back the world after Covid-19, necessarily in Southeast Asia. Research conducted by the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (2020) showed how the coronavirus outbreak was closely related to environmental degradation. Numerous diseases that led to the pandemic came from microbes of animals that spilled over. With the desolation of many animals’ habitats, this spill-over will likely have a higher percentage in the future. As southeast Asia is located in a tropical area that is home to a wealth of biodiversity, this region would be more vulnerable to upcoming pandemics (Asian Development Bank, 2022a). Therefore, a recovery process that could ensure the repair of environmental damage would be needed to prevent future health crises and promote and protect sustainability.

According to Asian Development Bank (2022a), implementing green recovery can create more jobs, as every USD 1 million in government green spending would generate 7.49 full-time jobs in renewable infrastructures. The existence of renewable infrastructures could create a circular economy that would significantly impact the environment: cleaner energy and lower gas emission, leading to a greater chance of maintaining global temperature. Further, economic activities that take the environmental dimension into account are expected to prevent Southeast Asia’s GDP from declining by 25 percent in 2045 and would also increase the region’s competitiveness in the global market (Hanns Seidel Foundation, 2021). This way, the development trajectory would be more sustainable and long-lasting for future generations. However, the enforcement of green recovery in ASEAN is not without challenges.

Challenge and Opportunity for Implementing Green Recovery

Increasing environmental protection awareness amongst leaders in the region opens an enormous opportunity for executing green recovery. This concern is manifested in ASEAN Comprehensive Recovery Framework, created by ASEAN as a recovery guideline post-Covid 19. Some country members have also adopted green growth or have a framework to fight climate change. Cambodia and Vietnam, for example, have specifically employed green growth as part of the national development plan (OECD, 2022). The Philippines released National Framework Strategy for Climate Change 21-22, and Singapore launched Singapore Sustainable Development Blue Print (OECD, 2022) as part of the effort to combat environmental issues and sustain growth. These approaches showed that Southeast Asia countries already have a tendency to mainstream the ecological dimension into economic development.

Nevertheless, the implementation of green recovery is being challenged by the absence of solid institutions that have the capacity to enforce the execution. The above-mentioned recovery framework is non-binding, which means that the decision to follow the guidelines is being referred back to the country member. ASEAN highly upholds the non-intervention principle as they prefer regional stability rather than enforcing values on unwilling countries, which could lead to rising tension. Therefore, non-compliance with the recovery framework would not inflict any consequences. Further, the transition into green infrastructures would need a long commitment and expensive investment. According to Asian Development Bank (2022a), green recovery would require USD 172 billion of capital annually by 2030. This would be a tough option for some developing countries in Southeast Asia with limited capital. The gain of the investment cannot be harvested immediately, even though the impact would be long-lasting. On the other hand, the government is confronted by demands from the domestic public for welfare that must be met promptly. With this dilemma, green recovery in Southeast Asia would still have a long way to go.

About Writer

Wahyu Candra Dewi is a graduate student in Universitas Gadjah Mada, majoring International Relations. She is interested in issues related to digital transformation, environment, and human security. Author can be contacted at wahyucandradewi@mail.ugm.ac.id

Bibliography

ASEAN Secretariat. (2020). ASEAN Comprehensive Recovery Framework. Ha Noi. Retrieved from https://asean.org/wp-content/uploads/2021/09/ASEAN-Comprehensive-Recovery-Framework_Pub_2020_1.pdf
Asian Development Bank. (2022a). Implementing Green Recovery in Southeast Asia. Manila.
Asian Development Bank. (2022b). Southeast Asia Rising from the Pandemic. Manila. Retrieved from https://www.adb.org/sites/default/files/publication/779416/southeast-asia-rising-pandemic.pdf
Hanns Seidel Foundation. (2021). Building Back Better: Southeast Asia’s Transition to Green Economy After Covid-19, Assessment and Recommendation for Parliamentarians. Vienna. Retrieved from https://aseanmp.org/wp-content/uploads/2021/09/Building-Back-Better-APHR-Report-FINAL.pdf
IPBES. (2020). Workshop Report on Biodiversity and Pandemics of the Intergovernmental Platform on Biodiversity and Ecosystem Services. Retrieved from https://ipbes.net/sites/default/files/2020-12/IPBES%20Workshop%20on%20Biodiversity%20and%20Pandemics%20Report_0.pdf
OECD. (2022). Green Economy Transition in Eastern Europe, the Caucasus and Central Asia. OECD. https://doi.org/10.1787/c410b82a-en
Suriyankietkaew, S., & Nimsai, S. (2021). COVID-19 Impacts and Sustainability Strategies for Regional Recovery in Southeast Asia: Challenges and Opportunities. Sustainability, 13(16), 8907. https://doi.org/10.3390/su13168907
United Nations. (2015). Transforming our World: The 2030 Agenda for Sustainable Development. Retrieved November 12, 2022, from Department of Economic and Social Affairs, United Nations website: https://sdgs.un.org/publications/transforming-our-world-2030-agenda-sustainable-development-17981
United Nations. (2020). Policy Brief: The Impact of COVID-19 on South-East Asia.

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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’s Pathway to Sustainability Through Green Recovery Post-Pandemic Covid-19: Challenge and Opportunity

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