Indonesia’s Journey to Reduce 70% of Marine Waste by 2025

June 18, 2019/in ASEAN Notes/by akmal.muhammad.f

by Carter Anne Jones*
Pictures: Forest and Kim Starr

Indonesia produces 3.2 million tons of mismanaged trash ever year with nearly 1.3 million tons ending up in the sea. This makes Indonesia the second-largest plastic polluter after China. Last year, Bali declared a trash emergency and used 700 cleaners to collect nearly 100 tons of trash on their beaches. Although, plastic waste does not only effect Indonesia’s marine life, but it can also be found in rivers throughout Indonesia. The Citarum River was declared the world’s most polluted river, yet it’s believed that over 28 million people depend on the river every day for water. Plastic pollution threatens Indonesia’s tourism industry which supplies the country with US$4.6 billion of foreign exchange income annually and employs 13 million Indonesians. It also impacts Indonesia’s overall public health as plastic has been found in 114 different aquatic species with half of those species ending up on our dinner plates. Luhut Binsar Pandjaitan, Indonesia’s coordinating minister for maritime affairs, announced during the 2017 World Oceans Summit in Nusa Dua, Bali that Indonesia pledged to contribute up to US$1 billion annually to reduce plastic waste. He proposed developing new industries using biodegradable materials such as seaweed and cassava to create plastic alternatives. Indonesia has also talked about a plastic bag tax and has already banned single use plastic in Denpasar. The ultimate goal is to reduce 70% of marine waste by 2025. Indonesia is located at the center of the Coral Triangle, which contains one of the world’s richest coral reef ecosystems. The Coral Triangle is vital for both food security and tourism within Indonesia. It is predicted that if we continue polluting at this rate we will have more plastic than biomass in the world’s oceans by 2050. Poor waste management infrastructure, lower socioeconomic communities, and lack of public understanding are a few of the problems Indonesia will face in its efforts to combat marine waste and reach the goal of reducing marine waste by 2025.

Local Government Initiatives in Indonesia

Indonesia has been criticized for being too eager when it comes to eliminating 70% of its marine waste in seven short years. During 2016, Indonesia implementation of a plastic tax of Rp.200 (1p) per plastic bag was trialed in 23 cities across Indonesia. The results did show a decrease in plastic bag use, but the tax was met with notable resistance from retailers and has been the reason the Indonesian government is hesitant to enact a nationwide tax. The concern is that if you just impose a plastic tax on bags or expand the tax to plastic packaging it will only affect the country’s poor populations, as they have limited access to clean water meaning that Indonesians are already spending a large amount of their income on bottled water. Due to criticism of the excise tax, some have suggested a tax on plastic packaging that cannot be recycled, such as “straws, microbeads, and Styrofoam”, but not include water bottles, which can be recycled. Government initiatives are a good starting point, but if they are not paired with public education it will not create a long lasting impact. It is important the local communities understand why recycling and the decreasing of single use plastic is important. A focus also needs to be directed to Indonesia’s waste management plan. This process loses 1.1 million tons of local plastic trash, because it becomes too dirty in the landfills to be used in Indonesia’s recycling industry. Luckily, a developmental plan has just been released. It has a broad focus on the handling of trash transportation and minimalizing the spillage from pick up to drop off. It also aims to create a safe working atmosphere for waste pickers. Jokowi also plans to issue new regulations to speed up the prosecution of river polluters, especially corporations. The Indonesian military has also started a large-scale clean-up operation with the hope of preventing public littering, as well as to help villagers build septic tanks.

International Cooperation among Indonesia and other Countries

If successful Indonesia could be used as a model for many different countries around the world attempting to lower their amounts of single use plastic. Indonesia recently joined the Global Plastic Actions Partnership (GPAP) which works with local businesses and global partners to create solutions to reduce plastic pollution and advance a roadmap for implementation. GPAP is hosted by the World Economic Forum and aims to redesign the global “take-make-dispose” economy. As Indonesia continues to work to reduce marine plastic this creates and issue for Australia. Indonesia has taken 19% of Australia’s total waste, but now it vows to enforce tight restriction around what recyclable waste will be accepted. At this point, the recyclables from Australia are not always in the best condition, which means Indonesia is not able to use them. Hopefully, Indonesia’s new environmental stance will force Australia to stop offloading trash to other countries and invest in their own re-manufacturing facilities.

NGO’s and the Individual

Avani Eco is a company within Indonesia that is currently converting cassava into plastic bags and straws, but the bags are 50 percent more expensive than regular plastic bags. This would again force many lower socioeconomic families to bear the brunt of these environmental efforts. While looking for alternative methods for packaging is necessary, it is also important to ensure the production cost remains relatively low. Education is another important tool the Indonesian government can do to help combat marine waste. Programs such as the Bali Environmental Education Center (PPLH) and the Indonesia Plastic Bag Diet Movement (GIDKP) have mentor programs for high school students encouraging them to become leaders in solving environmental problems. While beach clean ups are not the answer to solving the plastic issue throughout Indonesia they are a good way for students to gain a better understanding of the plastic crisis that Indonesia is facing. Beach cleans ups can be used to motivate communities throughout the country, and teach them about the effects plastic pollution has on the marine life and their own communities.

The new pledge is at least a step in the right direction. The Indonesian government has admitted it is facing a problem and has created a platform for discussion. They are actively seeking for new ideas and solutions. It is important that Indonesia remains proactive about finding a solution and not back away from taking hard stances, even as large corporations or fellow countries continue to push for the overturn of restrictions. As Indonesia continues to head into the 5-year countdown it is important that these initiatives begin to yield concrete results and not just remain as empty promises.

*Carter Anne Jones is a member of Baylor University’s Class of 2020 with a major in International Studies and Russian. She is currently learning Bahasa Indonesia at UGM and works as a program intern for ASEAN Studies Center from March-May 2019.

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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.

Indonesia’s Journey to Reduce 70% of Marine Waste by 2025

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