Category: indonesia


  • Indonesia remains a rural country. With 45% of the population living in the countryside (approx. 123 million), Indonesia has the fourth-largest rural population in the global south. Agriculture is the lead sector in 20 of 34 provinces. Rural Indonesia is changing fast, with land reform and village government reforms, rapid migration to the city and overseas, and COVID-19 impacting rural life. While many people have moved above the poverty line over recent decades, rural people face the imminent threats of vulnerability, food security, stunting and climate change, with a large proportion still living below $2/day. Despite the importance of rural life to Indonesia and its region, scholarship has tended to overlook rural Indonesia. In August 2022 the Indonesia Institute held a panel discussion to commemorate Hari Tani and Indonesian Independence day and consider the need to rejuvenate research on rural Indonesia. We asked critical Indonesian thinkers to reflect on a simple question: What are the most important policy problems facing rural Indonesia, and what can researchers do about them? The panellists presentations were followed by an open discussion.

    Panel speakers:

    Land Reform: Noer Fauzi Rachman

    Food security in rural Indonesia: Sirojuddin Arif, SMERU

    Village Governance: Lian Gogali

    Rural migration: Suraya Affi

    The post Watch: Hari Tani Nasional, a forum on the future of rural Indonesia appeared first on New Mandala.

    This post was originally published on New Mandala.

  • RNZ Pacific

    Seven people have been found guilty of “treason” after raising the banned Morning Star flag in West Papua, a Melanesian region of Indonesia.

    In the Jayapura District Court this week, the seven were each jailed for 10 months and fined.

    The flag is considered a symbol of the West Papua struggle for independence and has been strictly barred by the Indonesian authorities.

    The group, one aged 19 and the others in their 20s, had raised the flag at the Cenderawasih Sports Centre, and although they were not carrying weapons they were convicted of treason.

    The Jubi website reported the judge said raising the Morning Star flag and marching while shouting “Free Papua” and “We are not Red and White, we are the Morning Star“, amounted to treason.

    And the act of unfurling banners with the words “Self Determination For West Papua, Stop West Papua Militarism” and “Indonesia Immediately Open Access for the UN Human Rights Commission Investigation Team to West Papua” was also considered treason.

    ‘Intention of separating’
    The verdict read “the defendants already have the intention of separating Papua and West Papua from the territory of Indonesia. The defendants have committed the beginning of treason as stipulated in Article 87 of the Criminal Code”.

    After the trial, the defendant’s lawyer Emanuel Gobay told Jubi “we firmly reject” the court’s verdict of treason.

    During the trial Gobay said no expert witnesses had been presented to explain their perspectives on the charges.

    According to Gobay, the conclusions drawn by the panel of judges seemed subjective because there was no information from expert witnesses.

    “We question the basis on which the panel of judges concluded the treason. It is as if the panel of judges acted as experts, interpreting and concluding themselves without relying on expert testimony,” Gobay said.

    This article is republished under a community partnership agreement with RNZ.

  • Korea Aerospace Industries (KAI) is looking to ride on the momentum of recent successes to further expand the global footprint of its T-50/FA-50 Golden Eagle advanced jet trainer/light attack aircraft. The company’s latest order comes from Poland, with Warsaw committing to acquiring 48 FA-50PL light attack aircraft worth up to $3 billion under a broader […]

    The post KAI Eyes Further Success for Golden Eagle appeared first on Asian Military Review.

    This post was originally published on Asian Military Review.

  • RNZ News

    Floods have struck the West Papuan city of Sorong following heavy rains early this week.

    There are reports of 1.5 metre-high flooding and landslides with two people killed.

    Roads and thousands of houses in the city were inundated by floodwater.

    Two people died when their house was engulfed by a landslide. They were a 35-year-old mother and her eight-year-old son.

    The father survived.

    The city’s disaster mitigation agency head, Herlin Sasabone, said emergency authorities were continuing to monitor the flood situation.

    Herlin said the Sorong Regional Disaster Management Agency (BPBD), in collaboration with the National Search and Rescue Agency, the Indonesian Military, and the National Police continued to monitor the flood situation in the city.

    “People who need help and see their homes damaged by landslides can report to the Sorong BPBD office,” Herlin said.

    This article is republished under a community partnership agreement with RNZ.

  • While travelling with colleagues to East Kalimantan to do fieldwork in the Indonesian capital city (IKN) in mid-July 2022, we collected 180 responses from people affected by the new capital site. In Java, the relocation of the Indonesian capital from Jakarta to purpose-built Nusantara in Kalimantan raises new hopes for both ruling elites and the Jakarta people. It is expected to eradicate severe congestion, unsustainable land use, and overpopulation in Jakarta, and the knock-on effects of these problems. These problems have haunted not only Jakarta, but also Java, for many decades. When we discussed these issues with our local respondents during informal and formal conversations, the first impression we encountered was scepticism. This came not only from local academics, activists, and local people, but even local bureaucrats from regency and provincial levels in East Kalimantan.

    These sceptical responses demonstrate a gap in knowledge and poor communication between ruling elites of Jakarta and those in East Kalimantan. While the former problem relates to a lack of aspiration to create bridges between national and local actors, the latter problem is misinformation on both the capital relocation and development of supporting facilities such as housing for civil servant and servicemen and governmental offices.

    These two factors inevitably lead to unwelcoming responses from most East Kalimantan locals towards the new capital. Their sombre responses reflect attitudes informed by past and existing problems in East Kalimantan, such as natural disasters, like unrehabilitated mine sites and inequitable funding allocations from all levels of government. Both problems remain unresolved as the capital city issues loom. The capital relocation promises to be another thorn in the side of East Kalimantan if prior problems are left unresolved.

    Most respondents agreed that there is no mutual dialogue  between Jakarta and East Kalimantan or inclusive participation offered to residents of East Kalimantan. For example, local representatives who were originally invited to Jakarta were actually members of a small local elite who were unfamiliar with the local situation. More specifically they have no idea of the impact that the project will have on local populations.

    This meant that information about relocation of people in East Kalimantan and the development of the new capital has not spread widely among the people of East Kalimantan. It resulted in the sudden increase in land prices in several sub districts, like Sepaku, Samboja and Bumi Harapan which lie between Nusantara and East Kalimantan’s two supporting cities, Balikpapan and Samarinda to be used for housing and other industries supporting the new capital. A so-called “land mafia” has emerged, which unilaterally decides the price of land and keeps this information from locals. Unfortunately, these current and upcoming booms do not benefit the small group of indigenous people, such as the Paser and Balik peoples, who have been forced to give up their customary land as a result of  government decisions to acquire it.  By contrast, those who have freehold title / SHM (sertifikat hak milik) can sell their land.

    The Capital Authority / BO (Badan Otorita) itself does not have a branch office in East Kalimantan yet. Ideally, it should it should establish an office from which to engage with the people of East Kalimantan. According to local bureaucrats the BO made few visits to hold talks with local governments and/or communities. Certainly, these conditions create a gap between national and local governments in finding common ground regarding power sharing.

    The main gap is the lack of coordination between government levels especially the central government, provincial government, and regency/municipal government. The issue of territorial expansion and spatial planning is causing major problems between BO and its local government counterparts. Although the new capital city bill already defines the capital territory in regulation, there is still the possibility of acquiring other land from the Kutai Kartanegara and North Penajam Paser regencies, and Balikpapan city. This would surely disrupt the existing spatial planning of the three regencies’ governments. One bureaucrat from the Local Development Agency (Bappeda) told me that there is no joint agreement to merge spatial planning between the new capital and regencies. Bappeda will run its own spatial planning programs independently from the Capital Authority. More specifically, there is budget inequality between the BO and its neighbouring governments.


    Lessons from Brasilia: on the empty modernity of Indonesia’s new capital

    Indonesian officials are raising Brasilia as a model for relocating the capital city to East Kalimantan. But Brazil’s experience with Brasilia is not a positive lesson from history, but a warning.


    The regencies are envious of large BO’s budget. In fact, East Kalimantan Province is the biggest fundraiser for the Indonesian national budget (APBN), contributing almost 500 trillion rupiah per year. But the special allocation fund (DAK) that transfers back to East Kalimantan from Jakarta is not always adequate for local infrastructure and public services. The BO, as the central government institution, will not be welcomed by surrounding local governments due to its institutional superiority and huge funding.

    On a social level the new capital city is colloquially known as the Second Betawi (Betawi Kedua) in East Kalimantan. This terminology refers to the Betawi people, the original inhabitants of Jakarta, who have been forced out by rapid development and modernisation. On the new capital site approximately 150-200 households in Paser, Balik, and Basap people will be removed from their ancestral land due to disputed legal standing. The government does not acknowledge ancestral land claims because it believes claimants have the right to manage, but not own the land, according to positive law principles. This means the government can claim land that is considered to be “unowned”, even if it belongs to traditional land owners. Furthermore, the name “Nusantara” itself is not accepted by locals who propose indigenous name “Benuaq Etam” (Our City) as the new capital’s name.

    In sum, both the lack of coordination between state actors and a lack of acknowledgment between state and society lead me to suggest the real voice of East Kalimantan should be heard. More specifically, central government should sit with local residents in East Kalimantan. There is an urgent need to ease unresolved issues between Jakarta and East Kalimantan to avoid further exacerbating an already tense situation.

    The post A new capital city for who? Central-local tensions in Indonesia appeared first on New Mandala.

  • ANALYSIS: By Kyle Delbyck of the TrialWatch Initiative

    Journalist Muhammad Asrul is awaiting word from Indonesia’s Supreme Court about whether he will spend further time behind bars for reporting on corruption issues. The decision will have a profound impact not only on his life but also on press freedom in Indonesia.

    The country is at a turning point following its transition at the end of the 20th century from military dictatorship to democracy.

    Many, including civil society and members of the judiciary, have sought to protect journalists — they see a free, functioning press as part of Indonesia’s future.

    Others, however, are waging a battle against independent media and freedom of speech, through prosecutions like Asrul’s and through the impending passage of a criminal code that smacks of authoritarianism. With Indonesia’s two-decade-old democratic path in real jeopardy, the next several months will be decisive.

    In 2019, Asrul penned a series of articles alleging corruption by a local political official. The same official filed a complaint with the police, who subsequently arrested and detained Asrul.

    After spending more than a month in jail as the police conducted investigations, Asrul was prosecuted under the country’s draconian Electronic Information and Transactions Law (ITE Law), which criminalises the electronic transmission of information that defames or affronts.

    At the end of 2021, a court found Asrul guilty and sentenced him to three months in prison.

    Police bypassed Press Council
    While this would be egregious enough on its own, in Asrul’s case the police chose to bypass Indonesia’s Press Council.

    The Press Council is an independent government body tasked with protecting journalists in press-related disputes. The police are supposed to coordinate with the Press Council to determine whether a case should be funnelled into the criminal justice system or resolved through mediation or other solutions outside of the courts.

    But the police did not give the council a chance to settle the complaint against Asrul, sidestepping this critical institution. Equally worrying, the court that convicted Asrul stated that the police have the power to override the Press Council in a range of situations, including where individuals offended by news articles go straight to the police instead of the council.

    The Clooney Foundation for Justice’s TrialWatch initiative, where I work as a senior programme manager, monitored Asrul’s trial through its partner the American Bar Association Center for Human Rights.

    This coming week, we will file an amicus brief requesting that the Supreme Court overturn Asrul’s conviction and ensure that the protections offered by Indonesia’s Press Council remain a reality for journalists throughout Indonesia.

    TrialWatch monitors trials such as Asrul’s in more than 35 countries, seeking to overturn unjust convictions against journalists and marginalised individuals and to reform the laws used to target them.

    The ITE Law is one such example. Since its enactment in 2008, the ITE Law has been a key tool in suppressing freedom of expression and press freedom in Indonesia, with prosecutions spiking in recent years.

    81 people charged
    During the first nine months of 2021, for example, at least 81 people were charged with violating the ITE Law, “most of them accused of defamation” — the provision under which Asrul was prosecuted. Those found guilty of defamation can face up to four years behind bars.

    While the ITE Law has been a darling of government officials seeking to quash legitimate criticism, it has also been deployed by businesses and other powerful actors who simply do not like what someone has posted online.

    TrialWatch recently monitored a trial in which a woman, Stella Monica, was prosecuted for Instagram complaints about acne treatment she received at a dermatology clinic. Monica was acquitted but the clinic aggressively pursued the case, subjecting her to almost two years of legal proceedings.

    This playbook for stifling speech may soon receive a boost with the revision of Indonesia’s colonial-era criminal code. In many countries, the amendment of colonial laws has been a step forward, but Indonesia’s iteration is so regressive that when a draft was published in 2019 it triggered widespread protests.

    Although the government withdrew the legislation following the protests, this year the new code was resurrected, retaining provisions from the 2019 version that endanger press freedom.

    In addition to providing for a potential jail sentence of up to three years for perceived insults to the president and vice-president, the draft code criminalises the dissemination of “incomplete” news and so-called “fake news”.

    In neighbouring countries like Cambodia, we have seen fake news provisions deployed against those who criticise the authorities.

    Attempts to hide developments
    Just how troubling these developments are is clear from the Indonesian government’s attempts to hide them. The Deputy Law and Human Rights Minister in charge of the revision process had previously pledged that the legislature would vote on the code by August 17, Indonesia’s Independence Day.

    He also stated that the authorities would not share the draft text with either civil society or the public because of the risk of disorder. After an outcry, however, the government published the draft in July and promised further consultations, still leaving civil society with scant time to deliberate and engage the government if the vote indeed takes place in the next few months.

    While passage of the code in its current form would be a triumph for government officials and corporate interests seeking to restrict critical speech, it would also be a victory for the increasingly powerful conservative Islamist parties on which President Joko Widodo has relied to maintain power.

    The draft code falls squarely on the side of conservatives in Indonesia’s roiling cultural battles, threatening jail time for sex and co-habitation before marriage, which would also functionally criminalise LGBTQ+ relationships. Another provision swells the already expansive blasphemy law, extending it to criminalise comments made on social media.

    Although the draft code reflects the reality that repressive forces are gaining ground, there is still hope that the authorities will side with those fighting for fundamental freedoms. The government has shown itself to be responsive not only to pressure from hardliners but also to pressure from pro-democracy forces.

    The withdrawal of the code after the 2019 protests and the recent sharing of the draft text are good examples. In another recent example, after enduring intense criticism about overly broad enforcement of the ITE Law, President Widodo commissioned guidelines limiting its application — in particular against journalists.

    The guidelines, which were introduced after Asrul’s case had already begun, explicitly state that in cases where a news outlet has published an article, then press regulations — not the ITE law — should apply. While enforcement has been shaky thus far, the guidelines demonstrate the power of public pressure and are an additional tool in the battle for press freedom.

    Institutional safeguards
    Other institutional safeguards are in place. Indonesia’s Press Council has a mandate that puts it on the same level as other government entities and gives it real power to protect journalists — hence the importance of Asrul’s case and the impending Supreme Court decision on the Council’s role.

    To show how significant the Press Council is we need only hop across the ocean, where press freedom advocates in Malaysia have been fighting to establish a similar mechanism for years, recognising its potential to stop the harassment of independent media.

    The courts are also making positive noises. In the face of campaigns by government officials, religious conservatives and businesses to clamp down on speech, some judges have ruled in favour of human rights protections — from the acquittal of Monica for her dermatological troubles to a recent high-profile acquittal in a blasphemy prosecution.

    What this means is that unlike in countries where the decks are stacked, with the legislature, judiciary and press co-opted by authoritarian powers, all is not lost in Indonesia. Civil society has proven that it can mobilise and that institutional levers can be pulled.

    But this upcoming period will be crucial. Buffeted by competing winds, the Indonesian government will decide whether to move forward with the current version of the new criminal code. Actors at the local level, like police and prosecutors, will decide whether to enforce — or not enforce — rights-positive guidelines and laws.

    The judiciary will consider cases with wide-ranging consequences for press freedom and freedom of speech, like that of Muhammad Asrul. And even if the criminal code is passed, it awaits a barrage of constitutional challenges, putting the judiciary in the spotlight.

    Through its TrialWatch initiative, the Clooney Foundation for Justice will continue to monitor these courtroom battles and advocate for those unjustly targeted in criminal prosecutions. With key decisions forthcoming, the fate of Asrul and many others hang in the balance.

    Kyle Delbyck is senior programme manager at the Clooney Foundation for Justice’s TrialWatch initiative, where she coordinates trial observations and ensuing advocacy.  Grace Hauser, TrialWatch legal fellow at the Clooney Foundation for Justice, contributed to this article. First published by Al Jazeera English, it is republished under a Creative Commons licence.

  • Is the death penalty—judicial or extra-judicial—an effective deterrent of the drug epidemic? Malaysians and policymakers are unable to agree on whether some crimes, such as drug trafficking without violence, should be penalised by death. The Malaysian government has stated that the mandatory death sentence, which is statutory for certain offences, including nonviolent drug trafficking convictions, is likely to be abolished. This would give judges the discretion to impose a different punishment for the 23 crimes that carry the death sentence. Many ASEAN nations are wrestling with the question of whether or not capital punishment is effective.

    In the Philippines the number of civilians killed in the drug war from July 2016 to March 2019 “appears to be between 12,000 and 30,000.” Former President, Rodrigo Duterte named 44 mayors, vice mayors and other officials in May 2019 as being “narco politicians”. But when his son and Davao’s Vice Mayor, Paolo Duterte, was accused of aiding and abetting a seized shipment of $125 million worth of narcotics from China for the Philippines market, Duterte senior was less enthusiastic to carry his extrajudicial killings. On the other hand, also in 2019, the police executed two former governors, both of whom had been designated as “narco politicians” on Duterte’s watch list.

    The Malaysian case is no different. Tan Sris and Datuks (titles conferred to dignitaries by Malaysian heads of state) lead the drug cartels, at least in the case of the RM 2.4 billion (0.55 billion USD) confiscated from the North Butterworth Container Terminal (NBCT) in September 2019. These Malaysian drug lords are able to attain these titles because they too were probably able to hide the fact that they are laundering money by, among other things, running pawn shops, shipping companies, and hotels. The continuous arrests of policemen involved in drug dealing and consumption shows a symbiotic relationship between law enforcement and the drug related crime networks. Malaysia has to play a more important role in going after the drug lords because, as mentioned by the Inspector General of Police (IGP) of the Royal Malaysian Police (RMP), the country is a transit point for drugs being sent to other countries.

    Development and drugs in Myanmar

    How alternative crops can help stop Myanmar’s opium trade.

    The thinning of the grey lines between the executive and drug lords by the likes of Myanmar’s Lo Hsing Han further exacerbates the problem. In the 1960s, he was given permission to traffic opium and heroin in exchange for commanding a local militia formed by then-dictator Ne Win to battle communists on the country’s borders with China. Meanwhile, Lo sided with the insurgents during the next decade, and he was captured in Thailand in 1973 and condemned to death for treason. His sentence was eventually reduced to life in prison, and he was released under a general amnesty in 1980. Thus, started the second half of his career, during which he was reported to continue his heroin business, using poor farmers from Myanmar’s Shan state and northern Thailand to cultivate opium for him. When he turned around and decided to disassociate himself from his life of crime He found receptive partners in Thailand’s business communities, multi-national corporations and governments, notably in Malaysia, Hong Kong, and Singapore. One such example is Asia World Co Ltd, a major infrastructure conglomerate in Myanmar partially owned by Lo’s son, Steven Law, with which the Singapore government had a joint venture. That venture has been blacklisted by the US Office of Foreign Assets Control (OFAC).

    Evidently, there is a transnational criminal network that controls an extensive operation involving air cargo and shipping services which send drugs to Indonesia, Taiwan, Hong Kong, and Australia. The 2017 arrest of Xaysana Keopimpha – a Lao dubbed the “ASEAN drug lord”, exposed a major drug ring that had links to insurgents in Thailand’s Deep South.

    While most ASEAN nations turn a blind eye to drug lords and cartels, they are keener to execute naive teenage drug mules. Nagaenthran Dharmalingam, for example, was a Malaysian with learning disabilities who was convicted of narcotics trafficking in 2010 and whose case drew international attention. He was recently executed at Singapore’s Changi prison.

    The question is, why are countries like Malaysia, Singapore and the Philippines are so quick to impose death penalties and extrajudicial killings for drug mules and drug peddlers, but not as effective in taking action against the drug lords?

    In Singapore there is an over-representation of Malays condemned to death. Between 2010 and 2021, 50 of the 77 persons condemned to death were Malays, 15 Indians, 10 Chinese, and two others. Due to a lack of transparency, we may extrapolate from publicly accessible statistics that Indian men are overrepresented in Malaysian prisons and are particularly vulnerable to custodial mortality. In the Philippines, the policy of executing individuals without trial, implemented by Duterte, disproportionately harmed the poor.

    The fact that dirty money needs to be cleaned to make legitimate “real world” purchases, provides opportunities for law enforcement agencies in ASEAN to collectively monitor drug lords and drug traffickers. Despite the fact that drug trafficking syndicates are always inventing new strategies to conceal their operations, the police have been successful in locating and arresting these drug lords. They have been known to operate pawn shops, shipping companies, hotels and even bundle clothing stores. Additionally, the drug trafficking routes and ‘rat lanes’ along the border states such as the Southern Thailand – Malaysia requires joint efforts and efficient patrolling. Drug mule trafficking can only be eliminated if politicians and law enforcement agencies work together to combat the web of organised crime and bring drug lords to justice. While the law says that drug mules must be executed, drug lords dine with legislators and discuss capitalist methods to exploit people and launder money.

    The post “Mandatory” deaths for the poor, get out of jail free card for the rich in Asia appeared first on New Mandala.

    This post was originally published on New Mandala.

  • To mark International Human Rights Day in 2021, on 9 December 2021 the ANU Indonesia Institute hosted a discussion on women’s rights and gender equality in Indonesia. Speakers examined the extent to which Indonesian women have achieved equality in a broad array of political, economic and social fields, and what Indonesian women are doing today to overcome the obstacles that lie in the path of gender equality. You can watch this important, challenging and inspiring discussion on New Mandala now.

    Chair

    Dr Eva Nisa
    Senior Lecturer, School of Culture, History and Languages, and ANU Indonesia Institute
    The Australian National University.

    Topics and speakers

    Sri Budi Eko Wardani: Achieving women’s sexual and reproductive rights and health.
    Lecturer in the Department of Political Science and Director of the Center for Political Studies, Universitas Indonesia.

    Dr Marcia Soumokil: Countering gender-based violence and harassment.
    Country Director IPAS Indonesia (Yayasan Inisiatif Perubahan Akses menuju Sehat Indonesia)

    Anindya Restuviani: The gender pay gap and female labour force participation.
    Director of Jakarta Feminist and Co-Director of Hollaback! Jakarta.

    Dr Diana Contreras Suarez: Women in the media and building a feminist voice.
    Melbourne Institute of Applied Economic and Social Research, University of Melbourne.

    Devi Asmarani
    Editor-in-Chief and co-founder of women-focused webmagazine Magdalene (www.magdalene.co)

    Speaker Biographies

    Dr Eva Nisa is a cultural anthropologist and expert in Islamic studies. Her research and publications focus on the intersections between religious, cultural, political, economic, legal, social, and philosophical aspects of peoples’ lives. She is interested in global currents of Islam reshaping the lives of Muslims in Southeast Asia, especially Indonesia and Malaysia. Her research has involved international collaborative projects with scholars from the USA, Germany, Australia, the Netherlands, Indonesia, Austria, Malaysia, New Zealand, Thailand and Singapore. Currently, she serves on the editorial board of The Asia Pacific Journal of Anthropology. 

    Dr Marcia Soumokil is the director of Ipas Indonesia. Prior to joining Ipas, Dr. Soumokil worked for several international organizations within Indonesia in the areas of HIV, adolescent reproductive health, maternal and newborn health, and health governance. Dr. Soumokil is a trained medical doctor and began her career as a general practice physician in a community health clinic. She also holds a Masters of Public Health degree from University of Melbourne, Australia. She currently serves on the boards of the Indonesia AIDS Coalition. 


    Frontline women: unrecognised leadership in Indonesia’s COVID-19 response

    Incorporating women’s experiences and skills would improve pandemic responses.

    Sri Budi Eko Wardani is a lecturer in Department of Political Science Universitas Indonesia. She is also the Director of Center for Political Studies Universitas Indonesia. She is taking her doctoral degree in politics at Department of Political Science Universitas Indonesia. Some of her previous notable research were Indonesian Voting Behavior on 1999 Election (1999-2000, collaboration with Ohio State University, USA), Strengthen and Monitoring of 2004 General Election (2003-2004, collaboration with CETRO),  Women Political Participation and Advocacy for Adoption Affirmative Policy in Political Party Law and Election Law (2007-2009, collaboration with The Asia Foundation), and Representation of Women in National and Local Legislature after 2009 Election (July – December 2010, collaboration with The Asia Foundation & AusAID).  

    Dr Diana Contreras Suarez is a Senior Research Fellow at the Melbourne Institute of Applied Economic and Social Research. Her research is driven by questions on how to improve the lives of vulnerable and disadvantaged populations, and focuses on understanding human capital formation throughout the life cycle as well as how public policy or programs work on achieving improved lives. She uses econometrics techniques to look into those questions, with most of her expertise in developing countries, including Indonesia.  

    Devi Asmarani is the Editor-in-Chief and co-founder of women-focused webmagazine Magdalene (www.magdalene.co). Her 25 years’ experience in journalism began at The Jakarta Post, followed by The Straits Times of Singapore, where she wrote news reports, in-depth articles and analyses on various issues from politics, conflicts, terrorism to natural disasters. She has also written columns, articles, essays as well as works of fiction for various local and international publications. She is also a writing and journalism instructor, and gender and media facilitator, and has worked as a consultant with international organizations. Devi is the recipient of S.K. Trimurti Awards for her work in promoting gender equality in journalism.  

    Anindya Restuviani is Program Director of Jakarta Feminist and Co-Director of Hollaback! Jakarta. She is a feminist activist with expertise in gender equality and a history of working in the development sector on issues of gender, children, and vulnerable youth with strong experience in feminist advocacy and organizing within grassroots communities and at the local, national and global level.

    The post Women’s rights & gender equality in Indonesia: watch now appeared first on New Mandala.

  • Perpetrators of disinformation, a danger to democracy—these have been the choice words to describe Facebook amid the global battle against disinformation. But while the social media giant run by Mark Zuckerberg may have fallen out of grace among digital rights advocates, one Indonesian scholar describes Zuckerberg differently: a “prophet” presenting a gift from the gods.

    This renowned scholar, who has taught at an Indonesian university for over 20 years and has recently gained notoriety as a pro-government social media influencer, frames the existence of social media akin to a religious experience: “It’s like God descended and said, “Here, this is the public sphere that you wanted for so long. I hand it to you through Mark Zuckerberg, through Google. It couldn’t reach you before, but now you have it. So, use it!”

    This sentiment may seem surprising coming from an academic with a background in journalism—a field heavily battered by disinformation running rampant on the very platforms that Arya Susanto (not his real name) hails. Nonetheless his perspective reflects the different ways people perceive and respond to digitisation in society: while some hail digital transformation as a ticket to the future, others fear that the push towards digitisation oversimplifies or even exacerbates social problems.

    EngageMedia recently collaborated with Diani Citra, research consultant from Sintesa Consulting, and the Alan Turing Institute (ATI) to understand how people in different contexts imagine and experience the growing digital landscape through the lens of data justice. This concept looks at the societal implications of datafication, particularly the impact of data-driven processes in people’s lives. To fill the gap in data justice research, the “Advancing Data Justice Research and Practice” project aims to expand existing narratives to include testimonies from unheard voices.

    Exploring data justice

    Every day, massive amounts of data are generated from every click, scroll, tap, filled-out form, and search term entered on digital devices. But how and to what ends this data is collected, analysed, and used is often unclear. While some benefit from access to and representation in digital systems, these same systems can also exclude others; for instance, modern apps are designed for digitally literate users, excluding those with limited digital knowledge and ability.

    Broadly speaking, data justice refers to the fair and just approach in dealing with digital data, particularly in how people are made visible and represented in data collection and analysis processes. Historically marginalised communities have often been overlooked in the collection and use of data, resulting in the reinforcement of repressive and harmful systems. Data justice aims to counter the ways in which underrepresented communities are systematically rendered invisible by including their perspectives.

    As one of ATI’s policy pilot partners, EngageMedia reported on how data justice is perceived and understood by civil society, technology groups, and affected communities in Indonesia and the Philippines. The resulting report,  The Techno-politics of Data Justice in Indonesia and the Philippines focuses on understanding the ways different groups imagine and experience the growing digital landscape.

    A notable finding was the struggle to pin down a definition for data justice. Many respondents were unfamiliar with the term, and most tended to speak about data justice by talking about data injustice—such as barriers to access, lack of data protection, and restrictions on content. Most of the Filipino activists in our research tended to connect the societal impact of datafication to issues of data protection, individual rights, privacy, efficiency, and (digital) security.

    For our respondents, the term “data justice” intersects with the digital rights discourse. They framed the concept in terms of algorithmic transparency, data privacy, security, and ownership. Others emphasised the link to social justice (i.e. data should be used to prevent inequities, ensure equal rights to access and participation in social and political life, help inform policy and improve the lives of marginalised communities). The common theme among the responses was the emphasis on fairness, equity, and transparency during the entire process: from the production and collection of data to its distribution, interpretation, and creation of products and services based on digital data. For respondents, the concept of data justice centres the observance of human rights and social justice in the creation, processing, and use of data.

    Amid warnings about the threats of over-surveillance, privacy breaches, and censorship, many stakeholders in Indonesia and the Philippines see digitisation as not only inevitable, but also readily accept it as beneficial for society. For instance, Philippine activists and civil society organisations see data as the backbone for advocacy, research, and policymaking and lobbying efforts. For Indonesian respondents, digitisation takes on a more spiritual undertone as it is often couched in terms of keniscayaan, which translates as inevitability. In the research team’s interviews with policymakers and in Indonesian media, the term is often used in the discussion on Indonesia’s digitisation efforts. In everyday Bahasa Indonesia its use gives it a sense of something divine or prophetic.

    When illiberal social media takes over democratic Philippines

    Social media has amplified, rather than created, an existing culture of disinformation.

    This relates to Arya Susanto’s view that the internet and social media are gifts from God, imbued with powers that individuals should not resist and should be grateful for. As more government and private services and resources are now available online, being part of the digital realm is essential for full social participation—applying for jobs, accessing health care, conducting business, connecting with friends and family, or expressing and sharing one’s views to a wider audience. Because of the many opportunities digital systems offer, digitisation is seen as a ticket to the future.

    But the reverence for the digital tends to mask underlying issues: how are these technological advances shaped? By whom, and for whose interests? As the report noted: “This rhetoric of inevitability tends to obscure policy choices and conflicting interests that shape the processes of new technology adoption and hide the reality that digital transformation is not only a technological issue, but a social one as well.”

    Privacy and rights trade off

    This idea of inevitability also extends to data security and privacy: since being part of the digital realm is seen as necessary to fully participate in public life, giving away personal data in exchange for these conveniences is inescapable. But while civil society activists in the Philippines are concerned with data collection, Indonesian informants, especially those with limited socio-economic capital, say they have become accustomed to giving away control over their data to meet basic needs (such as better internet connection or access to work opportunities); many seem resigned about the lack of government protection over their data. Still others express some level of trust in the state. In the report, Emir from Indonesia explains: “I wouldn’t be in trouble as long as I don’t do anything negative. That’s what I think. Unless I do something like treason I shouldn’t be nervous”.

    Some are willing to give away their data in exchange for social capital. Susanto feels that social media has given him a platform to express his views in ways he was unable to in the past. This was why, despite numerous media reports on data breaches and security concerns, he is all too willing to trade off data security for the feeling of power on social media.

    “I will just choose to be grateful and thankful to Mark [Zuckerberg], Bill Gates, and friends,” he said. “You could even steal our data, I don’t care, and sell them, I don’t care… I’m already quite happy with what you’ve provided for us.”

    Human dignity in a datafied society

    Data justice also involves questions on whether the experience of being datafied maintains one’s dignity as a human being—enabling them to retain access and control of their data, or to have their identities be accurately reflected in datasets. But in a world where everything is digitised, can people who choose to opt out still live with dignity?

    One interesting case in the report was the story of Ginanjar from Indonesia, a self-proclaimed anarchist who went to great lengths to avoid handing over his personal data. While trying to activate his public health insurance service, Ginanjar chose to travel back to his hometown to avoid having to send digital copies of his identification card. However, the local office still insisted that he send his data online through an app—even when he was already physically present. “They told me that I had to send my data over WhatsApp. For me, this is absurd, you know?”

    Ginanjar’s case highlighted his efforts to minimise the amount of personal data collected in order to protect his privacy. Interestingly, in other cases respondents noted that more complex data collection was needed, particularly when it came to capturing the multiplicity of people’s identities. Dina Anjani (not her real name), host of a popular Indonesian YouTube channel that addresses issues of sexuality, says data justice “has to provide as many truths as possible in data collecting and processing.” But current methods of data collection are inadequate and non-comprehensive, which in turn could feel dehumanising to those whose identities are not fully reflected in these data sets. For Dina, in-person interaction helps bypass these limits and allows for more space to explain and express her identity. The report noted:

    “[Dina] finds that, when appealed to personally, most Indonesians are capable of more understanding than digital technologies can afford them. During her driver’s licence renewal appointment, the officer asked her informally if she wanted her gender entry to be “woman.” He offered to change the digital entry that had been determined by Dina’s birth certificate.”

    Ways forward

    Based on the perspectives of our Indonesian and Filipino respondents, EngageMedia’s research found that digital technologies are accepted as an embodiment of progress in and of themselves, without adequately examining whether these are needed, or even wanted, within the local conditions they are used. Additionally, their negative impact goes largely unexamined. However, even if digitisation is inevitable, understanding how this trend unfolds can make a difference in helping mirror the lived experiences and hopes of people.

    How do we move forward from here? Respondents listed several key recommendations, such as promoting transparency in data collection, processing, sharing, and disposal, and upholding the dignity of data owners in the process. They also highlighted the need to ensure that data accessibility and accountability measures for upholding data privacy are in place, as well as the importance of scrutinising existing mechanisms to avoid an elitist approach to data justice.

    Technological development does not exist in a vacuum and should not be regarded as removed from its social context. Without a nuanced approach and understanding of the power dynamics in societies, inequalities offline will be replicated online. To counter this, it is important to continue discussions on how data justice manifests in daily life. This includes increasing awareness on data literacy and conducting digital security training to empower people to assert their rights over their data and exercise their agency to live a dignified life in a datafied society.

    Digital technologies have become so intertwined with modern life that their use is essential in day-to-day activities. As Susanto exclaims in his exaltation of the internet and social media, these technologies are now regarded as something we simply have. The challenge is finding ways to ensure that in using these technologies, the access to and experience of the digital is more fair and dignified for everyone.

    The post Techno-politics of data justice: perspectives from Indonesia and the Philippines appeared first on New Mandala.

    This post was originally published on New Mandala.

  • RNZ Pacific

    New Caledonia’s pro-independence FLNKS (Kanak and Socialist National Liberation Front) has signed a memorandum of understanding with the United Liberation Movement for West Papua (ULMWP), which wants independence from Indonesia.

    The Kanak-Papuan deal was signed by Roch Wamytan, President of New Caledonia’s Congress, and the visiting ULMWP leader Benny Wenda.

    Wamytan told La Premiere television in Noumea that both territories were involved in a process of decolonisation and emancipation — one with France, the other with Indonesia.

    “We have signed this accord because each of us are confronted by a process of decolonisation and emancipation. The people of Papua with Indonesia and us with the French state,” he said.

    “This process of decolonisation has not ended for us, it has been ruptured over time, to say the least.”

    The memorandum aims to support each other internationally and to develop a list of common goals.

    Indonesia took over the western half of New Guinea island after a controversial 1969 UN-backed referendum that is rejected as a sham by Papuans, with West Papuan activists now seeking inscription on the UN decolonisation list.

    New Caledonia has been on the UN decolonisation list since 1986, and between 2018 and 2021 has held three referendums on independence from France.

    Wenda visited Vanuatu on the first leg of his Pacific trip from his exiled base in London.

    He was a guest of the Vanuatu West Papua Independence Committee.

    FLNKS will boycott Paris talks
    New Caledonia’s pro-independence FLNKS movement said it would not attend talks in September of the signatories to the 1998 Noumea Accord in Paris.

    West Papuan independence leader Benny Wenda
    West Papuan independence leader Benny Wenda … supporting each other internationally. Image: Koroi Hawkins/RNZ Pacific

    A special meeting of the movement’s leadership decided at the weekend that legitimate talks would now have to be bilateral ones, involving the FLNKS and France as the colonising state.

    Newly-elected FLNKS Congress member Laura Humunie said bilateral talks were the only formal way to get their message to the French state.

    “We repeat, that to obtain bilateral talks we will not go to Paris because for us this is the legitimate way of talking to the French colonial state,” she said.

    “Our loyalist partners who have signed the ‘no’ referendum, means that they align with the French state’s ideals.”

    Last December, more than 96 percent voted against independence from France in a referendum boycotted by the pro-independence parties, which refuse to recognise the result as the legitimate outcome of the decolonisation process.

    This article is republished under a community partnership agreement with RNZ.

    West Papuan leader Benny Wenda
    West Papuan leader Benny Wenda (red shirt) signing the memorandum of understanding with the FLNKS. Image: FLNKS

    This post was originally published on Asia Pacific Report.

  • By Victor Mambor and Alvin Prasetyo in Jayapura

    The US Holocaust Memorial Museum is warning in a new report that mass killings of civilians could occur in Indonesia’s troubled West Papua region in the next year to 18 months if current conditions deteriorate to a worst-case scenario.

    Although large-scale violence against civilians is not occurring yet in Papua, early warning signs are visible and warrant attention, says the report, titled “Don’t Abandon Us: Preventing Mass Atrocities in Papua.”

    The museum’s Simon-Skjodt Center for the Prevention of Genocide published the 45-page report this week authored by an Indonesian, Made Supriatma, who conducted field research in the region.

    “Indonesia ranks 27th on the list of countries with risks of mass atrocities. This report should be considered as an early warning,” Supriatma said.

    A combination of factors — increasing rebel attacks, better coordination and organisation of pro-independence civilian groups, and the ease of communication — makes it plausible that the unrest could reach a new level in the next 12-18 months, the report said.

    “If political and social unrest persist, and if it were to spread across the region, it is possible that the Indonesian government could determine that the scale or persistence of the protests would justify a more severe response, which could lead to large-scale killing of civilians,” it said.

    The risks are rooted in factors such as past mass atrocities in Indonesia, the exclusion of indigenous Papuans from political decision-making, Jakarta’s failure to address their grievances and conflicts over the exploitation of the region’s resources, according to the report.

    Human rights abuses
    Other factors include Papuans’ resentment over Jakarta’s failure to hold accountable security personnel implicated in human rights abuses and conflict between indigenous Papuans and migrants from other parts of Indonesia over economic, political, religious, and ideological issues, it said.

    Under one scenario that the report envisions, pro-Jakarta Papuan militia, backed by the military and police, commit mass atrocities against pro-independence Papuans.

    But such a scenario depends on indigenous Papuan groups remaining divided into pro-Jakarta and pro-independence groups, it said. The other scenario involves Indonesian migrants and Indonesian security forces committing atrocities against indigenous Papuans, the study said.

    "Don't Abandon Us"
    Don’t Abandon Us”: Preventing mass atrocities in Papua, Indonesia. Image: EWP cover

    The report recommends that the government improve freedom of information and monitoring atrocity risks, manage conflicts through nonviolent means, and address local grievances and drivers of conflict.

    Supriatma said indigenous Papuans he spoke to as part of his research confirmed that real and perceived discrimination had fueled an “us-against-them” mentality between indigenous Papuans and Indonesians.

    Papua, on the western side of New Guinea Island, has been the scene of a low-level pro-independence insurgency since the mainly Melanesian region was incorporated into Indonesia in a United Nations-administered ballot in the late 1960s.

    In 1963, Indonesian forces invaded Papua — like Indonesia, a former Dutch colony — and annexed the region.

    Only 1025 people voted in the UN-sponsored referendum in 1969 that locals and activists said was a sham, but the United Nations accepted the result, essentially endorsing Jakarta’s rule.

    ‘Not based on facts’
    An expert at the Indonesian presidential staff office, Theofransus Litaay, questioned the study’s validity.

    “There’s something wrong in the identification of research questions. The author extrapolated events in East Timor to his research,” he said, referring to violence by pro-Jakarta militias before and after East Timor’s vote for independence from Indonesia in 1999.

    “It’s not based on the facts on the ground,” he said, without elaborating.

    Gabriel Lele, a senior researcher with the Papuan Task Force at Gadjah Mada University in Yogyakarta, said the report was based on limited data.

    “It is true that there has been an escalation of violence, but the main perpetrators are the OPM [Free Papua Movement] and the victims have been civilians, soldiers and police,” lele said.

    He said rebels had also attacked indigenous Papuans who did not support the pro-independence movement.

    Violence has intensified in Papua since 2018, when pro-independence rebels attacked workers who were building roads and bridges in Nduga regency, killing 20 people, including an Indonesian soldier.

    Suspected rebels killed civilians
    In the latest violence, suspected rebels gunned down 10 civilians, mostly non-indigenous Papuans, and wounded two others on July 16.

    A local rebel commander from the OPM’s armed wing, Egianus Kogoya, claimed responsibility.

    “We suspect they were spies, so we shot them dead on the spot,” the Media Indonesia newspaper quoted him as saying on Monday.

    The attack in Nduga regency came a little more than two weeks after legislators voted to create three new provinces in Papua amid opposition from indigenous people and rebel groups.

    In March this year, insurgents killed eight workers who were repairing a telecommunications tower in Beoga, a district of Puncak regency.

    No desire to address racism
    Reverend Dr Benny Giay, a member of the Papua Church Council, said Jakarta had not shown a desire to address racism against Papuans, who are ethnically Melanesian, and instead branded pro-independence groups terrorists.

    “Authorities allow arms trade between armed groups and members of the TNI [military] and police, which perpetuates the violence and in the end can have fatal consequences for the indigenous people,” Dr Giay said.

    The influx of migrants from other parts of Indonesia has created inter-communal tensions and conflicts over regional governance, analysts said.

    Indigenous people are concerned that a massive project to build a trans-Papua highway, as part of President Joko “Jokowi” Widodo’s drive to boost infrastructure, could lead to economic domination by outsiders and the presence of more troops, said Cahyo Pamungkas, a researcher from the National Research and Innovation Agency (BRIN).

    “The road will mainly benefit non-Papuans, and indigenous people will benefit little economically because they are not ready to be involved in the economic system that the government wants to build,” Cahyo said.

    Republished from Benar News. Co-author Victor Mambor is editor-in-chief of the indigenous Papuan newspaper and website Jubi.

  • By Asia Pacific Report editor David Robie

    A lively 43sec video clip surfaced during last week’s Pacific Islands Forum in the Fiji capital of Suva — the first live leaders’ forum in three years since Tuvalu, due to the covid pandemic.

    Posted on Twitter by Guardian Australia’s Pacific Project editor Kate Lyons it showed the doorstopping of Solomon Islands Prime Minister Manasseh Sogavare by a melee of mainly Australian journalists.

    The aloof Sogavare was being tracked over questions about security and China’s possible military designs for the Melanesian nation.

    A doorstop on security and China greets Solomon Islands Prime Minister Manasseh Sogavare
    A doorstop on security and China greets Solomon Islands Prime Minister Manasseh Sogavare (in blue short) at the Pacific islands Forum in Suva last week. Image: Twitter screenshot

    But Lyons made a comment directed more at questioning journalists themselves about their newsgathering style:

    “Australian media attempt to get a response from PM Sogavare, who has refused to answer questions from international media since the signing of the China security deal, on his way to a bilateral with PM Albanese. He stayed smilingly silent.”

    Prominent Samoan journalist, columnist and member of the International Federation of Journalists (IFJ) gender council Lagipoiva Cherelle Jackson picked up the thread, saying: “Let’s talk western journalism vs Pacific doorstop approaches.”

    Lagipoiva highlighted for her followers the fact that “the journos engaged in this approach are all white”. She continued:

    ‘A respect thing’
    “We don’t really do this in the Pacific to PI leaders. it’s a respect thing. However there is merit to this approach.”

    A “confrontational” approach isn’t generally practised in the Pacific – “in Samoa, doorstops are still respectful.”

    But she admitted that Pacific journalists sometimes “leaned” on western journalists to ask the hard questions when PI leaders would “disregard local journalists”.

    “Even though this approach is very jarring”, she added, “it is also a necessary tactic to hold Pacific island leaders accountable.”

    So here is the rub. Where were the hard questions in Suva — whether “western or Pacific-style” — about West Papua and Indonesian human rights abuses against a Melanesian neighbour? Surely here was a prime case in favour of doorstopping with a fresh outbreak of violations by Indonesian security forces – an estimated 21,000 troops are now deployed in Papua and West Papua provinces — in the news coinciding with the Forum unfolding on July 11-14.

    In her wrap about the Forum in The Guardian, Lyons wrote about how smiles and unity in Suva – “with the notable exception of Kiribati” – were masking the tough questions being shelved for another day.

    “Take coal. This will inevitably be a sticking point between Pacific countries and Australia, but apparently did not come up at all in discussions,” she wrote.

    “The other conversation that has been put off is China.

    “Pacific leaders have demonstrated in recent months how important the Pacific Islands Forum bloc is when negotiating with the superpower.”

    Forum ‘failed moral obligation’
    In a column in DevPolicy Blog this week, Fiji opposition National Federation Party (NFP) leader and former University of the South Pacific economics professor Dr Biman Prasad criticised forum leaders — and particularly Australia and New Zealand — over the “deafening silence” about declining standards of democracy and governance.

    While acknowledging that an emphasis on the climate crisis was necessary and welcome, he said: “Human rights – including freedom of speech – underpin all other rights, and it is unfortunate that that this Forum failed in its moral obligation to send out a strong message of its commitment to upholding these rights.”

    Back to West Papua, arguably the most explosive security issue confronting the Pacific and yet inexplicably virtually ignored by the Australian and New Zealand governments and news media.

    Fiji Women's Crisis Centre coordinator Shamima Ali and fellow activists at the Morning Star flag raising in solidarity with West Papua
    Fiji Women’s Crisis Centre coordinator Shamima Ali and fellow activists at the Morning Star flag raising in solidarity with West Papua in Suva last week. Image: APR screenshot FV

    In Suva, it was left to non-government organisations and advocacy groups such as the Australia West Papua Association (AWPA) and the Fiji Women’s Crisis Centre (FWCC) to carry the Morning Star of resistance — as West Papua’s banned flag is named.

    The Fiji women’s advocacy group condemned their government and host Prime Minister Bainimarama for remaining silent over the human rights violations in West Papua, saying that women and girls were “suffering twofold” due to the increased militarisation of the two provinces of Papua and West Papuan by the “cruel Indonesian government”.

    Spokesperson Joe Collins of the Sydney-based AWPA said the Fiji Forum was a “missed opportunity” to help people who were suffering at the hands of Jakarta actions.

    “It’s very important that West Papua appears to be making progress,” he said, particularly in this Melanesian region which had the support of Pacific people.

    Intensified violence in Papua
    The day after the Forum ended, Pacific Conference of Churches (PCC) general secretary Reverend James Bhagwan highlighted in an interview with FijiVillage how 100,000 people had been displaced due to intensified violence in the “land of Papua”.

    Pacific Conference of Churches general secretary Reverend James Bhagwan … “significant displacement of the indigenous Papuans has been noted by United Nations experts.” Image: FijiVillage

    He said the increasing number of casualties of West Papuans was hard to determine because no humanitarian agencies, NGOs or journalists were allowed to enter the region and report on the humanitarian crisis.

    Reverend Bhagwan also stressed that covid-19 and climate change reminded Pacific people that there needed to be an “expanded concept of security” that included human security and humanitarian assistance.

    In London, the Indonesian human rights advocacy group Tapol expressed “deep sorrow” over the recent events coinciding with the Forum, and condemned the escalating violence by Jakarta’s security forces and the retaliation by resistance groups.

    Tapol cited “the destruction and repressive actions of the security forces at the Paniai Regent’s Office (Kantor Bupati Paniai) that caused the death of one person and the injury of others on July 5″.

    It also condemned the “shootings and unlawful killings’ of at least 11 civilians reportedly carried out by armed groups in Nduga on July 16.

    “Acts of violence against civilians, when they lead to deaths — whoever is responsible — should be condemned,” Tapol said.

    “We call on these two incidents to be investigated in an impartial, independent, appropriate and comprehensive manner by those who have the authority and competency to do so.”

  • In The Candidate’s Dilemma: Anticorruptionism and Money Politics in Indonesian Election Campaigns (Cornell UP, 2022), Elisabeth Kramer tells the story of how three political candidates in Indonesia made decisions to resist, engage in, or otherwise incorporate money politics into their electioneering strategies over the course of their campaigns.

    As they campaign, candidates encounter pressure from the institutional rules that guide elections, political parties, and voters, and must also negotiate complex social relationships to remain competitive. For anticorruption candidates, this context presents additional challenges for building and maintaining their identities. Some of these candidates establish their campaign parameters early and are able to stay their course. For others, the campaign trail results in an avalanche of compromises, each one eating away at their sense of what constitutes “moral” and “acceptable” behavior. The Candidate’s Dilemma delves into the lived experiences of candidates to offer a nuanced study of how the political and personal intersect when it comes to money politics, anticorruptionism, and electoral campaigning in Indonesia.

    Like this interview? If so, you might also be interested in:

    Professor Michele Ford is the Director of the Sydney Southeast Asia Centre, a university-wide multidisciplinary center at the University of Sydney, Australia.

    The post New Books on SEAsia: Elisabeth Kramer on “The Candidate’s Dilemma” appeared first on New Mandala.

    This post was originally published on New Mandala.

  • Asia Pacific Report newsdesk

    The Australia West Papua Association (AWPA) has condemned the absence of West Papua in last week’s Pacific Islands Forum (PIF) official communique, saying it was “greatly disappointed” that the human rights situation in the Indonesian-ruled Melanesian region had not been mentioned.

    “it is understandable that the PIF has huge challenges in the region and in particular climate change. But for all the talk about inclusiveness it would appear West Papua is not a major concern for the Forum,” spokesperson Joe Collins said in a statement.

    “The PIF could have shown solidarity with the Papuan people by a simple statement of concern about the human rights situation in West Papua (particularly as the situation continues to deteriorate).”

    Collins called on the forum to continue to urge Jakarta to allow a fact-finding mission to the region.

    “The leaders would have had the support of the people of the Pacific region in doing so,” he added.

    This post was originally published on Asia Pacific Report.

  • By Reiner Brabar in Jayapura

    Papua People’s Petition (PRP) protesters have braved brutal police blockades, forced dispersals and assaults while staging simultaneous mass actions across Papua.

    The actions were held on Thursday to demonstrate the people’s opposition to revisions of the Special Autonomy Law on Papua (Otsus), the creation of new autonomous regions (DOB) and reaffirming demands for a referendum on independence.

    Reports by Suara Papua have covered the following rallies:

    Jayapura
    A PRP action in Jayapura was held under tight security by police who subsequently broke up the rally, resulting in several people being hit and punched by police.

    Four students — Welinus Walianggen, Ebenius Tabuni, Nias Aso and Habel Fauk — were assaulted by police near the PT Gapura Angkasa warehouse at the Cenderawasih University (Uncen) in Waena, Jayapura when police forcibly broke up the student protest.

    According to Walianggen, one of the action coordinators, scores of police officers used batons and rattan sticks to disperse them.

    Meanwhile, PRP protesters arriving from different places conveyed their demands at the Papua Regional House of Representatives (DPRP) office. Although they were blocked by police, negotiations were held at the main entrance to the Parliament building.

    Several DPRP members then met with the demonstrators who handed over a document stating their opposition to the creation of the three new provinces (South Papua, Central Papua and the Papua Highlands) — ratified by the House of Representatives (DPR) during a plenary meeting in Senayan, Jakarta, on Thursday, June 31 — and and demanding that revisions to the Special Autonomy law be revoked.

    Timika
    In Timika, a PRP action was held in front of the Mimika Indonesian Builders Association (Gapensi) offices but this was broken up by police.

    Despite not having permission from police, several speakers expressed the Papuan people’s opposition to Otsus, the DOBs and demands for a referendum. The speakers also called for the closure of the PT Freeport gold and copper mine and the cancellation of planned mining activities in the Wabu Block.

    Nabire
    In Nabire, PRP protesters held their ground against the police but many people who had gathered at Karang Tumaritis, SP 1 and Siriwini were arrested and taken away by the Nabire district police.

    A short time later, demonstrators from several places headed towards the Nabire Regional House of Representatives (DPRD) office where they packed into the Parliament grounds.

    While they were giving speeches, the demonstrators who had been arrested rejoined the action after being dropped off by several Nabire district police vehicles.

    Meepago
    Speakers representing various different organisations and elements of Papuan society in the Meepago region took turns in expressing their views.

    PRP liaison officer for the Meepago region Agus Tebai said that the Papuan people, including those from Meepago, rejected Otsus and the DOBs in the land of Papua. Speakers also said that Otsus and the recently enacted laws on the creation of three new provinces in Papua must be annulled.

    Tebai said that the Papuan people were calling for an immediate referendum to determine the future of West Papua. These demands were handed over to the people’s representatives and accepted by three members of the Nabire DPRD.

    Manokwari
    In Manokwari, PRP protesters gathered on the Amban main road and gave speeches.

    The hundreds of demonstrators were blocked by police and prevented from holding a long march to the West Papua DPRD offices. Negotiations between police and the action coordinator achieved nothing and the demonstrators then disbanded in an orderly fashion.

    Similar mass actions were also held in Yahukimo, Boven Digoel, Sorong and Kaimana in West Papua province.

    Wamena
    In Wamena, meanwhile, the Lapago regional PRP conveyed its support for protesters who took to the streets via video. According to PRP Lapago Secretary Namene Elopere there was no action in Wamena for the Lapago region in accordance with the initial schedule because they were still coordinating with the Jayawijaya district police.

    Aside from protest in Papua, simultaneous actions were also held in Bali, Ambon (Maluku), Surabaya (East Java), Yogyakarta (Central Java), Bandung (West Java) and Jakarta.

    Translated by James Balowski for Indoleft. The original title of the article was Begini Situasi Aksi PRP Hari Ini di Berbagai Daerah.

    This post was originally published on Asia Pacific Report.

  • By Rusiate Baleilevuka in Suva

    A Fiji women’s advocacy group has condemned their government for remaining silent over the human rights violations in West Papua amid the Pacific Islands Forum being hosted by Prime Minister Voreqe Bainmarama this week.

    Fiji Women’s Crisis Centre (FWCC) coordinator Shamima Ali with other staff members and activists made the criticisms at a ceremony raising the independence flag Morning Star, banned in Indonesia.

    The women raised the flag of West Papua on Wednesday to show their solidarity.

    West Papua's Morning Star flag-raising in Suva
    West Papua’s Morning Star flag-raising in Suva this week. Image: Fijivillage

    Ali said this ceremony was done every Wednesday to remember the people of West Papua, particularly women and girls who were “suffering twofold” due to the increased militarisation of the two provinces of Papua and West Papuan by the “cruel Indonesian government”.

    She said this was a perfect time since all the Pacific leaders were in Fiji for the forum but the Fiji government stayed silent on the issue.

    Ali added that with Fiji as the chair of the forum, Prime Minister Voreqe Bainimarama should have negotiated for West Papua to be on the agenda.

    Wenda appeals to Pacific Islands Forum
    Meanwhile, United Liberation Movement of West Papua interim president Benny Wenda has appealed to Pacific leaders to show “timely and effective leadership” on the great issues facing the Pacific — “the human rights crisis in West Papua and the existential threat of climate change”.

    “West Papua is a green land in a blue ocean. Our blue Pacific has always united our peoples, rather than dividing them,” he said in a statement.


    Shamima Ali speaking out on West Papua in Suva. Video: Fijivillage

    “In this spirit of Pacific solidarity, we are grateful for the support our Pacific family showed for our struggle in 2019 by calling for Indonesia to allow the UN High Commissioner for Human Rights, Michelle Bachelet, to visit West Papua.”

    However, Indonesia continued to undermine the forum by refusing to allow a UN visit to take place.

    “For decades, we have been crying that Indonesia is bombing our villages and killing our people, but we have been ignored,” Wenda said.

    “Now, the world is taking notice of our struggle. The United Nations has shown that up to 100,000 West Papuan civilians have been internally displaced by Indonesian military operations in the past three years alone.

    “They have fled into the bush, where they lack access to shelter, food, water, and proper medical facilities. This is a rapidly worsening human rights disaster, requiring immediate attention and intervention by the United Nations.

    “Indonesia hears the increasing calls for a UN visit, but is employing delaying tactics to avoid exposing their crimes against my people to the world.”

    Rusiate Baleilevuka is a Fijivillage reporter.

    This post was originally published on Asia Pacific Report.

  • The arrest in 2021 of a young Singaporean for planning attacks outside a synagogue raises the question of why a conflict in the Middle East would lead a Muslim in Southeast Asia to want to attack Jews. It is a story of contested beginnings, imperial power, and global conflict.

    Some may think that antisemitism is just a Western hatred with no resonance in Asia, including Singapore. However, the case of a 20-year-old national serviceman detained by the Internal Security Department (ISD) after planning attacks on a synagogue there in 2021 shows otherwise. Moreover, there is well-documented antisemitism in both Malaysia and Indonesia.

    Southeast Asian antisemitism has, however, often bemused scholars and researchers, because it has been described as an antisemitism without Jews. Historically, Jewish communities have been at best marginal, or often non-existent, within what is now the Muslim-dominated archipelago around modern day Indonesia, Malaysia, Singapore, and Brunei.

    While centuries-old communities exist in India and China, records indicate Jews arriving in Southeast Asia in the wake of European colonisation from the seventeenth century. Most were traders, and communities across Southeast Asia probably never exceeded a few tens of thousands. The last community that existed in Penang, Malaysia, died out in the mid-twentieth century. In Indonesia, the only synagogue for many years was in Surabaya, but it became inactive due to tensions and declining numbers in 2009 and was demolished in 2013. Only two synagogues currently exist, one in Jakarta, serving a small community, while in 2022 the region’s first Holocaust museum was opened in Sulawesi, which is significant as Holocaust denial is often tied into modern antisemitism.

    Sha’ar Hashayamim Synagoge inauguration by local government, in Minahasa in 2019. Image by Yaakov Baruch on Wikimedia Commons.

    Singapore has the oldest active synagogue in the region, and many Jewish figures, such as David Marshall, were influential in the city’s history. Only a small local community still exists, but in the wider expatriate community there exists a good number of Jews as part of the nation’s sizable temporary workforce. Brunei has never had a synagogue.

    It is useful to define some terms and context for antisemitism, because Southeast Asian antisemitism only exists within a wider global and colonial context. Antisemitism is a form of prejudice which affects Jews and those perceived as Jews, and has been around for over two thousand years. Any distinctive community that exists as a minority is likely to be the subject of prejudice, and Jews have been no exception. In the Jewish case, the intertwined history with Christianity has made it a widely prevalent and genocidal hatred.

    What we now think of as the Christian religion began as a branch of Judaism; Jesus, his disciples, and Paul were all Jews and thought as Jews; Paul’s letters are effectively midrash, or traditional rabbinic commentary. The advocates of the early Jesus movement represented a new interpretation of Judaism that became focused on conversion outside the Jewish community. However, over a few centuries, Christians came to find their Jewish roots obscure, and when Emperor Constantine adopted Christianity as an official part of the state apparatus a seismic rupture essentially severed connections.

    Moreover, over these centuries and in those that followed, Christians developed a whole literature and ideological frame that saw “the Jew” as abominable and even demonic. Virulent antisemitic tracts emanated from Christian bishops and teachers, reading antisemitic messages into the New Testament texts. Today, all mainstream Christian churches have acknowledged their complicity in the prejudicial hatred and environment that made the Shoah (Holocaust) possible.

    We need to talk! Art, offence and politics in Documenta 15

    Human-rights oriented Indonesian art collectives have been accused of anti-Semitism at one of Europe’s largest art exhibitions, Documenta, in Kassel, Germany.

    To understand the connection to Southeast Asia, however, requires understanding how European colonialism spread antisemitism, particularly around Egypt and elsewhere in the Middle East and North Africa (MENA). This led first to Arab Christians adopting antisemitic ideas, which seeped into secular Arab nationalism then into Islamic Arab nationalisms, and into a full-blown Islamic antisemitism. This latter move came during the 1930s, and two key figures were the mufti of Jerusalem Hajji Amin Al-Husseini and Syed Qutb of the Muslim Brotherhood. Qutb wrote a tract called Our Struggle With the Jews in in 1950 which still circulates in Southeast Asia today and defined an eternal enmity between Jews and Muslims, but drew on Western antisemitic tropes.

    Alongside this, the importance of the current Palestine-Israel conflicts cannot be underestimated for how Muslims globally view Jews. Hence, in Southeast Asia, as elsewhere, the narratives on this shape discourses, with many Muslims perceiving what is often termed the “settler colonialism” and “apartheid” of Israeli state policy, and a certain form of Zionism, as driving a wedge between the communities.

    Before proceeding, several caveats need noting. Firstly, accusations of Israel as a “settler colonial” state and engaged in “apartheid” are hotly contested, so I am only noting here a perception of this without arguing either way. Secondly, Zionism names a range of attitudes of Jewish people towards a homeland that may or may not be Israel (some early Zionists suggested South America may make a good homeland). As such, the excesses of militant Zionist settlers is far from definitive of all Zionisms. Thirdly, opposition to Israeli policies vis-à-vis Muslims is not itself antisemitic, nor does it entail hatred of Jews, and many local Muslims recognise this, especially in relation to their tradition, a matter we can unpack further.

    In the Quran, hadith, and Islamic tradition, Jews—like Christians—were regarded as People of the Book (ahl al-kitab) and Protected People (ahl al-dhimma), and had resultantly lived peaceably in Muslim-dominated lands. Indeed, when persecuted or exiled by Christian rulers, many Jews had found congenial homes amongst Muslims who often welcomed them warmly. The Jewish golden age of philosophy, literature, and learning of the medieval period happened in Muslim-dominated Spain, as well as in such cities as Cairo, and Baghdad. Antisemitism can therefore be seen as something alien to the Islamic tradition, despite its adoption today by many Muslims under Western influence.

    When we address Islamic antisemitism in Southeast Asia today, we therefore need to return to our earlier discussion about the growth of this tradition in MENA. As noted, many Muslims learnt antisemitism via Christian and secular Arabs, from Western colonial, secular, and Christian sources. But, in figures such as Syed Qutb of the Muslim Brotherhood, it became internalised as what we may term an Islamic religious ideological stance. Qutb’s role in the Muslim Brotherhood meant that antisemitism became embedded in Egypt and beyond, most notably in Saudi Arabia. It was really from this source, through what has been termed the Arabisation of Southeast Asian Islam, that antisemitism spread as a part of the Wahhabi-Salafism as taught from the 1980s onwards.

    This is not, though, to deny colonial and other sources of antisemitism, and in Indonesia antisemitism was institutional in the colonial period, came with Nazi influence under Japanese occupation, and was spread by notable Christian nationalists such as Ratu Langie.

    The global spread of modern Saudi Arabian and MENA Islam, including in the Southeast Asian region, means that antisemitism exists in many Muslim communities. The Israel-Palestine conflict has led many Muslims to see their fellows repressed by Jews, and news reporting has reinforced an antisemitic narrative that is essentially alien to traditional Islamic tenets.

    The prominence of antisemitism in recent times, particularly in Malaysia, where we have noted the endogenous Jewish community has disappeared, may seem puzzling. But attention to the discursive function of the trope of “the Jew” and how antisemitism operates makes it clear.

    Firstly, it was arguably under Prime Minister Mohamad Mahathir that antisemitism gained a major public profile there, a discourse he has repeated in recent years. He was instrumental in turning towards a Muslim identity in the political sphere and away from a secular framing. As such, given Wahhabi-Salafi infiltration and the prominence of Palestine-Israel as a point of identity for a global Muslim ummah (community), it was a natural discursive trope to help found arguments for a beleaguered and oppressed Muslim identity that would bind group identity and garner support.

    Secondly, within Malaysia’s context, as Mary Ainslee has argued, antisemitism without Jews has been a cipher for a different group: the Chinese. In other words, antisemitic discourse about Jews as a minority but yet a prosperous and controlling group (playing on old antisemitic tropes noted below), has acted as a code to criticise and stir up resentment against local Chinese, perceived as a successful business community which prospers at the expense of Malays. A similar pattern has also been observed in Indonesia.

    It has been noted that copies of Henry Ford’s deeply antisemitic text The Universal Jew were handed out at Mahathir’s political rallies in the 2000s. This points to the ongoing Western influence. Moreover, the conception of controlling and prosperous Jews plays upon tropes developed through European history, but very particularly on a nineteenth century forgery, The Protocols of the Elders of Zion, which allegedly records a secret meeting of Jewish leaders discussing their plot for world domination. Originally a scene from a novel, it has taken on a life of its own and has the passage we have discussed: from Europe (both France and Russia were posited origins), to MENA where it influenced Qutb’s writings, and now to Southeast Asia in the Islamic ideological framing of antisemitism.

    The porte-cochère of Maghain Aboth Synagogue, Singapore. Image by Smuconlaw on Wikimedia Commons.

    All this brings us back to the context of the detained 20-year-old Singaporean youth. While actual violence, or planned violence against Jews is rare in Southeast Asia—though a planned (Jemaah Islamiyah) JI attack in 2001 on Singapore targeted not just the US but also the Israeli embassy—antisemitic sentiment clearly festers regionally.

    This is particularly tied to anti-Israeli sentiment. Amongst the countries surveyed here, only Singapore has close ties with Israel, and Malaysia in particular has had sometimes tense relations. But anti-Israeli sentiment can be separated from antisemitism (many Israeli and non-Israeli Jews criticise the government’s harsh policies towards the Palestinians). Therefore, while many Muslims regionally may criticise Israel, certainly not all are antisemitic. Muslims and Jews sit side-by-side in the Interreligious Organisation of Singapore and other platforms. In Indonesia, for example, some have stressed kinship. Respect for Jews, as People of the Book, is integral to Muslim identity for many.

    As such, it was no surprise that Singapore’s Mufti and others expressed their outrage at the planned crime. Indeed, Jewish and Muslim leaders united together to condemn it. It may be said that it was not Islam that gave this young man these ideas, but a politicised hatred learnt via colonial imposition and the Israeli-Palestinian conflict.

    Nevertheless, like synagogues globally, those across Southeast Asia have security in place, and the need for reviewing security across places of worship in Singapore has been noted. Although Singapore’s Chief Rabbi has contrasted the safety felt here compared to Europe, there is no room for complacency given regional discourses on antisemitism. Indeed, Singapore is something of an outlier amongst the countries surveyed in that peaceful rather than hostile discourse marks the Jewish-Muslim encounter. This is perhaps related to Singapore’s carefully curated interreligious landscape.

    The response from, and amicable relationship between, Singapore’s Muslim and Jewish leaders and wider community is a sign of hope, but it is not the norm and is something that needs more regional support. It may be useful to stress the traditional amity of Muslims and Jews in the teachings of community leaders, in madrassahs, and the Malay language literature. ​ Yet, it cannot be ignored that, in the region, antisemitism remains rife amongst many Muslims.

    The post Antisemitism in Southeast Asia: Stories from Jerusalem to Jakarta appeared first on New Mandala.

    This post was originally published on New Mandala.

  • By Melisha Yafoi in Port Moresby

    The Indonesian government has filed a K105.6 million (US$30 million) writ against Papua New Guinea, naming two senior officials as persons of interest toward the illegal shipments of hazardous materials.

    The two officials named are acting managing director for Conservation and Environment Protection Authority (CEPA) Gunther Joku and State Solicitor Daniel Rolpagarea.

    Republic of Indonesia’s Ministry of Environment and Forestry-Basel Protocol’s Department’s Chief Compliance Officer Siti Muhammad told the Post-Courier they had been given the cold shoulder by the PNG government over the issue.

    Last week the Indonesian government, in a letter addressed to the CEPA’s’s acting managing director Gunther Joku demanded that the PNG government pay a fine of K105.6 million (US$30 million) in 14 days for the management and storage of six illegal oil shipments.

    Muhammad said that by 1 August 2022 PNG would be required to seek written approval from Indonesia Environment prior to the loading of any oil-related products, including but not limited to HS 1511 – Palm Oil HS 2710 – Crude Oil.

    “We have advised Sime Darby (Malaysia) of the new process required effective August 1 2022 toward any oil palm shipments which transit through our waters and Indonesia Customs is advising PNG customs as such,” she said.

    “It is my intent to ensure that any shipments coming from Papua New Guinea are monitored and checked for correct information due to the ongoing mislabeling issues.

    Filed a writ
    “We have filed a writ against the State of Papua New Guinea, naming Mr Gunther Joku and Mr Daniel Rolpagarea as persons of interest toward the illegal shipments of Hazardous Materials from Papua New Guinea and they will be advised in due course and requested to attend the hearing in Jakarta.”

    Muhammad said they were currently planning a ban on any oil shipments through Indonesian waters either to or from PNG until such a time they had assurance that the products which were being claimed, were indeed what were being shipped.

    This includes oil palm and crude oil.

    “The waters of Indonesia are critical to the Asia-Pacific region and we acknowledge that on the previous instance of PNG causing a spill from an illegal shipment, no recognition or rectification was provided,” Muhammad said.

    “Our waters provide transit for fuel to Australia, New Zealand and the Pacific. Closing our waters due to an issue from Papua New Guinea will see the entire Indo-Pacific shut down and provide an unthinkable security risk to the region.

    “Many countries will suffer if our waterways are blocked due to this occurrence. Indonesia will not take such risks purely because Papua New Guinea lacks the interest to implement programs which she has signed to.”

    Melisha Yafoi is a PNG Post-Courier reporter. Republished with permission.

    This post was originally published on Asia Pacific Report.

  • Hanwha Defense will manufacture a batch of 25 Barracuda vehicles for local police forces under a contract between Hanwha Corporation and the Indonesian National Police. The 4×4 Barracuda features excellent manoeuvrability and protection for multiple missions such as reconnaissance and internal security Hanwha Defense offers a wide range of advanced wheeled/tracked armored vehicles to global […]

    The post Hanwha signs contract to deliver 25 Barracuda armored vehicles to Indonesian Police appeared first on Asian Military Review.

    This post was originally published on Asian Military Review.

  • Asia Pacific Report newsdesk

    The Papua People’s Council (MRP) says that a Coordinating Ministry for Security, Politics and Legal Affairs (Kemenko Polhukam) deputy has told them that the creation of new autonomous regions (DOB) in Papua is to narrow the space for the West Papua National Liberation Army-Free Papua Movement (TNPB-OPM) to move.

    MRP Chair Timotius Murib said that the Coordinating Minister for Security, Politics and Legal Affairs Mahfud MD also made the statement during a meeting between the Kemenko Polhukam and the MRP.

    Murib said that during the meeting, the MPR had received a great deal of input from the Kemenko Polhukam.

    “One of the deputies told the MRP that the MPR should know that the DOB is an activity by the state to narrow the space for the TNPB-OPM or KKBs [armed criminal groups] to move,” said Murib during a virtual press conference on June 30.

    Murib said the deputy also said that the government would build large numbers of regional police (Polda) headquarters and regional military commands (Kodam),

    Because of this, the MRP believed that the creation of new autonomous regions in Papua was aimed at bringing more military into Papua and encircling the TPNPB.

    According to Murib, the government was not prioritising the interests of ordinary people but rather the desire to exploit natural resources in Papua.

    “And they want to build [more] Polda, Kodam, in the near future,” said Murib.

    Murib revealed that there were many people who had heard the statement by the deputy.

    The MRP believes that it is no longer a secret that the government is pursuing natural resources in Papua and ignoring the interests of local people.

    According to Murib, the government also wants to exploit natural resources without being disturbed by other parties by bringing in large numbers of military personnel.

    “But brought in so that when natural resources [are managed] in Papua no one disrupts this. Because the country’s debt is indeed very big at the moment,” the deputies said.

    Earlier on June 30, the House of Representatives (DPR) enacted three laws on the establishment of new provinces in Papua — Central Papua, the Papua Highlands and South Papua.

    Note
    The original text of the second paragraph in which Murib said that Minister Mahfud MD made the statement, rather than the unnamed deputy, read: “Ketua Majelis Rakyat Papua (MRP), Timotius Murib mengatakan, bawahan Menko Polhukam, Mahfud MD menyampaikan pernyataan itu dalam salah satu pertemuan Kemenko Polhukam dengan MRP”.

    Translated by James Balowski for IndoLeft News. The original title of the article was Majelis Rakyat Papua: Bawahan Mahfud Sebut DOB Papua Tuk Persempit OPM.

    This post was originally published on Asia Pacific Report.

  • RNZ Pacific

    The president of the United Liberation Movement of West Papua, Benny Wenda, has arrived to a warm welcome in Port Vila from London where he is based.

    Representatives of the Vanuatu West Papua Independence Committee, who are organising his trip, made sure the media was present only during a welcome ceremony at the Shefa provincial government headquarters.

    Shefa province has adopted the people of the United Liberation Movement for West Papua (ULMWP) as “brothers and sisters of Vanuatu”.

    The movement’s Morning Star flag is flown alongside the Shefa provincial flag at its Headquarters in Port Vila.

    It is not clear if Wenda will meet government leaders.

    He will be in Port Vila for two weeks.

    Vanuatu has donated a plot of land along with office facilities for use by ULMWP as its international office in Port Vila.

    This article is republished under a community partnership agreement with RNZ.

    This post was originally published on Asia Pacific Report.

  • Pressured to solve the ongoing cooking oil crisis in Indonesia, President Joko Widodo reshuffled his cabinet and appointed Zulkifli Hasan to replace the previous Minister of Trade, Muhammad Lutfi.

    Many view this appointment as merely strategic political consolidation by Widodo instead of as a means to seriously handle the crisis. Zulkifli is a prominent party leader of the National Mandate Party (PAN), one of the large political parties that recently joined Widodo’s big government coalition.

    Whatever the original intention, Zulkifli is undoubtedly far from the right person for the job. Just a couple of days after being appointed, he claimed that there was no “mafia” behind the cooking oil crisis. He deliberately ignored the fact that in April the Attorney General named four suspects in a corruption case regarding the approval for exporting crude palm oil. A high-ranking official from the Ministry of Trade allegedly received bribes from separate individuals from Wilmar Nabati Indonesia, Permata Hijau Group, and Musim Mas to grant export licenses without them having to adhere to domestic market obligations beforehand. According to Ministry of Trade Regulation No. 33/2022, to obtain an export permit, palm oil companies are required to deposit 30% of their total crude palm oil production for the needs of the Indonesian domestic market. Wilmar Nabati Indonesia, Permata Hijau Group, and Musim Mas are among Indonesia’s major palm oil producers and have repeatedly received special treatment from the government, notably in the form of massive incentives or subsidies.

    It is also important to note that as Minister of Forestry in 2009-2014, Zulkifli had a track record,  converting up to 1,64 million hectares of forests for oil palm plantations, benefitting the interests of palm oil giants in doing so. It is especially concerning to see that the current Ministry of Trade won’t publicly acknowledge that the roots of the cooking oil crisis stem from how the palm oil industry operates in Indonesia. The ministry also has a track record of appeasing the interests of said industry.

    The mismanagement of the palm oil industry in Indonesia has a long history, coloured by corruption and government collusion with palm oil oligarchs. Tania Li and Pujo Semedi observed that the prevalence of palm oil plantations was not due to agronomic superiority or productive efficiency but by political support: through the political economy, political technology, and a regime of impunity that is characteristic of Indonesia’s political environment.

    Food availability, Indonesia’s commodity balance and the trap of Malthusian Optimism

    A recent research paper casts doubt on the government’s ability to accurately determine available supplies.

    In that regard, we can’t trust the government to adequately solve the cooking oil crisis since it was mainly their own creation. The nationwide scarcity of cooking oil that sparked the crisis was not a bug but a feature of Indonesia’s palm oil oligopoly. The oligopoly, in part, is maintained through Widodo’s “new developmentalism” ideology which puts deregulated capitalism at the forefront of governing every public sector, including palm oil management.

    In 2010, the Indonesian Business Competition Supervisory Commission (KPPU) determined that 20 cooking oil producers were involved in cartel practices and export more than 90% of their products due to weak supervision by the government. However, the Indonesian ”political technology” succeeded in defeating the KPPU at the Supreme Court, resulting in a failure to improve control and management of the cooking oil supply chain in Indonesia.

    Through a subsidy scheme by the government, the palm oil company that allocates their crude palm oil for biodiesel, will be compensated heavily. The same scheme is unavailable if crude palm oil is allocated for cooking oil purposes. This, in turn, decreases the allocation of crude palm oil for cooking oil and lowers available stock, hence triggering the crisis.

    Technically speaking, this subsidy scheme—which started in 2016, didn’t have a proper legal basis when it was implemented. The relevant Law (No. 39/2014) doesn’t specify whether the government can allocate the palm oil funds for biodiesel incentives. However, subsequent implementing regulations (Government Regulation No. 24/2015 & Presidential Decree No. 61/2015) allowed it to. This contradicts the legal systems hierarchy of laws in which implementing regulations cannot regulate things that are not explicitly mentioned by the higher laws. Recently, this legally dubious provision was entrenched in the controversial Law No. 11/2020 on Job Creation—which was created behind closed doors without any semblance of meaningful participation from the public. This law-making process was later deemed to violate the Indonesian constitution by the Constitutional Court.

    To face the cooking oil crisis seriously means untangling the complex web that maintains the hegemony of palm oil oligarchy. This web encompasses minimal supply chain oversight, rampant corruption by the government and the palm oil industry, and the haphazard adoption of a neoliberal ideology that sacrifices anything for the sake of profit—including public welfare and environmental sustainability. We need to remodel Indonesia’s political and economic system so it can accommodate justice and equity for all.

    The post The price for maintaining Indonesia’s palm oil industry hegemony appeared first on New Mandala.

    This post was originally published on New Mandala.

  • COMMENTARY: By Benny Wenda

    Today we celebrate the 51st anniversary of the independence declaration of the Free Papua Movement (OPM) at Markas Victoria on July 1, 1971.

    The declaration, signed by Seth Rumkoren and Jacob Prai — who sadly passed away last month — was a direct rejection of Indonesian colonialism.

    It sent a powerful message to Jakarta: “We, the people of West Papua, are sovereign in our own land, and we do not recognise your illegal occupation or the 1969 ‘Act of No Choice’.”

    West Papua's Benny Wenda
    West Papua’s Benny Wenda (left) with PNG journalist Henry Yamo at the Pacific Media Centre on his visit to New Zealand in 2013. Image: Del Abcede/APR

    From that moment on, we have been struggling for the independence of West Papua. Through guerilla warfare, the OPM has helped keep the flame of liberation alive. They are our home guard, defending our land and fighting for the sovereignty that was stolen from us by Jakarta.

    This day is an opportunity for all West Papuans to reflect on our struggle and unite with determination to complete our mission. Whether you are exiled abroad, in a refugee camp, a member of the West Papua Army, or internally displaced by colonial forces, we are all united in one spirit and determined to liberate West Papua from Indonesian oppression.

    The OPM laid the foundations for the political struggle [that] the Provisional Government is now fighting. As expressed in our constitution, the provisional government recognises all declarations as vital and historic moments in our struggle.

    Having declared our provisional government, our cabinet, our military wing, and our seven regional executives, we are ready to take charge of our own affairs.

    Two new announcements
    I also want to use this moment to make two new announcements about our provisional government.

    First, I am announcing the formation of a new government department, the Department of Intelligence Services. As with our existing departments, it will operate on the ground in occupied West Papua, and reinforce our challenge to Indonesian colonialism.

    In addition, I am announcing that we have appointed an executive member for each of the seven regional bodies we established in December 2021. With every step forward, we are building our capacity and infrastructure as a provisonal government.

    Over 50 years on from the 1971 proklamasi, our people’s mission is the same.

    We refuse Indonesian presence in WP, which is illegal under international law. We do not recognise “Special Autonomy”, five new provinces, or any other colonial law; we have our own constitution.

    I again reiterate my call for President Joko Widodo to sit down with me and discuss an independence referendum. This remains the only pathway to a peaceful solution.

    Benny Wenda, Interim President, United liberation Movement of West Papua (ULMWP) Provisional Government.

    This post was originally published on Asia Pacific Report.

  • In March 2022, Muhammad Qodari, the high profile executive director of Indo Barometer survey institute grabbed headlines by proposing that President Joko Widodo (Jokowi) and his former presidential rival and now Minister of Defence Prabowo Subianto run on a joint ticket for the 2024 presidential election.  He argued that this would unify the nation and “polarisation would disappear”.

    Politicians and scholars have repeatedly warned of the dangers that polarisation, especially of a religious nature, poses to Indonesian democracy.  Deepening cleavages between religious communities that were once on civil terms are seen as contributing to a political culture of intolerance and democratic illiberalism.

    But in the past three years, a new trend has emerged which might best be labelled “counter-polarisation”.  In this development, politicians and their parties undertake initiatives or manoeuvres in the name of reducing polarisation and easing intra-communal tensions.  This usually involves parties that were once on opposing sides of the political divide agreeing to cooperate or coalesce.  Not uncommonly, this is hailed as a move to restore national cohesion and strengthen democracy.

    The first and most striking example of this was the decision of Prabowo Subianto, the losing candidate in the 2014 and 2019 presidential elections, to join Joko Widodo’s new cabinet in October 2019 as Defence Minister, despite having campaigned sometimes rancorously against his rival.  One of Prabowo’s justifications for this abrupt about-face was the need to heal divisions between his and Jokowi’s supporters.

    Since then, similar arguments have been used to broker deals that bring together seemingly disparate electoral candidates or parties.  One such case is Qodari’s proposed Jokowi-Prabowo joint ticket, which proved especially controversial because it would require a constitutional amendment to allow Jokowi to stand for a third term. Critics said changing the constitution for this purpose would be democratically regressive. Qodari argued that so great was the threat of polarisation that extending the presidential term limit was justified.  Another proposal called for Prabowo, who previously drew strong Islamist support, to run with Puan Maharani, from the nationalist Indonesian Democratic Party of Struggle (PDI-P). In the same spirit, the chairman of the NasDem party suggested that Ganjar Pranowo, the Central Java governor who represents the nationalist camp, take as his running mate Jakarta governor Anies Baswedan, who attracts strong Islamist support.

    Jokowi-Prabowo political reconciliation as Javanese strategy

    The underpinning politics between Jokowi and Prabowo reveals a deeper complexity within the Indonesian election.

    Parties also used “bridge building” arguments to support a flurry of new alliances and proposed coalitions.  Two Islamic parties—the United Development Party (PPP) and the National Mandate Party (PAN)—coalesced with the nationalist Golkar in May 2022, and more recently the Islamist Prosperous Justice Party (PKS), launched alliance talks with the religiously neutral NasDem and the moderate Islamic National Awakening Party (PKB), both of which were previously staunch PKS rivals. Even debate over the length of the 2024 election campaign saw parties arguing about whether a shorter period was more likely to reduce polarisation than a longer one.

    Two questions arise from these developments. Is polarisation as serious a problem as many contend, particularly following the 2019 elections? And is the use of counter-polarisation justifications for political realignments credible or just a cover for other motivations?  We will argue that a recent survey shows a decline in the high levels of polarisation of the 2014-2019 period and that much of the counter-polarisation trend is driven by parties’ attempts to maximise their opportunities in the run-up to the 2024 elections.

    How Polarised is Indonesia?

    This article draws from two data sets, both from Lembaga Survei Indonesia (LSI). The first is the “National Survey on Polarization” conducted in April 2021, which involved 1620 respondents across all provinces of Indonesia.  The margin of error was +/-2.5 at a confidence level of 95%.  The second is “Polarization among Indonesian Muslim Elites”, an analysis of social media content between 2016 to 2021.  More than 2000 excerpts and quotes from a wide range of Muslim organisations and leaders were analysed to discern whether the postings represented conservative, progressive or neutral viewpoints on controversial current issues.

    The survey found that 11% of respondents felt Indonesia was highly polarised and 27% thought it was quite polarised, compared to 33% who believed there was only slight polarisation and 16% who saw no polarisation. This suggests that for a majority of the public, polarisation was not a significant national problem. Those who thought that polarisation was of concern belonged primarily to the elite in urban areas: professionals, and those with higher levels of education and income. Thus while over 56% of those with tertiary education thought that polarisation was of concern, less than 20% of those with only elementary education believed it was a problem. This indicates that existing polarisation is more an elite than a grassroots concern.

    In addition, 46% of respondents who use the Internet (64% of the total number of voters) also tended to see the country as highly or quite polarised, compared to only 24% of respondents who have no Internet access. Thus, although in general the respondents feel that Indonesia is not polarised, exposure to the Internet, such as social media or news sites, increases this perceived sense of division.

    A recurring theme of the “reducing polarisation” proposals is that there is a deep cleavage between those holding pluralist views and those with Islamist views. Pluralism in this case refers to those who favour a polity based on inclusivity, in keeping with the principle of religious neutrality set out in the state ideology of Pancasila. Pluralists resist special privileges being accorded to the nation’s large Muslim majority and also object to political mobilisation based on what they see as “transnational” Islam, or an expression of Islam perceived as inspired by movements or trends from the Middle East.  Islamists are those who seek a political and social system in which Islamic law and principles feature prominently. They believe that the majority status of Muslims combined with Islam’s important role in Indonesia’s history should be formally reflected in the structure and laws of the state.

    The LSI survey, however, showed that the cleavage between pluralist and Islamist groups is less deep than widely supposed. Indeed, the results suggest that high public antipathy is mainly directed to specific religious minority groups rather than major ideological blocs.  The survey used the “feeling thermometer” method for measuring polarisation.  Respondents were shown a list of organisations and parties and asked to rank these according to how warmly or coolly they regarded them, with 100 being hot and zero cold.  (see Chart One)

    Chart One: Feeling Thermometer for persons and groups

    Of the numerous Islamist organisations included in the list, perhaps the most significant for measuring polarisation is PKS.  This largest of Islamist parties that has garnered roughly 7-8% of the national vote in the four general elections since 2004 and is often singled out by pluralists as an example of “transnational Islam” due to its historical links to Egypt’s Muslim Brotherhood. PKS was a key Prabowo supporter in the 2014 and 2019 elections, spear-heading damaging social media and mosque-based attacks on Jokowi’s religious credibility.

    Despite its reputation, PKS received an unexpectedly warm 56 “degrees” on the thermometer, placing it above the median. By way of comparison, the groups which were most warmly regarded were, not surprisingly, Indonesia’s two largest mainstream organisations, Nahdlatul Ulama (74) and Muhammadiyah (64).  PKS was more warmly regarded than various non-Muslim groups, such as Christians (50), Hindus (46), Buddhists (43), all of whom might also have been expected to have cooler responses judging by earlier thermometer surveys.

    So, if PKS drew mildly warm “feelings”, which groups evinced the coolest responses?  The five lowest-ranked groups were: local faith sects (38 degrees), usually a reference to heterodox Muslims groups (sometimes referred to Kepercayaan or Kebatinan); the banned Islamist movement Hizbut Tahrir Indonesia (33); the Muslim minority sects Ahmadiyah and the Shia (both 32); and, at the very bottom, the progressive Liberal Islamic Network (JIL) (30), which has been inactive for many years.

    In addition to the thermometer questions, respondents were asked how they felt about having neighbours (Chart Two), sons- or daughters-in-law (Chart Three), or local leaders (Chart Four) from the same list of groups. This is a more specific measure of “affective polarisation’ that gauges the strength of positive or negative emotions. Once again, PKS drew less hostile responses than pluralist discourses might suggest. Sixty-nine percent of respondents didn’t mind having PKS members as neighbours and only 9% objected; 51% could accept them as local leaders and 14% were opposed. 47% of respondents would not object to PKS in-laws, though 26% were resistant. By contrast, more than 30% of respondents were opposed to Ahmadi, Shia or JIL members living near them, and HTI and the banned Islamist vigilante Islamic Defenders Front (FPI) attracted objections from 28% and 24% respectively. Forty-seven percent of respondents would not vote for candidates from local sects; 45% felt the same about Ahmadi candidates, 44% for Shia and 43% for JIL. Objections to having these same groups marrying into respondents’ families were especially high: 55% for Shia, 54% for Ahmadis, 53% for JIL, 49% for HTI and 40% for FPI.

    Chart Two: Feeling Objection for being neighbours with…

    Also notable was the fact that 81% had no objection to supporters of a rival presidential candidate or party for whom they voted living in their neighbourhood, which points to tolerance of political differences in contrast to strong dislike for religious outliers.

    Chart Three: Feeling objection to marrying your child to…

    Chart Four: Feeling objection to voting for a local leader who is…

    These results reveal that the strongest feelings of dislike are directed not towards rival mainstream groups but rather at those on or near the margins who are seen as religiously “deviant” or “excessively” Islamist or liberal. Intolerance of Muslim groups that deviate from Sunni orthodoxy, as defined by the Ministry of Religious Affairs, the state-sanctioned National Ulama Council (MUI) or pre-eminent Islamic organisations, such as NU and Muhammadiyah, has been growing since the Yudhoyono presidency in the late 2000s.  Local sects are frowned upon for their heterodoxy, particularly in blending Islamic and non-Islamic practices.  Ahmadis and Shia, while regarding themselves as Muslim, albeit not part of the Sunni majority, are seen by many conservative Sunnis as theologically problematic and have faced repeated calls for their banning.  HTI is disliked because it espouses the creation of a transnational Islamic government under the leadership of a caliph, which is seen as subverting Indonesia’s foundational principles.  FPI has a public reputation of violence and contempt for law and order. Last of all, JIL, though long moribund, is still seen as emblematic of disruptively progressive ideas that undermine established Islamic norms and practices.  In effect, by objecting to groups such as these, respondents are marking the boundaries of what they regard as acceptable mainstream behaviour.  One might call this a centrist orthodoxy which seeks to exclude ideas and practices that do not conform to an increasingly rigid set of middle-ground norms.

    The extent to which PKS is widely accepted as a mainstream party and its Islamism as part of the tapestry of Indonesian Islam rather than an ideological or religious “other” is also reflected in respondents’ answers to a question asking them to place themselves along a continuum of proximity to PDIP at one end or PKS at the other. While, as expected, feelings of closeness to PDIP are much higher than those towards PKS (18% vs 5%), nonetheless, 38% of those who answered the question placed themselves in the middle of the continuum.

    Whereas the survey provides a snapshot of general community attitudes, social media content analysis offers insights into elite opinion because most of the material studied in this process comes from official websites of Islamic organisations or directly from individual Muslim leaders.  One conclusion from this material bears out the findings of the “National Survey on Polarization” survey finding noted earlier, that elites are more polarised than the rest of society. For example, we can almost directly compare the survey results and the content analysis on the issue of the banning of FPI. With the former, 63% of survey respondents who were aware of the ban supported it and only 29% were opposed, but in social media, 50% of postings opposed the ban and only 34% were in favour. So, opinions were roughly reversed, with almost two-thirds of the general populace favouring the ban but only one-third of elite opinion supporting it.

    Elite disapproval on deviancy issues also appears much stronger than the public’s disapproval. 62% of commentary in social media was hostile to local beliefs, 57% was critical of Ahmadiyah and 39% critical of Shia beliefs.

    One reason for elite susceptibility to polarisation is that they are directly involved in competition for political and economic resources, which requires them to mobilise their support bases.  Exploiting religious identity issues is often an effective means of generating emotion and commitment to their cause.  By contrast, ordinary voters are not usually direct beneficiaries of contestation for political power and rewards.

    The data presented above shows that polarisation, particularly on religious issues, remains significant, though not as serious as many politicians and observers have contended. If we place the 2021 survey results beside data from other credible surveys over the past decade, it is possible to conclude that the high point of polarisation occurred during and between the 2014 and 2019 elections, but has since declined.

    While it is welcome that politicians have expressed concern about religious cleavages and shown a willingness to ease divisions in the name of national cohesion and protecting democracy, there are grounds for doubting that counter-polarisation is the real reason for many recent political manoeuvres. Prabowo readily used divisive appeals as a major part of his presidential campaign strategy in 2014 and 2019, and his main reason for now joining his former opponents is that he wants to rebrand himself as a unifying and statesman-like public figure for the 2024 election. The efforts to extend Widodo’s presidential term are driven by the desire of parts of the ruling coalition to remain in power as long as possible. Any extension beyond 2024 would be a further blow to the quality of Indonesia’s democracy. Finally, those parties that now find virtue in collaboration or coalition with former foes are motivated by a desire to maximise their negotiating positions in the run up to the next parliamentary and presidential elections. Putting together alternative tickets for the presidency reduces their risk of becoming peripheral players who have to accept what the largest parties dictate, rather than being able to protect their own interests.

    The salience of polarisation may increase again in the led up to the 2024 elections. But we need also to be mindful of the fact that a certain degree of polarisation is normal in a democracy, a reflection of ideological difference and engagement with the political process. As Robert B Talisse reminded us recently, “The response to polarisation cannot involve calls for unanimity or abandoning partisan rivalries. A democracy without political divides is no democracy at all.”

    The post Counter-polarisation and political expediency appeared first on New Mandala.

    This post was originally published on New Mandala.

  • The English version of the post can be read here.

    Konflik, kekecewaan, dan rasa takut membayangi pembukaan pameran seni lima tahunan yang dikenal dengan Documenta 15 di Kassel, Jerman pada tanggal 18 Juni yang lalu, ketika tuduhan anti-Semitisme dilontarkan pada kolektif seni Taring Padi yang berpartisipasi dan, bukan untuk pertama kalinya, pada artistik direktur, kolektif seni ruangrupa (dengan huruf r kecil) dari Indonesia. Kedua kolektif tersebut menolak tuduhan anti-Semitisme dan telah meminta maaf karena sebelum pameran dibuka gagal mendeteksi sifat ofensif dari gambar di dalam banner besar yang berjudul The People’s Justice. Setelah awalnya diselimuti kain hitam, kini karya tersebut telah dibongkar .

    Peristiwa ini berdampak besar dan reaksi yang muncul sangat keras dan emosional, baik di Jerman maupun di Israel. Di Twitter, kedutaan Israel mencemooh karya seni itu sebagai “propaganda lama gaya Goebbels” sementara Menteri Kebudayaan Jerman menyatakan bahwa dia telah “dikhianati” oleh manajemen dan kurator Documenta, yang sebelumnya telah memastikan bahwa anti-Semitisme tidak mendapatkan tempat di dalam pameran besar ini. Di Indonesia dan di tempat lain, insiden tersebut, dan lebih khusus lagi tanggapan dari pihak berwenang, telah menyalakan kembali paranoia tentang konspirasi Zionis dan memicu tumbuhnya perasaan bahwa penyelenggara terikat pada kekuatan xenofobia konservatif yang tidak tertarik untuk, dan secara aktif merepresi, dialog konstruktif.

    Ketika pemilihan mereka sebagai direktur artistik Documenta diumumkan pada tahun 2019, ruangrupa menggarisbawahi asal usul festival: “Jika documenta diluncurkan pada tahun 1955 untuk menyembuhkan luka perang, mengapa kita tidak memfokuskan documenta 15 pada cedera hari ini, terutama yang berakar pada kolonialisme, kapitalisme, atau struktur patriarki, dan mengkontraskannya dengan model berbasis kemitraan yang memungkinkan orang memiliki pandangan berbeda tentang dunia.” Dengan mengundang kolektif seni dari seluruh dunia, dan terutama masyarakat yang terkena dampak kolonialisme, ruangrupa mengusulkan kerangka kuratorial yang mereka sebut dengan “lumbung,” istilah yang dipinjam dari kata Indonesia untuk gudang hasil pertanian komunal.

    Pendekatan kurasi mereka adalah horizontal, kooperatif, berorientasi pada komunitas, inklusif dan eksperimental. Tetapi sejak awal 2022, diundangnya kolektif seniman Palestina The Question of Funding dan Khalil Sakakini Cultural Center menarik perhatian sebuah blog yang menuduh direktur artistik melakukan tindakan anti-Semitisme, karena telah mengundang kolektif yang dilabeli sebagai “aktivis anti-Israel” . Tuduhan ini telah didiskreditkan tetapi tetap berulang di media arus utama. Ruangrupa menolak apa yang mereka gambarkan sebagai “fitnah rasis” dan menegaskan bahwa “prinsip-prinsip kebebasan berekspresi dan juga penolakan tegas terhadap antisemitisme, rasisme, ekstremisme, Islamofobia, serta segala bentuk kekerasan fundamentalis adalah dasar pekerjaan kami.”

    Karya dari seri poster Kemanusiaan , cetakan balok kayu di atas kertas, masing-masing 40cm x 53cm, 1999.

    Tidak ada keraguan bahwa bagian dari karya The People’s Justice yang dipermasalahkan mengacu pada citra anti-Semit. Di antara gambar kerangka, persenjataan, tentara, dan mata-mata dari para pemain geopolitik utama Perang Dingin dan korbannya— penggambaran dalam karya ini dimaksudkan untuk mengkritik mesin militer global yang memang secara konspirasi mendukung pembantaian setengah juta orang Indonesia dalam kekerasan massal dan genosida “anti-komunis” di tahun 1965-66 — ada sosok berjas dengan cambang yang memakai topi khas Yahudi ortodoks. Bersamaan dengan atribut-atribut stereotip ini, sosok itu juga menampilkan mata merah dan gigi runcing dan lebih buruk lagi lambang SS di topinya. Penggabungan simbol-simbol ini terlihat anakronistik yang mungkin menunjukkan kurangnya pemahaman terhadap makna simbol-simbol tersebut.

    Bagaimana gambar di atas luput dari perhatian penyelenggara, yang secara terbuka telah berkomitmen untuk memastikan tidak ada unsur anti-Semitisme, patut diteliti lebih lanjut. Pertanyaan penting lainnya adalah bagaimana Taring Padi, sebuah kolektif seni yang menolak tegas rasisme, diskriminasi dan ketidakadilan kemudian memasukkan citra kontroversial tersebut dalam karyanya. Secara lebih luas,  jalur peristiwa ini juga menjadi pertanyaan tentang proses kreatif seniman, kerangka kuratorial yang diadopsi oleh direktur artistik, dan reaksi lembaga penyelenggara terhadap tekanan eksternal yang diberikan melalui media, pemerintah dan perwakilan diplomatik. Dalam artikel ini kami sebagai sejarawan seni akan mengedepankan konteks munculnya karya tersebut dan kerangka kuratorial, serta peluang dan tantangan apa yang muncul dalam transposisinya di Jerman.

    Lumbung sebagai praktek kuratorial

    “Sebagai praktik nyata,” tulis ruangrupa di situs web Documenta 15, “lumbung adalah titik awal documenta lima belas: prinsip kolektivitas, pembangunan sumber daya, dan distribusi yang adil sangat penting bagi pekerjaan kuratorial dan berdampak pada keseluruhan proses — baik struktur, kemandirian citra dan tampilan documenta lima belas.”

    Seniman dikelompokkan ke dalam “mini majelis”, dewan kolaboratif yang terdiri dari sekitar setengah lusin seniman dan kolektif seni, yang bertemu secara teratur (daring) di bulan-bulan sebelum pameran untuk membahas karya masing-masing dan bagaimana mendistribusikan “pot” dana yang dialokasikan untuk mereka. Majelis Akbar atau rapat pleno yang lebih besar diadakan setiap beberapa bulan sekali dan bertindak sebagai forum di mana setiap majelis mini melaporkan kembali diskusi mereka. Menurut Christina Schott  di dalam majelis mini Taring Padi, para seniman tiba-tiba ditantang oleh ekspektasi untuk membuat keputusan tentang hal-hal yang tidak pernah mereka alami. Schott mengutip Setu Legi dari Taring Padi yang berkomentar: “… kebutuhannya sangat berbeda. Tapi yang saya suka dari sistem ini adalah tidak ada yang tertinggal, sementara yang lain menjadi sorotan hanya karena mereka memiliki sumber daya yang lebih baik.”

    Karya dari seri poster Kemanusiaan , cetakan balok kayu di atas kertas, masing-masing 40cm x 53cm, 1999.

    Pendekatan komunitarian ini adalah tipikal masyarakat agraris dan bahkan masyarakat perkotaan di Indonesia, di mana kolektif adalah bentuk umum dari organisasi sosial dan seringkali, pengawasan sosial. Pendekatan ini lantas membentuk gelembung pelindung yang kadang-kadang dapat mengarah pada perspektif sempit dan kenaifan terhadap konteks yang lebih luas—baik pengalaman orang-orang di luar gelembung atau lingkungan sosial di mana ia berada. Dalam percakapan kami dengan Taring Padi beberapa hari setelah banner tersebut diturunkan, mereka tidak ingat akan adanya diskusi tentang sensitivitas politik representasi di Jerman atau konteks sejarah tertentu yang mengarah ke sana, baik dalam majelis mini mereka atau dalam pertemuan yang lebih besar. Hal ini tampaknya bertentangan dengan komitmen direktur artistik yang memastikan tidak ada sentimen seperti itu yang akan muncul; kepekaan antarbudaya yang mendasar seharusnya menjadi titik diskusi, terutama mengingat ancaman mendalam dari kekerasan rasis yang muncul ketika ruang The Question of Funding dirusak pada bulan Mei.

    Kerangka eksperimental lumbung menyebarluaskan nilai-nilai egaliter horizontal yang patut dikagumi dan bertujuan untuk meruntuhkan hierarki institusional yang telah memungkinkan peristiwa seni rupa di seluruh dunia dibajak oleh banalitas, kepentingan elit, dan tontonan kosong. Kerangka ini memungkinkan seniman untuk menghubungkan karya mereka langsung ke penonton dan untuk terhubung satu sama lain. Karya seni tidak lagi disaring melalui lensa tematik kuratorial dan silo selektivitas, dan bentuk relasional tidak didikte oleh program publik profesional.

    Akan tetapi imbalan besar ini tentunya datang dengan risiko besar. Lembaga budaya terkenal alergi terhadap resiko, dengan motivasi utamanya untuk menghindari kerusakan reputasi. Efek samping dari penghindaran resiko rusaknya reputasi ini adalah biasanya institusi mengelola kepekaan kontekstual dan budaya dan memprioritaskan menciptakan lingkungan yang aman bagi penonton, seniman, dan karya seni. Semua ini dicapai melalui hierarki tanggung jawab yang pada akhirnya berarti lembaga memiliki kewajiban untuk peduli (duty of care) kepada semua pemangku kepentingannya. Seniman biasanya tidak terlibat dalam aspek ini karena biasanya berada di bagian bawah hierarki institusional, tetapi sekaligus sebagai bagian yang paling terlihat. Ini adalah paradoks yang juga patut dicermati, dan metode eksperimental seperti lumbung menyoroti hal ini.

    Meskipun pendekatan kuratorial ini tidak aneh bagi praktik kreatif dan kuratorial di Indonesia, kerangka lumbung tampaknya tidak menemukan mekanisme memadai yang dapat diterima untuk mendistribusikan risiko dan tanggung jawab dalam ketegangan yang meningkat dari masalah di dalam Jerman dengan Islamofobia pada saat ini dan tentunya beban sejarah Holocaust. Meskipun konteks ini menggarisbawahi kepekaan tertentu, konteks apa pun yang tidak dikenal oleh seniman dan kurator akan menemukan hal yang sama; politik representasi dan tabu yang menyertainya ada di mana-mana dalam berbagai bentuk. Lantas tanggung jawab siapakah untuk memastikan sensitivitas ini dipahami dan dijalin ke dalam model berbagi pengetahuan alternatif, terutama ketika mereka diimpor ke dalam konteks baru?

    Ada pertanyaan penting lain yang harus dilontarkan tentang bagaimana aspek visual diperhitungkan dalam kerangka kerja ini. Perhatian kepada proses, konsep dan dialog sangat penting untuk membuka peristiwa seni kepada suara yang beragam dan pluralistik, yang dapat mengungkapkan pengalaman mereka yang tidak diperhitungkan dalam wacana sosial hegemonik. Namun sebagian besar seni rupa yang melibatkan representasi dan pengalaman ketubuhan akan diterima pemirsa secara subjektif. Sehingga diskusi kritis tentang citra, representasi dan kekuasaan harus selalu menjadi bagian dari persiapan untuk pameran, baik untuk mengelola risiko maupun untuk memastikan karya telah diuji terhadap berbagai kemungkinan interpretasi. Seniman berhak memiliki kesempatan untuk memastikan karya seni mereka tidak salah menggambarkan posisi mereka secara tidak sengaja.

    Taring Padi: praktek kolektif dan konteks sosial politik

    Dalam wawancara kami dengan Taring Padi, mereka sangat menekankan bahwa mereka tidak menganggap ruangrupa atau kerangka lumbung bertanggung jawab atas rantai peristiwa yang memungkinkan banner dipamerkan, meskipun citraannya memicu protes. Mereka tetap meminta maaf atas pelanggaran yang terjadi tetapi bersikeras bahwa itu tidak disengaja, baik dalam pembuatan banner tersebut untuk Adelaide Art Festival 2002, yang juga kontroversial, dan kegagalan untuk mengidentifikasi penerimaan yang berpotensi menghasut di Jerman 20 tahun kemudian.

    Apapun kelemahannya, platform terbuka yang disediakan lumbung telah memungkinkan mereka untuk menerima gelombang dukungan dari pengunjung Documenta 15 dan warga Kassel, yang telah membawa hadiah, makanan, cinta dan solidaritas. Anggota Taring Padi memberi tahu kami bahwa seorang pengunjung bersama mereka melihat semua karya yang dipamerkan, ia mencari gambar-gambar lain yang mungkin ofensif dan secara terbuka mendengarkan penjelasan mereka setiap kali ada pertanyaan yang ia ajukan. Dengan cara ini, lumbung juga memungkinkan dialog berlanjut di luar kerangka institusional dan media yang tampaknya bersikeras untuk menghambat diskusi bernuansa tentang apa yang telah terjadi. Setidaknya keramahan ini adalah wilayah yang akrab bagi Taring Padi, baik di Jerman, Indonesia, atau di tempat lain.

    Metodologi kolektif dan keakraban dalam Taring Padi sendiri sangat penting untuk memahami tanggapan yang terkadang tidak memuaskan terhadap pertanyaan tentang bagaimana gambar yang menyinggung itu bisa muncul dalam karya tersebut. Proses produksi mereka tertanam dalam konteks sosialnya, dan ada beberapa cara untuk menjelaskan mengapa tidak ada “satu” orang yang bertanggung jawab untuk gambar tersebut. Taring Padi memiliki banyak anggota, dan juga seringkali non-anggota seperti peserta workshop, yang diundang dalam proses berkarya. Pekerjaan dalam skala besar direncanakan melalui diskusi, catatan dan sketsa dan pembagian kerja dikoordinasi oleh anggota kolektif (walaupun tidak dijaga dengan ketat). Ini adalah proses yang dengan sengaja menghindari authorship —karya tidak ditandatangani oleh individu melainkan dicap dengan logo khas Taring Padi. Seperti yang ditulis Bambang Agung dalam Taring Padi: Seni Membongkar Tirani , “Karya kolektif, dengan kata lain, adalah kritik terhadap reifikasi seni dan komodifikasi senimannya.”

    Karya dari seri poster Kemanusiaan , cetakan balok kayu di atas kertas, masing-masing 40cm x 53cm, 1999.

    Citra yang muncul melalui proses ini mau tidak mau berasal dari beragam sumber dan terkait dengan ideologi kiri yang dianut oleh kolektif yang organik. Mereka menggambarkan karikatur dan humor dan berbagi strategi visual ini dengan seniman Indonesia lainnya, termasuk Apotik Komik, Heri Dono dan Eddie Hara, akan tetapi pendekatan mereka secara keseluruhan adalah ‘tembak langsung’ dan terfokus pada penyampaian pesan politik. Estetika cukil kayu mereka yang dibuat di atas kertas cokelat murahan dan sering ditempel di dinding atau didistribusikan melalui jejaring sosial, sering kali menampilkan citraan yang mirip dengan realisme sosial Kathe Kollwitz. Mural mereka juga memiliki kemiripan dengan strategi komposisi seniman muralist Meksiko seperti Diego Riviera; dengan kata lain, pengaruh visual mereka juga bersifat politis. Adalah hal yang biasa dalam strategi visualnya, Taring Padi juga mereduksi figur menjadi sebuah (stereo)“tipe” yang representatif (petani, wanita, politisi, pengkhotbah). Antropomorfisasi babi dan anjing yang menjadi figur ejekan menggemakan sikap budaya dan bahasa terhadap hewan-hewan ini di Jawa dan juga dalam bahasa global (babi kapitalis, anjing pengawas dll). Dalam konteks sosial inilah figur Yahudi dengan taring dan mata merahdi dalam karya The People’s Justice  kemungkinan berasal. Di Indonesia yang berpenduduk mayoritas Muslim, di mana sikap pro-Palestina bersifat normatif, citra semacam itu bisa jadi tidak akan menarik perhatian. Namun seperti yang diperlihatkan Documenta 15, lain cerita ketika karya tersebut dipajang di negara yang bertanggung jawab atas Holocaust.

    Konteks sosial dalam peristiwa di documenta ini lebih kompleks dan memerlukan  penjabaran. Tentang karya yang dibongkar, Taring Padi mengatakan: “’The People’s Justice’ dilukis hampir dua puluh tahun yang lalu, dan mengungkapkan kekecewaan, frustrasi, dan kemarahan kami sebagai mahasiswa seni yang dipolitisasi yang juga kehilangan banyak teman kami dalam pertempuran di jalanan pada tahun 1998 yang akhirnya berujung pada pembubaran sang diktator.” Isi karya ini mengacu pada pengetahuan yang mulai muncul pada saat itu yang mengungkapkan keterlibatan negara- negara demokrasi Barat dalam memperburuk ketidakstabilan politik dan sosial di Indonesia secara sistematis – yang dirancang untuk menjatuhkan partai Komunis Indonesia dan presiden petahana yang bersimpati dengan agenda mereka—yang akhirnya mengarah pada kekerasan massal dan genosida 1965-66 terhadap setidaknya setengah juta warga, penahanan lebih banyak lagi tanpa pengadilan, dan mengukuhkan rezim militer Orde Baru. Karya tersebut secara eksplisit menyiratkan Mossad sebagai pendukung Orde Baru, sebuah fakta yang ditegaskan oleh dokumen- dokumen luar negeri Israel yang sudah dibuka di dalam arsip negara.

    Referensi terhadap badan intelijen modern Israel mungkin cukup valid untuk mengkritik peran Israel dalam politik Perang Dingin, akan tetapi penjabaran gambar yang bermasalah tersebut lebih rumit. Sosok yang berjambang dan berjas dengan jelas mengacu pada jenis propaganda anti-Semit yang beredar luas di Eropa. Bagi mereka yang pendidikan dan konteks sosialnya mengajari untuk secara kritis mengevaluasi gambar ekspresi kebencian yang spesifik ini, referensi anti-Semitisme sangat jelas. Untuk seniman yang berada dalam konteks sosial yang berbeda, mungkin tidak begitu jelas. Taring Padi telah lama dikenal menjunjung nilai-nilai toleransi beragama dan kemanusiaan, jadi penting untuk ditanyakan bagaimana citra tersebut muncul dalam karyanya?

    Religious minorities in Indonesia face discriminiation

    “Spineless politicians, feckless government bureaucrats, and narrow-minded ulama officials” stand in the way of religious freedom in Indonesia.

    Anti-Semitisme di Indonesia

    Sebagai salah satu negara berpenduduk Muslim terbesar di dunia, Indonesia tidak memiliki hubungan diplomatik dengan Israel. Sentimen anti-Semit dapat ditelusuri kembali ke pejabat kolonial dan pelancong Eropa pada abad ke-19 yang secara sistematis menerapkan stereotip Eropa tentang Yahudi pada populasi Tionghoa lokal di seluruh Asia Tenggara. Diperparah dengan peninggalan-peninggalan aturan kolonial yang meniadakan pendidikan berpikir kritis bagi banyak orang Indonesia, tidak heran sentimen anti-Semit cukup meluas . Pada tahun 2002, dunia dibanjiri dengan Islamofobia, menyebar dengan rasa kaget dari serangan teroris 9/11 di gedung-gedung sipil dan pemerintah AS. Di Indonesia, responnya berbeda. Perasaan simpati kepada para korban segera berubah menjadi kemarahan dan ketakutan bahwa Islam secara keseluruhan telah dijadikan kambing hitam. Itu adalah titik balik yang memberanikan kelompok teroris yang sudah aktif dan mengilhami bom Bali pada bulan Oktober 2002.

    Peristiwa 9/11 kemudian menguatkan dikotomi yang menakutkan antara imperialis Barat dan seluruh dunia lainnya, sehingga citra stereotip kapitalis, imperialis, dan Zionis disebarkan tanpa kritik dalam kalangan tertentu. Sehingga tidak mustahil bahwa di dalam lingkungan pemikiran ini gambar seorang pria yang tampak menakutkan dalam setelan jas menjadi figur yang tepat untuk mewakili negara Israel, di samping babi raksasa yang mengenakan topi Paman Sam dan babi lain yang memakai peci. Dipasangnya simbol SS menjadi sangat kontras dan membingungkan, ia tidak hanya menambah shock value gambar tersebut tetapi juga menimbulkan lebih banyak pertanyaan: apakah maksud gambar itu dan apakah pembuatnya menyadari makna gambar tersebut? Apakah ada pemahaman yang mendalam dari simbol-simbol tersebut atau apakah itu diambil secara tidak kritis dari berbagai gambar dalam media populer yang beredar dalam wacana publik yang menggabungkan anti-Semitisme dengan anti-imperialisme dan anti-kapitalisme?

    Ada banyak hal yang harus dipertanyakan dalam karya ini dan sangat mengherankan bahwa gambar tersebut dalam The People’s Justice ini tidak memicu reaksi negatif dari audiens lain di masa lalu. Taring Padi mengakui bahwa pendekatan mereka mungkin “ceroboh dan tidak berhati-hati”. Pengalaman ini, kata mereka kepada kami, akan mengarah pada pendekatan yang lebih hati-hati terhadap dampak citra dalam karya. Sayangnya, Documenta tampaknya tidak bisa memberikan platform kepada para senimannya untuk menjelaskan bagaimana penjelasan yang berhati-hati itu. Tuduhan bahwa karya seni tersebut mencerminkan sentimen Nazi gaya Goebbels adalah tanggapan yang hiperbolik dan ekstremis, bahkan reaksioner; tuduhan ini menciptakan suasana berbahaya di mana keselamatan seniman terancam. Reaksi institusi dan pemerintah telah mencegah diskusi yang konstruktif supaya bisa mengkontekstualisasi politik representasi dari perspektif yang beragam.

    Perlu kita akui bahwa sistem pengetahuan dan praksisnya yang luas telah ditindas dan diselewengkan dengan kejam oleh kolonialisme, dan pekerjaan untuk memperbaiki kerusakan itu baru saja dimulai. Documenta 15, dengan strategi horizontal dan platform terbuka, betapapun rapuhnya, menawarkan kesempatan kepada kita untuk terlibat dalam percakapan nyata tentang kebijaksanaan, bias kognitif, kepentingan pribadi, dan posisi hak istimewa kita; percakapan ini kadang-kadang tidak nyaman, menyakitkan, dan juga menyinggung. Disinilah di mana kita membutuhkan demokrasi deliberatif: sebuah perjuangan yang tertatih-tatih, sulit bahkan mungkin mustahil untuk mencapai konsensus. Di berbagai penjuru dunia saat ini, seniman dan kurator sedang bereksperimen dengan peran seni dan distribusi kekuasaan, meskipun ia tidak sempurna, membuat perjuangan tersebut menjadi mengagumkan dan aspiratif. Documenta 15 telah menghadirkan beberapa eksperimen tersebut kepada audiensnya. Ini adalah kesempatan untuk berdialog tentang berbagai tantangan sosial, politik dan hak asasi manusia yang paling penting di zaman kita.

    Para penulis ingin mengucapkan terima kasih kepada Taring Padi atas ketersediaan untuk diwawancarai, dan kepada Dirk Tomsa atas komentar pada draf awal.

    The post Kita perlu bicara! Seni, pelanggaran, dan politik di Documenta 15 appeared first on New Mandala.

    This post was originally published on New Mandala.

  • Tabloid Jubi

    The Civil Organisations Solidarity for Papua Land has condemned Indonesia’s Papua expansion plan of forming three new provinces risks causing new social conflicts.

    And the group has urged President Joko “Jokowi” Widodo to cancel the plan, according to a statement reports Jubi.

    The group — comprising the Papua Legal Aid Institute (LBH Papua), JERAT Papua, KPKC GKI in Papua Land, YALI Papua, PAHAM Papua, Cenderawasih University’s Human Rights and Environment Democracy Student Unit, and AMAN Sorong — said the steps taken by the House of Representatives of making three draft bills to establish three New Autonomous Regions (DOB) in Papua had created division between the Papuan people.

    As well as the existing two provinces (DOB), Papua and West Papua, the region would be carved up to create the three additional provinces of Central Papua, South Papua, and Central Highlands Papua.

    The solidarity group noted that various movements with different opinions have expressed their respective aspirations through demonstrations, political lobbying, and even submitting a request for a review of Law No. 2/2021 on the Second Amendment to Law No. 21/2001 on Papua Special Autonomy (Otsus).

    These seven civil organisations also noted that the controversy over Papua expansion had led to a number of human rights violations, including the breaking up of protests, as well as police brutality against protesters.

    However, the central government continued to push for the Papua expansion, and the House had proposed three bills for the expansion.

    Wave of demonstrations
    The Civil Organisations Solidarity for Papua Land said it was worried the expansion plan would raise social conflicts between parties with different opinions.

    They said such potential for social conflict had been seen through a wave of demonstrations that continue to be carried out by the Papuan people — both those who rejected and supported new autonomous regions.

    The potential for conflict could also be seen from the polemic on which area would be the new capital province.

    In addition, rumours about the potential for clashes between groups had also been widely circulated on various messaging services and social media.

    “All the facts present have only shown that the establishment of new provinces in Papua has triggered the potential for social conflicts,” the solidarity group said.

    “This seems to have been noticed by the Papua police as well, as they have urged their personnel to increase vigilance ahead of the House’s plenary session to issue the new Papua provinces laws,” said the group.

    The group reminded the government that the New Papua Special Autonomy Law, which is used as the legal basis for the House to propose three Papua expansion bills, was still being reviewed in the Constitutional Court.

    Public opinion ignored
    Furthermore, the House’s proposal of the bills did not take into account public opinion as mandated by Government Regulation No. 78/2007 on Procedures for the Establishment, Abolition, and Merger of Regions.

    “It is the most reasonable path if the Central Government [would] stop the deliberation of the Papua Expansion plan, which has become the source of disagreement among Papuan people.

    “We urged the Indonesian President to immediately cancel the controversial plan to avoid escalation of social conflict,” said the Civil Organisations Solidarity for Papua Land.

    The solidarity group urged the House’s Speaker to nullify the Special Committee for Formulation of Papua New Autonomous Region Policy, as well as the National Police Chief and the Papuan Governor to immediately take the necessary steps to prevent social conflict in Papua, by implementing Law No. 7/2012 on Handling Social Conflicts.

    The seven civil organisations also urged all Papuan leaders not to engage in activities that could trigger conflict between opposing groups over the Papua expansion.

    “Papuan community leaders are prohibited from being actively involved in fuelling the polarisation of this issue,” the group said.

    Republished with permission.

    This post was originally published on Asia Pacific Report.

  • An Indonesian translation of this article will be published in coming days.

    Conflict, disappointment and fear have followed the opening of the major quinquennial art exhibition Documenta 15 in Kassel, Germany on 18 June, as accusations of anti-Semitism were levelled at participating artists’ collective Taring Padi and, not for the first time, at artistic directors, Indonesian collective ruangrupa. Both groups reject the accusations of anti-Semitism and have apologised for failing to recognise the offensive nature of the image/s within the enormous and densely populated banner The People’s Justice. After initially being shrouded in black cloth, it has now been dismantled.

    The fallout has been severe and the reactions strident and emotive, both in Germany and in Israel. On Twitter the Israeli embassy derided the artwork as “old-style Goebbels-like propaganda” while German Minister for Culture stated that she had been “betrayed” by Documenta’s management and the curators, who had undertaken to ensure anti-Semitism had no place in the exhibition. In Indonesia and elsewhere the incident, and more particularly the response from authorities, has reignited paranoia about Zionist conspiracies and fuelled a growing sense that organisers are beholden to conservative xenophobic forces that are disinterested in, and actively repressive of, constructive dialogue.

    When their selection as artistic directors of Documenta 15 was announced in 2019, ruangrupa called attention to the festival’s origins: “If documenta was launched in 1955 to heal war wounds, why shouldn’t we focus documenta 15 on today’s injuries, especially ones rooted in colonialism, capitalism, or patriarchal structures, and contrast them with partnership-based models that enable people to have a different view of the world.” Including collectives from around the world, and especially those societies impacted by colonialism, ruangrupa proposed a curatorial framework they called “lumbung,” a term borrowed from the Indonesian word for a communal grain store.

    Their approach aimed to be horizontal, cooperative, community-oriented, inclusive and experimental. But from early 2022, the inclusion of Palestinian artists’ collective “The Question of Funding” and the Khalil Sakakini Cultural Center attracted the attention of a blog accusing the artistic directors of anti-Semitism, based on the inclusion of “anti-Israeli activists”. These accusations were discredited but were nonetheless repeated in mainstream media. Ruangrupa rejected what they described as “racist defamations” and affirmed a commitment to “the principles of freedom of expression but also a resolute rejection of antisemitism, racism, extremism, Islamophobia, and any form of violent fundamentalism are the underpinnings of our work.”

    “Give love to all” from the Humanity poster series by Taring Padi, woodblock print on paper, 40cm x 53cm each, 1999. With permission of the artists.

    There is no doubt that parts of The People’s Justice draw on anti-Semitic imagery. In amongst the images of skeletons, weaponry, soldiers and spies from the Cold War’s major geopolitical players and their victims—intended to critique the globalised military machine that did indeed conspiratorially support the massacre of hundreds of thousands of Indonesians in the “anti-communist” purges of 1965—is a suited figure with sidelocks and a hat typical of orthodox Jews—alongside these stereotypical attributes the figure also sports red eyes and pointy teeth and worse (and perhaps tellingly anachronistically), the SS insignia on his hat.

    Lumbung as curatorial practice

    “As a concrete practice,” write ruangrupa on the Documenta 15 website, “lumbung is the starting point of documenta fifteen: principles of collectivity, resource building and equitable distribution are pivotal to the curatorial work and impact the entire process — the structure, self-image and appearance of documenta fifteen.”

    Artists were grouped into collaborative “mini-majelis” (councils) of half a dozen or so artists and collectives, who met regularly (virtually) in the months before the exhibition proper to discuss their respective work and how to distribute the funding “pot” allocated to them. Larger “majelis akbar” or plenary meetings were held every few months and acted as a forum to which each mini-majelis reported back. According to Christina Schott, within the mini-majelis that Taring Padi belonged to, artists were challenged by the sudden expectation to make decisions about matters with which they have no experience. Schott quotes Setu Legi from Taring Padi as saying: “… the needs are very different. But what I like about the system is that no one is left behind, while others become the highlight, simply because they have the better resources.”

    “United in diversity” from the Humanity poster series by Taring Padi, woodblock print on paper, 40cm x 53cm each, 1999. With permission of the artists.

    This communitarian approach is typical of agrarian and indeed urban communities in Indonesia, where the collective is a common form of social organisation and often, social surveillance. It forms a protective bubble which at times can lead to insular perspectives and      naivete of the broader context—whether that be the experiences of those outside the bubble, or the social milieu in which it is situated. In our conversation with Taring Padi a few days after their banner was removed, they had no recollection of discussions on the sensitivities of the politics of representation in Germany or the specific historical context that led to it, either in their mini-majelis or the larger meetings. This seems discordant with the artistic directors’ earlier commitments to ensuring no such sentiments would emerge; basic intercultural sensitivities should have been a point of discussion, especially considering the visceral threats of racist violence that were evident when The Question of Funding’s space was vandalised in May.

    The experimental lumbung framework promulgates admirably horizontal egalitarian values and breaks down the institutional hierarchies that have allowed art events around the globe to be hijacked by banality, elite vested interests and empty spectacle. It allows artists to connect their work more directly to audiences and to connect to each other. Artwork is no longer filtered through the lens of curatorial thematics and silos of selectivity, and relational forms are not dictated by public program professionals.

    But these great rewards come with great risk. Cultural institutions are notoriously risk-averse, with the primary motivation being to avoid reputational damage. A side-effect of this reputational risk aversion is that contextual and cultural sensitivities are usually managed, and creating a safe environment for audiences, artists and artworks is prioritised. All of this is achieved through a hierarchy of responsibility which ultimately means the institution has a duty of care to all its stakeholders. Artists, at the bottom of the institutional hierarchy but simultaneously the most visible part of it, are somewhat off the hook. It’s a paradox that also deserves scrutiny, and experimental methods like lumbung take this on.

    Although it is not an unusual approach to creative and curatorial practice in Indonesia, the lumbung framework does not appear to have found an adequate mechanism to distribute risk and responsibility within the heightened tensions of Germany’s own struggles with present day Islamophobia, and the historical burdens of the Holocaust. While this context produces a particular sensitivity, any context unfamiliar to artists and curators will do the same; the politics of representation and its attendant taboos exist everywhere in different forms. Whose responsibility is it to ensure these are understood and incorporated into alternative models of knowledge-sharing when they are imported into a new context?

    There are also important questions to be asked about how the visual is accounted for in this framework. While the focus on process, concept and dialogue is paramount to opening art events up to more diverse and pluralistic voices and revealing the experiences of those not accounted for in hegemonic social discourse, it is nonetheless true that the vast majority of visual art involves representation and sensate experiences that viewers will receive subjectively. Critical discussions of image, representation and power should always be a part of preparations to exhibit, both to manage risk and to ensure the works are tested against a variety of potential interpretations. Artists deserve no less than the opportunity to ensure their artwork does not unintentionally misrepresent their position.

    Taring Padi: collective practice and its socio-political context

    In our interview with Taring Padi, they were at pains to stress that they did not hold ruangrupa or the lumbung framework responsible for the chain of events that allowed the banner to be displayed despite its triggering imagery. They remain apologetic for the offense caused but insistent that it was unintended, both in the original rendering of the image for the also-controversial 2002 Adelaide Art Festival and in the failure to identify its potentially inflammatory reception in Germany 20 years later.

    Whatever the weaknesses of the lumbung approach, its open platform has allowed Taring Padi to receive a groundswell of support from visitors to Documenta 15 and residents of Kassel, who have brought gifts, food, love and solidarity. Members of the group told us that one visitor undertook to go through many of the works on display with them, looking for other images that might cause offence and openly listening to their explanations whenever a query was raised. In this way, lumbung may also allow dialogue to continue outside the institutional and media frameworks that seem intent on stifling a nuanced discussion of what has taken place. This conviviality, at least, is familiar territory for Taring Padi, whether in Germany, Indonesia or elsewhere.

    Taring Padi’s own convivial, collective approach to art is crucial to understanding why there are no simple answers to the question of how the offending image appeared in the banner in the first place.  Not only does Taring Padi have many members who are involved in the creative process, but they also often invite non-members such as workshop participants to contribute to works in progress. While large-scale works are planned through discussion, notes and sketches and the division of labour is coordinated (though not strictly enforced). It is a process that deliberately eschews authorship—works are not signed by individuals but instead stamped with the collective’s distinctive logo. As Bambang Agung wrote in Taring Padi: Seni Membongkar Tirani (Art Dismantles Tyranny), “Collective artworks, in other words, are a critique of the reification of art and the commodification of its artists.”

    “Peace between the faithful” from the Humanity poster series by Taring Padi, woodblock print on paper, 40cm x 53cm each, 1999. With permission of the artists.

    The imagery delivered through this process is inevitably derived from a diverse range of sources and linked to the leftist ideologies embraced by the collective, which is by nature amorphous. They deploy caricature and humour and shared this visual strategy with many Indonesian artists, including Apotik Komik, Heri Dono and Eddie Hara. Their overall approach is direct and focused on delivering a political message. Their woodblock prints, made on cheap brown paper and often pasted up on walls or distributed through social networks, often feature imagery that echoes the social realism of Kathe Kollwitz. Their murals share the compositional strategies of Mexican Muralists like Diego Riviera; in short, their visual influences are also political. The collective also deploys a reductive strategy in which figures are represented as (stereo) “types” (farmer, woman, politician, preacher).  Meanwhile, the anthropomorphising of pigs and dogs into figures of derision echoes cultural and linguistic attitudes to these animals in Java and in global parlance (capitalist pigs, watchdogs etc.). It is in this social context that the depiction of Jewish figures with fang-like teeth and blood-red eyes is likely to have originated. In Muslim-majority Indonesia, where pro-Palestine attitudes are normative, such imagery would barely raise an eyebrow. But as Documenta 15 demonstrated, it is a different story when the work is displayed in the country responsible for the Holocaust.

    Nevertheless, the question of social context is vexed. Of the dismantled work, Taring Padi says: “’People’s Justice’ was painted almost twenty years ago now, and expresses our disappointment, frustration and anger as politicised art students who had also lost many of our friends in the street fighting of the 1998 popular uprising that finally led to the disposal of the dictator.” Moreover, the content of the work drew on then-emerging scholarship that revealed the complicity of Western democracies in the systematic exacerbation of political and social instability in Indonesia in the 1960s–designed to bring down the Indonesian Communist party and the incumbent president who sympathised with their agenda. These tensions, of course, led to the 1965-66 massacre of at least half a million citizens, the detention of many more without trial, and the installation of the authoritarian New Order military regime. Taring Padi’s controversial banner explicitly implicates Mossad as a supporter of the New Order, a fact confirmed by Israeli Foreign Affairs documents unsealed in the state archives.

    Yet, while a reference to modern Israel’s intelligence agency may be seen as legitimate criticism of Israel’s role in Cold War politics, the other image that has drawn the ire of German and Israeli commentators is more slippery. The depiction of a side-locked, suited figure clearly draws on the kind of anti-Semitic propaganda that has long circulated widely in Europe. For those whose education and social context have taught them to critically evaluate such imagery for this specific expression of hate, the reference is explicit and obvious. For artists embedded in a different social context, it may be less obvious. Given that Taring Padi has long been known to espouse values of religious tolerance and humanity, however, it is important to ask how such an image could appear in their work?

    Religious minorities in Indonesia face discriminiation

    “Spineless politicians, feckless government bureaucrats, and narrow-minded ulama officials” stand in the way of religious freedom in Indonesia.

    Anti-Semitism in Indonesia

    As one of the largest Muslim populations in the world, Indonesia does not have diplomatic relations with Israel. Anti-Semitic sentiment can be traced back to colonial officials and European travellers in the 19th century who systematically applied European stereotypes of Jews to local Chinese populations across Southeast Asia. Compounded by such legacies of colonial rule that deny many Indonesians education in critical thinking, unfortunately, anti-Semitic sentiments are quite widespread. In 2002, when the world was awash with post- 9/11 Islamophobia, the response in Indonesia to the events in the US was different. Compassion for victims soon gave way to anger and fear that Islam as a whole had been made a scapegoat. It was a turning point that emboldened already active terrorist groups and inspired the Bali bombing in October 2002.

    A frightening dichotomy between Western imperialists and the rest of the world gained traction, and stereotypical images of capitalists, imperialists, and Zionists were–and continue to be–disseminated uncritically through certain circles. It is not beyond comprehension that in this environment a poorly understood–or indeed completely unrecognised–image of a nefarious man in a suit seemed an appropriate image to represent the state of Israel, alongside a giant pig wearing an Uncle Sam hat, and another pig wearing a peci (also known as a songkok or kopiah). The jarring and confusing application of the S.S runes deepens the image’s shock value but also begs more questions: what is the intention of the image and how informed was its author? Was there any real comprehension of the symbology or was it uncritically borrowed from the mass of imagery circulating in a public discourse that conflated anti-Semitism with anti-imperialism and anti-capitalism?

    There’s a lot to unpack there and it’s a wonder that imagery in this work hasn’t triggered negative reactions from other audience segments in the past. Taring Padi acknowledges that their approach may have been “sloppy and careless”. This experience, they told us, will lead to a more careful approach to the impact of images. Unfortunately though, Documenta15 is now unlikely to provide a platform for the artists to explain what such a more careful approach may look like. Hyperbolic accusations that the artwork reflects Goebbels-style Nazi sentiment have fuelled extremist, reactionary responses and created a dangerous atmosphere in which artists’ safety is threatened. Institutional and governmental reactions have prevented constructive discussions that contextualise the politics of representation from diverse perspectives.  

    It’s important to acknowledge that vast systems of knowledge and praxis have been violently oppressed and distorted by colonialism, and the work to repair that damage has barely begun. Documenta 15, with its horizontal strategies and open platforms, however perilous they may be, offers us the opportunity to be involved in real conversations about our received wisdoms, our cognitive biases, our vested interests and our positions of privilege. Those conversations will at times be uncomfortable, hurtful, and offensive. That is what deliberative democracy requires of us: an inevitably flawed struggle for an elusive, even impossible, consensus. Experimenting with the role of art within that struggle and the distribution of power within the art world is an admirable and aspirational experiment that is being executed now, imperfectly, around the world. Documenta 15 brings some of those experiments to its audiences. It is an opportunity for dialogue about some of our time’s most important social, political and human rights challenges.

    The authors would like to thank Taring Padi for agreeing to be interviewed for this article and Dirk Tomsa for his comments on an earlier draft.

    The post We need to talk! Art, offence and politics in Documenta 15 appeared first on New Mandala.

    This post was originally published on New Mandala.

  • The value of unmanned aerial vehicles continues to grow in importance, with indigenous development increasing in all categories. Regional military forces are accelerating their acquisition and development of unmanned aerial vehicles (UAVs) as part of ongoing modernisation efforts amid an increasingly uncertain geopolitical situation. In most of these cases, applications such as border/maritime patrol and […]

    The post Asia Pacific UAV Compendium 2022 appeared first on Asian Military Review.

    This post was originally published on Asian Military Review.

  • 11 June to 16 July 202,

    The Cross Art Projects

    8 Llankelly Place,
    Kings Cross 2011

    RISE 2 adopts the format of a long essay to frame artists’ stories about rising sea levels and the raw kinetic power of water: ferocious, beautiful, hell-bent. The colour ‘blue’ in all its hues is emblematic of water. Blue as pigment emerged through the colonial impulse to extract resources such as alluring lapis lazuli and blue-green turquoise. In European art history, the cost of blue pigment conferred the colour the status of sublime highlight or vast horizon line.

    Today’s seas are dark as rising water converges with global frames of ecocide, genocide, land rights, corruption and fossil-fuel mining: the oppressive outcomes of colonialism including present-day corporate colonialism. The artists are old-hands at depicting our unstable geopolitical region as their works eddy from art as awareness-raising poetics to tongue-in-cheek diplomacy to forensic analysis.

    The waters of northern Australia, the Indonesian archipelago (Nusantara) and Torres Strait, are connected by powerful monsoonal currents and seasonal monsoons that join the busiest maritime waters in Asia. On a long-time scale, Papua was joined to Australia and the Gulf of Carpentaria was a freshwater lake. The big swamps and plains of Kakadu World Heritage Area and the plains around Jakarta were mangrove forests. Kakadu today is a rich fresh-water wetland, home to magpie geese surrounded by magnificent rock art galleries.

    But the protective and stabilising coastal barrier of mangrove forests on the Northern Territory coastline, where half of Australia’s total mangrove area occurs, is failing. Jakarta is the fastest-sinking city on the planet, creating ever more vulnerable climate refugees. In the Top End, oil and gas extraction is known by the euphemism ‘Develop the North’. Australia is the third-largest fossil fuel exporter in the world behind Saudi Arabia and Russia and is belligerently expanding production. Indonesia is not far behind. Both countries offer fossil-fuel subsidies and/or tax exemption.

    The shifting abstraction of Narelle Jubelin’s petit-point map of ‘Oil and Gas Fields Near Timor-Leste’ (2014) and Ucup’s densely inscribed woodblock banner, ‘Sri against the giant’ (2020), show the strangle-hold operation of arrogant power. The artists point the finger at corporate Australia and Indonesia (and their various foreign partners in crime) as reckless destabilising agents.2 Ucup says about ‘Sri against the giant’: ‘This artwork is dedicated to the people, specially women, where they still resist to government policy, asking for justice. They never stop and never give up against injustice’.

    Just as astonishing are Fitri DK’s woodblock prints that target the horrors of West Papua (Papua Barat). She shows the Grasberg gold and copper mine (run by US mining-giant Freeport McMoRan), the mine’s destruction of a mountain sacred to the Amungme and Komoro people and toxic tailings flowing to the sea as a river of deathly-grey sludge.

    Jubelin, Fitri D.K and Ucup use obsolete media and the language of the powerless and displaced underclass (petit-point and woodblock printing), to disarmingly engage with the dark politics of fossil-fuel extraction. Australia’s response to genocide in West Papua, is cynical: ‘Hear no evil, see no evil’, just as it was silent in 1975 on General Suharto’s invasion of Timor-Leste and the murder of Australian journalists.

    Fitri DK, Derita Sudah Naik Seleher / Up to our necks with suffering, 2018. Woodcut print on paper, 80 x 60 cm, edition of 10.

    In contrast, an artist-led campaign Papuan Lives Matter began as a hashtag on social media, spreading across the sprawling archipelago of 270 million people. Indonesians shared links to webinars and websites with information about human rights issues in West Papua. An Instagram post saying “We cannot talk about #Black Lives Matter without talking about West Papua” received more than 10,000 likes.

    In Pennyrose Wiggins’s painting ‘Gasland’ (2020), on a discarded ‘Stop’ sign ant-like gas-miners work under a dark foreboding cloud as they drill into the Beetaloo Basin. ‘Gasland’ cites a documentary on the US fracking industry and its environmental anarchy and water contamination (2010 by Josh Fox). The corporate frenzy is global. Wiggins’s miners drill into the Tindall limestone aquifer which provides fresh water supply to nearby communities, agriculture and the cattle industry. Australia’s fresh-water aquifers are very limited and already heavily impacted by climate change.

    Contemporary exhibition-making is rightfully dominated by artists’ observations, thinking and activism, aiming to highlight the cumulative impacts of continuing (and increasing) resource extraction. In grand surveys such as Rivus, 23rd Sydney Biennale (2022, curator José Roca), viewers made a venue-to-venue pilgrimage around tableaus of fragile local initiatives and undertakings.

    Beyond borders at APT 10 Part 2: Textures & translations in SEA abstraction

    Drawn from local contexts, these abstractions also transcend borders.

    Entering Rivus at Pier 2/3, suspended over the waters of Sydney’s harbour, we were greeted by the Torres Strait 8—traditional owners of Bolgnu and Saibai islands who are following Eddie Mabo’s historic High Court Native Title victory for the islands of Miriam Mer: Mabo v. Queensland 1992. The Torres Strait 8 have initiated legal action and will take Australia’s failure to reduce its carbon emissions to the United Nations Human Rights Commission.

    Fiona Elisala-Mosby comes from Dauan (between Bolgnu and Saibai), at the top of the Torres Strait Islands, almost touching PNG. Her installation of unique pochoir (stencil) prints, titled ‘Woer Waiz (Water Rising Wall)’ (2020), show the orientalist view of happy feet dipping into blue water. Elisala-Mosby’s sea wall is subtly inlaid with Mineral patterns (classic Melanesian designs). Sea walls will not stop ever-rising water. In 2021, Tuvalu’s Foreign Minister Simon Kofe, memorably made this point when he addressed COP26 in Glasgow standing knee-deep in sea water.

    Left: Aliansyah Caniage & Kamila Raisa, Composing Archipelagos Edition, Cards Against History, 2021. Set of 120 playing cards in teak box with metal fittings, off-set printing on velcro-backed cardboard with gold embossing, edition of five, Cards each 21 x 15 cm. Box 34 x 35.5 x 28 cm. Installation dimensions variable. Right: Aliansyah Caniago, Cabinet of Common Beings, 2021. Acrylic, ink and oil pastel on canvas. 600 x 150 cm. Tree branches each 10 x 260 x 10 cm. photo Rémi Chauvin Courtesy the artists and Contemporary Art Tasmania

    Writing for her equally ambitious exhibition, Composing Archipelagos (Contemporary Art Tasmania, Hobart, 2021) curator Jasmin Stephens notes that, ‘The archipelago with its unifying but elastic quality asserts the ocean as a connecting rather than a dividing force.’ Aliansayah Caniago’s startingly blue painting ‘Cabinet of Common Beings’ (2021), drawn from Composing Archipelagos, re-connects endangered species and script from pre-colonial trade languages such as Jawi (Arabic/Malay). In contrast, museum cabinets often house de-contextualised wonders as if tossed onshore by legitimate events, not plunder. Museum exhibitions are shifting from complicity to using public spaces as problem-solving agents.

    For many years, Sarah Pirrie has walked along Darwin’s inter-tidal zone and transformed her observations into lyrical artworks. Her luminous work titled RISE is an imaginary horizon line inhabited by a cast of characters drawn from mangrove wrack and diffracted by means of a Riso printer. Pirrie shows the contextual relationships of mangroves as salt and fresh waters move through their filtering roots, pulsing and flowing. What is real, what is natural? The artist says, ‘The wrack line of a local beach in Darwin, on Larrakia Country, is a fitting visionary subject of spatial and temporal rising sea levels.’

    The most recent of the Reports by the Intergovernmental Panel on Climate Change (IPCC, 2022) highlights the ‘compounding’ impacts of climate change, and how impacts in one sector can ‘cascade’ into other sectors. Compounding impacts are when multiple events amplify the effects of the other, such as, the combination of more intense cyclones and sea level rise. Many recent exhibitions expand on these themes, from Big Weather at National Gallery of Victoria, which offers a First Peoples view on climate change, to Court for Intergenerational Climate Crimes, 2021, and activist archive at Framer Famed, Amsterdam.

    The scientists’ reports viscerally chronicle the collective failure to limit global warming to 2 degrees Celsius (preferably 1.5 compared to pre-industrial levels). Most ecosystems are in a perilous position. Over 90 per cent of coral reefs and their ecosystems are collapsing; none is dying more photogenically than the Great Barrier Reef. Other less picturesque dying ecosystems include alpine ash forests, mangroves and marine kelp forests. All have an extremely high carbon storage capacity which grants them high economic importance comparable to rain-forests.

    Tita Salina and Irwan Ahmett, BATAM (Bila Anda Tiba Anda Menyesal / When You Arrive You’ll Regret), film, viewing room (centre). Installation view, The Cross Art Projects.

    In RISE 2, is the elegant film essay by Tita Salina and Irwan Ahmett, ironically titled ‘BATAM (Bila Anda Tiba Anda Menyesal / When You Arrive You’ll Regret)’ or, simply, ‘Regret’. In this darkly witty artwork, Irwan enacts a Pyrrhic border crossing to ‘escape’ from Batam Island in Riau Archipelago to the glittering future of Singapore. The emissions targets for 2030 set in the Paris Agreement are just eight years away. From remote Torres Strait to mega-cities like Jakarta, enforced climate refugee status continues to increase.

    RISE 1 presented a wall graphic written by Sienna Stubbs for the exhibition Big Weather (National Gallery of Victoria, 2020). An excerpt reads: ‘For 60,000 years, we as Yolngu have lived in harmony with the land through our system of gurruṯu, the system that relates everything in the world to each other. Through gurruṯu, everything is connected….’  RISE 2 follows RISE 1, and both are visualised as interconnected exhibitions. In RISE 1 three generations of Yolngu artists illuminated the concept of saltwater estates, using the example of the estate of Rulyapa—part of the ocean between Yirrkala and Dhambaliya (Bremer Island), in North-East Arnhem Land. The artists are fighting to regain Aboriginal custodianship. Siena Stubbs’ essay for Big Weather, ‘The past is in the present is in the future’. Download as pdf

    Artists Biographies

    Aliansyah Caniago (b. 1987) lives and works in Bandung, Indonesia. He studied Painting at the Bandung Institute of Technology Faculty Art and Design. Aliansyah contributes to regional and international exhibitions and workshops, often with partner Raisa Kamila, to engage with communities and their environmental concerns. Recent exhibitions include: Composing Archipelagos, Contemporary Art Tasmania, 2021. Morning in Gyeongju, Gyeongju Arts Centre, Gyeongju, South Korea (2019); The Tree Without Roots, Taipei Botanical Garden, Taipei, Taiwan (2018). See: https://indoartnow.com/artists/aliansyah

    Fitri DK (Fitriani Dwi Kurniasih)

    Fitri is a visual artist and writer from Yogyakarta who uses graphic art techniques to encourage dialogue on environmental and social issues, particularly women’s rights. Fitri is a member of SURVIVE! Garage community, Taring Padi art collective, the all-women artist group Bunga-Bunga Besi, and a vocalist in Dendang Kampungan. Taring Padi are major contributors to Lumbung, documenta 15, Kassel, Germany, 2022.

    Fiona Elisala-Mosby

    Fiona is from Dauan Island in the northern islands of Zenadh Kes (the Torres Strait) and lives and works on Moa Island where she is is Studio Co-ordinator at Moa Arts. Fiona graduated from Queensland College of Art with a Bachelor of Visual Art in Contemporary Australian Indigenous Art and has been exhibiting at art fairs and in galleries since 2015. Her weaving is represented in Long water: fibre stories, a touring exhibition by the Institute of Modern Art, Brisbane. See: https://moaart.com.au/

    Narelle Jubelin

    Narelle Jubelin’s research-based practice incorporates inter-relations in the histories of imperialism and modernism. Her use of the miniature relates to feminist art and marginalisation, for example the role of women weavers in Timor-Leste’s independence struggle, Elastic / Borracha / Elástico: Dili / Darwin / Sydney (2014). In her installations her artworks are frequently exhibited alongside historically embedded ones. She lives in Madrid with architect Marcos Corrales Lantero, often a collaborator in her exhibitions. See: https://thecommercialgallery.com/artist/narelle-jubelin/biography

    Sarah Pirrie

    Sarah Pirrie’s work has referenced a range of social and environmental issues and is often shaped by local activity and phenomena in and around Darwin. Her art practice is conceptual, site-responsive and often collaborative. She works as an artist, educator, curator and writer and has exhibited extensively in solo and group gallery exhibitions in Australia since 1995. See: https://sarahpirrie.com/

    Tita Salina and Irwan Ahmett

    Film work by Ahmett and Salina (as AhmettSalina Studio) is suffused with a self-organised spirit in part owing to the city of Jakarta, a megacity of 15 million people. Their tactical, interventionist work brings into play sharp social commentaries on urgent issues concerning urban development, ecological catastrophes, political repression, colonial legacies, and the exploitation of human and ecological resources. Ahmett and Salina have recently exhibited their works in 10th Asia Pacific Triennial of Contemporary Art’ (APT10), Brisbane (2021-22), and Contemporary Worlds: Indonesia, National Gallery of Australia (2019), Bangkok Art Biennale, (2020)

    Pennyrose Wiggins

    Pennyrose Wiggins is an artist, sculptor, designer and New Zealander, now based in Darwin Wiggins traverses the Top End landscape and the symbols unwittingly embedded in road signs. She uses brushwork and detail to create a new meaning. She exhibits with Outstation Gallery, Darwin. See: https://pennyrosewiggins.nz/

    Muhammad ‘Ucup’ Yusuf

    Ucup’s reduction woodblock prints feature impossibly dense scenes containing pop and traditional cultural references surrounding a central idea. His artistic practice is committed to exposing difficult realities that exist in Indonesian society including corruption, environmental degradation and the continued deprivation of the underclass. Yusuf is a member of the Indonesian arts and culture organisation Taring Padi and is a founder and co-director of the artist project space SURVIVE! Garage community. See: https://survivegarage.wordpress.com/

    The post RISE 2: Considerations of saltwater, fish, mangroves & people, oil & plastic appeared first on New Mandala.

    This post was originally published on New Mandala.

  • ANALYSIS: By Aprila Wayar and Johnny Blades for The Diplomat

    A plan to create three new provinces in the Papua region highlights how Jakarta’s development approach has failed to resolve a long-running conflict.

    In April of this year, Indonesia’s Parliament approved a plan to create three new provinces in Papua, the easternmost region of the archipelago.

    Government officials have described the creation of the new administrative units as an effort to accelerate the development of the outlying region, which has long lagged behind the other more densely populated islands.

    But Papua’s problem isn’t a lack of development — it’s a lack of justice for West Papuans.

    In the plan to subdivide Indonesia’s two most sparsely populated provinces — Papua and West Papua — many people sense a kind of “end game” strategy by Indonesia’s government that is expected to worsen the long-running conflict in Papua, something countries in the region can ill afford to ignore.

    The province plan comes in the twilight of President Joko “Jokowi” Widodo’s second and final term in office, a term marked by an escalation of violence between fighters of the pro-independence West Papua National Liberation Army (TPNPB) and the Indonesian security forces.

    Jokowi has ordered huge military operations in the central regencies of Nduga, Puncak Jaya, Intan Jaya, Maybrat and regions near the border with Papua New Guinea (PNG).

    1960s armed wing
    The TPNPB is the armed wing of the Organisasi Papua Merdeka (OPM), or Free Papua Movement, which was created in the 1960s by so-called West Papuan freedom fighters.

    They opposed the Indonesian Army, which had begun occupying parts of West Papua after the Dutch withdrew in 1962, even before the United Nations Temporary Executive Authority had completed its period of mandated administration in 1963.

    After Papua officially joined Indonesia in a 1969 UN referendum that many Papuans view as flawed, the OPM grew rapidly in the late 1970s, with fighters joining its ranks across West Papua. Their operations mainly consisted of attacking Indonesian patrols.

    In 1984, when a West Papuan insurgent attack sparked large Indonesian military deployments in and around the capital Jayapura, the subsequent brutal sweep operations triggered a mass exodus of around 10,000 Papuan refugees to PNG.

    At the time, when questioned in Jakarta about the impacts of military operations in Papua, a leading Indonesian Foreign Ministry official shrugged it off and stated that the government was introducing colour television in Papua and was doing its best to accelerate development there.

    Nearly 40 years later, with the Papuan conflict reaching a new pitch of tension, the government’s narrative has barely changed.

    Conflict continues at the cost of mass displacement in Papua’s highlands. Human rights bodies have stated that intensified bursts of fighting between TPNPB guerrillas and the Indonesian army since late 2018 have displaced at least 60,000 Papuans.

    Figures hard to verify
    Exact figures remain difficult to verify because Jakarta still obstructs access to the region for foreign media and human rights workers. Since the Indonesian takeover of Papua in the 1960s, West Papua’s history has been marked by persistent human rights abuses.

    In recent years, the UN Human Rights Commissioner has repeatedly pressed for access to the region, without success.

    In April, Jokowi’s cabinet, including Home Affairs Minister Tito Karnavian, a former police chief, and fellow hardliner Defence Minister Prabowo Subianto, introduced a draft for a long-anticipated creation of three new provinces — Central Papua, South Papua, and Central Highlands Papua –– in addition to the two existing provinces of Papua and West Papua.

    This initiative has met with strong opposition from indigenous Papuans. Well before the recent cabinet decision, Papua’s provincial Governor Lukas Enembe warned against it, fearing new provinces could pave the way for more transmigrants and more problems for Papuans, although in recent days he has reportedly offered qualified support for dividing Papua based on customary territories.

    He was not alone in speaking up. On May 10, thousands of Papuans from the Papuan provinces and in major cities in other parts of Indonesia took to the streets to protest Jakarta’s creation of extra provinces.

    Protests were met head on by heavy security forces responses including the use of water cannons and detention. Papuans were frustrated because their views had not been incorporated in Jakarta’s decision making.

    As Emanuel Gobay, director of the Papua Legal Aid Institute, told The Diplomat, the region’s Special Autonomy Law, passed in 2001, requires the central government to conduct a public survey starting from the village level to the head of districts where the expansion will be carried out.

    “The central government has introduced the planned expansion policy on its own initiative, without any aspirations from the grassroots communities,” Gobay explained.

    Delineated history
    For years, the Indonesian government has characterised West Papua as being backward in terms of social and human development, claiming that it needs Indonesian help to advance.

    Certainly, poverty has been a problem in Papua, but that’s not unique across the republic. Yet, for decades Papua was effectively isolated by central government, often leaving the public in the dark about what has been going on there.

    The social media age has lifted the lid on Papua a little, stirring international attention intermittently. As part of Jakarta’s response, social media bots have been deployed across the internet, spreading state propaganda and targeting human rights workers, journalists, or anyone drawing attention to Papua.

    The bots say everything is good in Papua, look at all the development happening, 3G internet, roads. In a sense, it’s true that infrastructure development has increased in recent years.

    Compared to neighbouring PNG, Papua and West Papua provinces are well developed in terms of basic services and roads. But it’s not necessarily the sort of development that Papuans themselves want or need.

    The lack of a genuine self-determination process in the 1960s remains a core injustice that holds Papua back. Since then, thousands of indigenous Papuans have lost their lives in what is considered one of the most militarised zones in the wider region. Some research puts the death toll as high as 500,000.

    One of them was Theys Eluays, a tribal chief who became a figurehead for Papuan independence aspirations and a strong critic of the first plan to divide Papua into two provinces, until he was assassinated by members of the Kopassus special forces unit in 2001.

    Military elite have major interests
    Indonesia’s political elite and military establishment have extensive interests in Papua’s abundant natural resource wealth. The new provincial divisions would enable more opportunities for the exploitation of these resources, largely for the benefit of people other than Papuans themselves.

    The new provinces would be merely the latest in a series of delineations imposed on Papua by others, a process that runs from the marking of the western half of New Guinea as a Dutch colony in the 1880s, to the contentious transferal of control of the territory to Indonesia in the 1960s, to Jakarta’s subsequent reconfigurations of the province, especially after the enactment of the Special Autonomy Law in response to Papuan demands for independence.

    The plan for further subdivisions did not emerge overnight. It has been mooted for decades by Indonesia’s powerful Golkar party as a way to cement sovereign control of the restive eastern region. In the 1980s, proposals for dividing Irian Jaya, as it was then known, into as many as six provinces were fleshed out at national seminars on regional development and gained interest from elites in Jakarta.

    Even in these early seminar discussions, Papuan representatives warned that provincial splits could have a negative impact on local indigenous communities, whose interests were clearly not represented in provincial subdivision plans.

    Although the idea of provincial expansion in Irian Jaya ended up on President Suharto’s desk, it hadn’t got off the ground by the time he stepped down in 1998.

    During the subsequent tenure of President B.J. Habibie, Papuan tribal and civil community leaders were among the “Team of 100″ Papuans invited to the presidential palace for a dialogue, during which they asked for independence. Habibie told the Team to go home and rethink its request.

    During the term of President Abdurrahman Wahid, the spiritual leader of Nahdlatul Ulama, Indonesia’s largest Islamic organisation, West Papuans were granted the concession of being able to raise the banned Papuan nationalist Morning Star flag, on the condition that it be hoisted two inches beneath the flag of the Indonesian republic.

    The administration of the next president, Megawati Sukarnoputri, initiated a law that granted Papua Special Autonomy status and created a second province, West Papua (Papua Barat) — the first splitting of provinces.

    Local resentment
    Since Papua became a part of the Republic of Indonesia, Jakarta has introduced various laws aimed ostensibly at improving the welfare of indigenous Papuans. These have overwhelmingly been met with suspicion and skepticism by the Papuans.

    Special Autonomy is widely regarded by Papuans to have failed on the promise to empower them in their own homeland, where they instead continue to be victims of racism and human rights violations, and their indigenous culture is increasingly threatened.

    Due to large scale exploitation of Papua’s natural wealth, Papuans have been losing access to the forests, mountains, and rivers which were essential to their people’s way of life for centuries.

    International companies such as Freeport McMoRan, Rio Tinto, BP, Shell, and multinational oil palm players operate here in commercialising Papua’s mineral, gas, forestry and other resources. There is little consideration about the sustainability of indigenous customs, which has only added to the long list of Papuan grievances.

    Now that Jakarta is drawing more administrative lines through this cradle of native rainforest and immense biodiversity, Gobay expects new provinces to have three major impacts.

    “First, it will create an environment for more land grabbing. Either through the granting of mining permits to foreign exploration companies or through the construction of other additional government enterprises on customary land,” he said.

    “Secondly, marginalisation of Papuans on their own land would only increase,” he added.

    Thirdly, he expected a rise in human rights violations.

    The Papuan People’s Assembly (MRP), a cultural protection body born from the Special Autonomy Law, has filed for a judicial review of the provincial subdivision plan with Indonesia’s Constitutional Court, and asked the House of Representatives in Jakarta to postpone the New Autonomous Region Bill for Central Papua, South Papua, and Central Highlands Papua.

    The court is expected to hold a hearing in the next month.

    Minorities in their own land
    The provincial split is bound to accelerate the steady reconfiguration of Papua’s demographics.

    “If we make a rough estimate, almost 50 percent of the population of West Papua is not indigenous anymore,” said Cahyo Pamungkas of the Jakarta-based National Research and Innovation Agency.

    He noted that transmigrants from other parts of Indonesia not only dominated Papua’s local economy but also its regional politics. For instance, there remain only three native Papuan representatives out of 21 legislative members in Merauke district, where some 70 percent of the population are non-Papuans.

    Pamungkas also disputed the recent claims of Indonesia’s coordinating minister for legal, political and security affairs, Mahfud MD, that 82 percent of Papuans supported the proposed province splits.

    “The survey should have been opened to the public. Who were interviewed and how many respondents participated? What was the survey method?” he asked, adding that such misleading statements are likely to foster additional distrust in the government.

    So too can repeated arrests of young Papuans for exercising their democratic voice. Esther Haluk, a democratic rights activist from Papua, was arrested by security forces during the May 10 protests.

    “New provinces will pave the way for more new military bases, new facilities for security apparatus. More military, more opposition, more human rights violations. This is like reinstating the Suharto era all over again in Papua,” she said.

    Sectarian tensions
    Sectarian tensions between indigenous Papuans and Indonesian settlers remain a tinderbox, particularly since major anti-racism protests in 2019. A disturbing factor in the deadly unrest around those protests was the role of pro-Indonesian militias, recalling the violence-soaked last days of Timor-Leste prior to its independence in 2002.

    More transmigrants could pave way for more conflict in Papua, and more conflict could potentially justify more military deployment, which adds to the climate of persistent human rights abuses against Papuans.

    Haluk said newly arrived migrants are often favored by officials in being able to take up local privileges such as jobs within the public service and government, especially if they have relatives already in Papua. Many have also been able to buy land.

    “This is a real form of settler colonialism, a form of colonization that aims to replace the indigenous people of the colonised area with settlers from colonial society,” she said. “In this type of colonialism, indigenous people are not only threatened with losing their territory, but also their way of life and identity that’s been passed down to them from generation to generation.”

    Regional implications
    By exacerbating conflict in West Papua, the provinces plan could also prove problematic for neighbouring countries, none more so than PNG. Through no fault of its own, PNG has long been lumped with spillover problems from the conflict in West Papua, including the movement of arms and military actors across the two regions’ porous 750km border, refugees fleeing from Indonesian authorities, and the displacement of village communities in the border area.

    The covid-19 pandemic also showed that when things get bad on the western side of the border, the problem spreads to PNG, beyond the control of either government.

    PNG leaders have cordial exchanges with Indonesian counterparts but the Melanesian government is all too aware of the power imbalance when it comes to the elephant in the room, West Papua.

    PNG’s Petroleum Minister Kerenga Kua, who has previously travelled to Jakarta as a member of high-level government delegations, attested to the limited options available to PNG for addressing the West Papua crisis.

    “PNG has no capacity to raise the issue,” Kua said. “We can express our concern and our grief and disappointment over the manner in which the Indonesian government is administering its responsibilities over the people of West Papua.

    “However there’s nothing much else we can do, especially when larger powers in our region like Australia remain tight-lipped over the issue. Of what constructive value would it be for PNG to venture into that landscape without proper support?”

    He added: “So we are very guarded about what we say, because there’s no doubt about the concern that we have in this country.”

    Refugees there to stay
    Kua says many West Papuans who came across the border as refugees are there to stay: “We don’t complain about that. We just feel that this part of the country is theirs as much as the other side of the island is theirs.”

    PNG’s policy on West Papua, where it rarely exercises a voice, has left it looking weak on the issue. The most vocal of the leading political players in PNG, the governor of the National Capital District, Powes Parkop, says that for too long, PNG government policy on West Papua has been dictated by fear of Indonesia and assumptions that make it convenient for leaders to not do anything about it.

    While PNG hopes the West Papua problem will go away, Indonesia’s government is also burying its head in the sand by portraying West Papua’s problems as a development issue.

    “It’s a human rights issue and we should solve it at that level. It’s about the right to self-determination,” Parkop said.

    “PNG holds the key to the future peaceful resolution of Papua. If we rise above our fear and be bold and brave by having an open dialogue with the Indonesian government, I’m sure we’ll make progress.”

    Following upcoming elections in PNG, a new government will take power in early August. It’s unwise to bet on the result, but former Prime Minister Peter O’Neill is one of the contenders to take office, and he, more than incumbent James Marape, has been able to project PNG’s role as a regional leader among the Pacific Islands.

    He is also one of the few to have expressed strong concern about human rights abuses and violence against West Papuans.

    ‘Hope government will be brave’
    “I hope the new government will be brave enough and have a constructive dialogue with Indonesia’s government so we can find a long-lasting solution,” Parkop said.

    “As long as Indonesia and PNG continue to pretend it won’t go away, it will only get worse, and it is getting worse.”

    Parkop added that because of the huge economic potential of New Guinea, “the future can be brighter for both sides if the problem is confronted with honesty”.

    According to Kua, Indonesia’s government made a commitment to empowering Papuans to run their own territory within the structure of the Republic, a pledge which should be honored. Regional support would help encourage Indonesia in this direction.

    “Australia, New Zealand, PNG, those of us from the Pacific all have to stand united until some other wholesale answers are found to the plight of the people of West Papua,” he said. “The interim relief is to continue to press for increased delegated powers to (Papua). So they have more and more say about their own destiny.”

    The Papuan independence movement has managed to gain a foothold in the regional architecture, most notably with the admission of the United Liberation Movement for West Papua (ULMWP) to the Melanesian Spearhead Group regional bloc, whose founding aim is the decolonisation of all Melanesian peoples. But Indonesia’s successful diplomatic efforts in the region have provided a counterweight to regional calls for Papuan independence.

    However, 2019 saw a rare moment of regional unity when the Pacific Islands Forum, which is made up of 18 member countries, including French territories New Caledonia and French Polynesia, resolved to push Indonesia to allow the UN Human Rights Commissioner access to Papua to produce an independent report on the situation.

    Human rights unity stalled
    Then the pandemic came along and the matter stalled.

    “Following that, the Pacific Island states who are members of the ACP (African, Caribbean and Pacific bloc) supported the same resolution at (its) General Assembly in Kenya,” said Vanuatu’s opposition leader Ralph Regenvanu, who was foreign minister at the time of the Forum resolution. Since then, he said, there had been “nothing explicit.”

    Papua remains of great concern to Pacific Islanders, Regenvanu explained, noting that Indonesia’s plan for new provinces was set to cause “accelerated destruction of the natural environment and the social fabric, more dissipation of the political will.”

    The Papua conflict has fallen largely on deaf ears in both Canberra and Wellington, each of which is hesitant to jeopardise its relations with Indonesia. Australia’s new Prime Minister Anthony Albanese visited Jakarta soon after coming to power last month, showing that the country’s relationship with Indonesia is a priority.

    But as the conflict worsens in neighboring West Papua, Australia’s involvement in training and funding of Indonesian military and police forces who are accused of human rights violations in Papua grows ever more problematic.

    Under Albanese, Canberra is unlikely to spring any surprises on Jakarta regarding West Papua, but neither can it ignore the momentum for decolonisation in the Pacific without adding to the sense of betrayal Pacific Island countries feel towards Canberra over the question of climate change.

    Major self-determination questions are pressing on its doorstep, both in New Caledonia, where the messy culmination of the Noumea Accord means the territory’s future status is uncertain, and in Bougainville where 98 percent of people voted for independence from PNG in a non-binding referendum in 2019.

    Ratifying the referendum
    PNG’s next Parliament is due to decide whether to ratify the referendum result, and while political leaders don’t wish to trigger the break-up of PNG, they know that failure to respond to such an emphatic call by Bougainvilleans would spell trouble.

    While in Parkop’s view Bougainville and West Papua are not the same, there are lessons to be drawn from the two cases.

    “In the past PNG has been looking at (Bougainville) from the development perspective, and we have tried so many things: changed the constitution, gave them autonomy, gave them more money, and so on.

    “It did not solve the problem,” he said. “And now in PNG, it’s a reckoning time.”

    He added: “So the Indonesians have to come to terms with this. Otherwise if they only see this as a development issue, they will miss the entire story, and it can only get worse, whatever they do.”

    Much is riding on the Bougainville and New Caledonia questions, and fears that China could step in to back a new independent nation are part of the reason why Australia would prefer the status quo to remain in place, and probably the same for West Papua and Indonesia.

    The 2006 Lombok Treaty between Indonesia and Australia, which prohibits any interference in each nation’s sovereignty, makes it hard for Canberra to speak out. But it could also play into China’s hands if Australia and New Zealand keep ignoring the requests of Pacific Island nations about West Papua.

    Opportunities for resolution
    Means of resolving the Papua conflict exist, but they aren’t development or military-based approaches. And as far as Jakarta is concerned, independence is out of the question.

    Professor Bilveer Singh, an international relations specialist from the National Singapore University, told The Diplomat in 2019 that West Papuan independence was a pipe dream. Internal divisions among the Papuan independence movement are identified as a barrier.

    The head of the ULMWP, Benny Wenda, sought to address this with decisive leadership by declaring an interim government of West Papua last year, but the move was criticised by some key players in the movement.

    While Papua is unlikely to be another Timor-Leste, Singh wrote, an Aceh or Mindanao model with greater autonomy would be more achievable. Furthermore, Jakarta could allow Papuans to hoist their own colors under Indonesian sovereignty.

    Declaring tribal areas as conservation regions is an option, too. More significantly, Papua could also become a self-governing state in free association with Indonesia, like the Cook Islands and Niue are with New Zealand, or even follow the model of Chechnya in Russia.

    To be able to manage their own security and governance, and allow their culture to thrive, would answer a lot of Papuans’ grievances. A non-binding independence referendum, as PNG has allowed for Bougainville, would be a good starting point.

    If Papuans are as content with Indonesian rule as Jakarta claims, a referendum would be instructive.

    Meaningful dialogue necessary
    At the very least, in a bid to stop the conflict, meaningful dialogue is necessary. Jokowi has reportedly given approval for Indonesia’s national human rights body to host a dialogue with pro-independence factions, including those residing abroad.

    Leaders of the TPNPB and ULMWP have indicated they are interested in a dialogue only on condition that it is brokered by a foreign, neutral third party mandated by the UN.

    The Papuans aren’t in a position to dictate such terms, unless international pressure weighs into the equation. They are however also highly unlikely to stop resisting Indonesian rule while their sense of injustice remains.

    “The Papuan conflict is not about colour television or 3G internet, it’s about indigenous dignity and a stand against militarism,” Haluk said.

    As well as drawing new lines on the map, the plan for more provinces in Papua draws a new line in the sand, beyond which the conflict in Indonesia’s easternmost region will become much more intractable.

    No amount of development will stop this until Jakarta shifts its thinking on how to address the region’s core problem. The opposite of poverty isn’t wealth, it’s justice.

    Co-authors and journalists Aprila Wayar (West Papua) and Johnny Blades (Aotearoa New Zealand) are contributors to The Diplomat. Republished with permission by the authors.

    This post was originally published on Asia Pacific Report.