Ever since the Iranian and the North Korean nuclear programs became the headlines and the India – US nuclear deal was inked in New Delhi in March this year that subsequently being approved unanimously by the US Congress last week, there has been a tendency among developing nations to follow the India way: building an alternative source of energy through nuclear technology.
With cheaper oil price is nowhere in sight and the possibility of expansion of the technology for peaceful purposes to even those NPT non-signatory states, the nuclear tide is surging high and fast. The latest to join the tide is the oil-rich Arab states, which declared last Sunday that they also want to acquire the technology for peaceful purposes.
Following the footpath of the Developing-8 Group, which declared its intention early this year after a summit in Bali to pursue the N-technology, the new ambition by the Arab states to pursue the same technology needs to be scrutinized. Saudi Arabia, Kuwait, United Arab Emirates, Qatar, Bahrain and Oman are known for their substantial oil resources. Under the banner of Gulf Cooperation Council (GCC), the group announced on Sunday that it commissioned a study on setting up a common program in the area of nuclear energy for peaceful purposes, which would abide by international standards and laws.
Why these oil-rich Arab states so suddenly and so eagerly want to pursue the N-technology?
If we follow the recent development in this region, there is one very important factor that bothers these Arab states: Iran.
In the past months Iran has been so defiance toward the call by the US government and its European allies to suspend the uranium enrichment to support Iranian nuclear ambition. Even though Iran insists its program is for peaceful purposes including generating electricity, but suspicion among the US government and its European allies is high that Iran is also pursuing nuclear weapon technology.
The Sunni – Shia factor is also on the table. Iran is a Shia state while Sunni Muslims are the majority in the region, including those of six Arab states. With no sign of immediate end of Sunni – Shia sectarian violence and domination of Shia party in Iraq and the overt Iranian support for the Palestinian’s Hamas-led government and the Hezbollah group in Lebanon, there is a growing worry among the Sunni states on the increasing Iran’s influence.
This Iranian factor has forced the Arab states to react. Kuwaiti columnist, Fouad al-Hashem wrote in Al-Watan newspaper that the declaration by the GCC is a clear, strong and courageous message to Iran that GCC nations will not sit and watch while Iran presses forward with its nuclear program. And with the help of their allies, these Arab states want to balance the power equation in the region by developing nuclear technology, even though they do not really need it.
It is true that double standard is apparent on the nuclear technology issue. Iran, a democratic state and a signatory of the nuclear NPT that has been religiously following the guidelines given by the international atomic body, the IAEA, has been prevented from pursuing its rightful choice to develop peaceful nuclear technology.
The US and its European allies have been arguing that Iran is not fully pursuing the technology for peaceful purposes but it intends to build a nuclear weapon technology. Reasons like Iran’s defiance to stop its uranium enrichment program and that Iran is among the largest country in the world that possesses substantial natural resources have been used as the basis of suspecting Iran’s ill intention.
On the other hand, countries like Pakistan, India and Israel, all are non-signatories of the NPT, have developed and possess nuclear technology, both for civilian and military use. Pakistan and India have declared themselves as nuclear power states while Israel has been in denial about its nuclear weapons. But the recent admission by Israeli PM Ehud Olmert in a TV interview in Germany claiming that Israel possesses nuclear weapons proved this double standard.
Asked about Iran’s nuclear program, Olmert said, “… when they [Iran] are aspiring to have nuclear weapons as America, France, Israel, Russia?”
Furthermore, with the final approval by the US Congress to a Bill on the Indo – US nuclear deal signed in March this year came this week that will allow the transfer of nuclear technology and material to India, the nuclear apartheid is even clearer.
To conclude, developing nuclear technology is the basic right of any country, be it India, Iran, Indonesia, Israel or even the Gulf countries. This is not an exclusive right of the P-5 nations. As long as the country is acting responsibly and uses the technology for peaceful purposes like generating electricity and medical research, there is no need to prevent them from acquiring such technology. The decision by the GCC to pursue the nuclear path to join the tide should not be of a worry as long as they act responsibly and for the benefit of humanity.
What is needed is strict guidelines and control by an independent international body like the IAEA with regard to the usage and development of such technology so as not to be deviated into military purposes like developing nuclear weaponry. Treaty like the Nuclear Non-Proliferation Treaty is of no use when even the signatory to the treaty is prevented from developing the technology while the non-signatories of the treaty freely develop the technology.
When there is a possibility to develop cheaper, more sustainable alternative source of energy to suffice the growing, insatiable energy need, why don’t we join the tide and enjoy the ride? Concerns about a regional nuclear arms race is understandable but concerns about the benefits of the technology for humanity is also important.
Wednesday, December 13, 2006
Sunday, December 03, 2006
Is Indonesia a Muslim State?
Recently, I came across this article discussing the lack of democracy in Muslim world. Citing examples on Muslims states in the Middle Eastern and Gulf region like Saudi Arabia, Jordan, Bahrain, Qatar, Kuwait, the United Arab Emirates, Iran, Iraq, Syria and Oman, several African states like Libya, Egypt, Morocco and Tanzania as well as in South, Central and Southeast Asian region like Pakistan, Uzbekistan, Turkmenistan and Malaysia, it says that,
“It is hard to find a purely democratic country in the Muslim world, one that is governed by the people directly or through elected representatives. But pseudo-democracies abound and have various names: "guardian controlled," "military-based," "dictator-based," "religious-based," "unstable," "limited" and "puddle," among others.”
I cannot agree more with the statements above. Democracy is visibly lacking, or rather, if it ever exists, it is limited, unstable or controlled like in Malaysia and Iran. But there is a part in the article that made me beg to differ. It says,
“In the largest Muslim state, Indonesia, democracy is unstable. Corruption, communal riots and political clashes have plagued Indonesian democracy.”
While I agree with the fact that corruption, communal violence, political clashes and relative stability are the features of Indonesia in the post-Suharto period, but is Indonesia a Muslim state? What defines it as a Muslim state?
Is it just because the majority of its population follows the teaching of Islam and it is a member of the Organization of Islamic Conference then Indonesia is a Muslim state?
What about Suriname or say Thailand? Suriname is a member and Thailand is an observer of the OIC but the majority of their populations do not follow the teachings of Islam. Can we call them as Muslim states merely due to their association with the OIC?
Asghar Ali Engineer once wrote about Islamic state. He said that Islamic state has no Qur’anic sanctions and that, “Muslim countries claiming to be Islamic states are far from these ideals. The greatest ideal projected by the Qur'an is justice ? both in personal conduct and in distribution of wealth. It is conspicuous by its absence in the Muslim countries.”
He further explains that,
“… the Qur'an presents a concept of society, not of any state. … The Qur'an was greatly concerned with establishing a just society. It exhorted the rich to be sensitive to others' suffering and required them to redistribute their wealth and levied Zakat (alms) which was to be spent on the poor. … The Qur'an laid stress on justice and benevolence in all socio-economic matters.”
And as for the Madina state founded by the Prophet in which Islamists believe to be the ideal concept of an Islamic state, Asghar has something to say about it. He said that, “Madina was a pluralist society and there was no attempt whatsoever to impose Islam on anyone unwilling. It was `secular' in as much as plurality of religion was recognized.”
Thus it needs to emphasize here that Qur’an does not explain about an Islamic state but it gives the concept of an ideal society. Furthermore, during Prophet’s tenure as the head of Medina society there was no imposition of Islam on anyone unwilling. The Prophet had given full freedom to all Medina populace to practice their respective religions, be it Christianity or Judaism. Medina was a pluralist, secular society in the sense that there was an equidistance of respect and recognition of the variety of religion.
Now, let’s return to the question about whether Indonesia is a Muslim state or not. Before answering this question, it will be interesting to explain here the basic idea about Indonesia.
Indonesia is a country which has more than 190 million Muslims. More 80 percent of its populace follows the teachings of Islam but Indonesia never declares itself as a Muslim state. The Indonesian state is based on the idea of Pancasila (five principles) that covers the idea of a belief in God, humanitarianism, unity in diversity (pluralism), representative democracy and social justice. It is nowhere to be found in the Indonesian Constitution that mentions about Indonesia being a Muslim State.
As for the Islamists who have been fighting for the establishment of an Islamic state in Indonesia, they have been defeated both through bullets and ballots. The successful suppression of rebellion by Islamists in the turbulent days of the 1950s and the results of the democratically administered general elections in Indonesia held in 1955, 1999 and 2004 are clear proof to this conviction. In these elections, even though Islamist parties secured quite a number of votes but they never came up as a majority in a country where more than 80 percent of its populace follows Islam. Secular-nationalist and religious-nationalist parties secured better results in these elections.
The recent and current resurgence of Islamic leaning parties in Indonesian politics needs not to be worried. It is just an integral part of an evolving Indonesian democracy. The recent media coverage about the imposition of local laws based on Islamic tenets by a ruling Islamic party in their districts has been blown out of proportion to create an impression that Indonesia is controlled by Islamists. Islamists do not control Indonesia.
It must be remembered here that even though these so-called Islamic parties supported an Islamic ideology, but once they go to the masses to appeal for their votes in the elections, they choose political pragmatism over ideology. Because they know Islamism does not sale and the voters know that it is the economy, social justice, eradication of corruption and eradication of other social illness that matter the most.
Thus to say that Indonesia is a Muslim state in the same brackets as those states cited in the beginning of this article is misleading. Indonesia is not a Muslim state. But going by the suggestion about an Islamic society as explained by Asghar Ali Engineer, Indonesia is definitely going into that direction. It is still a long and winding way ahead but surely, a pluralistic Indonesia is the best ideal that all Indonesians must strive for.
“It is hard to find a purely democratic country in the Muslim world, one that is governed by the people directly or through elected representatives. But pseudo-democracies abound and have various names: "guardian controlled," "military-based," "dictator-based," "religious-based," "unstable," "limited" and "puddle," among others.”
I cannot agree more with the statements above. Democracy is visibly lacking, or rather, if it ever exists, it is limited, unstable or controlled like in Malaysia and Iran. But there is a part in the article that made me beg to differ. It says,
“In the largest Muslim state, Indonesia, democracy is unstable. Corruption, communal riots and political clashes have plagued Indonesian democracy.”
While I agree with the fact that corruption, communal violence, political clashes and relative stability are the features of Indonesia in the post-Suharto period, but is Indonesia a Muslim state? What defines it as a Muslim state?
Is it just because the majority of its population follows the teaching of Islam and it is a member of the Organization of Islamic Conference then Indonesia is a Muslim state?
What about Suriname or say Thailand? Suriname is a member and Thailand is an observer of the OIC but the majority of their populations do not follow the teachings of Islam. Can we call them as Muslim states merely due to their association with the OIC?
Asghar Ali Engineer once wrote about Islamic state. He said that Islamic state has no Qur’anic sanctions and that, “Muslim countries claiming to be Islamic states are far from these ideals. The greatest ideal projected by the Qur'an is justice ? both in personal conduct and in distribution of wealth. It is conspicuous by its absence in the Muslim countries.”
He further explains that,
“… the Qur'an presents a concept of society, not of any state. … The Qur'an was greatly concerned with establishing a just society. It exhorted the rich to be sensitive to others' suffering and required them to redistribute their wealth and levied Zakat (alms) which was to be spent on the poor. … The Qur'an laid stress on justice and benevolence in all socio-economic matters.”
And as for the Madina state founded by the Prophet in which Islamists believe to be the ideal concept of an Islamic state, Asghar has something to say about it. He said that, “Madina was a pluralist society and there was no attempt whatsoever to impose Islam on anyone unwilling. It was `secular' in as much as plurality of religion was recognized.”
Thus it needs to emphasize here that Qur’an does not explain about an Islamic state but it gives the concept of an ideal society. Furthermore, during Prophet’s tenure as the head of Medina society there was no imposition of Islam on anyone unwilling. The Prophet had given full freedom to all Medina populace to practice their respective religions, be it Christianity or Judaism. Medina was a pluralist, secular society in the sense that there was an equidistance of respect and recognition of the variety of religion.
Now, let’s return to the question about whether Indonesia is a Muslim state or not. Before answering this question, it will be interesting to explain here the basic idea about Indonesia.
Indonesia is a country which has more than 190 million Muslims. More 80 percent of its populace follows the teachings of Islam but Indonesia never declares itself as a Muslim state. The Indonesian state is based on the idea of Pancasila (five principles) that covers the idea of a belief in God, humanitarianism, unity in diversity (pluralism), representative democracy and social justice. It is nowhere to be found in the Indonesian Constitution that mentions about Indonesia being a Muslim State.
As for the Islamists who have been fighting for the establishment of an Islamic state in Indonesia, they have been defeated both through bullets and ballots. The successful suppression of rebellion by Islamists in the turbulent days of the 1950s and the results of the democratically administered general elections in Indonesia held in 1955, 1999 and 2004 are clear proof to this conviction. In these elections, even though Islamist parties secured quite a number of votes but they never came up as a majority in a country where more than 80 percent of its populace follows Islam. Secular-nationalist and religious-nationalist parties secured better results in these elections.
The recent and current resurgence of Islamic leaning parties in Indonesian politics needs not to be worried. It is just an integral part of an evolving Indonesian democracy. The recent media coverage about the imposition of local laws based on Islamic tenets by a ruling Islamic party in their districts has been blown out of proportion to create an impression that Indonesia is controlled by Islamists. Islamists do not control Indonesia.
It must be remembered here that even though these so-called Islamic parties supported an Islamic ideology, but once they go to the masses to appeal for their votes in the elections, they choose political pragmatism over ideology. Because they know Islamism does not sale and the voters know that it is the economy, social justice, eradication of corruption and eradication of other social illness that matter the most.
Thus to say that Indonesia is a Muslim state in the same brackets as those states cited in the beginning of this article is misleading. Indonesia is not a Muslim state. But going by the suggestion about an Islamic society as explained by Asghar Ali Engineer, Indonesia is definitely going into that direction. It is still a long and winding way ahead but surely, a pluralistic Indonesia is the best ideal that all Indonesians must strive for.
Thursday, November 23, 2006
A Skeptical Note on Bush’s Recent Visit to Indonesia
On Monday, 20 November 2006, the US President, George W. Bush was on a brief visit to Indonesia, the largest Muslim populated country in the world. He was in an Asian tour from Singapore, Vietnam and Indonesia. Indonesia was his last stopover before returning home. Accompanied by U.S. Secretary of State Condollezza Rice, Bush held a meeting with Indonesian President Susilo Bambang Yudhoyono, followed by a discussion with several prominent Indonesian scholars and thinkers in economics, educations, politics and regional development. The visit was only six hours, but the preparation for and reactions to the visit had become headlines in the Indonesian media for weeks.
To welcome the six hours visit, the Indonesian government must spent a whopping 6 billion Indonesian Rupiah (more than half a million US Dollar), not a small amount of money for a country like Indonesia, just to build two unused helipads especially meant for President Bush’s arrival in Bogor in the vicinity of Indonesia’s famous Bogor Botanical Garden, a major center for botanical research that host many exotic plants. And to make matter worse, the Bush entourage did not land there and instead the landed in a sport stadium nearby and used motorcade to arrive at Bogor Presidential Palace to meet President Yudhoyono. The helipad is a total waste of taxpayer’s money and at the same time, it poses some danger to the ecosystem in the Garden.
Civic groups have called the preparations for Bush’s short visit in Indonesia simply overwhelming. The security was over-prepared, the guards were over-acting and no wonder that the people, too, were over-reacting. On the contrary, the government said that preparations, including the construction of two helipads in Bogor Palace and the interruption of public communications and transportation during the visit, were acknowledged as a normal measure.
Why so much preparation by the Indonesian government to welcome President Bush when the reaction on the ground against the visit was so overwhelming?
To begin with, Indonesia is the largest Muslim populated country in the world while President Bush is considered to be the public enemy number one in the Muslim world. Moreover, in the post-9/11 world, the American image worldwide and in Muslim world in particular is declining each day. The invasion of Afghanistan and Iraq in the name of war against terror and spreading democracy contributed to this major decline of American image worldwide. These policies have been considered as direct confrontation against the Muslims.
So, even though the fundamentalist Muslim group is a minority and the majority of Indonesian Muslims are moderate, but these policies have angered even the moderate Muslims. If the fundamentalists consider Bush as public enemy number one, the moderate vent their anger and protest as an expression of solidarity to the suffering of their Muslim bothers and sisters in countries dominated and exploited by the US and its allies. It is thus of anyone’s guess that a personality like President Bush is not welcomed.
Similarly, other local issues such as U.S.-based multinational companies operating in various parts of Indonesia, which have been criticized for running their operations based on unfair agreements and the lack of responsibility to the environment, is also on the minds of most protesters. With issues like these, the protestors against Bush do not solely belong to Muslim groups alone but also from other groups belonging to other ideological affiliation who are against the hegemonic policies of the US government.
Thus, before and during Bush’s visit to Indonesia, there were reports on anti-US demonstrations staged by these groups in various parts of Indonesia. From Yogyakarta to Jakarta, from Surabaya to Surakarta, demonstrations were endless with American symbols such as McDonald's and Kentucky Fried Chicken had been targetted by the demonstrators, while Bush effigies were burnt.
On the other hand, Indonesia is still struggling to re-build its economy and other social structures devastated almost a decade ago by the Asian crisis. The transition from authoritarianism into a full-fledged representative democracy is hard and demanding. The rotten system has to be overhauled and it is not an easy task. Helps and cooperation from various sources must be utilized in the best possible way for the benefit of Indonesia. A lending hand from a government like the US, the oldest democracy in the world, is welcomed.
This, I think, is the reason why President Yudhoyono was very enthusiastic to welcome President Bush to Indonesia. But was it worth enough for Indonesia to make such a meticulous preparation just to welcome a President that has a dipping popularity at his home front? What will Indonesia gain from this brief, seemingly insignificant visit?
Many analysts in Indonesia have been skeptical about the outcome of this visit for Indonesia. The lack of important substance discussed during this brief visit added to this skepticism. Quoting Bantarto Bandoro from the Center for Strategic and International Studies (CSIS) Jakarta, the visit is much more important for Bush than to Indonesia’s need. With the depleting support at home, a successful visit to a Muslim nation like Indonesia would boost the confidence of Bush to take the challenges at home and abroad in the months to come.
Expressing similar view, Dewi Fortuna Anwar from the Indonesian Institute of Sciences (LIPI) said that the visit would have helped restore the US’ image among Muslims in Indonesia in particular and, most importantly, in the Muslim world. But what is important now is for America to realize its promises to Indonesia, she said. During this visit, Bush had offered Indonesia financial help to fight bird flu, assistance in establishing a tsunami early warning system, and technology for alternative energy. In addition, the U.S. had committed US$55 million to support Indonesia's fight against graft and to develop economic strategies for more jobs, and $157 million for assistance in education and health.
Muslim intellectual like Azyumardi Azra, the former rector of Syarif Hidayatullah State Islamic University Jakarta, said that the visit would give less to Indonesia but would give major boost to the US’ image worldwide. The fact that the $157 million in aid promised in 2003 to President Megawati for education and health had yet to be disbursed was a clear indication of Bush’s reluctance to engage Indonesia more seriously. It is more of a lip service than a genuine effort to engage an important partner like Indonesia.
To conclude, apart from being in the headlines of national and international news agencies, Indonesia virtually gained nothing from this visit. So much wasted, yet so little gain. I think the following quotation from a citizen who wrote in a leading Indonesian newspaper, not untypical of many, can serve as a reflection to this visit.
He wrote: “Bush came to Bogor to discuss education and economic development for ordinary people. But what was the use of these discussions when the schools in the surrounding areas were closed in order to provide high-security and while all street vendors were banned during his visits? ... We are sick of U.S. intervention...Stop your unilateral acts Mr. Bush!”
But then, will President George W. Bush ever learn “something” from his Asian tour this time? I don't think so.
To welcome the six hours visit, the Indonesian government must spent a whopping 6 billion Indonesian Rupiah (more than half a million US Dollar), not a small amount of money for a country like Indonesia, just to build two unused helipads especially meant for President Bush’s arrival in Bogor in the vicinity of Indonesia’s famous Bogor Botanical Garden, a major center for botanical research that host many exotic plants. And to make matter worse, the Bush entourage did not land there and instead the landed in a sport stadium nearby and used motorcade to arrive at Bogor Presidential Palace to meet President Yudhoyono. The helipad is a total waste of taxpayer’s money and at the same time, it poses some danger to the ecosystem in the Garden.
Civic groups have called the preparations for Bush’s short visit in Indonesia simply overwhelming. The security was over-prepared, the guards were over-acting and no wonder that the people, too, were over-reacting. On the contrary, the government said that preparations, including the construction of two helipads in Bogor Palace and the interruption of public communications and transportation during the visit, were acknowledged as a normal measure.
Why so much preparation by the Indonesian government to welcome President Bush when the reaction on the ground against the visit was so overwhelming?
To begin with, Indonesia is the largest Muslim populated country in the world while President Bush is considered to be the public enemy number one in the Muslim world. Moreover, in the post-9/11 world, the American image worldwide and in Muslim world in particular is declining each day. The invasion of Afghanistan and Iraq in the name of war against terror and spreading democracy contributed to this major decline of American image worldwide. These policies have been considered as direct confrontation against the Muslims.
So, even though the fundamentalist Muslim group is a minority and the majority of Indonesian Muslims are moderate, but these policies have angered even the moderate Muslims. If the fundamentalists consider Bush as public enemy number one, the moderate vent their anger and protest as an expression of solidarity to the suffering of their Muslim bothers and sisters in countries dominated and exploited by the US and its allies. It is thus of anyone’s guess that a personality like President Bush is not welcomed.
Similarly, other local issues such as U.S.-based multinational companies operating in various parts of Indonesia, which have been criticized for running their operations based on unfair agreements and the lack of responsibility to the environment, is also on the minds of most protesters. With issues like these, the protestors against Bush do not solely belong to Muslim groups alone but also from other groups belonging to other ideological affiliation who are against the hegemonic policies of the US government.
Thus, before and during Bush’s visit to Indonesia, there were reports on anti-US demonstrations staged by these groups in various parts of Indonesia. From Yogyakarta to Jakarta, from Surabaya to Surakarta, demonstrations were endless with American symbols such as McDonald's and Kentucky Fried Chicken had been targetted by the demonstrators, while Bush effigies were burnt.
On the other hand, Indonesia is still struggling to re-build its economy and other social structures devastated almost a decade ago by the Asian crisis. The transition from authoritarianism into a full-fledged representative democracy is hard and demanding. The rotten system has to be overhauled and it is not an easy task. Helps and cooperation from various sources must be utilized in the best possible way for the benefit of Indonesia. A lending hand from a government like the US, the oldest democracy in the world, is welcomed.
This, I think, is the reason why President Yudhoyono was very enthusiastic to welcome President Bush to Indonesia. But was it worth enough for Indonesia to make such a meticulous preparation just to welcome a President that has a dipping popularity at his home front? What will Indonesia gain from this brief, seemingly insignificant visit?
Many analysts in Indonesia have been skeptical about the outcome of this visit for Indonesia. The lack of important substance discussed during this brief visit added to this skepticism. Quoting Bantarto Bandoro from the Center for Strategic and International Studies (CSIS) Jakarta, the visit is much more important for Bush than to Indonesia’s need. With the depleting support at home, a successful visit to a Muslim nation like Indonesia would boost the confidence of Bush to take the challenges at home and abroad in the months to come.
Expressing similar view, Dewi Fortuna Anwar from the Indonesian Institute of Sciences (LIPI) said that the visit would have helped restore the US’ image among Muslims in Indonesia in particular and, most importantly, in the Muslim world. But what is important now is for America to realize its promises to Indonesia, she said. During this visit, Bush had offered Indonesia financial help to fight bird flu, assistance in establishing a tsunami early warning system, and technology for alternative energy. In addition, the U.S. had committed US$55 million to support Indonesia's fight against graft and to develop economic strategies for more jobs, and $157 million for assistance in education and health.
Muslim intellectual like Azyumardi Azra, the former rector of Syarif Hidayatullah State Islamic University Jakarta, said that the visit would give less to Indonesia but would give major boost to the US’ image worldwide. The fact that the $157 million in aid promised in 2003 to President Megawati for education and health had yet to be disbursed was a clear indication of Bush’s reluctance to engage Indonesia more seriously. It is more of a lip service than a genuine effort to engage an important partner like Indonesia.
To conclude, apart from being in the headlines of national and international news agencies, Indonesia virtually gained nothing from this visit. So much wasted, yet so little gain. I think the following quotation from a citizen who wrote in a leading Indonesian newspaper, not untypical of many, can serve as a reflection to this visit.
He wrote: “Bush came to Bogor to discuss education and economic development for ordinary people. But what was the use of these discussions when the schools in the surrounding areas were closed in order to provide high-security and while all street vendors were banned during his visits? ... We are sick of U.S. intervention...Stop your unilateral acts Mr. Bush!”
But then, will President George W. Bush ever learn “something” from his Asian tour this time? I don't think so.
Monday, October 16, 2006
North Korea’s Nuclear Threat and the Bush Doctrine of Pre-Emptive Strike
On Monday, October 9, 2006, the North Korean government proudly claimed to have successfully conducted an underground nuclear test near Kilju county in North Korea’s northeastern province of Hamkyung. The international community reacted almost unanimously to condemn the nuclear test and urged the world body, the United Nations, to take immediate actions to contain future “nuclear threats from North Korea”.
This universal condemnation is the standard response when any nation joins the nuclear club, as India and Pakistan discovered in the summer of 1998. And there is little surprise, in a gathering U.N. consensus on rebuking North Korea, with Russia and China likely to sign off on some symbolic sanctions to punish it. China is the closest ally of North Korea.
Later in the weekend, the UN Security Council, pushed hard by the US, unanimously approved tough sanctions against North Korea for its claimed nuclear test. This US-sponsored UN resolution demands North Korea to eliminate all its nuclear weapons but expressly rules out military action against the country; orders all countries to prevent North Korea from importing or exporting any material for WMD or ballistic missiles; orders the nations to freeze assets of people or businesses connected to these programs; and, ban the individuals from traveling.
However, division for the implementation of the sanctions soon cropped up. Even though China concurred that the sanctions have sent “a balanced and constructive message", but it refused to collaborate in the effort to inspect cargo leaving and arriving in North Korea to prevent any illegal trafficking in unconventional weapons or ballistic missiles.
Wang Guangya, China’s UN Ambassador, said that China strongly urges the countries concerned to adopt a prudent and responsible attitude in this regard and refrain from taking any provocative steps that may intensify the tensions in the region. Furthermore, Chinese foreign Ministry spokesman, Liu Jianchao said in a statement on the ministry’s website that China maintains that the action of the Security Council should clearly state the firm stance of the international community, create conditions conducive to the peaceful resolution of this [North Korea] issue through dialogue and negotiations.
On the other hand, other countries like South Korea, Japan and Australia promised to immediately enforce the sanctions and said to be considering a harsher imposition of penalties of their own against North Korea.
Rejecting this resolution, North Korea’s Ambassador to the UN accused its members of a “gangster-like” action, which neglects the nuclear threat posed by the United States.
The Bush Concept of Pre-Emptive Strike
A pre-emptive strike is a military attack designed to prevent, or reduce the impact of, an anticipated attack from an enemy. It could cover all the branches of the military, names the land, air and sea borne forces or may be confined to just one wing. It can also be used to describe any offensive (as opposed to defensive) action that is taken to prevent, or reduce the impact of, an anticipated offensive action by another party. These actions can be either physical or non-physical.
However, in the post 9/11 world, the legality of pre-emptive strikes became a particular issue after the 2003 Invasion of Iraq by the USA. This was an attack against a sovereign state, aimed explicitly at removing its internationally recognized government, without specific authorization from the United Nations Security Council, not in response to a prior act of aggression, and carried out not by a multilateral organization but by the world’s greatest military power, acting alone or with the backing only of a few loyal allies.
The justification of this concept by the Bush administration was that an attack against Iraq would be an act of self-defense against the threats of terrorism on the US. Because of the new threats that the United States faces, it is claimed, a proper understanding of the right of self-defense should now extend to authorizing pre-emptive attacks against potential aggressors, cutting them off before they are able to launch strikes against the US that might be devastating in their scale and scope. Furthermore, it said that the traditional strategies of deterrence and containment were no longer sufficient.
Thus deterrence meant nothing "against shadowy terrorist networks with no nation or citizens to defend" and containment could not work "when unbalanced dictators with weapons of mass destruction can deliver those weapons on missiles or secretly provide them to terrorist allies." Under these circumstances, President Bush concluded, "If we wait for threats to fully materialize, we will have waited too long."
These are the bases on which President George W. Bush justified his concept of pre-emptive strike on Iraq: an American self-defense from a possible WMD attack by Saddam Hussein.
President Bush proved to be wrong: no WMD in Iraq, no relation between 9/11 with Saddam Hussein, no real threat to the US from Saddam’s Iraq. The pre-emptive strike on Iraq was thus illegal and destructive.
In conclusion, the wariness of North Korea on the possible nuclear threat from the US through a pre-emptive strike is understandable. Iraq is an example and the nightmare must be in the minds of the North Koreans. At the same time, the main reason behind the acquisition of nuclear weapons technology by a country like North Korea is, I think, more of a diplomatic tactic than to creating threats to the political stability in the region and to protect itself from a possible fate like Iraq. In today’s world, a reliable source of national security is often defined by the “N” word. India, Pakistan, Israel, and now North Korea are examples of countries that claim that the main reason for the acquisition of nuclear weapons technology is for its national security and not to pose threat to anybody.
In the end, without writing off the possibility of a nuclear threat form North Korea, we have to be ready for any eventuality of such WMD to fall into the wrong hands. The nuclear threat is apparent but it is relatively lesser than the threat posed by a possible pre-emptive strike by the mighty US forces.
This universal condemnation is the standard response when any nation joins the nuclear club, as India and Pakistan discovered in the summer of 1998. And there is little surprise, in a gathering U.N. consensus on rebuking North Korea, with Russia and China likely to sign off on some symbolic sanctions to punish it. China is the closest ally of North Korea.
Later in the weekend, the UN Security Council, pushed hard by the US, unanimously approved tough sanctions against North Korea for its claimed nuclear test. This US-sponsored UN resolution demands North Korea to eliminate all its nuclear weapons but expressly rules out military action against the country; orders all countries to prevent North Korea from importing or exporting any material for WMD or ballistic missiles; orders the nations to freeze assets of people or businesses connected to these programs; and, ban the individuals from traveling.
However, division for the implementation of the sanctions soon cropped up. Even though China concurred that the sanctions have sent “a balanced and constructive message", but it refused to collaborate in the effort to inspect cargo leaving and arriving in North Korea to prevent any illegal trafficking in unconventional weapons or ballistic missiles.
Wang Guangya, China’s UN Ambassador, said that China strongly urges the countries concerned to adopt a prudent and responsible attitude in this regard and refrain from taking any provocative steps that may intensify the tensions in the region. Furthermore, Chinese foreign Ministry spokesman, Liu Jianchao said in a statement on the ministry’s website that China maintains that the action of the Security Council should clearly state the firm stance of the international community, create conditions conducive to the peaceful resolution of this [North Korea] issue through dialogue and negotiations.
On the other hand, other countries like South Korea, Japan and Australia promised to immediately enforce the sanctions and said to be considering a harsher imposition of penalties of their own against North Korea.
Rejecting this resolution, North Korea’s Ambassador to the UN accused its members of a “gangster-like” action, which neglects the nuclear threat posed by the United States.
The Bush Concept of Pre-Emptive Strike
A pre-emptive strike is a military attack designed to prevent, or reduce the impact of, an anticipated attack from an enemy. It could cover all the branches of the military, names the land, air and sea borne forces or may be confined to just one wing. It can also be used to describe any offensive (as opposed to defensive) action that is taken to prevent, or reduce the impact of, an anticipated offensive action by another party. These actions can be either physical or non-physical.
However, in the post 9/11 world, the legality of pre-emptive strikes became a particular issue after the 2003 Invasion of Iraq by the USA. This was an attack against a sovereign state, aimed explicitly at removing its internationally recognized government, without specific authorization from the United Nations Security Council, not in response to a prior act of aggression, and carried out not by a multilateral organization but by the world’s greatest military power, acting alone or with the backing only of a few loyal allies.
The justification of this concept by the Bush administration was that an attack against Iraq would be an act of self-defense against the threats of terrorism on the US. Because of the new threats that the United States faces, it is claimed, a proper understanding of the right of self-defense should now extend to authorizing pre-emptive attacks against potential aggressors, cutting them off before they are able to launch strikes against the US that might be devastating in their scale and scope. Furthermore, it said that the traditional strategies of deterrence and containment were no longer sufficient.
Thus deterrence meant nothing "against shadowy terrorist networks with no nation or citizens to defend" and containment could not work "when unbalanced dictators with weapons of mass destruction can deliver those weapons on missiles or secretly provide them to terrorist allies." Under these circumstances, President Bush concluded, "If we wait for threats to fully materialize, we will have waited too long."
These are the bases on which President George W. Bush justified his concept of pre-emptive strike on Iraq: an American self-defense from a possible WMD attack by Saddam Hussein.
President Bush proved to be wrong: no WMD in Iraq, no relation between 9/11 with Saddam Hussein, no real threat to the US from Saddam’s Iraq. The pre-emptive strike on Iraq was thus illegal and destructive.
In conclusion, the wariness of North Korea on the possible nuclear threat from the US through a pre-emptive strike is understandable. Iraq is an example and the nightmare must be in the minds of the North Koreans. At the same time, the main reason behind the acquisition of nuclear weapons technology by a country like North Korea is, I think, more of a diplomatic tactic than to creating threats to the political stability in the region and to protect itself from a possible fate like Iraq. In today’s world, a reliable source of national security is often defined by the “N” word. India, Pakistan, Israel, and now North Korea are examples of countries that claim that the main reason for the acquisition of nuclear weapons technology is for its national security and not to pose threat to anybody.
In the end, without writing off the possibility of a nuclear threat form North Korea, we have to be ready for any eventuality of such WMD to fall into the wrong hands. The nuclear threat is apparent but it is relatively lesser than the threat posed by a possible pre-emptive strike by the mighty US forces.
Friday, October 06, 2006
Revisiting Political Pluralism: India and Indonesia
In general term, pluralism means the affirmation and acceptance of diversity. The concept is used in a wide range of issues like religion, philosophy, science, politics, etc. In science, the concept of pluralism often describes the view that several methods, theories or points of view are legitimate or plausible. This attitude may arguably be a key factor to scientific progress. In politics it is popularly known as political pluralism.
Political pluralism is the affirmation of diversity in the interests and beliefs of the citizenry. It is one of the most important features of modern representative democracy.
Political pluralism is a participatory type of government in which the politics of the country are defined by the needs and wants of many. Political pluralism is a government of the people, by the people, and for the people. In a politically pluralistic society there is no majority or minority and the basic ideas of government are seen through the ideas of individuals and groups to ensure that all the needs and wants of society are taken care of. Thus in a politically pluralistic society a tolerance and mutual respect for divergent thinking tends to develop easily as a way to accommodate the differences in aspiration.
Political pluralism is an effective form of running and governing a heterogeneous country. It allows the accommodation of the diverse aspirations that emerge from the diverse contituencies. However, for pluralism to function and to be successful in defining the common good, all groups or constituents must agree to a minimal consensus regarding shared values, which tie the different groups to society, and shared rules for conflict resolution between the groups. This minimal consensus on shared values acts as a unifying force amidst diversity. As such, mutual respect and tolerance become the most important values to keep political pluralism in place.
Mutual respect and tolerance will allow different groups to co-exist and interact without anyone being forced to assimilate to anyone else's position in conflicts that will naturally arise out of diverging interests and positions. Differences in social and personal values are engaged in a critical, but respectful, dialectic of reciprocal evaluation. Conflicts that might arise can only be resolved durably by dialogue which leads to compromise and to mutual understanding. Coercive action is used only when another mode of life or cultural expression causes harm, otherwise it engages in a dialogue of critical evaluation of different modes and expressions through persuasion. Thus, stable democratic principles, standards of life, consistent directives, vital and practical democratic norms, skills and traditions become the common features in pluralistic society.
Defining Common Shared Values
India and Indonesia are examples of pluralistic societies. People of different backgrounds (religion, caste, culture, language, ethnicity) are bound together as a single unit. While Hindus and Hindi speaking people are the majority in India, Muslims and Javanese speaking people are the majority in Indonesia. Other groups of people belonging to different backgrounds also live and share the space in both India and Indonesia. India and Indonesia are developing societies with political pluralism as its backbone.
Having diverse groups of people belonging to different backgrounds, it is natural for this kind of society to follow a participatory type of government in which the politics of the country are defined by the needs and wants of many. The government in these societies is built from the people, by the people, and for the people. And since the basic ideas of government in these pluralistic societies are seen through the ideas of individuals and groups to ensure that all the needs and wants of society are taken care of, the majority groups in India and Indonesia must willingly share an equal partnership with the smaller communities.
The differences in aspiration among the constituents in the society are accommodated equally to preserve the ideas of mutual respect and tolerance. At the same time, a minimal consensus on shared values, which tie the different groups to society, and shared rules for conflict resolution between the groups must be agreed upon by all the contituents so that to create a unifying force amidst diversity.
This affirmation and acceptance of diversity in India and Indonesia is clearly defined in their national Constitutions. In India, drawing extensively from Western legal traditions, the Constitution enunciates the principles of liberal democracy and elaborates the principles that reflect the aspirations of the Indian people to end the inequities of traditional social relations and to enhance the social welfare of the population. The Constitution has provided so much impetus toward changing and rebuilding society for the common good. It ambitiously wants to secure for all its citizens justice (social, economic and political), liberty (of thought, expression, belief, faith and worship), equality (of status and of opportunity) and to promote fraternity to assure the dignity of the individual and the unity and integrity of the nation.
Furthermore, it agrees to follow secular and democratic principles as the minimum shared consensus. Secularism in Indian concept implies equality of all religions and religious tolerance; no official state religion; and that every person has the right to preach, practise and propagate any religion they choose. The government must not favour or discriminate against any religion and it must treat all religions with equal respect. All citizens, irrespective of their religious beliefs are equal in the eyes of law.
While democracy in India means that the people of India elect their governments at all levels (Union, State and local) by a system of universal adult franchise. Every citizen of India, who is 18 years of age and above and not otherwise debarred by law, is entitled to vote. Every citizen enjoys this right without any discrimination on the basis of caste, creed, colour, sex, religion or education.
Indonesia adopts similar position in this regard. To accommodate and to reflect the affirmation and acceptance of diversity in Indonesia, the Indonesia people agreed to a minimal consensus regarding shared values, which tie the different groups to society, and shared rules for conflict resolution between the groups in the form of Pancasila and the 1945 Constitution. Pancasila stipulates the five principles of Indonesia: Belief in God, Humanitarianism, National Unity, Democracy, and Social Justice while the 1945 Constitution elaborates these principles even further. With humanity and humanitarian concern as its core ideas, the Pancasila and the 1945 Constitution serve as the guiding principles for the Indonesian government and the people of Indonesia to live together in diversity. Its national motto is unity in diversity, Bhinneka Tunggal Ika.
With democracy, secularism, Pancasila, and humanitarianism, the people of India and Indonesia defined the minimal shared values among themselves in which all members in both societies must follow and respect. These shared values become the basis in which mutual respect and tolerance are shared and observed among the populace.
Political Pluralism in India and Indonesia
Political pluralism is nothing new for both India and Indonesia. It is a natural phenomenon in such pluralistic societies. Pulls and pressures from the different sections in the society become the norms of the day. Moreover, in a democratic and heterogeneous society in which every individual is equal before the law, he/she shares the responsibility to fill any missing gap in the society. Politically speaking, he/she has the equal share to lead the country and define the national policies for the shake of achieving better future, being ultimate in diversity. And to achieve this goal, he/she must always respect the minimal shared values and maintain mutual respect and tolerance towards others.
The Indian history of a participatory type of government in which the politics of the country that are defined by the needs and wants of many has been continuous barring the short period of dictatorship in the late 1970s. Ever since its independence in 1947 political pluralism has always been regarded as the most effective method to accommodate the diversity of aspiration.
Since representative democracy is observed and practiced religiously in India, political parties play an important role as the medium of communication between the system and the people. It acts as the unifying vehicle for the diverse aspirations that emerge among the different groups in Indian society. The Indian National Congress Party, the biggest national party in the early years of an independent India, acted as the unifying umbrella for the various groups to voice their concern and aspiration. The INC successfully accommodated the aspirations of the Leftist, the Centrist, the Rightist, the Secularist, the Regionalist and other groups. However, the mounting pressure from these diverse constituents forced the INC to split into different, competing political groups. As such, there is now the Congress Party, the BJP, the Communist Party of India, the Samajwadi Party, the AIADMK, the Trinamool Congress Party, the National Conference as well as various other parties of national and regional stature. They compete and cooperate with each other to create the current face of party politics in India: diverse, competitive yet constructive.
This transformation process of party politics in India is quite natural. It is very unlikely for such a pluralistic society to have a single unifying party to accommodate the diverse political aspirations. It is an opposition to the concept of political pluralism. The heterogeneity in the society compels the Indian people to accept diversity. Every single citizen of India has the same right and is equal before the law. Their political aspiration is also diverse and often times contradictory with each other. Some of them might even resort to the use of violence to achieve their goals. But with the agreed shared values in the form of democracy dialogue between conflicting factions in the society become the most effective means to durably resolve differences. Furthermore, with secularism as the core uniting value in India, the pulls and pressures of either Right or Left block is avoidable. It acts as a balancing platform for these forces. Selfless, visionary and charismatic leadership in the early years of an independent India had also given important contribution to the celebration of political pluralism. Together, this combined elements created a unifying track that balances the diverse groups in the Indian society. It helps the perseverance of the concept of unity in diversity. It also created mutual respect and tolerance between factions in Indian society.
Indonesia, on the other hand, has a different history of political pluralism. Even though the early days of the Republic witnessed the observation of a pluralistic society and the democratic principles, but there was an unfortunate deviation from these norms in the Republic for over three decades.
The first fifteen years of Indonesian independent was a witness to political pluralism at its best. The diversity of Indonesian society was accommodated and accepted as an unavoidable consequence for such a pluralistic society. With democracy and Pancasila, the formative years in Indonesian history was filled with the celebration of unity in diversity. Indonesia was built to be ultimate in diversity. The Leftist, the Centrist, the Rightist, the Regionalist and other groups were represented by their various hues and color in Indonesian society. The politics was colorful and the pulls and pressures from various factions in the society were very imminent. Mutual respect and tolerance was observed by these diverse elements in Indonesian society during this period.
However, it was this colorful representation of diversity and the mounting pulls and pressures from various factions in Indonesian society that unfortunately brought a dark history in Indonesian celebration of unity in diversity. Unlike in India, which has a continuous history of unity in diversity barring a brief dictatorship period in the late 1970s, political pluralism in Indonesia experienced a great set back when the curtain of diversity was closed and uniformity was being forced into the Indonesian society for over three decades by civilian leader as well as by men in uniform. During this period from the early 1960s to the late 1990s political pluralism in Indonesia was a mere lip service. The noble ideas of democracy and Pancasila were hijacked to suit the needs of those greedy personalities who claimed to be the champions of Indonesian unity in diversity.
Fortunately, under such a complicated situation, the curtain of diversity in Indonesia was finally re-opened in the late 1990s. With this new lease of life political pluralism is celebrated rigorously by the new generation in Indonesia. The present face of Indonesian politics is similar to India’s: diverse, competitive yet constructive.
The question now is: why India, a much larger, diverse, multi faceted society is capable of preserving its political pluralism rigorously and continuously whereas Indonesia, a smaller reflection of India, must learn the hard way to achieve what it gets today?
It is going to be difficult to answer the question above. But considering the facts explained in the beginning of this article, it would be interesting to conclude this article with some possible suggestions.
To begin with, India and Indonesia possess similar features as pluralistic societies but they have a strikingly different history. Even though the British colonial ruler in India plundered and divided the country into various, warring factions to suit its colonial interests, it somehow allowed the celebration of a limited civil liberty. It educated the masses in the hope of making it a “partner” albeit the lack of equality in it.
These colonial incentives opened up the door for establishing a united society out of diverse and contradictory elements. The presence of selfless, charismatic and visionary leaders in the name of M.K. Gandhi, Jawaharlal Nehru, Maulana Azad, just to name a few, contributed a lot of help in this process. At the same time, a unifying vehicle to accommodate the diverse aspirations of the people in the form of a political party, the Indian National Congress, added to the possible celebration of political pluralism in a pluralistic society like India.
Indonesia, on the other hand, experienced a bloody struggle against the ruthless colonial masters. The Dutch and the Japanese were no different: they ruthlessly ruled its colony for the sake of its own benefits without any real intention to establish an independent colony. Such incentives given by the British ruler in India was absence in the East Indies. Prominent nationalist leaders like Sukarno, Hatta, Haji Agus Salim, Mohamad Natsir, just to name a few, were charismatic, inspirational and visionary yet they were diluted with their personal concepts of Indonesia. A unifying political vehicle for the diverse interests in the society was also absent. How would it then be possible for Indonesia to celebrate political pluralism?
Indonesia did celebrate political pluralism amidst these contradictory facts. But in the absence of important features like the ones appeared in India, Indonesia succumbed to dictatorship and authoritarianism. Democracy and Pancasila as the minimal shared values were being failed and thus sending political pluralism into graveyard.
To revive and preserve newly found political pluralism in Indonesia, it is important for Indonesia to learn from the Indian experience. Even though the Indian experience is far from perfect, but it has been successful so far to accommodate the varying interests of its populace. The long tradition of mutual respect and tolerance along with selfless, charismatic and visionary leadership in the early years of an independent India proved to become important factors that helped in cementing the concept of political pluralism. Without these factors, I believe, it would be very difficult for India to accept the fact that India is a united entity made of diverse and contradicting elements.
In the end, if India, a country twice the size of Indonesia that has a much more complex and complicated constituents, can celebrate and observe political pluralism religiously, why should there be any difficulty for Indonesia to practice the same? I believe it is a matter of time for Indonesia to really respect political pluralism as a consequence of a pluralistic society.
Political pluralism is the affirmation of diversity in the interests and beliefs of the citizenry. It is one of the most important features of modern representative democracy.
Political pluralism is a participatory type of government in which the politics of the country are defined by the needs and wants of many. Political pluralism is a government of the people, by the people, and for the people. In a politically pluralistic society there is no majority or minority and the basic ideas of government are seen through the ideas of individuals and groups to ensure that all the needs and wants of society are taken care of. Thus in a politically pluralistic society a tolerance and mutual respect for divergent thinking tends to develop easily as a way to accommodate the differences in aspiration.
Political pluralism is an effective form of running and governing a heterogeneous country. It allows the accommodation of the diverse aspirations that emerge from the diverse contituencies. However, for pluralism to function and to be successful in defining the common good, all groups or constituents must agree to a minimal consensus regarding shared values, which tie the different groups to society, and shared rules for conflict resolution between the groups. This minimal consensus on shared values acts as a unifying force amidst diversity. As such, mutual respect and tolerance become the most important values to keep political pluralism in place.
Mutual respect and tolerance will allow different groups to co-exist and interact without anyone being forced to assimilate to anyone else's position in conflicts that will naturally arise out of diverging interests and positions. Differences in social and personal values are engaged in a critical, but respectful, dialectic of reciprocal evaluation. Conflicts that might arise can only be resolved durably by dialogue which leads to compromise and to mutual understanding. Coercive action is used only when another mode of life or cultural expression causes harm, otherwise it engages in a dialogue of critical evaluation of different modes and expressions through persuasion. Thus, stable democratic principles, standards of life, consistent directives, vital and practical democratic norms, skills and traditions become the common features in pluralistic society.
Defining Common Shared Values
India and Indonesia are examples of pluralistic societies. People of different backgrounds (religion, caste, culture, language, ethnicity) are bound together as a single unit. While Hindus and Hindi speaking people are the majority in India, Muslims and Javanese speaking people are the majority in Indonesia. Other groups of people belonging to different backgrounds also live and share the space in both India and Indonesia. India and Indonesia are developing societies with political pluralism as its backbone.
Having diverse groups of people belonging to different backgrounds, it is natural for this kind of society to follow a participatory type of government in which the politics of the country are defined by the needs and wants of many. The government in these societies is built from the people, by the people, and for the people. And since the basic ideas of government in these pluralistic societies are seen through the ideas of individuals and groups to ensure that all the needs and wants of society are taken care of, the majority groups in India and Indonesia must willingly share an equal partnership with the smaller communities.
The differences in aspiration among the constituents in the society are accommodated equally to preserve the ideas of mutual respect and tolerance. At the same time, a minimal consensus on shared values, which tie the different groups to society, and shared rules for conflict resolution between the groups must be agreed upon by all the contituents so that to create a unifying force amidst diversity.
This affirmation and acceptance of diversity in India and Indonesia is clearly defined in their national Constitutions. In India, drawing extensively from Western legal traditions, the Constitution enunciates the principles of liberal democracy and elaborates the principles that reflect the aspirations of the Indian people to end the inequities of traditional social relations and to enhance the social welfare of the population. The Constitution has provided so much impetus toward changing and rebuilding society for the common good. It ambitiously wants to secure for all its citizens justice (social, economic and political), liberty (of thought, expression, belief, faith and worship), equality (of status and of opportunity) and to promote fraternity to assure the dignity of the individual and the unity and integrity of the nation.
Furthermore, it agrees to follow secular and democratic principles as the minimum shared consensus. Secularism in Indian concept implies equality of all religions and religious tolerance; no official state religion; and that every person has the right to preach, practise and propagate any religion they choose. The government must not favour or discriminate against any religion and it must treat all religions with equal respect. All citizens, irrespective of their religious beliefs are equal in the eyes of law.
While democracy in India means that the people of India elect their governments at all levels (Union, State and local) by a system of universal adult franchise. Every citizen of India, who is 18 years of age and above and not otherwise debarred by law, is entitled to vote. Every citizen enjoys this right without any discrimination on the basis of caste, creed, colour, sex, religion or education.
Indonesia adopts similar position in this regard. To accommodate and to reflect the affirmation and acceptance of diversity in Indonesia, the Indonesia people agreed to a minimal consensus regarding shared values, which tie the different groups to society, and shared rules for conflict resolution between the groups in the form of Pancasila and the 1945 Constitution. Pancasila stipulates the five principles of Indonesia: Belief in God, Humanitarianism, National Unity, Democracy, and Social Justice while the 1945 Constitution elaborates these principles even further. With humanity and humanitarian concern as its core ideas, the Pancasila and the 1945 Constitution serve as the guiding principles for the Indonesian government and the people of Indonesia to live together in diversity. Its national motto is unity in diversity, Bhinneka Tunggal Ika.
With democracy, secularism, Pancasila, and humanitarianism, the people of India and Indonesia defined the minimal shared values among themselves in which all members in both societies must follow and respect. These shared values become the basis in which mutual respect and tolerance are shared and observed among the populace.
Political Pluralism in India and Indonesia
Political pluralism is nothing new for both India and Indonesia. It is a natural phenomenon in such pluralistic societies. Pulls and pressures from the different sections in the society become the norms of the day. Moreover, in a democratic and heterogeneous society in which every individual is equal before the law, he/she shares the responsibility to fill any missing gap in the society. Politically speaking, he/she has the equal share to lead the country and define the national policies for the shake of achieving better future, being ultimate in diversity. And to achieve this goal, he/she must always respect the minimal shared values and maintain mutual respect and tolerance towards others.
The Indian history of a participatory type of government in which the politics of the country that are defined by the needs and wants of many has been continuous barring the short period of dictatorship in the late 1970s. Ever since its independence in 1947 political pluralism has always been regarded as the most effective method to accommodate the diversity of aspiration.
Since representative democracy is observed and practiced religiously in India, political parties play an important role as the medium of communication between the system and the people. It acts as the unifying vehicle for the diverse aspirations that emerge among the different groups in Indian society. The Indian National Congress Party, the biggest national party in the early years of an independent India, acted as the unifying umbrella for the various groups to voice their concern and aspiration. The INC successfully accommodated the aspirations of the Leftist, the Centrist, the Rightist, the Secularist, the Regionalist and other groups. However, the mounting pressure from these diverse constituents forced the INC to split into different, competing political groups. As such, there is now the Congress Party, the BJP, the Communist Party of India, the Samajwadi Party, the AIADMK, the Trinamool Congress Party, the National Conference as well as various other parties of national and regional stature. They compete and cooperate with each other to create the current face of party politics in India: diverse, competitive yet constructive.
This transformation process of party politics in India is quite natural. It is very unlikely for such a pluralistic society to have a single unifying party to accommodate the diverse political aspirations. It is an opposition to the concept of political pluralism. The heterogeneity in the society compels the Indian people to accept diversity. Every single citizen of India has the same right and is equal before the law. Their political aspiration is also diverse and often times contradictory with each other. Some of them might even resort to the use of violence to achieve their goals. But with the agreed shared values in the form of democracy dialogue between conflicting factions in the society become the most effective means to durably resolve differences. Furthermore, with secularism as the core uniting value in India, the pulls and pressures of either Right or Left block is avoidable. It acts as a balancing platform for these forces. Selfless, visionary and charismatic leadership in the early years of an independent India had also given important contribution to the celebration of political pluralism. Together, this combined elements created a unifying track that balances the diverse groups in the Indian society. It helps the perseverance of the concept of unity in diversity. It also created mutual respect and tolerance between factions in Indian society.
Indonesia, on the other hand, has a different history of political pluralism. Even though the early days of the Republic witnessed the observation of a pluralistic society and the democratic principles, but there was an unfortunate deviation from these norms in the Republic for over three decades.
The first fifteen years of Indonesian independent was a witness to political pluralism at its best. The diversity of Indonesian society was accommodated and accepted as an unavoidable consequence for such a pluralistic society. With democracy and Pancasila, the formative years in Indonesian history was filled with the celebration of unity in diversity. Indonesia was built to be ultimate in diversity. The Leftist, the Centrist, the Rightist, the Regionalist and other groups were represented by their various hues and color in Indonesian society. The politics was colorful and the pulls and pressures from various factions in the society were very imminent. Mutual respect and tolerance was observed by these diverse elements in Indonesian society during this period.
However, it was this colorful representation of diversity and the mounting pulls and pressures from various factions in Indonesian society that unfortunately brought a dark history in Indonesian celebration of unity in diversity. Unlike in India, which has a continuous history of unity in diversity barring a brief dictatorship period in the late 1970s, political pluralism in Indonesia experienced a great set back when the curtain of diversity was closed and uniformity was being forced into the Indonesian society for over three decades by civilian leader as well as by men in uniform. During this period from the early 1960s to the late 1990s political pluralism in Indonesia was a mere lip service. The noble ideas of democracy and Pancasila were hijacked to suit the needs of those greedy personalities who claimed to be the champions of Indonesian unity in diversity.
Fortunately, under such a complicated situation, the curtain of diversity in Indonesia was finally re-opened in the late 1990s. With this new lease of life political pluralism is celebrated rigorously by the new generation in Indonesia. The present face of Indonesian politics is similar to India’s: diverse, competitive yet constructive.
The question now is: why India, a much larger, diverse, multi faceted society is capable of preserving its political pluralism rigorously and continuously whereas Indonesia, a smaller reflection of India, must learn the hard way to achieve what it gets today?
It is going to be difficult to answer the question above. But considering the facts explained in the beginning of this article, it would be interesting to conclude this article with some possible suggestions.
To begin with, India and Indonesia possess similar features as pluralistic societies but they have a strikingly different history. Even though the British colonial ruler in India plundered and divided the country into various, warring factions to suit its colonial interests, it somehow allowed the celebration of a limited civil liberty. It educated the masses in the hope of making it a “partner” albeit the lack of equality in it.
These colonial incentives opened up the door for establishing a united society out of diverse and contradictory elements. The presence of selfless, charismatic and visionary leaders in the name of M.K. Gandhi, Jawaharlal Nehru, Maulana Azad, just to name a few, contributed a lot of help in this process. At the same time, a unifying vehicle to accommodate the diverse aspirations of the people in the form of a political party, the Indian National Congress, added to the possible celebration of political pluralism in a pluralistic society like India.
Indonesia, on the other hand, experienced a bloody struggle against the ruthless colonial masters. The Dutch and the Japanese were no different: they ruthlessly ruled its colony for the sake of its own benefits without any real intention to establish an independent colony. Such incentives given by the British ruler in India was absence in the East Indies. Prominent nationalist leaders like Sukarno, Hatta, Haji Agus Salim, Mohamad Natsir, just to name a few, were charismatic, inspirational and visionary yet they were diluted with their personal concepts of Indonesia. A unifying political vehicle for the diverse interests in the society was also absent. How would it then be possible for Indonesia to celebrate political pluralism?
Indonesia did celebrate political pluralism amidst these contradictory facts. But in the absence of important features like the ones appeared in India, Indonesia succumbed to dictatorship and authoritarianism. Democracy and Pancasila as the minimal shared values were being failed and thus sending political pluralism into graveyard.
To revive and preserve newly found political pluralism in Indonesia, it is important for Indonesia to learn from the Indian experience. Even though the Indian experience is far from perfect, but it has been successful so far to accommodate the varying interests of its populace. The long tradition of mutual respect and tolerance along with selfless, charismatic and visionary leadership in the early years of an independent India proved to become important factors that helped in cementing the concept of political pluralism. Without these factors, I believe, it would be very difficult for India to accept the fact that India is a united entity made of diverse and contradicting elements.
In the end, if India, a country twice the size of Indonesia that has a much more complex and complicated constituents, can celebrate and observe political pluralism religiously, why should there be any difficulty for Indonesia to practice the same? I believe it is a matter of time for Indonesia to really respect political pluralism as a consequence of a pluralistic society.
Wednesday, September 27, 2006
My Response to Askanazi
This post is about my responses to the e-mail queries of Evan M. Askanazi, a student at Ohio State University.
(Note: Q stands for Askanazi's Question while A stands for my Answer)
Q:
I noticed on your blog your apparent interest in Middle East affairs.
A:
First of all, I would like to stress here that my academic interest is more into the politics and society in South Asia, especially India. Middle East affairs just happened to be one of those affairs in international politics that attract the attention of most of political scientist or political analysts. I fall into the category of those political scientists/commentators who are interested in this Middle East affairs but do not consider myself as the specialist in this matter.
Anyway, being a student of political science, I would like to share the knowledge I’ve learned in the classroom in the hope of spreading the knowledge to wider audiences.
Q:
Just wondering, do you see the Israel-Palestine conflicts as entirely the fault of Israel or do you feel Israel, Palestine and Hezbollah share responsibility?
A:
Talking about responsibility, I see the responsibility lies in the hands of all the participants in this conflict (Israel – Hezbullah conflict). All parties are responsible for the humanitarian tragedy inflicted upon the population in the region. These innocent people, regardless of their nationalities and religions, are the ones who suffer the most in this conflict. They were, and still are, trapped in the conflict of interest of those greedy personalities who disregard the value of human lives.
Bigger players in international politics like the US and its European allies also share this responsibility. In my opinion, it is these governments that created the mess in the first place. Israel and Hezbullah are like the peons in a chess game. They are forced to fight against each other while the big boys standing in the periphery, waiting for the tragedy to unfold.
As for the Israel – Palestine conflict, I see it as something slightly different from the Israel – Hezbullah conflict. Israel was created by the victors of the WW II in the land that belonged to the Arab Palestinians (both Muslims and Christians), justifying the move as the implementation of the Biblical description of the Promised Land.
In my opinion, Israel was a mere puppet state created by these victors to wash out their hands from the responsibility of the Holocaust tragedy. If they really wanted to repay the mistake they made for letting the European Jews to be killed mercilessly in the Holocaust during the WW II, they should have integrated the Jewish people back into the society they belonged to instead of creating an exclusively Jewish state in the heart of the Middle East and in doing so, they robbed the fundamental rights of the Arab Palestinian people to live peacefully in their own land. The creation of a Jewish state of Israel in the Middle East was not the correct solution to the problem and instead it created more problems in the region. The subsequent Israeli – Palestinian conflict is the outcome of this shortsightedness, or I may say that it was purposely designed to serve the greed and interest of these powers?
Q:
Do you think Israel has a right to exist, but simply disagree with their policies, and protect itself, and how do you think Israel should have responded to the kidnapping of its soldiers?
A:
Every human being has the right to live. Both Palestinians and Israelis have this same right. We have to respect this fact. And since we cannot turn back the time, I see there is no problem for Israel to exist. At the same time, Israeli government should have no problem for an independent state of Palestine. Don’t you think that the Palestinian people have the same right to create an independent state of Palestine in their own land?
As for the kidnapping case, if Israel is really a “democratic” state, they should conduct dialog and negotiation to solve the problem instead of using their superior military prowess to kill innocent people in the region. I think dialogue is the best way forward to achieve a meaningful solution to the problem. What is your take in this matter? How Israel should have responded to the kidnapping of its soldiers?
Q:
Do your Indonesian friends on a whole support or condemn Israel? Does the divide between support and opposition occur solely on religious grounds or are there Indonesian Muslims who support Israel and Indonesian Christians who condemn Israel?
A:
Indonesia is an independent state. Indonesian Constitution firmly rejects all kind of occupation and colonialism. If it is true that Israel is wrongfully occupies the rightful territories of the Palestinian people, it is justifiable if Indonesia condemns Israel.
I cannot say much about the personal views of my fellow Indonesians as a whole. But if you want to know about it, you can browse the Indonesian blogosphere to see the reaction yourself. Religion, apart from this national philosophy, is, I believe, also plays a part in the reaction to this conflict.
Q:
I should add as a disclaimer that my opinion of the Middle East is influenced as well, being of Jewish heritage and the son of holocaust survivors. I feel Israel's apparent hostilities toward Hezbollah are due to the fact the Jews were loaded onto trains and put into ovens the last time they tried appeasing their enemies. Personally see Israel as in a fight for its survival; to me it seems that if Palestinians lay down their arms, there is no more war but if Israel lays down its arms, there is no more Israel. Moreover, I don't see Israel's conduct as being fundamentally different from other countries and find it has been actually mild compared to how countries like Indonesia, Algeria, Pakistan, the
Sudan and China conduct themselves militarily.
A:
About the conduct of the Indonesian military, I should say that they made mistakes in the past. A lot of human right abuses have been done by the military in conflict areas like Aceh or the erstwhile Indonesian province, the East Timor. But you have to understand that these mistakes occurred during the military regime of General Suharto and with tacit approval from Washington. Just like what the Israeli government is now doing with the clear approval from President Bush.
One thing should also be cleared here that the case in Indonesia is different from Israel. Indonesia was under an authoritarian rule, a military regime, while Israel follows democracy. Aceh is a rightful territory of the Indonesian state. The military was used by the government to curb the separatist group from advocating the independence of Aceh from Indonesia. East Timor is a total mistake. It was against the Indonesian Constitution.
At present, Indonesia is a democratic state and the military is under the leadership of a civilian leader. The current Indonesian military is different from the one under the Suharto regime.
What about Palestine and the suffering of the Palestinian people? Would you comment about it?
Q:
Also, I've heard that in Lebanon, the towns being bombarded are largely towns accused of hiding terrorists; Christian areas have remained untouched. I personally view that as a sign Israel is simply trying to hunt down its enemies. Would your views on Israeli attacks be any different if the civilians being bombed were largely Christian?
A:
Hunting down enemies? Why Israel occupies Southern Lebanon? Whose territory is Southern Lebanon? Christian territories remained untouched? I suggest you to re-check your reference.
The advance of the IDF to the Southern Lebanon in the recent conflict was a total disregard of international laws and the action could be termed as an occupation, military aggression. Just like what Saddam did to Kuwait. What’s your take in this matter?
For me, any attack is inhuman. I would condemn all kind of attack towards any kind of group of people or population, regardless of the region, religion, ethnicity or any background they belong to. Being an integral part of multi faceted societies like India and Indonesia, I am blessed to learn to respect human lives regardless of their creed or skin color.
Q:
Lastly, if this is about Muslim solidarity and/or Middle Eastern solidarity, does it also exist for the Sudanese Muslims massacred by Arabs, the Lebanese Catholics massacred by Palestinians in the Lebanese civil war or Kurds and other civilians massacred by Saddam, for instance?
A:
Personally, I should emphasize once again that all atrocities as inhuman and I condemn them all. It is very sad and unfortunate that we have to be a part or to witness these tragedies. I hope that we all can live in peace and harmony.
Q:
Interested in your response.
A:
Thank you.
(Note: Q stands for Askanazi's Question while A stands for my Answer)
Q:
I noticed on your blog your apparent interest in Middle East affairs.
A:
First of all, I would like to stress here that my academic interest is more into the politics and society in South Asia, especially India. Middle East affairs just happened to be one of those affairs in international politics that attract the attention of most of political scientist or political analysts. I fall into the category of those political scientists/commentators who are interested in this Middle East affairs but do not consider myself as the specialist in this matter.
Anyway, being a student of political science, I would like to share the knowledge I’ve learned in the classroom in the hope of spreading the knowledge to wider audiences.
Q:
Just wondering, do you see the Israel-Palestine conflicts as entirely the fault of Israel or do you feel Israel, Palestine and Hezbollah share responsibility?
A:
Talking about responsibility, I see the responsibility lies in the hands of all the participants in this conflict (Israel – Hezbullah conflict). All parties are responsible for the humanitarian tragedy inflicted upon the population in the region. These innocent people, regardless of their nationalities and religions, are the ones who suffer the most in this conflict. They were, and still are, trapped in the conflict of interest of those greedy personalities who disregard the value of human lives.
Bigger players in international politics like the US and its European allies also share this responsibility. In my opinion, it is these governments that created the mess in the first place. Israel and Hezbullah are like the peons in a chess game. They are forced to fight against each other while the big boys standing in the periphery, waiting for the tragedy to unfold.
As for the Israel – Palestine conflict, I see it as something slightly different from the Israel – Hezbullah conflict. Israel was created by the victors of the WW II in the land that belonged to the Arab Palestinians (both Muslims and Christians), justifying the move as the implementation of the Biblical description of the Promised Land.
In my opinion, Israel was a mere puppet state created by these victors to wash out their hands from the responsibility of the Holocaust tragedy. If they really wanted to repay the mistake they made for letting the European Jews to be killed mercilessly in the Holocaust during the WW II, they should have integrated the Jewish people back into the society they belonged to instead of creating an exclusively Jewish state in the heart of the Middle East and in doing so, they robbed the fundamental rights of the Arab Palestinian people to live peacefully in their own land. The creation of a Jewish state of Israel in the Middle East was not the correct solution to the problem and instead it created more problems in the region. The subsequent Israeli – Palestinian conflict is the outcome of this shortsightedness, or I may say that it was purposely designed to serve the greed and interest of these powers?
Q:
Do you think Israel has a right to exist, but simply disagree with their policies, and protect itself, and how do you think Israel should have responded to the kidnapping of its soldiers?
A:
Every human being has the right to live. Both Palestinians and Israelis have this same right. We have to respect this fact. And since we cannot turn back the time, I see there is no problem for Israel to exist. At the same time, Israeli government should have no problem for an independent state of Palestine. Don’t you think that the Palestinian people have the same right to create an independent state of Palestine in their own land?
As for the kidnapping case, if Israel is really a “democratic” state, they should conduct dialog and negotiation to solve the problem instead of using their superior military prowess to kill innocent people in the region. I think dialogue is the best way forward to achieve a meaningful solution to the problem. What is your take in this matter? How Israel should have responded to the kidnapping of its soldiers?
Q:
Do your Indonesian friends on a whole support or condemn Israel? Does the divide between support and opposition occur solely on religious grounds or are there Indonesian Muslims who support Israel and Indonesian Christians who condemn Israel?
A:
Indonesia is an independent state. Indonesian Constitution firmly rejects all kind of occupation and colonialism. If it is true that Israel is wrongfully occupies the rightful territories of the Palestinian people, it is justifiable if Indonesia condemns Israel.
I cannot say much about the personal views of my fellow Indonesians as a whole. But if you want to know about it, you can browse the Indonesian blogosphere to see the reaction yourself. Religion, apart from this national philosophy, is, I believe, also plays a part in the reaction to this conflict.
Q:
I should add as a disclaimer that my opinion of the Middle East is influenced as well, being of Jewish heritage and the son of holocaust survivors. I feel Israel's apparent hostilities toward Hezbollah are due to the fact the Jews were loaded onto trains and put into ovens the last time they tried appeasing their enemies. Personally see Israel as in a fight for its survival; to me it seems that if Palestinians lay down their arms, there is no more war but if Israel lays down its arms, there is no more Israel. Moreover, I don't see Israel's conduct as being fundamentally different from other countries and find it has been actually mild compared to how countries like Indonesia, Algeria, Pakistan, the
Sudan and China conduct themselves militarily.
A:
About the conduct of the Indonesian military, I should say that they made mistakes in the past. A lot of human right abuses have been done by the military in conflict areas like Aceh or the erstwhile Indonesian province, the East Timor. But you have to understand that these mistakes occurred during the military regime of General Suharto and with tacit approval from Washington. Just like what the Israeli government is now doing with the clear approval from President Bush.
One thing should also be cleared here that the case in Indonesia is different from Israel. Indonesia was under an authoritarian rule, a military regime, while Israel follows democracy. Aceh is a rightful territory of the Indonesian state. The military was used by the government to curb the separatist group from advocating the independence of Aceh from Indonesia. East Timor is a total mistake. It was against the Indonesian Constitution.
At present, Indonesia is a democratic state and the military is under the leadership of a civilian leader. The current Indonesian military is different from the one under the Suharto regime.
What about Palestine and the suffering of the Palestinian people? Would you comment about it?
Q:
Also, I've heard that in Lebanon, the towns being bombarded are largely towns accused of hiding terrorists; Christian areas have remained untouched. I personally view that as a sign Israel is simply trying to hunt down its enemies. Would your views on Israeli attacks be any different if the civilians being bombed were largely Christian?
A:
Hunting down enemies? Why Israel occupies Southern Lebanon? Whose territory is Southern Lebanon? Christian territories remained untouched? I suggest you to re-check your reference.
The advance of the IDF to the Southern Lebanon in the recent conflict was a total disregard of international laws and the action could be termed as an occupation, military aggression. Just like what Saddam did to Kuwait. What’s your take in this matter?
For me, any attack is inhuman. I would condemn all kind of attack towards any kind of group of people or population, regardless of the region, religion, ethnicity or any background they belong to. Being an integral part of multi faceted societies like India and Indonesia, I am blessed to learn to respect human lives regardless of their creed or skin color.
Q:
Lastly, if this is about Muslim solidarity and/or Middle Eastern solidarity, does it also exist for the Sudanese Muslims massacred by Arabs, the Lebanese Catholics massacred by Palestinians in the Lebanese civil war or Kurds and other civilians massacred by Saddam, for instance?
A:
Personally, I should emphasize once again that all atrocities as inhuman and I condemn them all. It is very sad and unfortunate that we have to be a part or to witness these tragedies. I hope that we all can live in peace and harmony.
Q:
Interested in your response.
A:
Thank you.
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