A+ A-

Articles & Commentaries

2022/70 “Thai PM Needs to Show His Cards if He Survives the Upcoming No-Confidence Fight” by Termsak Chalermpalanupap

 

Thailand Prime Minister Prayut’s political future is in no danger of failing in the short term, but it will depend on how he handles the no-confidence debate, Thammanat Prompao’s manoeuvres and the grievances of the group of restless government MPs. In this picture, Thailand Prime Minister Prayut Chan-o-cha delivers a speech as part of the 27th International Conference on The Future of Asia in Tokyo on 26 May 2022. Photo: Kazuhiro NOGI/AFP.

EXECUTIVE SUMMARY

  • Thai Prime Minister General Prayut Chan-ocha and most of the 10 members of his cabinet targeted in a no-confidence motion to be debated in the third week of July are in no danger of falling.
  • The ruling coalition supporting Prayut is strong and in control of a comfortable majority in the House of Representatives. In early June, it managed to pass the first reading of the administration’s draft 2023 budget bill with a wide margin of 278 to 194 votes in the House.
  • Meanwhile, the opposition has been weakened by defections.
  • However, several challenges confront the Prime Minister. Captain Thammanat Prompao, leader of the “independent” Thai Economic Party, could create serious tensions within the ruling coalition. While his party has only 16 MPs, he claims that he has “more than 40 MPs” on his side.
  • Also, a group of government MPs from small parties and micro-parties is also clamouring for attention and for reconsideration of proposed changes in the election law, in exchange for their support in the upcoming no-confidence vote.
  • Prayut’s political future will depend on how he handles the no-confidence debate, Thammanat’s manoeuvres and the grievances of the group of restless government MPs.

*Termsak Chalermpalanupap is Visiting Fellow in the Thailand Studies Programme, ISEAS –Yusof Ishak Institute. He served previously as a researcher on ASEAN political and security cooperation at the Institute’s ASEAN Studies Centre.

Perspective 2022/70, 12 July 2022

Download PDF Version

INTRODUCTION

Thai Prime Minister General Prayut Chan-ocha and most of the 10 ministers in his government[1] facing a no-confidence motion are in no danger of losing the vote in the House of Representatives set for the third week of July. The seven parties in the parliamentary opposition do not have enough votes to unseat the prime minister or any of their other targets, unless at least 46 government MPs defect to vote with them.

Two ministers from the Phalang Pracharat Party (PPP), the largest party in the ruling coalition, are vulnerable, however, and will have to work hard to avoid defeat. They are Chaiwut Thanakamanusorn, the digital economy and society minister, and Suchart Chomklin, the labour minister. Both are members of the party’s recently revamped 22-member executive committee, and Suchart is also its director of operations.

The opposition’s motion accuses Chaiwut of “behaving immorally, and seriously violating as well as failing to comply with the ethical standards”.[2] A deputy leader of the Phuea Thai Party (PT), Yutthapong Charas-satien, has dropped strong hints about having dug up dirt about Chaiwut’s private life.[3]

Labour Minister Suchart, on the other hand, has requested that House Speaker Chuan Leekpai investigate how his name was mysteriously added to the list of ministers facing the no-confidence motion just a few hours before the motion’s formal submission on 15 June. He believes that many of the 182 opposition MPs who signed the motion may not know that he was subsequently included among its targets.[4]

Suchart suspects secret collusion between some opposition leaders and an “influential figure outside the opposition” who has a vicious grudge against him. Quite obviously, Suchart has in mind Captain Thammanat Prompao, leader of the “independent” Thai Economic Party (TEP). Thammanat, when he was secretary-general of the PPP, frequently clashed with Suchart. Eventually, Thammanat was expelled from the PPP last January.

Thammanat’s TEP now has 16 MPs in the 477-member House of Representatives. He claims, however, that he has the support of more than 40 MPs, including several from the PPP and from small parties (each with two to five MPs) and micro-parties (each with only one MP) in the ruling coalition.[5]

Thammanat is a shrewd operator, a wild card capable of creating political tensions or worse, and a man whom the prime minister and ministers facing the no-confidence motion cannot ignore.

RULING COALITION IN CONTROL, BUT…

The upcoming no-confidence debate, which will last four days starting on 19 July, will be the fourth and the last in the current four-year term of this House of Representatives, whose members took office after the March 2019 general election. General Prayut and his ministers have overcome three previous no-confidence debates without much trouble.[6]

The easy passage in its first reading on 3 June of the Prayut administration’s draft 2023 budget bill, by a vote of 278 to 194,[7] suggests that the ruling coalition controls a comfortable majority in the House.

On 10 July there will be a by-election in Lampang Province’s Constituency No. 4. Captain Thammanat’s TEP has fielded a strong candidate, who is expected to win; this victory will increase the number of active MPs in the House to 478. In order to unseat the prime minister or any other ministers in the upcoming no-confidence vote, scheduled on 23 July, the opposition will thus need 240 votes. As things now stand, it is highly unlikely that the opposition will be able to instigate a large-scale defection of government MPs to join in voting against the ministers targeted in the no-confidence motion.

Captain Thammanat, however, is in a unique position to create serious tensions in the ruling camp. If his candidate wins the Lampang by-election, the number of MPs in his TEP will rise to 17. This will make his party the fourth largest government party — after the PPP with 97 MPs, Bhumjaithai with 62 MPs, and the Democrat with 51 MPs — if Thammanat brings the TEP into the ruling coalition.

If and when the TEP joins the ruling coalition, the party will be able to ask for at least two or three cabinet posts – based on the existing rate of allocation of one such post for every five MPs that a party has. The currently fourth largest government party, the 12-MP-strong Chatthai Phatthana, holds one ministerial post and one deputy ministerial post. These are held by Varawut Silpa-archa, minister of natural resources and the environment, and Praphat Phothasoothon, deputy minister of agriculture. Praphat is also Chatthai Phatthana’s secretary-general.

Last September, while he was still secretary-general of the PPP, Thammanat was fired from the post of deputy minister of agriculture following the collapse of his scheme to oust General Prayut from the premiership in the no-confidence vote held early that month. Now, as leader of the TEP, he may want a full minister’s post and up to two deputy ministers’ posts for the party’s senior MPs in exchange for supporting General Prayut’s premiership.

But Thammanat must first force General Prayut to reshuffle his cabinet. How? Perhaps by making at least two ministers look bad in the upcoming no-confidence debate.

MINISTERS IN HOT WATER

General Prayut has dismissed calls from government parties for a cabinet reshuffle since the sudden dismissals of Captain Thammanat and Deputy Labour Minister Dr Narumon Pinyosinwat[8] from their cabinet posts last September.

Recently, however, two deputy ministers have been plunged into serious legal hot water. Deputy Education Minister Kanokwan Wilawan has been accused by the National Anti-Corruption Commission (NACC) of encroaching on national forest land, [9] and Deputy Interior Minister Nipon Bunyamanee has also been accused by the NACC of corruption while he was heading the Songkhla Provincial Administration from 2013 to 2019.

The second of these two is among those cabinet members targeted by the pending no-confidence motion, which opposition leaders have described as a well-coordinated campaign “to chop off heads and demolish political scaffolding” supporting General Prayut’s premiership. This approach explains the motion’s focus on leaders and secretaries-general of key government parties, with the notable omission of Agriculture Minister and Democrat Party secretary-general Chalermchai Sri-on.

PT leader and Leader of the Opposition Dr Cholanan Sri-kaew has denied there was any “compromise” with any government parties to pull punches. The opposition, he has insisted, will aim at slaughtering all the no-confidence targets in the House.[10] However, he conceded that, this time, the opposition does not have much material to zero in on Chalermchai. That minister was censured in the previous no-confidence debate, in which he prevailed with a vote of 270 to 199 – the highest vote of confidence among the six ministers targeted last September.[11]

By not wasting time on strong ministers, the opposition will have more opportunity to attack the prime minister and some of the more vulnerable ministers on its list, particularly Chaiwut and Suchart. These two men received low votes of confidence last September: Chaiwut survived by a vote of 267-202, Suchart by 263-201.[12]

If Captain Thammanat and his TEP MPs withhold their support from these two ministers in this month’s votes in parliament, they will once again receive low votes of confidence, and thus face additional pressure to call it quits.

GAME ON FOR SMALL AND MICRO-PARTIES

The ruling coalition comprises 17 parties. Among them, 11 parties, with a total of 21 MPs,[13] do not hold any of the 36 cabinet posts. However, the Action Coalition for Thailand Party, with only 5 MPs. has been given one cabinet post — held by party leader Dr Anek Laothamatas, serving as minister of higher education, science, research and innovation. Earlier, the Chatthai Phatthana Party, with only 4 MPs, was given one cabinet post — held by Tewan Liptapallop, who served as minister in the prime minister’s office before resigning in July 2020.

Now these small parties and micro-parties worry that they will suffer political extinction in the next general election if proposed amendments to the election law appearing to favour large parties are adopted. The parliament has already approved amendment of the constitution to increase the number of (single seat) constituencies from 350 to 400, and to reduce the number of party-list House seats from 150 to 100. This change will benefit large parties with the resources to field competitive candidates in all 400 constituencies. Small parties and micro-parties will face an uphill struggle to compete with large parties, and their chances of winning in any constituency will be virtually nil.

Worse still, additional proposed amendments will change the rules for the allocation of party-list House seats among parties and consequently wipe out all micro-parties. One of the proposed changes is to do away with the rule concerning how many MPs a party “deserves to have” based on the total of votes collected by its candidates.

In Thailand’s 2019 general election, the PT’s candidates collected altogether 7.881 million votes, which constituted 22.16 per cent of the grand total of 35.561 million votes from all 350 constituencies nationwide. Twenty-two per cent of the seats in the 500-member House is 110 MPs, the number of MPs that the PT “deserved to have”. But the PT’s candidates had already won 136 of the 350 House seats in constituency races; in other words, the PT had won more House seats than it “deserved to have”; therefore it did not get any share of the 150 party-list House seats.

In the next general election, each voter will cast two ballots: one to elect a candidate, and another to choose a party. The total of second-ballot votes that each party receives will go towards calculating its share of the party-list House seats. At issue now is how the allocation is to be calculated. Large parties want to derive the rate of allocation by dividing the grand total of all second ballots collected by all parties in the race by 100, the number of party-list House seats. For example, if the grand total of second ballots cast is 40 million, the rate of allocation of party-list House seats will be one party-list House seat per 400,000 second-ballot votes.

Small parties and micro-parties, both those in the ruling coalition and those in the opposition, have joined hands in campaigning against the proposed change. They want to divide the grand total of the second ballot votes by 500, the total number of House seats. In this case, if the grand total of the second ballot votes cast is 40 million, the rate of allocation of party-list House seats will be one seat per 80,000 second-ballot votes.[14] Adoption of the latter formula will give these parties some chance of getting a share of the 100 party-list House seats in the next general election.

These small parties and micro-parties also want to retain the rule concerning how many MPs each party “deserves to have”. In this effort, they have gained the support of many other active parties that have no MPs in the current House.[15]

Labour Minister Suchart, who is in charge of liaising with small parties and micro-parties in the ruling coalition, has promised to bring the parties’ grievances and demands to the attention of the PPP’s leadership. Inside the PPP, there are now concerns that the proposed changes to the election law will indeed enable the PT to achieve a “landslide victory” in the next general election.

The PT hopes to win at least 250 of the 500 House seats in that election. It will then be able to play the role of indisputable core leader in forming the next coalition government along with a few like-minded allied parties, notwithstanding the fact that the 250 senators[16] will still participate in the selection of the next prime minister.

The chief opposition party has been boosted in recent months by the arrival of Paetongtarn Shinawatra to chair the PT’s advisory committee for participation and innovation. The 36-year-old businesswoman is the youngest daughter of exiled former Prime Minister Thaksin Shinawatra. Paetongtarn has also become “the head of the Phuea Thai Family” and spearheaded a campaign to woo anti-military Red Shirts to return to support the party.[17]

In a recent survey undertaken by NIDA Poll, Paetongtarn’s popularity rating doubled from the 12.53 per cent figure in the previous survey in March to 25.28 per cent, compared with General Prayut’s 11.68 per cent (12.67 per cent in March). In fact, General Prayut’s popularity rating dropped to third place, behind those of not only Paetongtarn but also Move Forward Party leader Pita Limjaroenrat. The latter’s rating dipped slightly, from 13.42 per cent in March to 13.24 per cent in June.[18]

In theory, a large number of the senators can still help a minority coalition’s nominee win the next premiership. However, in reality, such a lame duck prime minister would not last long, as his administration’s draft bills would be blocked in the House, and he would be voted out in the first no-confidence debate. Faced with such a dreadful political stalemate, the Thai military might be tempted to step in once again to break that damaging stalemate.

KEEPING HIS CARDS CLOSE TO HIS CHEST

As he faces both the short- and medium-term future, General Prayut is carefully keeping his cards close to his chest. His well-known wish is to host this year’s APEC Economic Leaders’ Meeting, scheduled for Bangkok from 18 to 19 November, and to complete his four-year term in March 2023.

Other than this, the prime minister has not disclosed his thoughts about surmounting existing political hurdles: the upcoming no-confidence debate, the calls for a cabinet reshuffle, the grievances and demands of small parties and micro-parties in the ruling coalition, and the lingering doubt on whether he is approaching the eight-year constitutional limit on time served in the premiership in August.[19] Neither has he been willing to discuss his political plans beyond the end of his four-year term.

Occasionally, General Prayut has given the Thai public a piece of his mind. One such occasion took place on 6 June in Phuket, where he travelled to deliver a keynote address to the Thailand Tourism Congress 2022.

To his prepared speech, General Prayut added a few extra comments, including “Seeing the sea makes me wish I could go for a swim. To tell you the truth, I have not swum in the sea for eight years now… Seeing numerous problems, I cannot complain, because I am the prime minister. Many people say I have complained a lot. But I am confident that the situation will improve and get better, like what I have often said about ‘Better Thailand’. … I am not going to die in office. It depends on the people. Today being in my position, I just would like all to help. …”[20]

These recent impromptu remarks indicate that General Prayut is gaining more self-confidence and becoming more optimistic about Thailand and, perhaps, about his political future as well.

At the same time, some young protesters have also recently returned to the streets of Bangkok to demand General Prayut’s resignation. On some tense evenings, they have clashed with anti-riot police near the prime minister’s residence. Some unknown “third hand” might be supporting these young protesters, just to unnerve General Prayut in the approach to the upcoming no-confidence debate in the third week of July.

CONCLUSION

There is no doubt that General Prayut and his ministers will all overcome the no-confidence vote that they face later this month. The ruling coalition remains strong and in control of a comfortable majority in the House, whereas the opposition has been weakened by defections.

What remains unclear is whether or not General Prayut will take over a political party, perhaps the PPP, and meet the challenge of the PT head on in Thailand’s next general election. Without a party of his own, General Prayut’s political survival will continue to depend precariously on the goodwill of his “Big Brother”, Deputy Prime Minister Prawit Wongsuwan, the current leader of the PPP, and on the support of the PPP leadership, over which General Prayut has had no control.

The luxury of staying in power without having to lead a party will soon end. General Prayut must decide what to do sooner rather than later and put all his cards on the table to show what he sees in his political future.

ENDNOTES


[1] The 11 targeted in the no-confidence motion are the following.

  1. General Prayut Chan-ocha, prime minister, and concurrently defence minister
  2. Jurin Laksanawisit, deputy prime minister, and minister of commerce; leader of the Democrat Party.
  3. Anutin Charnvirakul, deputy prime minister, and minister of public health; leader of the Bhumjaithai Party.
  4. General Prawit Wongsuwan, deputy prime minister; leader of the Phalang Pracharat Party (PPP).
  5. General Anupong Paochinda, minister of interior.
  6. Saksiam Chidchob, minister of transport; secretary-general of the Bhumjaithai Party.
  7. Chaiwut Thanakamanusorn, minister of digital economy and society; a member of the PPP’s executive committee.
  8. Juti Krairerk, minister of social development and human security; a Democrat MP, targeted for the first time in four years.
  9. Santi Promphat, deputy finance minister; secretary-general of the PPP.
  10. Nipon Bunyamanee, deputy interior minister; a deputy leader of the Democrat Party.
  11. Suchart Chomklin, minister of labour; a member of the PPP’s executive committee and the party’s director of operations.

[2] “ฝ่ายค้าน ยื่นไม่ไว้วางใจ 11 รัฐมนตรี ฉ้อฉล ทุจริต ยึดติดอำนาจ ไร้ความสามารถ ” [Opposition submits its no-confidence motion against 11 ministers — untruthful, corrupt, clinging to power, and incompetent], Prachachat Business, 15 June 2022 (www.prachachat.net/politics/news-95585, accessed 18 June 2022). The press report contains a summary of all the accusations against each of the 11 targets of the no-confidence motion.

[3] “‘ยุทธพงค์’ โว มีใบเสร็จ ‘ศึกชักฟอก’ เด็ดชีพ รัฐมนตรี ตายคาสภา รับรองมีกรี๊ด” [ ‘Yuttapong’ claims he has the receipt (evidence) for the no-confidence battle to kill a minister in the House; guarantees there will be screams], Bangkok Business News, 29 May 2022 (www.bangkokbiznews.com/politics/1007019, accessed 19 June 2022).

[4] “สุชาติยื่นชวนสอบ ญัตติชักฟอกเถื่อนข้องใจ รมต. โดนอภิปราย 10 คน เพิ่มเป็น 11 คน” [‘Suchart’ asks ‘Chuan’ to probe ‘the unlawful no-confidence motion’, why 10 debate targets became 11], Thai Post, 17 June 2022 (www.thaipost.net/politics-news/163676, accessed 18 June 2022).

[5] “‘ชัยวุฒิ’ เชื่อศึกชักฟอกฉลุย แม้ไม่มี ศท. ‘ธรรมนัส’ ชัด รมต. ปากเก่ง โวในสภามีเกิน 40 เสียง” [‘Chaiwut believes (he) can survive the no-confidence vote even without the support of the Thai Economic Party; ‘Thammanat’ hits back at the minister with a big mouth, claiming he has more than 40 votes in the House], Isra News, 26 May 2022 (www.isranews.org/article/isranews-news/109108, accessed 19 June 2022).

[6] The data below summarize the voting outcome of each of the three previous no-confidence motions.

[7] The table below presents details on the vote on the draft 2023 budget bill.

[8] Dr Narumon Pinyosinwat is known to be a close ally of Captain Thammanat. She remains a member of the PPP’s executive committee and in fact continues to serve as the party’s treasurer.

[9] “ปปช. ชี้มูล ‘กนกวรรช’ รมช. ศธ. ผิดข้อหารุกป่าเขาใหญ่พ่วงฝ่าฝืนจริยธรรม” [NACC identifies valid evidence against Deputy Education Minister Kanokwan for encroaching on Khao Yai National Park, plus violation of ethical standards], Kom Chad Luek, 9 June 2022 (www.komchadluek.net/news/518134, accessed 18 June 2022). Also accused by the National Anti-Corruption Commission (NACC) was Kanokwan’s father, Sunthorn Wilawan, who is head of the Prachinburi Provincial Administration. Sunthorn at first disappeared, fleeing an arrest warrant, but surrendered to the police on 21 June. Deputy Education Minister Kanokwan surrendered to the police to face charges, and has been released on bail pending a hearing in court. If the court accepts the prosecutor’s case against her and orders the termination of her service as an MP, she will immediately lose her cabinet post. Likewise, Deputy Interior Minister Nipon, who is not an MP, is also awaiting a court decision. If it goes against him, he will immediately lose his cabinet post.

[10]  “ฝ่ายค้านปัด เกี๊ยะเซียะ” [Opposition dismisses talks about compromise], Siam Rath, 16 June 2022 (https://www.siamrath.co.th/n/357466, accessed 18 June 2022).

[11] See note 6 above.

[12] Ibid.

[13] The New Economics Party with six MPs, the Thai Local Power Party with five MPs, the Thai Forest Conservation Party with two MPs, and eight micro-parties with only a single MP each; see details in note 7 above.

[14] In the 2019 general election, the allocation rate was one party-list House seat per 71,123 votes. Consequently, 12 parties, each with collected votes ranging from 73,421 votes (Phalang Chatthai) to 33,787 votes (Thai Rak Dham) were given one party-list House seat apiece. Eleven of them, the exception being Thai People Power, joined the ruling coalition. Subsequently, Thai Civilised turned to join the opposition. Three of the 11 micro-parties in the ruling coalition, People Reform, Pracha Niyom, and Thai People Justice, have dissolved themselves and joined the PPP.

[15] The latest records of the Office of the Election Commission show that, as of 14 March 2022, there were 87 parties in operation. Only 24 of them — 17 in the ruling coalition and seven in the opposition — have had active MPs. See  https://www.ect.go.th/ect_th/download/article/article_20220315134054.pdf, accessed 20 June 2022. See also “‘คฑาเทพ’ โว 82 พรรคเล็กหนุน ส.ส. ใช้ 500 หารหากเลือกตั้ง ได้ ส.ส. 57 ที่นั่ง” [‘Krathathep’ claims 82 parties support the idea of using 500 as the divider; this will enable them to win up to 57 party-list House seats], Banmuang, 11 June 2022 (www.banmuang.co.th/news/region/283892, accessed 20 June 2022). Krathathep Techadej-ruerngkul is leader of one of the eight government micro-parties, Phuea Chatthai.

[16] In the 5 June 2019 selection of a new prime minister, 249 of the 250 senators voted for General Prayut Chan-ocha, who won the premiership with a total of 500 votes, including 251 votes from elected MPs in 17 parties. His rival, Thanathorn Juangroongruangkit, leader of the Future Forward Party, received only 244 votes, all from MPs in 7 parties. Most of the 250 senators were hand-picked in 2018 by a secretive search committee headed by General Prawit Wongsuwan when Thailand was under the rule of the military regime headed by General Prayut. In accordance with the terms of the military-sponsored 2017 Constitution, the appointed senators shall continue to take part in the selection of every new prime minister during their five-year term, ending in May 2024.

[17]  “ตั้ง ‘ณัฐวุฒิ ไสยเกื้อ’ นั่ง ผอ. ครอบครัวเพื่อไทย ดูดกลับแฟนคลับเสื้อแดง” [‘Nattawut Saikua’ appointed director of operations of the Phuea Thai Family to woo Red Shirts to join the fan club,] Thansettakij Business News,14 June 2022 (www.thansettakij.com/politics/528795, accessed 20 June 2022). Nattawut was formerly one of the most prominent leaders of the Red Shirts. He served as deputy minister of commerce and deputy minister of agriculture in the PT-led coalition government of Prime Minister Yingluck Shinawatra, 2011-2014.

[18] “บุคคลที่ประชาชนสนับสนุนให้เป็นนายกรัฐมนตรีในวันนี้” [The person whom the people support to be the prime minister today], NIDA Poll, 26 June 2022 (https://bit.ly/3PiRSI3, accessed 28 June 2022. The survey was conducted between 20 and 23 June 2022. Note that fully 18.68 per cent of respondents to the survey could not yet specify an individual whom they considered suitable for the premiership.

[19] See the author’s “How Much Longer Can Thailand’s Prime Minister Rule Before Reaching the Eight-Year Limit”, ISEAS Perspective 2021/139, 27 October 2021 (/articles-commentaries/iseas-perspective/2021-139, accessed 28 June 2022).

[20] “นายกโว วันนี้อะไรก็ดีไปหมด ประเทศสุขสงบ ลั่น ไม่อยู่จนตายรัง” [ ‘Prime Minister’ claims today everything is good, the country is at peace; affirms will not die in the nest], Bangkok Business News, 6 June 2022 (www.bangkokbiznews.com/politics/1008479, accessed 20 June 2022). “Not to die in the nest” means not to die while in power as the prime minister.


ISEAS Perspective is published electronically by: ISEAS – Yusof Ishak Institute   30 Heng Mui Keng Terrace Singapore 119614 Main Tel: (65) 6778 0955 Main Fax: (65) 6778 1735   Get Involved with ISEAS. Please click here: /support/get-involved-with-iseas/ISEAS – Yusof Ishak Institute accepts no responsibility for facts presented and views expressed.   Responsibility rests exclusively with the individual author or authors. No part of this publication may be reproduced in any form without permission.  
© Copyright is held by the author or authors of each article.
Editorial Chairman: Choi Shing Kwok  
Editorial Advisor: Tan Chin Tiong  
Editorial Committee: Terence Chong, Cassey Lee, Norshahril Saat, and Hoang Thi Ha.  
Managing Editor: Ooi Kee Beng  
Editors: William Choong, Lee Poh Onn, Lee Sue-Ann, and Ng Kah Meng  
Comments are welcome and may be sent to the author(s).

2022/69 “The Nusantara Project: Prospects and Challenges” by Yanuar Nugroho and Dimas Wisnu Adrianto

 

The relocation of the Indonesian capital from Jakarta to East Kalimantan is perhaps the most ambitious government project in history. This picture shows President Joko Widodo having spent the night camping in the Penajam North Paser Regency, East Kalimantan Province on 14 March 2022, where Indonesia’s new capital will be located. Facebook, Source: https://www.facebook.com/photo/?fbid=341483858009060&set=pcb.341484078009038.

EXECUTIVE SUMMARY

  • The relocation of the Indonesian capital from Jakarta to East Kalimantan is perhaps the most ambitious government project in history, both politically and technocratically.
  • From the national planning perspective, it offers a shining opportunity for stimulating growth after the pandemic and promoting equitable development in the country.
  • However, the hasty manner in which the relocation was pushed through suggests that proper studies and due diligence were neglected on multiple fronts (from the lack of adherence to proper legislative procedures, to the lack of detailed planning and environmental impact studies, and to the lack of proper economic planning and modelling of the likely impact of the massive move).
  • All this portends very grave consequences. Furthermore, unintended consequences of the development of the new capital should be identified, anticipated, and when manifested, mitigated. 
  • A foresight exercise might be needed before the government goes full-scale into developing the new capital. This would ensure better and more meaningful public participation and closer involvement of all stakeholders – government, private sector, civil society, academia, media, as well as indigenous groups and local communities.

* Yanuar Nugroho is Visiting Senior Fellow at ISEAS – Yusof Ishak Institute and Lecturer in the Driyarkara School of Philosophy, Jakarta. Dimas Wisnu Adrianto is Lecturer in the Department of Urban and Regional Planning, Universitas Brawijaya, Malang, Indonesia.

ISEAS Perspective 2022/69, 7 July 2022

Download PDF Version

INTRODUCTION

The Indonesian government’s plan to move the national capital (Ibu Kota Negara, or IKN) from Jakarta to East Kalimantan is a prestigious and ambitious project. Thirty months after it was publicly announced, the National Capital Law (IKNLaw), the juridical basis for the relocation of the capital, has been ratified following approval by Members of the Indonesian House of Representatives (DPR) on 18 January 2022.[1] And on 10 March 2022, the Head and Vice Head of the Capital Authority were inaugurated.[2]

Although the idea of relocating the capital is not new,[3] to fully implement and bringing about its realisation is perhaps the biggest government undertaking – both technocratically and politically—in Indonesian history. The ambition for building the new capital, to be named ‘Nusantara’, is reflected in its slogan: locally integrated, globally connected, universally inspired. Nusantara aspires to be the most sustainable city in the world, a symbol of national identity, and the driving force of Indonesia’s economy in the future.[4] Furthermore, the capital relocation is a key component of the overall structural transformation of the country.[5]

However, President Jokowi has only two years left to start executing the agenda. He will certainly not be able to complete the entire task – but he will have to lay firm foundations so that the project can be continued and taken over by his successors. Furthermore, this gigantic work spans from careful and comprehensive city planning, building massive physical infrastructures, moving hundreds of thousands – if not millions – of civil servants and their families, and creating a mechanism for populating the new settlement, to running the country in a new governmental strategy and practice. In short, it is not only about physically building a new city but building a new culture of living and governing.

This paper describes the intended vision of the IKN project and analyses the lapses and risks associated with – or the unintended consequences of – the conceptualisation and implementation of the project thus far.

PROSPECTIVE BENEFITS

From the national planning perspective, the relocation of the capital city offers at least two key propositions. First, the new capital city is expected to stimulate economic growth after the pandemic.To date, Java contributes 58.49 per cent to Indonesia’s GDP, of which 20.85 per cent comes from Jakarta (BPS, 2018). Adequate infrastructure in the new capital is expected to encourage new industrialisation in the surrounding area and create employment opportunities. In the long term, it is expected to become an economic Super Hub driving the economy of the nation.[6] The new capital city is designed as being among the government’s top strategies for national economic recovery after the pandemic,[7] and is projected to be able to support Indonesia’s GDP target of USD180 billion and create 4,811,000 jobs in 2045.[viii] It is also expected to boost East Kalimantan’s economic performance. Some macro indicators are predicted to improve significantly between 2021 to 2030. The province’s economy will grow from 2.38 per cent to 6.3 percent, the poverty rate will fall from 6.54 per cent to 5.92 per cent and the unemployment rate will drop from 6.8-7 per cent to 6–6.5 per cent.[ix]

Second, the new capital city is expected to encourage equitable development. As promised by Jokowi, development must be Indonesia-centric, i.e. equitable throughout Indonesia[x] so that no one region is marginalised, and no one is left behind. This can be done by creating a new epicentre of economic growth outside Java.

Relocating the capital city is undoubtedly expensive. But if the goal is to establish a livable urban environment for the seat of the central government, then this agenda offers an advantage over improving Jakarta through urban regeneration or perhaps retrofitting massive green infrastructures which also requires significant budgeting. Building a city from scratch offers the liberty to accentuate innovative urban design that, with appropriate urban planning and governance, can be environmentally, socially and economically viable. Crucially, urban regeneration entails imminent negative impacts like the possibility of a widening social inequality,[11] particularly due to ‘speculative urbanism’[12] or ‘internal colonisation’.[13] Furthermore, there is a risk that investing in upgrading the environmental condition of a given part of the city may lead to neglect in others.[14]

As such, Nusantara is viewed as an opportunity to “get things right” by starting from a clean slate despite concerns that may make this ‘incorrect’ – such as those regarding environmental and socio-cultural aspects of the capital. There are further prospects to consider. First of these is having the capital city represent national identity, diversity, and appreciation of Pancasila. The commitment to Pancasila and the principle of Bhinneka Tunggal Ika is carried out through community integration of locals and newcomers with different socio-cultural backgrounds. The capital was named ‘Nusantara’ to reflect the spirit of strong unity despite the diversity of cultures, languages and religions.[15]

Second is attaining a more efficient and effective governance. The new capital city will be governed by a special authority whose chief is directly appointed and dismissed by the president. Despite critics over the weak commitment to establish a democratised government,[16] this framework will have the advantage of avoiding political tensions created by local elections (Pilkada). Indeed, the appointment of the chief will remain political, but as the president holds full authority on this, it is expected that a stronger central-local alliance can focus on meeting development targets. This is also stipulated in the IKN Law, which aims to secure the development of the capital despite possible changing political circumstances. The special capital region is a province having full authority to govern it jurisdictional boundary while enjoying strong budgetary support. Crucially, this form of functional decentralisation is different from any other model applied in Indonesia (e.g., Otorita Batam and Otorita Borobudur),[17] which means that this agenda creates a new benchmark. Additionally, the orientation towards efficiency and effectiveness in IKNis optimised by e-government.

Third is creating a smart, green and sustainable capital to improve regional and international competitiveness. The development of the capital as a forest city and a smart and intelligent city is considered relevant to Kalimantan.[18] The green agenda is also represented in the net-zero carbon emissions design[19], the provision of extensive public transportation and active mobility[20] and the commitment to allocate at least 75% of green spaces in the Government Area together with having environmentally friendly technologies for all buildings.[21]

The developing the new capital is to be based on eight main principles,[22] i.e. (i) designing according to natural conditions, (ii) the value of unity in diversity, (iii) connected-active-accessibility, (iv) low carbon emissions, (v) circular and resilient, (vi) safe and affordable, (vii) comfortable and efficient living through technology, and (viii) economic opportunities for all.

Bureaucratically and technically, the relocation of the capital is a multi-year and multi-leadership agenda with a long relay. Referring to the blueprint issued by the Ministry of National Development Planning (BAPPENAS), the relocation of the capital will go through four stages: (i) the relocating of core administrative functions including the President’s office, (2022-2024), (ii) development of a solid/integrated capital city area (2025-2035), (iii) development of the entire infrastructure and socio-economic ecosystem of the three cities –Banjarmasin, Balikpapan, and  Nusantara—to  accelerate the development of East Kalimantan (2035-2045), and finally (iv) establishment of its reputation as the ‘World City for All’.[23]

RISKS AND UNINTENDED CONSEQUENCES

Notwithstanding all the benefits relocating the capital city may reap, this project is, however, fraught with risks.[24] In this section, we outline at least six key areas of concern.

First is the concern of policy priorities being misplaced amid pandemic emergency responses and future development planning. Indonesia is currently experiencing a national budget deficit of more than three per cent per year, a decline in state revenues, and substantive public debt.[25] There is significant concern that the IKN project will distract the government from focusing on managing the pandemic. In 2022, the government allocated IDR455.62 trillion for post-COVID economic recovery despite the country presently transitioning from pandemic to endemic.[26] But it is estimated that the IKN’s project will cost a total of IDR466 trillion,[27] which in the first stage of 2022-2024 alone would require IDR110 trillion.[28] Although the government has repeatedly claimed that the development of IKN will not put undue burden on the state budget since there are many financing options (the state budget, foreign loans, private investment, and public-private partnerships), this is a sizeable commitment from the state which carries significant opportunity costs. The development of IKN itself is estimated to take 15-20 years.[29] The logical implication of this is a shift in the government’s focus from pandemic recovery towards prioritising a development agenda. In addition, the imminent impact of Russia-Ukraine war has to be considered. Predictions show that global GDP will decline for about 1 per cent on average alongside an increase of 3% in inflation.[30] This will have a direct impact on investment and business decision-making.

Second is the concern over the hasty legislative process and the lack of public participation. The House’s first session on the IKN Bill began on 7 December 2021, and it was passed into Law on 18 January 2022 – a total of only 42 days later.[31] Even for a strategic policy such as this, this formulation process was far too quick, and the hearing process lacked public participation.[32] Consequently, constitutionally the IKN Law has the potential for formal and material defects and violates statutory regulations, especially the provisions for the formation of laws based on the 1945 Constitution and Law No. 12 of 2011 on the Formation of Legislation (Pembentukan Peraturan Perundang-Undangan). Currently, formal lawsuits against the IKN Law have been raised to the Constitutional Court by a civil society organisation, Kelompok Poros Nasional Kedaulatan Negara (or PNKN, National Axis for State Sovereignty).[33] This lawsuit was filed because it is believed that there is a substantive defect in lawmaking process.

Third is the low credibility and inadequacy of the background studies. While the IKNLaw consists of 11 chapters and 44 articles; the initial study – called ‘Naskah Akademik’ or academic manuscript—consists of six chapters (175 pages) but only contains 17 references.[34] This manuscript was widely disseminated and many academics and practitioners have heavily criticised it for its lack of fundamental philosophical and technical (including social, economic, technological, environmental, etc.) analysis.[35] Despite the government’s claim  that necessary studies had been rigorously done,[36],[37] these had not been made available to the general public, leading to growing concerns over the credibility and legitimacy of Jokowi’s plan to move the capital.

The fourth is closely linked to the third, and this is the concern over environmental degradation. There is a serious doubt about the impartiality of the Kajian Lingkungan Hidup Strategis (or KLHS, Strategic Environmental Assessment) due to the fact that it was carried out and published after the decision was taken to move the capital.[38] This issue is especially salient considering that Kalimantan – whose tropical pristine rainforests form part of  the world’s “lungs” due to its carbon storage capacity and oxygen contribution[39] – has already been degraded following the expansion of mining and agro-complex companies working in the area.[40] The IKNmega-project is seen as a threat to fragile biological ecosystems and environmental sustainability.[41]

Fifth is the concern over social disparity, urbanisation explosion, and social conflict. Instead of creating equal employment opportunities and economic redistribution, there is worry that relocating the capital might trigger new inequality and social conflict.[42] Bappenas estimates that by 2027, 127,000 civil servants would have moved to the new capital – not including their immediate families and the associated service sector businesses. The majority of this demographic will be from the upper-middle class who will have to co-exist with the lower-middle class populations of existing (predominantly rural) communities as well as migrant labourers from across the country. Moreover, there are at least 21 indigenous groups with a population of over 20,000 within the boundaries of the new capital city regions in Penajam Paser Utara and Kutai Kartanegara whose lives will be directly impacted.[43] The case of Jakarta and how the Betawi people are marginalised has become a dark history as well as a warning tale on how urban planning can lead to the marginalisation of local and indigenous people. The government must devise a strategy to mitigate this concern.

Finally, there is worry about conflicts of interest in land concessions. Most of the land in the IKN region are already controlled by private businesses in the agriculture, forestry, and mining sectors – many of which have connections to elite politicians and their relatives.[44] Moreover, there are also overlaps in these concessions between mining area and forestry. According to the Mining Advocacy Network (JATAM), there are 149 ex-mining pits (abandoned mining sites) in the IKNarea of which 92 are inside the administrative capital region.[45] Those abandoned sites form part of 25 mining concessions, some of which are affiliated with ministers in Jokowi’s cabinet. According to JATAM East Kalimantan, as of 2021, the distribution of mining pits based on coal mining company concessions in the capital region is 47,875.42 hectares.[46] Despite that, this has not been thoroughly investigated, and some stakeholders have expressed concern that the compensation process will be marred by corruption since concession holders may leverage their political influence to gain unfair compensation.

According to UN Habitat,[47] cities contributed approximately 70% of the total human-induced greenhouse gases while consuming more than two-thirds of the global energy, mostly from fossil fuel consumptions for building and transport-related operations. Thus, while Indonesia’s agenda to develop a new capital city with a green and sustainable design could be seen as a ‘positive’ commitment towards transition to renewable energy (despite the construction process alone generating significant emissions), it has unintended consequences. Fundamentally, despite the significant energy savings eco-design can offer, the application per se is costly both at the construction and maintenance levels. This can potentially affect the overall affordability of eco-cities.[48],[49]

SMOOTHENING THE MOVE

After the ratification of the IKN Law and the appointment of the Head and Vice Head of the Capital Authority Agency, the next step in the agenda is to complete the derivative regulations of the law (at the moment there are five – two government regulations and three presidential regulations). Only after they are completed can the physical infrastructure development start and the plan to relocate civil services in key ministries and agencies commence. Only then can the substantive parts of the relocation happen.

In terms of city and urban development and planning, this means there is a need to focus on spatial integration, particularly to set up policies for a regional agglomeration (e.g., the golden triangle of Balikpapan-Samarinda-Nusantara). Regional agglomeration provides various advantages (e.g., labour pooling and sector specialisation networking) which empowers economic productivity and growth.[50] In this matter, the new capital city agenda should also promote economic development as a long-term brand that is equally, or even more, important to the sustainable urban design attributes (e.g., in attracting population and labour migration). However, there is a need to anticipate the pitfalls of encouraging the growth of labour-intensive economic sectors as these pose threats to the protected forests in the outskirts of the new capital. Hence, the economic agenda should also consider strict zoning control or rely on alternative sectors (e.g., services).

With all the multidimensional challenges of relocating the capital, the government needs to incorporate integrated planning practices. Until recently, spatial planning in Indonesia has been conducted in silos by conflicting institutions and jurisdictions which led to ineffective execution of urban development policies.[51] Integrated planning emphasises the co-production of policies (e.g., collaborative decision making), which implies the need for fundamentally inclusive and requires the improving of institutional capacity.

Here, further research is needed in at least three key areas. First is to ensure the continuous attractiveness of the new capital for investment and population migration whilst maintaining environmental well-being as part of urban liveability. Second, in anticipating urban growth, research should be encouraged to ensure social inclusion and cohesive community. This is particularly important as Indonesia struggles with anticipating problems like urban sprawl.[52] Ultimately, as this agenda is considered the biggest urban development in the history of Indonesian urban planning, there is a need to revisit the 26/2007 Planning Act which regulates spatial planning in Indonesia. Currently, there is a gap between dynamic urbanisation and the institutional capacity to manage growth, both at national and local levels.

Perhaps most importantly, research and appropriate planning tools for the relocation and development of the new capital need to be executed ex-ante rather than ex-post. Given the immense complexity of the project, every effort should be taken to anticipate unintended consequences and mitigate them. This is important because moving a capital city is not just a matter of moving government offices and buildings, but also transforming the lives of people.

ENDNOTES


[1]   See https://www.dpr.go.id/berita/detail/id/37041/t/DPR+Setujui+RUU+IKN+jadi+UU

[2] See https://nasional.kompas.com/read/2022/03/10/07070241/bambang-susantono-akan-dilantik-jokowi-jadi-kepala-otorita-ikn-apa-tugas-dan?page=all

[3] The first President, Soekarno, in 1957 strongly considered the Capital to be Palangka Raya in Southern Kalimantan. Then, President Suharto issued a Presidential Decree No. 1/1997 on the Coordination of Development of Jonggol Area as an Independent City referring to the centre of the government. After Reformasi 1998, this idea resurfaced in 2013 under SBY’s presidency, who proposed two options: (a) keep the capital in Jakarta but with planned and proper development, or (b) move the centre of the government out of Jakarta. And now, apparently Jokowi wants to make the idea of capital relocation finally happen.

[4] https://ikn.go.id

[5] https://www.medcom.id/nasional/politik/1bVqG2XN-jokowi-pemindahan-ibu-kota-bagian-transformasi-indonesia

[6] Amalia Adininggar (Kementerian PPN/Bappenas) Indonesia Economic Outlook 2022 26 January 2022; http://www.liputan6.com/bisnis/read/4870342/ikn-nusantara-akan-jadi-superhub-ekonomi-nasional

[7] https://asia.nikkei.com/Politics/Indonesia-presses-on-with-capital-relocation-plan-despite-pandemic

[8]          https://ikn.go.id

[9] https://ikn.go.id/storage/press-release/2021/7-siaran-pers-pembangunan-ikn-penggerak-ekonomi-regional-dan-nasional.pdf

[10] https://www.antaranews.com/berita/1810685/menggeber-janji-kampanye-jokowi-wujudkan-indonesia-sentris

[11] Garcia-Lamarca, M. et al. (2021) ‘Urban green boosterism and city affordability: For whom is the “branded” green city?’, Urban studies (Edinburgh, Scotland). London, England: SAGE Publications, 58(1), pp. 90–112. doi: 10.1177/0042098019885330

[12] See ‘speculative urbanism’: https://www.researchgate.net/profile/Ashima-Sood-3/publication/316990515_Speculative_Urbanism/links/591c3c704585153b61510719/Speculative-Urbanism.pdf

[13] See ‘internal colonization’: https://newnaratif.com/peeling-back-the-facade-of-indonesias-colonial-new-capital/

[14] Heynen, N. C., Kaika, M. and Swyngedouw, E. (2005) In the nature of cities: urban political ecology and the politics of urban metabolism. Routledge Ltd. Available at: https://www.dawsonera.com:443/abstract/9780203027523.

[15] https://www.antaranews.com/berita/2672405/penamaan-nusantara-sebagai-ikn-momentum-kembalikan-mentalitas-bangsa

[16] https://www.gatra.com/news-534568-Nasional-tanpa-dprd-dan-pemilu-kepala-otorita-ikn-disebut-tak-demokratis.html

[17] https://economy.okezone.com/read/2022/02/02/470/2541497/otorita-ikn-nusantara-beda-dengan-batam-setara-provinsi-tapi-pakai-apbn

[18] https://ikn.go.id/storage/press-release/2020/2-siaran-pers-terapkan-forest-city-ibu-kota-negara-pertahankan-ruang-terbuka-hijau-dan-tekan-environmental-footprint.pdf

[19] https://ikn.go.id/storage/press-release/2021/7-siaran-pers-pembangunan-ikn-penggerak-ekonomi-regional-dan-nasional.pdf. Jokowi himself has said the target is UP TO net-zero/100% renewable energy by 2060. See https://en.tempo.co/read/1563910/new-capital-jokowi-dreams-of-eco-friendly-peaceful-city

[20] https://ikn.go.id

[21] https://ikn.go.id

[22] See https://www.liputan6.com/bisnis/read/4862843/8-prinsip-pembangunan-ibu-kota-negara-baru-dari-bhineka-tunggal-ika-hingga-rendah-karbon

[23] https://www.dw.com/id/tahapan-perpindahan-ibu-kota-indonesoa/a-60596836

[24] In the fulcrum article on ‘Parsing Objections to Moving Indonesia’s Capital’ some objections have briefly been explained. This perspective puts them in a more elaborated fashion for depths and nuances. https://fulcrum.sg/parsing-objections-to-moving-indonesias-capital/

[25] https://nasional.kompas.com/read/2022/02/07/05400031/ramai-ramai-menolak-pemindahan-ibu-kota-negara-?page=1

[26] https://www.kemenkeu.go.id/publikasi/berita/anggaran-pen-2022-disederhanakan-menjadi-tiga-kelompok-namun-tetap-fleksibel/

[27] https://www.cnbcindonesia.com/news/20211014171515-4-283973/dana-bangun-ibu-kota-baru-rp-466-t-dari-apbn-lagi

[28] https://bisnis.tempo.co/read/1553947/bappenas-anggaran-pembangunan-ikn-tahap-i-hingga-2024-butuh-rp-110-triliun/full&view=ok

[29] https://ikn.go.id/

[30]  Liadze, I., Macchiarelli, C., Mortimer-Lee, P. and Juanino, P.S., 2022. The economic costs of the Russia-Ukraine conflict. NIESR Policy Paper, 32.

[31] https://www.dpr.go.id/

[32] https://www.antaranews.com/berita/2658269/indonesian-parliamentary-center-uu-ikn-minim-partisipasi-publik

[33] https://www.gatra.com/news-534969-Hukum-gugat-uu-ikn-ke-mk-pnkn-pemerintah-dan-dpr-berkonspirasi.html

[34] https://nasional.kompas.com/read/2022/01/21/13075921/usai-dikritik-karena-pembahasannya-singkat-kini-naskah-akademik-ruu-ikn-jadi?page=all.

[35] See https://www.republika.co.id/berita/r61wdh377/naskah-akademik-uu-ikn-dipersoalkan-pansus-sudah-dikaji-mendalam. See also cnnindonesia.com, 21/01/2022

[36] https://www.republika.co.id/berita/r61wdh377/naskah-akademik-uu-ikn-dipersoalkan-pansus-sudah-dikaji-mendalam;

[37] https://bappenas.go.id/index.php/id/berita/kementerian-ppnbappenas-lakukan-kajian-pendalaman-lokasi-ikn

[38] https://kumparan.com/kumparannews/koalisi-masyarakat-kaltim-tolak-uu-ikn-cacat-prosedural-1xLJ83Vj0ZD.

[39] https://kaltimprov.go.id/berita/mempertahankan-kalimantan-sebagai-paru-paru-dunia

[40] Agro-complex companies refer the combination of several sectors of economy that provide mass production of food and consumer goods.

[41] https://www.walhi.or.id/wp-content/uploads/Laporan%20Tahunan/FINAL%20IKN%20REPORT.pdf

[42] Eko Prasojo argues that socio-cultural change will happen very quickly in the new capital that already has a potential for conflict (inews.id, 23/17/2019).

[43] https://news.detik.com/berita/d-5914015/ikn-nusantara-tanpa-dprd-bagaimana-suara-masyarakat-adat-bisa-didengar

[44] https://www.youtube.com/watch?v=yztD26Z7FzY

[45] https://www.cnnindonesia.com/nasional/20220203164809-20-754698/jatam-temuan-lubang-bekas-tambang-di-ikn-bertambah-kini-149.

[46] https://www.instagram.com/p/CZrNCNMv_RX/?utm_medium=copy_link

[47] UN-Habitat (2020) World Cities Report 2020 – The Value of Sustainable Urbanization. doi: 10.18356/c41ab67e-en

[48] Garcia-Lamarca, M. et al. (2021) ‘Urban green boosterism and city affordability: For whom is the “branded” green city?’, Urban studies (Edinburgh, Scotland). London, England: SAGE Publications, 58(1), pp. 90–112. doi: 10.1177/0042098019885330

[49] Mehdizadeh, R. and Fischer, M. (2013) ‘The unintended consequences of greening America: an examination of how implementing green building policy may impact the dynamic between local, state, and federal regulatory systems and the possible exacerbation of class segregation’, Energy, sustainability and society. Berlin/Heidelberg: Springer Berlin Heidelberg, 3(1), pp. 1–7. doi: 10.1186/2192-0567-3-12.

[50] Giuliano, G., Kang, S. and Yuan, Q. (2019) ‘Agglomeration economies and evolving urban form’, The Annals of regional science. Berlin/Heidelberg: Springer Berlin Heidelberg, 63(3), pp. 377–398. doi: 10.1007/s00168-019-00957-4

[51] Adrianto, D. W. 2022. Peri-urbanisation and the Emergence of Integrated Spatial Planning and Governance –Managing the Growth of Peri-urban Areas in the Secondary City-regions of Indonesia (Unpublished PhD Thesis). University of Manchester, UK.

[52] Adrianto, D. W. 2022. ibid.

ISEAS Perspective is published electronically by: ISEAS – Yusof Ishak Institute   30 Heng Mui Keng Terrace Singapore 119614 Main Tel: (65) 6778 0955 Main Fax: (65) 6778 1735   Get Involved with ISEAS. Please click here: /support/get-involved-with-iseas/ISEAS – Yusof Ishak Institute accepts no responsibility for facts presented and views expressed.   Responsibility rests exclusively with the individual author or authors. No part of this publication may be reproduced in any form without permission.  
© Copyright is held by the author or authors of each article.
Editorial Chairman: Choi Shing Kwok  
Editorial Advisor: Tan Chin Tiong  
Editorial Committee: Terence Chong, Cassey Lee, Norshahril Saat, and Hoang Thi Ha.  
Managing Editor: Ooi Kee Beng  
Editors: William Choong, Lee Poh Onn, Lee Sue-Ann, and Ng Kah Meng  
Comments are welcome and may be sent to the author(s).

2022/68 “We Travel Together? Assessing Domestic Tourism during the COVID-19 Pandemic in Thailand” by Alexandra Dalferro

 

This picture taken on 24 October 2021 shows a domestic tourist posing for a selfie with her mobile phone while taking a ferry to Phi Phi Island, Phuket, in Thailand. Photo: Candida NG/AFP.

EXECUTIVE SUMMARY

  • The ongoing COVID-19 pandemic has devastated Thailand’s tourism industry and emphasized the country’s economic dependence on this sector. It has cost Thailand at least three million tourism-dependent jobs, and, more broadly, left up to 7.5 million workers without employment in 2020 and 2021.
  • Tourism Authority of Thailand (TAT) programmes have attempted to reinvigorate demand from international travellers, and efforts to promote domestic tourism have developed amidst stagnant international arrivals.
  • Domestic tourism programmes have been envisioned and implemented based on the notion of domestic tourists primarily being middle- to upper-middle-class, Bangkok-based, Thai people, a conception that ignores the habits, desires, and backgrounds of millions of domestic tourists, such as those from the Northeast region of Thailand, or Isan.
  • The TAT-sponsored programme, Rao thiao duaikan, or We Travel Together, is a COVID-19 domestic tourism relief project that subsidizes accommodation, air travel, and other amenities for Thai tourists, and it has generally been received favourably among users.
  • We Travel Together and other TAT campaigns do not go far enough in reimagining domestic tourism to reflect Thailand’s regional dynamism, to respond to the needs of diverse groups of domestic tourists, or to make travel more accessible and guided by environmentally responsible and regenerative principles.

*Alexandra Dalferro is Visiting Fellow in the Thailand Studies Programme, ISEAS – Yusof Ishak Institute. Her research focuses on the politics, practices, and history of silk production in Thailand, particularly among Khmer communities in Surin Province.

ISEAS Perspective 2022/68, 6 July 2022

Download PDF Version

INTRODUCTION

Siblings Ing and Som wound their way through the crowds on the thirty-fourth floor of Roi Et Tower, inching closer to the glass-floored skywalk that would afford them a bird’s eye view of Roi Et town and, if they dared to look down, a vertiginous glimpse of the park that lay about one hundred metres below their feet. The last time Som and Ing spent time in their home province of Roi Et in Northeast Thailand in early 2020, the tower was still under construction, its golden, circular pan pipe-shaped structure not yet soaring above the town’s other famously tall attraction, the 59.2 metre standing Buddha image at Wat Burapha Phiram temple. The tower joins the Buddha as one of Roi Et province’s main tourist destinations, and Roi Et Tower was built specifically to enhance the local tourism industry and to celebrate the province’s unique musical heritage.

The seven-hour bus ride from Bangkok to Roi Et passed quickly for Ing and Som, who had not ventured home to spend time with their family since the start of the pandemic, worried about transmitting COVID to elderly relatives and trying to save money working full-time jobs at a call centre in Bangkok. Receiving a full course of vaccinations helped them to feel safer, as did news of Thailand’s steadily decreasing daily COVID-19 infection numbers, and so they planned their short trip to coincide with the April 2022 Songkran holidays. Roi Et Tower, or Ho Wot 101 as the building is known in Thai,[1] was the siblings’ first stop – just a quick thiao, or visit – before they continued to their house in a nearby village; they would revisit Ho Wot the following day with their whole family, but wanted multiple opportunities to take photos and selfies with the stunning views.”[2]

Ing and Som were part of a group of up to 3.34 million Thai and foreign tourists who criss-crossed the country over the week of April 11 through 17, according to Tourism Authority of Thailand (TAT) projections.[3] The TAT, as well as the millions of Thai people who work in the tourism sector, hope that this increase in travel will expand as Thailand continues to relax its requirements for international entry and the local safety measures implemented in response to the pandemic.

The devastating impact of the pandemic on Thailand’s previously thriving tourism industry has been carefully documented as state agencies and private entities devise strategies to spur recovery and to support millions of workers. While programmes such as the “Phuket Sandbox” attempted to reinvigorate demand from international travellers, efforts to promote domestic tourism developed in tandem, as policymakers realized that international arrivals would remain stagnant for some time. This paper considers the landscape of domestic tourism in Northeast Thailand and the TAT’s domestic tourism initiatives, including “We Travel Together”, or Rao thiao duaikan (hereafter WTT). It analyses the TAT’s and WTT’s ideal target tourists and the conceptualizations of “tourism” that underpin their programming, contending that travellers like Ing and Som are part of a large but under-recognized group of Thai domestic tourists. With the COVID-19 pandemic providing an opportunity to revaluate how tourism occurs and is promoted, the paper contends that the TAT ought to reappraise its approach and to take seriously the travel habits of Thai people from different regions and diverse economic backgrounds.

DOMESTIC TOURISM, THE TAT, AND THE NORTHEAST REGION

COVID-19 has cost Thailand about three million tourism-dependent jobs,[4] and some observers estimate that, in total, 6.6 to 7.5 million workers were left without employment in 2020 and 2021.[5] The second wave of the pandemic caused the economy to contract by 2.6 per cent in the first quarter of 2021, which followed a 6.1 per cent drop in GDP in 2020, one of the steepest contractions among ASEAN states.[6] In 2019, tourism accounted for 21 per cent of Thailand’s GDP, making it one of the region’s economies that is most dependent on the sector. Concerns about reviving the industry are now thus particularly keen.[7] In 2019, 77,393,030 international tourists visited Thailand, and 229,748,960 domestic tourists made trips within the country, for a total of 307,141,990 people.[8] Numbers of domestic tourists continue to vastly exceed those of international visitors, and this group contributes significantly to total tourism-generated revenue every year. According to the TAT’s most recent annual report, published in 2017, domestic tourists were responsible for 33.2 per cent (934,364.43 million baht) of total tourism-generated revenue (2,817,994.43 million baht) in the 2017 fiscal year.[9]

Though occupying an important position on Thailand’s intertwined tourism and economic landscape, domestic tourists and their distinct habits, desires, and interests are often overlooked by researchers and policymakers. As Evrard and Prasit emphasize, “Domestic tourism is not simply an emulation of international tourism… it has its own historical and cultural dynamics”.[10] Günther concurs, while affirming the interrelated nature of Western and Asian/domestic mobilities.[11] Destinations favoured by domestic travellers both overlap with and differ from those preferred by Western tourists, who tend to visit Thailand for beach holidays, wellness/medical services,[12] and encounters predicated on their perceptions of Thailand’s exotic, erotic Otherness and corresponding non-modern “authenticity”. Similarly, domestic tourists sometimes seek nostalgic immersion in locations associated with past-ness and idealized rurality, while also wishing to experience Otherness through hybridized symbols of Western “modernity”. This latter urge is evident in the popularity of Roi Et’s musical skyscraper Ho Wot, visited by Som and Ing and around 3,000 other tourists per day during Songkran.[13] Whether idealized or modern, all of these locations become tourist attractions through the commodification, fetishization, and sanitization of national and local histories and identities – processes inherent to the business of tourism.

The TAT, an agency within the Ministry of Tourism and Sports, plays a large role in influencing the desires of domestic tourists and shaping the images of each of Thailand’s 77 provinces through its tourism campaigns.[14] Endeavouring to encourage Thai people to visit all six regions of Thailand, the TAT has developed distinct brand identities for each region as part of its 2022 domestic tourism campaign organized around three ideas: “Nature to Keep, Food to Explore, Thainess to Discover”.[15] In an interview with the author, Pum, a TAT officer in Central Thailand, explained that brand identities and values attached to each region must be unique so that Thai tourists do not view some areas as “the same” as others and thus not worthy of a visit, and so that tourism service providers do not feel that they must compete with other regions with similar identities. “Chic Central” draws on Bangkok’s cosmopolitanism, “East at Ease” highlights the Eastern seaboard’s relaxed beaches, “North Nostalgia” foregrounds the historical cachet of Northern Thailand, “Savoury South” is a flavourful call to eat one’s way through Southern Thailand, and “Isan in Love” urges Thai visitors to fall in love with the Northeast.

The brand concept of “Isan in Love” was difficult to develop; for TAT marketing experts, Isan did not cohere as easily as other regions around a single expansive theme.[16] Comprising 20 provinces, the region is large and ethnolinguistically diverse. Isan is overwhelmingly populated by speakers of Isan, a dialect of Lao. Regional identity is so wholly associated with Isan language and ethnic identification that non-Isan speakers are usually excluded from Isan regional discourse, even though significant communities of Khmer, Kui, Phu Thai, Vietnamese, and other ethnically minoritized groups inhabit the region. The tired trope of the struggling farmer from Isan or the Isan migrant (taxi driver, masseuse, restaurant server, sex worker, etc.) toiling in Bangkok is long established in film, literature, music, scholarship, and other media.[17] Inhabitants of Isan and Isan migrants in Bangkok are therefore often stigmatized and marginalized in Central Thai discourse, as they are perceived to be poor, undereducated country folk whose Lao-ness or Isan-ness positions them as inferior to Thai people in the codified ethnic hierarchy.[18]

The TAT officer Pum emphasized that many Thai people view Isan as “primitive”, less developed, and remote – or thurakandan – and so they are less likely to travel there. This is ironic considering that many domestic tourists do seek an escape from chaotic urban conditions via encounters with what they perceive as the pristine, original “Thainess” of the countryside. But in what regions and in what kinds of places and people is “Thainess” thought to reside? Only 13.7 per cent (42,088,075 people) of the total number of domestic tourists in Thailand visited Isan in 2019. The TAT seeks to change Isan’s image by revealing the many good places, things and experiences that can be “khut”, or dug up, in Isan.[19]

According to the logic of the new TAT campaign, Thai people must be persuaded to visit Isan in order to realize that the region is lovely and lovable. “Love” is a mood that captures its complexity and variety and that packages them as tourist destinations. In this schema, the ideal type “Thai domestic tourist” is not a tourist from within the region, but most likely a middle- to upper-class person living in Bangkok with enough disposable income to travel and plan holidays in other provinces. This understanding was reflected in conversation with the TAT officer; she noted that Central Thailand poses challenges for tourism development because so many tourists choose not to stay overnight – they are close to home, with home being Bangkok and surrounding provinces.

This pattern is borne out in pre-pandemic tourism data on visitor totals by province gathered by the TAT in 2019. Those data classify 52 per cent of all domestic travellers in Central Thailand as “excursionists”, or tourists who make day trips and do not require overnight hotel stays. Some excursionists may choose to travel within their own region due to time and economic considerations, among other factors, and their numbers are likely to be even higher than reported. And TAT data may not count domestic travellers like Ing and Som as either tourists or excursionists, since they stayed with family instead of booking a hotel and were travelling to and within a province that they also considered to be home. Yet they visited touristic attractions, ate in restaurants, and used the Songkran break for leisure – activities that also characterize the practice of “tourism”. Ing’s and Som’s approach to travel is shared by many Thai people who like to thiao – to take shorter or longer trips that might involve lodging in the homes of family and friends as both a way to save money and to enjoy time together.

Compared to Central Thailand, according to TAT data only 30 per cent of domestic tourists in Northern Thailand were excursionists in 2019, and 24.5 per cent of tourists in Southern Thailand were those who made excursion-type trips.[20] With 42.1 per cent of visitors to Isan categorized as excursionists, figures for the region were closer to those of Central Thailand, suggesting that many tourists in the Northeast are Northeasterners themselves. The COVID-19 pandemic has only increased the number of excursionists in Thailand, as people have adapted their behaviours for maximum safety and minimal contact with others. TAT and Thai government responses reveal an awareness of this shift but, as the next section suggests, also a failure to imagine ways to expand travel to meet the needs of tourists from all regions and all backgrounds.

WE TRAVEL TOGETHER?

Rao thiao duaikan, or We Travel Together (WTT) is the main programme implemented by the TAT to support the activities of domestic tourists and tourism service providers during the pandemic. It was first launched in July 2020 and has been renewed three times. The most recent phase, Phase Four, had a budget of nine billion baht and was set to conclude on 31 May 2022. The TAT has proposed to extend it until December 2022 in order to use remaining funds and to continue to encourage Thai people to travel domestically instead of abroad.

In the WTT program, the government subsidizes hotel rooms and plane tickets for up to 40 per cent of the full cost, and registered tourists receive a 600-baht virtual coupon for food and other services to be used at participating providers for each day of their trip. Travellers and businesses apply to participate on the programme’s website, where lists of participating providers organized by province can also be viewed. Tourist participants must be Thai nationals aged 18 and above, and they can only use the subsidies in a province other than the one where they are registered as inhabiting. They also must have a smartphone to download the banking application Pao Tang, or “change purse”, in which the subsidies are deposited. Service providers such as hotels, restaurants, OTOP (One Tambon, One Product) vendors,[21] and others must be registered as businesses and open bank accounts with Krungthai Bank, among other verification procedures. The number of tourists entitled to participate in each phase of the programme depended on the budget for that particular phase. In WTT’s first iteration, over 3.5 million people registered, and in Phase Four, 2 million entitlements were available and 1.8 million have been registered.

Responses to WTT from tourists and service providers have been positive overall. The manager at The Bed Hotel, a participating hotel in Roi Et Province, noted that about 10 per cent of bookings made during the pandemic have been WTT-subsidised bookings. He viewed this total as impressive for a short-term programme and when considering the range of booking options that often include discounts and are easily accessible to tourists via platforms like Agoda.[22] Tourists who have used the subsidies report satisfaction with the options and savings, especially the hotel bookings that are available at a variety of price points.[23] [24]

Some tourists, potential tourists, and service providers have noticed shortcomings to the programme. “Tourists who get the most benefit have to live in or near Bangkok”, opined Noi, a tourist photographer in Nakhon Phanom province.[25] He explained that most domestic air travel routes connected provinces with Bangkok but not with one another. Furthermore, during the pandemic, many tourists opted to travel in their own vehicles for enhanced safety, taking road trips instead of flying or using public buses and minivans. Tourism service providers who rent out vehicles, boats, and driver services can register with WTT, but this option does not seem to have been heavily promoted by the TAT for car travel. Searching the WTT database for WTT-subsidised vehicle rentals in the Northeast, a region where excursion-based and multi-day car trips are common, reveals that only two out of Isan’s 20 provinces, Sisaket and Udon Thani, offer WTT-registered vehicle services. In contrast, the southern tourist hub of Phuket boasts 13 vehicle and boat companies to choose from.

One excursionist tourist from Surin, Oui, related that she wished WTT recognized travel within one’s own province.[26] Since the pandemic started, she was reluctant to travel beyond the province and did not have the budget to do so either. The day before she spoke to the author, she and a group of friends and relatives from her village had packed into her pickup truck to make merit at a temple in the province, located over an hour away, that they had never visited before.[27] They could have used WTT coupons to stop for a meal along the way if the programme were more flexible in its conceptualization of “tourism” and “tourists”. Pha, a tourism service provider working at a business in Surin, offered her own analysis of WTT. “I think the programme is designed for people like civil servants (kharatchakan)”.[28] She elaborated that they have regular schedules that make it easier to plan holidays, as well as some discretionary income, and that they often travel to other provinces for work, so they can use the hotel booking entitlement. If hotel bookings can be used to facilitate work over pleasure and leisure, why can food vouchers and car subsidies not also support tourism that occurs close to home? These comments illuminate some of the biases built into the WTT programme and Thai domestic tourism infrastructures more broadly.

CONCLUSION

In its 2017 annual report, the TAT outlined one of its goals for the coming year: “Spreading tourism opportunities to people with total monthly household income under 30,000 baht in the hope that tourism would be instrumental to enhance quality of life and encouraging Thai tourists to pay more attention to the environment through the 7 Greens concepts that would help strengthen society and the environment”.[29] Pum described how the pandemic has already contributed to a major shift in ideas about crowds at popular heritage and environmental sites, with tourists more willing to sign up for limited spots on apps like QueQ and to wait until their booking time to enter national parks and historical areas. This practice benefits not only tourists, who appreciate a less crowded experience, but also the sites themselves, as a reduced human presence enables regeneration in ecologically threatened habitats, and decreases damage to fragile heritage sites.[30]

Sustainable, responsible tourism plans must also take all people into account, as the hundreds of millions of Thai domestic tourists who set out across their country annually attest to the life-altering pleasures of travel. Instead of pitching campaign after campaign designed to show how formerly “backwards” regions like Isan can be “elevated” for upwardly mobile Bangkokians and up-market international tourists,[31] perhaps the TAT could apply more of its budgetary resources to collaborations with public transportation providers. Upgrades to existing local bus, minivan, truck, and train services would increase sustainable travel options for all and improve accessibility to the thousands of villages that have developed community-based tourism initiatives with the support of local government agencies across Thailand.[32] In coming years, as the climate crisis intensifies and limits modes of travel, possible destinations, and visitor volumes, such changes to tourism strategies will no longer be choices. Reimagining the “who” and “how” of tourism will only expand opportunities for collective flourishing.

ENDNOTES


[1] Ho Wot translates to Wot Tower, and wot is the name of the circular pan pipe musical instrument showcased via the building’s structure and exhibits found within. 101 denotes the province’s name of Roi Et, which is the Thai spelling for the number 101, or “๑๐๑” in Thai numerals. The number refers to Roi Et’s eleven ancient gates built for its vassal states. The number eleven used to be written as “๑๐๑”, which in the modern period is understood to be the number 101 and not 11, or “๑๑” in Thai numerals.

[2] “Ing” and “Som”, Visitors at Ho Wot, interview with the author, 12 April 2022. All names used in this piece are pseudonyms.

[3] The Nation Online, 7 April 2022, “Bangkok Most Likely to be Most Visited City for Songkran” [https://www.nationthailand.com/thai-destination/40014266].

[4] Reuters, 28 September 2021, “Thai industry group scales down tourism forecast, says 3 mln jobs lost” [https://www.reuters.com/world/asia-pacific/thai-industry-group-scales-down-tourism-forecast-says-3-mln-jobs-lost-2021-09-28/].

[5] International Labour Organization, 15 June 2020, “COVID-19 employment and labour market impact in Thailand” [https://www.ilo.org/asia/publications/labour-markets/WCMS_747944/lang–en/index.htm].

[6] The World Bank, 15 July 2021, “Thailand Economic Monitor July 2021: The Road to Recovery” [https://www.worldbank.org/en/country/thailand/publication/thailand-economic-monitor-july-2021-the-road-to-recovery].

[7] Stella Kaendera and Lamin Leigh, 23 June 2021, “Five Things to Know About Thailand’s Economy and COVID-19”, International Monetary Fund [https://www.imf.org/en/News/Articles/2021/06/21/na062121-5-things-to-know-about-thailands-economy-and-covid-19].

[8] National Statistical Office, Thailand, n.d., “17 Tourism and Sports Branch” [http://statbbi.nso.go.th/staticreport/page/sector/en/17.aspx].

[9] Tourism Authority of Thailand, “Thongthiao withi thai kekai satai lueksueng raingan prajampi 2560” [Chic Thai Tourism in the Chic Thai Way with Profound Style: 2017 Annual Report [https://api.tat.or.th/upload/annual_report/live/%E0%B8%A3%E0%B8%B2%E0%B8%A2%E0%B8%87%E0%B8%B2%E0%B8%99%E0%B8%9B%E0%B8%A3%E0%B8%B0%E0%B8%88%E0%B8%B3%E0%B8%9B%E0%B8%B5%202560.pdf], 2017.

[10] Olivier Evrard and Prasit Leepreecha, “Monks, Monarchs and Mountain Folks: Domestic Tourism and Internal Colonialism in Northern Thailand”, Critique of Anthropology 29, 3 (2009): 300-323.

[11] Jelka Günther, “Encountering the new ‘Other’: Domestic Tourism in Thailand”, Asian Review 30, 1 (2017): 67-85.

[12] Michael Montesano, 30 March 2022, “Hale and Hearty Plans for Thailand’s Andaman Coast”, Fulcrum: Analysis on Southeast Asia. [https://fulcrum.sg/hale-and-hearty-plans-for-thailands-andaman-coast/].

[13] The construction of Ho Wot began in 2017 with a government budget of 341.8 million baht allocated through the Department of Local Administration of the Ministry of Interior. The tower opened to the public in December 2020, during the pandemic. Visitors pay 50 baht to enter, with reduced price options for senior citizens, civil servants and students. In early April 2022, Ho Wot staff estimated that between 300,000 to 400,000 people had visited the tower since its opening, with daily visitors ranging from a low of 200 people during the peak of the second wave of COVID in July 2021 to 5,000 people on 2 January 2021. The tower has quickly become a symbol of Roi Et’s provincial identity and appears in many luk thung music videos as a signifier of the Northeast and of Roi Et, such as Jintara Poonlarp’s Ho wot yang khoi, or “Still waiting at Ho Wot” [https://youtu.be/ivbi9ZLwPA8]. Also see Soeng, or “Dance”, by Annnan Khufaet Paetsaen Sao (Annan Twins with Eight Hundred Thousand Sounds) [https://youtu.be/tNKmVFjbh5I], and Nam ta yoi yot khang ho wot yai or “My Tears Flow Next to Huge Ho Wot” by Gail Sumintra [https://youtu.be/oesxtkXwx2w].

[14] The TAT’s 2013 slogan “Amazing Thailand” is now so familiar that Thai people sometimes use it an ironic quip in response to vexing political circumstances.

[15] Tourism Authority of Thailand, 11 February 2022, “‘Visit Thailand Year 2022: Amazing New Chapters’ envisioned Thai tourism transformation” [https://www.tatnews.org/2022/02/visit-thailand-year-2022-amazing-new-chapters-envisioned-thai-tourism-transformation/].

[16] “Pum”, TAT officer, interview with the author, 20 April 2022.

[17] These ideas about Isan and Isan people emerge from many sources and media across many periods, including Kampoon Boontawee’s 1976 novel, Luk Isan (A Child of the Northeast), which was also adapted into a 1982 film; Robert Textor’s foundational 1961 study about pedicab drivers; the work of Mum Jokmok, a comedian, actor, and director from Yasothon province, Isan; the luk thung, or child of the fields, and mor lam genres of music; and the films of Apichatpong Weerasethakul, who critically examines popular ideas and discourses about the Northeast through sensory, observational-style filmmaking, among many others.

[18] For more on this topic see Charles Keyes, Isan: Regionalism in Northeast Thailand (Ithaca: Cornell Southeast Asia Program Publications, 1967); Charles Keyes, Finding Their Voice: Northeastern Villagers and the Thai State (Chiang Mai: Silkworm Books, 2014); Matthew Reeder, “The Roots of Comparative Alterity in Siam: Depicting, Describing, and Defining the Peoples of the World, 1830s–1850s”, Modern Asian Studies (2020): 1–47; David Streckfuss, “An ‘Ethnic’ Reading of ‘Thai’ History in the Twilight of the Century-Old Official ‘Thai’ National Model”, Southeast Asia Research 20, 3 (2012): 305-327; Thongchai Winichakul, “The Others Within: Travel and Ethno-Spatial Differentiation of Siamese Subjects 1885-1910”, Andrew Turton, ed., Civility and Savagery: Social Identity in Tai States (London: Curzon Press, 2000), pp. 38-62; Peter Vail, “Thailand’s Khmer as ‘invisible minority’: language, ethnicity and cultural politics in north-eastern Thailand”, Asian Ethnicity 8, 2 (2007): 111-130.

[19] According to TAT promotional materials, these “good things” can be “discovered” in rapidly growing “smart” cities like Khon Kaen, provinces becoming famous for hosting sports events like Buriram, picturesque towns along the Mekong River like Chiang Khan and Nakhon Phanom, sites that attest to the historic influence of the Khmer Empire in Surin, Buriram, and other provinces, and destinations popularized for their overlapping sacred and natural characteristics like Naka Cave in Bueng Kan province, among myriad other possibilities. For an analysis of the characterization of Thai cultural forms as “good” and “beautiful”; see Alexandra Denes, “Folklorizing Northern Khmer Identity in Thailand: Intangible Cultural Heritage and the Production of ‘Good Culture’”, SOJOURN: Journal of Social Issues in Southeast Asia 30, 1 (2015): 1-34.

[20] The higher numbers of overnight tourists in these regions may indicate both their established reputations as vacation destinations for people from all over Thailand, and geographic factors that make staying overnight more necessary even for tourists from nearby provinces.

[21] For analysis of the OTOP programme, see Alexandra Dalferro, 8 April 2022, “Can OTOP Support Northeastern Thailand’s Post-Pandemic Recovery?” ISEAS Perspective 2022/35 [/articles-commentaries/iseas-perspective/2022-35-can-otop-support-northeastern-thailands-post-pandemic-recovery-by-alexandra-dalferro/].

[22] “Gop”, Hotel manager in Roi Et, interview with the author, 11 April 2022.

[23] Fieldnotes, 11-22 April 2022.

[24] Nevertheless, participation in WTT does not necessarily correlate with a sustained increase in domestic tourism, as many tourists expressed that they would not travel again for a while due to ongoing fears of COVID; field notes, 11-22 April 202).

[25] “Noi”, tourism photographer in Nakhon Phanom, interview with the author, 19 April 2022.

[26] “Oui”, Surin excursionist, interview with the author, 15 April 2022.

[27] The TAT officer Pum dismissed the kind of domestic tourism she referred to as sattha thua, or “faith tours”, in which Thai tourists visit temples to make merit and sometimes to search for auspicious signs that portend good luck and wealth, such as configurations that can be translated into lottery ticket numbers. Domestic tourists engage in “faith tourism” for many interconnected reasons, including the desire to make merit, to be in the presence of and to hear the teachings of revered monks, to search for healing or lucky omens, to meditate, to see unique Buddhist art and architecture, to learn about Buddhism and Thai history, and more. Characterizing these interests as superstitious, ignorant, and guided by blind faith (ngom ngai) as the TAT officer did, both obfuscates the deep meanings and important pleasures that people experience when visiting temples and misses the economic impact of the volume of such tourism – in which, of course, many Singaporean and Malaysian visitors to Thailand also participate.

[28] “Pha”, Employee at a business providing tourism services in Surin Province, interview with the author, 16 April 2022.

[29] Tourism Authority of Thailand, “Thongthiao withi thai kekai satai lueksueng raingan prajampi 2560”. The “7 Greens Concept” is not explained in the annual report but is “aimed at all parties concerned with the tourism industry to bear in mind the concrete environmental protection and greenhouse gas emission reduction while undertaking their activities”, with seven foci: Green Activity, Green Heart, Green Community, Green Logistics, Green Tourist Attraction, Green Service, and Social Responsibility and Environment. For more see Tourism Authority of Thailand, n.d., “7 Greens: The Path of Revolutionising in the New Millennium”: [http://adventure.tourismthailand.org/eng/7greens.php], and Tourism Authority of Thailand, n.d., “7 Greens Concept” [https://7greens.tourismthailand.org].

[30] This does cause concern among tourism service providers who are accustomed to receiving higher numbers of tourists at their businesses. Pum described how they have been experimenting with raising their prices to make up for the decrease in number of visitors, justifying the increase through the notion of improved experience and atmosphere made possible due to the small crowds.

[31] For example, Tourism Authority of Thailand, 26 April 2022, “New MICHELIN Guide Thailand 2023 expands into Northeast Region, ‘Isan’” [https://www.tatnews.org/2022/04/new-michelin-guide-thailand-2023-expands-into-northeast-region-isan/].

[32] In May 2018, Thailand’s Community Development Department (CDD) in the Ministry of Interior launched a new programme to develop and support community-based tourism across Thailand’s 77 provinces called OTOP Nawatwithi. The programme’s title articulates a framework that explicitly links the production and consumption of OTOP goods to a new concept – that of nawatwithi, a Thai-language portmanteau of the words nawattakam, or “innovation”, and withi chiwit, or “way of life”, OTOP Nawatwithi thus calls for “new” approaches to increasing tourism opportunities in less commonly visited areas where familiarity with and involvement in OTOP programs already exists, such as silk-producing communities in Surin, cattle-raising groups in Yasothon, coffee-growing cooperatives in Lampang, and hundreds of other villages selected by CDD for the programme. While OTOP Nawatwithi promotes support of local economies and community building, the initiative remains attached to, and sometimes dependent on, an idealized tourism landscape that has yet to be realized. The programme both has enabled communities to access material resources for improving aspects of their own OTOP production processes and for repairing and beautifying public spaces, and has allowed them to connect with other OTOP groups from around Thailand. However, tourists rarely – if ever – visit to partake in the itineraries the communities have painstakingly prepared, and many villages have not generated increased income from tourism. The programme has been extended with fewer participating communities through 2022.

ISEAS Perspective is published electronically by: ISEAS – Yusof Ishak Institute   30 Heng Mui Keng Terrace Singapore 119614 Main Tel: (65) 6778 0955 Main Fax: (65) 6778 1735   Get Involved with ISEAS. Please click here: /support/get-involved-with-iseas/ISEAS – Yusof Ishak Institute accepts no responsibility for facts presented and views expressed.   Responsibility rests exclusively with the individual author or authors. No part of this publication may be reproduced in any form without permission.  
© Copyright is held by the author or authors of each article.
Editorial Chairman: Choi Shing Kwok  
Editorial Advisor: Tan Chin Tiong  
Editorial Committee: Terence Chong, Cassey Lee, Norshahril Saat, and Hoang Thi Ha.  
Managing Editor: Ooi Kee Beng  
Editors: William Choong, Lee Poh Onn, Lee Sue-Ann, and Ng Kah Meng  
Comments are welcome and may be sent to the author(s).

2022/67 “Better Safeguards Needed for Trusted Data Use in ASEAN Countries” by Sithanonxay Suvannaphakdy

 

The expansion of digital connectivity among businesses, consumers and governments both within and across borders increases the need for data safeguards. Image: Designed by pikisuperstar/Freepik at http://www.freepik.com.

* Sithanonxay Suvannaphakdy is Lead Researcher at the ASEAN Studies Centre, ISEAS – Yusof Ishak Institute. He is grateful for valuable comments and suggestions from Sharon Seah. All remaining errors are his own.

EXECUTIVE SUMMARY

  • The expansion of digital connectivity among businesses, consumers and governments both within and across borders increases the need for data safeguards to promote trust in data governance and data management.
  • An analysis of 31 regulatory elements using data from the World Bank’s Global Data Regulation Diagnostic Survey in 2021 reveals that ASEAN as a group has underregulated data safeguards. It has moderately developed a regulatory framework for safeguarding cybersecurity and non-personal data, while it remains at an early stage in the development of a regulatory framework for protecting personal data.
  • The regulatory framework for data safeguards is unevenly developed across ASEAN countries. Measures to safeguard cybersecurity are most advanced in the Philippines and Vietnam, but less so in Cambodia, Indonesia, Malaysia, Myanmar, and Thailand. Personal data protection is most advanced in the Philippines, but is at a basic level in Myanmar and Thailand.
  • Although limited regulations imply less restrictions on the movement of data, this may affect the willingness of stakeholders in digital trade (e.g. firms, consumers, and governments) to share their data. This highlights the need for coherent regulations to promote digital economies and trade.
  • ASEAN should strengthen data safeguards by adopting sector-wide personal data protection laws; establishing coherent data security measures and cybersecurity requirements for data controllers and processors; and providing capacity-building assistance on data safeguards to its members. This should promote more equitable distribution of the gains from data flows, and address risks and concerns of data flows across countries.

ISEAS Perspective 2022/67, 5 July 2022

Download PDF Version

INTRODUCTION

The expansion of digital connectivity among businesses, consumers and governments both within and across borders increases the need for data safeguards. Data safeguards promote trust in the data governance and data management ecosystem by avoiding and limiting harm arising from the misuse of data or breaches affecting its security and integrity. Firms engaging in digital trade usually store customers’ bank account and credit card information, email addresses, mailing addresses, and usernames and passwords. One of the key cyber threats to online shoppers in ASEAN in 2020[1] is the e-commerce data interception, which obstructs consumer data transmission to and from the device and remotely alters the messages[2]. This reduces consumer confidence in online payments since cybercriminals may use online data to steal credit card information or use consumers’ personal information for identity theft and fraud.  

The present study assesses the extent to which ASEAN countries have established national regulatory frameworks for safeguarding data. This is a precondition in the promotion of digital economies and trade in ASEAN. The lack of trust in data use across ASEAN countries could slow cross-border data flows and lead to fragmentation of data, which complicates firms’ access to regional supply chains. Cross-border data restrictions and fragmentation could also reduce opportunities for ASEAN governments and firms to strengthen regional collaborations in addressing privacy breaches and cyberattacks.

Following the method used by the World Bank (2021),[3] regulatory frameworks for data safeguards are analysed against 31 regulatory elements; these fall into three broad categories, namely, cybersecurity, personal data protection and nonpersonal data protection (Figure 1). Cybersecurity refers to measures for protecting internet-connected devices, network and data from unauthorized access and criminal use. Cybersecurity safeguards consist of three groups and 18 regulatory elements. These groups include security requirements for automated processing of personal data, cybersecurity requirements for data controllers and processors, and regulation of cybercrime activities for personal data. Safeguards for personal data contain two groups and 12 regulatory elements. These include legal basis and government exceptions in the data protection laws, and the quality and enforcement of data protection laws. The analysis of non-personal data focuses on the use of intellectual property rights (IPR) to prevent data sharing.

Using the World Bank’s Global Data Regulation Diagnostic Survey from 2021[4], the analysis of regulatory frameworks for data safeguards in this study reveals that ASEAN has underregulated data safeguards. ASEAN as a group has a moderate level of regulatory framework for safeguarding cybersecurity and nonpersonal data, while it remains at an early stage of developing a regulatory framework for protecting personal data (Table 1). While limited regulations on data safeguards imply less restrictions on the movement of data, they may affect the willingness of digital trade’s stakeholders (e.g. firms, consumers, and governments) to share their data due to concerns over data privacy or national security.

The study also shows different levels of regulatory framework across aspects of data safeguards and ASEAN countries. This study suggests the need for ASEAN to constitute more coherent regulations for data safeguards to promote the development of digital economies and trade.

SAFEGUARDING CYBERSECURITY

The analysis of cybersecurity measures in Table 2 reveals that none of the ASEAN countries in this study has imposed a full range of cybersecurity measures on data processors and controllers. The Philippines has the most comprehensive regulatory framework for cybersecurity, followed by Vietnam, Singapore, and Laos. The remaining five ASEAN countries have adopted less than half the cybersecurity measures. 

ASEAN countries have made much progress in developing safeguard measures to prevent cybercrime activities such as unauthorized access to databases, unauthorized interception of data, unauthorized deletion or alteration of databases, unauthorized interference of databases, and the establishment of national CERT. Most ASEAN countries are still in early stages in developing data security measures and internal adoption of cybersecurity standards. The less developed data security measures include the anonymization of personal data, the ability to restore data and systems that use or generate personal data after a physical or technical incident, and ongoing tests, assessments and evaluation of security of systems that use or generate personal data. The less developed cybersecurity standards include appointment of a personal data processing office or manager, and assessment of the harm caused by a data breach.

Data security measures

Data security measures include security requirements for automated processing of personal data used by data controllers and processors. In ASEAN, the Philippines and Vietnam have the most comprehensive regulatory framework for data security, but they still need to create a data security measure on the anonymization of personal data. Malaysia and Singapore have not yet established four data security measures, namely, the encryption of personal data, anonymization of personal data, ability to restore data and systems, and ongoing tests of data security systems. Indonesia has not yet created data security measures on anonymization of personal data, integrity of data and systems, ability to restore data and systems, and ongoing tests of data security systems. Cambodia, Laos, Myanmar, and Thailand have not yet adopted any data security measures (Table 2).

Internal adoption of cybersecurity standards

Internal adoption of cybersecurity standards refers to the adoption of cybersecurity requirements by data controllers and processors. This is uneven across ASEAN countries. Only the Philippines has adopted all cybersecurity standards for data controllers and processors. Data controllers and processors in Vietnam are not required to comply with a cybersecurity standard for appointing a personal data processing office or manager, while those in Singapore are not required to comply with cybersecurity requirements on confidentiality of data and systems, performance of internal controls, and assessment of the harm caused by a data breach. Data controllers and processors in Cambodia, Indonesia, Malaysia, Myanmar and Thailand are not required to comply with any cybersecurity standards (Table 2). This suggests the fragmentation of cybersecurity standards in ASEAN. Harmonizing these standards is needed to reduce the compliance costs for firms engaging in digital trade. 

Regulation of cybercrime activities for personal data

Regulatory measures to prevent cybercrime – criminal acts committed online by using electronic communications networks and information systems[5] – have been widely adopted by ASEAN countries. These measures include unauthorized access to systems or other databases holding personal data; unauthorized interception of data from systems or other databases holding personal data; unauthorized damaging deletion, deterioration, alteration or suppression of data collected or stored as part of databases holding personal data; unauthorized interference with databases holding personal data; and misuse of devices or data for the purpose of committing any of the above criminal behaviour (Table 2).

Establishment of cybersecurity infrastructure and enforcement agency (CERT)

All nine ASEAN countries in this study have established a legal framework to establish their national CERT. Seven out of these nine ASEAN countries also have a legal framework to create a cybersecurity plan to protect key national infrastructure. These include Indonesia, Laos, Malaysia, the Philippines, Singapore, Thailand, and Vietnam (Table 2).

In Singapore, for example, the Cyber Security Agency of Singapore (CSA) was established in 2015 and is managed by the Ministry of Communications and Information. CSA aims to protect critical information infrastructure to ensure the continuous delivery of essential services such as telecommunication, energy, healthcare, and banking; create a vibrant cybersecurity ecosystem comprising skilled professionals, strong research and development expertise, and companies with deep cybersecurity capabilities to promote a digital economy; and conduct outreach programmes to raise awareness and promote adoption of good cyber hygiene practices by the public.[6] These goals are further elaborated in its cybersecurity strategy 2021, which was first launched in 2016.[7] 

SAFEGUARDING PERSONAL DATA

Measures to protect personal data are based on individuals’ substantive and procedural rights. Substantive rights include measures that prevent the unauthorized disclosure of personal data and the use of personal data for unfair treatment as well as measures that require purpose specification, data minimization, and storage limitations. Procedural rights include measures that allow individuals to receive notice about and to object to the use of their personal data as well as measures that allow them to correct and erase their data.

The analysis of personal data protection in Table 3 reveals that the Philippines has the most comprehensive regulatory framework for the protection of personal data, but it still needs to adopt a regulatory measure that requires the necessity and proportionality test for the use of personal data by public authorities. Malaysia and Singapore need to establish regulatory measures for the necessity and proportionality test for government exceptions, incorporation of privacy by design, and limitation on algorithmic decision-making. The regulatory frameworks for safeguarding personal data in the remaining six ASEAN countries are significantly lagging behind the Philippines, Malaysia, and Singapore, especially in the adoption of data protection law across sectors, the imposition of limitations on data storage, and the establishment of national personal data protection authority.

Establishment of personal data protection laws

Laws on personal data protection – the protection of data about an individual who can be identified from those data, or from those data and other information to which a data controller or processor has or is likely to have access to – provide a baseline standard of protecting personal data. Such a law comprises various requirements governing the collection, use, disclosure and care of personal data in a country. It aims to protect individuals’ personal data, while enabling the public and private sectors to collect, use or disclose personal data for legitimate and reasonable purposes.

Three out of the nine ASEAN countries have constituted a data protection or privacy law of general application to govern the use, collection and processing of personal data across sectors. These are Malaysia, the Philippines, and Singapore (Table 3). The remaining six countries have only sector-specific personal data protection law. Different scopes of regulatory framework on data protection may impede the transfer and sharing of data for digital trade in ASEAN.

Government exceptions to limitations on data collection and processing

The collection and processing of personal data by ASEAN governments should be subject to the necessity and proportionality test to enhance transparency and trust in data use. Limitations on the use of personal data should apply to both the private and public sectors which processes or controls personal data. Four out of the nine ASEAN governments have created exceptions to limitations for data processing by public authorities. These are Indonesia, Malaysia, Singapore, and Vietnam. These exceptions should be limited to specific data uses such as ensuring national security and performing lawful government functions.

However, ASEAN governments have not yet constituted a legal provision to regularly review the efficiency and effectiveness of the established government exceptions. This may result in the lack of transparency and a monitoring mechanism in the implementation of government exceptions on personal data, and hence undermines trust in data use.   

Quality of data protection laws

The quality of data protection laws is also uneven across ASEAN countries. These laws should allow individuals to challenge the accuracy and object to the use of personal data, while requiring data processors to limit the purpose of data use, the volume of data collection, and timeframe for data storage. The Philippines is the only ASEAN country that incorporates all of these legal provisions. Indonesia, Malaysia, Singapore, and Vietnam have not yet included legal provisions on privacy by design and automated decision. A legal provision on the privacy by design requires data processors to incorporate technical and organizational privacy-by-design or use privacy enhancing technologies in the design and implementation of processing systems. A legal provision on the automated decision limits decision making about individuals due to automated processing of personal data such as the use of artificial intelligence and machine learning.

Legal provisions on the quality of data protection laws are much less prevalent in Cambodia, Laos, Myanmar and Thailand. Cambodia has incorporated only a provision on individual rights to challenge the accuracy and rectify personal data. Thailand has included only a provision on limitations on data sharing, while Laos has incorporated provisions on limitations on data sharing, individual rights to challenge the accuracy and rectify personal data, and redress. A provision on redress allows individuals to object to the use of personal data about them, file complaints and seek redress.

Enforcement of data protection laws

The enforcement of data protection laws has been undermined by the lack of a national data protection authority. Only four out of the nine ASEAN countries have established such a national data protection authority. Malaysia, the Philippines and Singapore have adopted sector-wide personal data protection laws, and created the authorities for their enforcement. Laos has constituted a sector-specific personal data protection law, and established the institution to enforce it. Cambodia, Indonesia, Myanmar, Thailand, and Vietnam have constituted sector-specific personal data protection laws, but they have not yet created any institutions to enforce such laws.

SAFEGUARDING NON-PERSONAL DATA

Safeguards for the use and reuse of non-personal data produced by the private sector may be covered by the IPR. Five out of the nine ASEAN countries have constituted the IPR that can be used to prevent the sharing of nonpersonal data. These include Indonesia, Malaysia, the Philippines, Thailand and Vietnam. The remaining ASEAN countries have not yet done so.

However, the IPR protection of non-personal data contradicts other policies that encourage the interoperability of data systems and the free reuse of data. In this case, governments should create rules for the private sector to set reasonable prices for the use of licensed data-driven products and services generated using public sector data. One way to do this is to mandate firms to license those products on fair, reasonable and non-discriminatory (FRAND) terms.

In ASEAN, only Malaysia (e.g. standard-setting organizations) has mandated IPR holders to provide voluntary licensing access to critical data or applications based on FRAND terms.[8]

CONCLUSION AND POLICY IMPLICATIONS

The development of a regulatory framework for data safeguards is uneven across ASEAN countries. On average, safeguards for cybersecurity and non-personal data in ASEAN are moderately developed, while safeguards for personal data are the weakest area of performance. The level of regulatory framework for safeguarding cybersecurity is most advanced in the Philippines and Vietnam, while it is less developed in five of the ASEAN countries, namely, Cambodia, Indonesia, Malaysia, Myanmar, and Thailand. The level of regulatory framework for protecting personal data is most advanced in the Philippines, while it is at the basic level in Myanmar and Thailand. Indonesia, Malaysia, the Philippines, Thailand and Vietnam have used the IPR to prevent the sharing of nonpersonal data, while other ASEAN countries have not yet done so.

Strengthening data safeguards in ASEAN should focus on three aspects. First, ASEAN countries that lack a sector-wide personal data protection law should accelerate the process of adopting and implementing it. The personal data protection law plays an important role in enhancing trust for data use in digital economies and trade. Without it, individuals may not be willing to share their personal data; and policymakers would impose restrictions on data flows. Although the existing consumer protection and competition laws in ASEAN can be helpful to address certain manifestations of the misuse of personal data, their scopes of application are limited. These laws are complements, but not substitutes for the personal data protection law.

The development of personal data protection law in ASEAN should follow good regulatory practices, which consist of impact assessment of proposed law, stakeholder consultations, and ex-post evaluation of the law. These practices should enhance the quality of personal data protection law, and avoid unnecessary, duplicative or inefficient provisions in such a law. ASEAN countries should also promote the interoperability of data privacy approaches and reference to international standards, principles, guidelines and criteria when developing their national personal data protection laws. This is essential to facilitate cross-border data flows and protect personal data in the region.

Second, ASEAN countries should accelerate the adoption of coherent data security measures and cybersecurity requirements for data controllers and processors. Under-regulation of cybersecurity increases the risks of cyber threats and reduces trust in digital economies and trade. ASEAN countries should use the existing regional trade agreements such as the Regional Comprehensive Economic Partnership (RCEP) and the Comprehensive and Progressive Trans-Pacific Partnership (CPTPP) to reinforce the role of consensus-based standards with commitments to develop international standards and to use international standards where they exist as a basis for developing their domestic regulations on data security and cybersecurity requirements for data controllers and processors. This should support the implementation of the ASEAN Cybersecurity Cooperation Strategy 2021-2025[9] to enhance regional cybersecurity cooperation. Also, this should also promote the development of globally consistent and least trade-restrictive approaches to cybersecurity, while reducing concerns over the use of cybersecurity measures as a disguised restriction on trade aimed at supporting domestic industry.

Finally, ASEAN as a group should pledge capacity-building assistance on data safeguards for its members, especially emerging economies such as Cambodia, Laos, Myanmar and Vietnam. Such assistance should aim at raising awareness and understanding of the importance of data safeguards that meet international standards, principles and guidelines as well as supporting them to implement national regulatory reforms for developing or aligning their laws. This should ensure more equitable distribution of the gains from data flows, while addressing risks and concerns across countries. Without such technical assistance, ASEAN countries that have limited technical capacity may not be able to undertake regulatory reforms for data safeguards, which result in regulatory divergence in ASEAN. Such regulatory divergence impedes cross-border data flows, and limits the benefits of digital economies and trade in the region.

Efforts to strengthen regional data safeguards should be driven by the existing sectoral bodies  in ASEAN. These include the ASEAN Network Security Action Council (ANSAC), Working Group on Digital Data Governance (WG-DDG), and ASEAN Coordinating Committee on Electronic Commerce (ACCEC). The ANSAC is in charge of coordination on ASEAN cybersecurity cooperation activities, while the WG-DDG is responsible for developing and implementing the ASEAN Framework on Digital Data Governance in the digital sector.[10]

These two working groups should play an important role in translating the existing commitments on regional data safeguards into national action plans, or proposing new ones. Meanwhile, engaging the ACCEC in the establishment of regional data safeguard measures should be helpful in providing feedback on the potential impacts of the proposed data safeguard measures on cross-border e-commerce transactions, and hence reducing the compliance costs for traders. The ACCEC aims to enhance the coordination of initiatives on ASEAN e-commerce, and consists of representatives from trade-related government agencies (e.g., trade, customs, transport facilitation, consumer protection, standards and conformance, and micro, small, and medium enterprises)  from all ASEAN countries.[11] 

ENDNOTES


[1] ASEAN Cyberthreat Assessment 2021: https://www.interpol.int/content/download/16106/file/ASEAN%20Cyberthreat%20Assessment%202021%20-%20final.pdf

[2] IGI Global: https://www.igi-global.com/dictionary/data-interception/63971

[3] World Bank. 2021. World Development Report 2021: Data for Better Lives. Washington, DC: World Bank.

[4] World Bank, Global Data Regulation Diagnostic Survey Dataset 2021: https://microdata.worldbank.org/index.php/catalog/3866. Accessed April 12, 2022. This study does not include Brunei due to data unavailability; that country was not included in the survey either.

[5] European Commission: https://ec.europa.eu/home-affairs/cybercrime_en

[6] Cyber Security Agency of Singapore: https://www.csa.gov.sg/Who-We-Are/Our-Organisation

[7] The Singapore Cybersecurity Strategy 2021: https://www.csa.gov.sg/News/Publications/singapore-cybersecurity-strategy-2021

[8] ISES Perspective: /articles-commentaries/iseas-perspective/2022-32-enabling-domestic-data-flows-for-e-commerce-in-asean-countries-by-sithanonxay-suvannaphakdy/

[9] ASEAN Cybersecurity Cooperation Strategy: https://asean.org/wp-content/uploads/2022/02/01-ASEAN-Cybersecurity-Cooperation-Paper-2021-2025_final-23-0122.pdf

[10] ASEAN digital sector: https://asean.org/our-communities/economic-community/asean-digital-sector. Accessed June 16, 2022.

[11] ASEAN e-commerce: https://asean.org/our-communities/economic-community/asean-e-commerce. Accessed June 16, 2022.

ISEAS Perspective is published electronically by: ISEAS – Yusof Ishak Institute   30 Heng Mui Keng Terrace Singapore 119614 Main Tel: (65) 6778 0955 Main Fax: (65) 6778 1735   Get Involved with ISEAS. Please click here: /support/get-involved-with-iseas/ISEAS – Yusof Ishak Institute accepts no responsibility for facts presented and views expressed.   Responsibility rests exclusively with the individual author or authors. No part of this publication may be reproduced in any form without permission.  
© Copyright is held by the author or authors of each article.
Editorial Chairman: Choi Shing Kwok  
Editorial Advisor: Tan Chin Tiong  
Editorial Committee: Terence Chong, Cassey Lee, Norshahril Saat, and Hoang Thi Ha.  
Managing Editor: Ooi Kee Beng  
Editors: William Choong, Lee Poh Onn, Lee Sue-Ann, and Ng Kah Meng  
Comments are welcome and may be sent to the author(s).

2022/66 “Situating the Role Schools Have Played in the Mindanao Conflict” by Jonamari Kristin Floresta

 

Filipino Muslims pray at a mosque during the Eid al-Fitr, marking the end of the holy fasting month of Ramadan, in Marawi City, in southern island of Mindanao on 2 May 2022. The Bangsamoro Autonomous Region of Muslim Mindanao (BARMM) was established in 2019 to promote peacebuilding and address historical grievances in Mindanao. Picture: Merlyn MANOS/AFP.

EXECUTIVE SUMMARY

  • Over the years, formal education has influenced the development of radical views among insurgency leaders in Mindanao.
  • Along with the desire for protection, schools can reinforce radicalism among young people in Mindanao by perpetrating structural violence and through certain micro interactions in schools.
  • Developing understanding attitudes towards people with different beliefs in schools is an important consideration in peacebuilding. Such environments allow students to develop their identities amidst competing political influences.
  • A school situated in a conflict-ridden area that promotes only one religion is identified as the environment that least encourages diversity.

* Jonamari Kristin Floresta is currently the Vice President of ABC Educational Development Center Inc., Philippines. The University of Sydney has awarded her a PhD in Education in the year 2020.

ISEAS Perspective 2022/66, 21 June 2022

Download PDF Version

INTRODUCTION

The conflict in Mindanao, the southern part of the Philippines, has been intergenerational wherein the struggles of the previous generation are carried over to the next. Amidst this division, education has been playing a significant role. The Bangsamoro Autonomous Region of Muslim Mindanao (BARMM) was established in 2019 and is under transition until 2022 to promote peacebuilding and address historical grievances among Muslims in Mindanao. The provision of the new Bangsamoro government in BARMM includes establishing, managing, and supporting an education system for the region that shall be a “subsystem of the national education system” [1]. Thus, these reforms seek to create avenues to counter violence in the region’s education system.

In the second quarter of 2021 the Bangsamoro Education Code was signed which included peace education as the educational system’s core component [2]. This code is designed to foster a “culture of non-violence, social justice and respect for human rights, freedom, and inclusivity” and this shall be integrated in the curriculum of every educational level [1, 2]. Peace education can be used in schools for students to build resilience against extremist ideologies [3].

Several peace agreements between the Philippine government and insurgents have been established in the past. However, peacebuilding in Mindanao was repeatedly challenged by breakaway insurgent groups (see Appendix I), political corruption, and the instability of law and order. Some educational institutions have contributed to this instability by becoming venues where students can be recruited to participate in the conflict.

Nevertheless, formal education is an undervalued asset in countering violent extremism; significant attention of scholars and policies is still in its early stages [4]. This article presents cases of ideological development among founding leaders of different insurgency groups in Mindanao after they were exposed to certain educational institutions, and using the case of the Marawi siege, studies how conflict further puts pressure on interfaith relations in schools and the education of young people. Furthermore, this article analyses how schooling and religious practices contribute to conflict in the Mindanao.

EDUCATION AND THE RADICALIZED FOUNDERS OF INSURGENCY

Experiences in schools have significantly contributed to the identities of several Muslim insurgency leaders in Mindanao. Such is the case where Abubakar Janjalani, the founder of the Abu Sayyaf group, is concerned. The group’s original ideology was deeply anchored in their founder’s religious and political ideology [5]. Janjalani was educated by a fundamentalist imam in the local community [6]. The opportunity to travel and study in different Muslim countries contributed to the development of Janjalani’s ‘radical Islamic thought’ [7]. In 1981, Janjalani received a ‘very good’ Islamic education in Saudi Arabia [5]. He then went to Mecca to study Islamic jurisprudence for three years and was ‘deeply attracted’ to the concept of jihad [5]. In 1988, Janjalani journeyed to Pakistan and meticulously studied the Islamic revolution in Iran [5]. Janjalani recruited disaffected youth from conflict-ridden areas in Mindanao when he returned to the country and started the Abu Sayaff group [6]. This group has been responsible for extreme violence against Christian missionaries, bombings and kidnapping locals and tourists for ransom to fund their cause [7]. Before he died, Janjalani delivered eight radical sermons and these are used as the primary source for the study of his radical Islamic thought [5]. All these circumstances indicate that Janjalani was well educated and his deep grasp of Wahabi Islam ‘greatly informed’ his radical ideology [5].

Similarly, after obtaining their education in the Middle East, the Maute brothers, Omar and Abdullah, founded the Islamic State Philippines and pledged allegiance to the Islamic State of Iraq and Syria [8]. Likewise, Omar was known for his ‘strict Wahabi views’; these caused his expulsion as a teacher from his in-laws’ Islamic boarding school in Indonesia [9]. However, the exact trigger for the Maute brothers’ radicalism remains unknown; other factors, such as family connections to insurgency, may have contributed to the formation of their ideology. Nevertheless, religious education was used by the group to strengthen their cause. Their group provided studies about the Qur’an among their young Muslim recruits in Mindanao [9]. They organized the Marawi incident in 2017 and attracted around 40 foreigners from Southeast Asia and as far as Yemen and Morocco [8, 10].

Between 1958 and 1967, 8,000 Muslim scholars were politicized during their time at the University of the Philippines, a government funded institution in Manila [11]. One of the scholars, Nur Misuari, became the founder of the Moro National Liberation Front (MNLF). He was influenced by student activism on campus who were left-wing partisans with Maoist ideology [12]. Misuari’s exposure to political activism on campus, experience of bias against Muslims in the capital, and the developed ability to articulate his frustrations against Christian cultural hegemony fuelled his political cause, eventually leading to the formation of MNLF [11]. This group started the modern stage of unrest in Mindanao and has been a source of several breakaway insurgency groups [13].

Beyond the conflict in Mindanao, some universities and schools throughout the country have been grounds where the New People’s Army (NPA) recruit young people to participate in their terrorist activities which include taking up arms, kidnapping, drug trafficking, and extortion [14]. A former member revealed that 90 percent of NPA’s cadres were recruited from schools and universities and recruitment usually starts through “legal organizations” infiltrated by communists [15]. NPA patterns its armed struggle to China’s Maoist movement and seek to overthrow the current Philippine government and replace it with a new people’s democratic state led by the working class [16]. NPA allegedly uses alternative learning schools in the provinces of Mindanao as a front to indoctrinate indigenous tribes with subversive ideas and provide them with military training so that they can contribute to their war against the government [17].

Despite the evident role of formal education in shaping the political inclinations of future leaders of insurgency groups and its members, the exact processes that trigger radicalization remain unknown. The following section shall analyse the tensions in educating the youth and interfaith relationships, using the case of the Marawi siege which occurred in 2017.

EDUCATION AND INTERFAITH RELATIONSHIPS AFTER THE MARAWI SIEGE

BARMM has the lowest participation and completion rates across all levels of formal education [18][33]. Before the 2017 conflict in Marawi, a city in BARMM, only 71.9% school-age children were enrolled [19]. The Marawi siege has further dampened the conditions of education there. Twenty-two public schools out of 69 were severely damaged and remained inaccessible, disrupting more than 86,000 children and displacing 22,174 students from Marawi City [20].

After two months post-Marawi’s liberation, the Department of Education conducted activities that fostered schooling among young people. Reportedly, around 30,000 displaced learners from Marawi were admitted to public schools nationwide [21]. Moreover, NGOs encouraged education in Marawi by providing temporary learning spaces and back-to-school kits, training teachers in child protection, and motivating students to go back to school [22]. However, despite the education provided in evacuation centres, the learners are continually challenged by inadequate numbers of committed staff, and of teaching materials and facilities [23]. Furthermore, many young survivors from the siege could not continue their education due to poor economic conditions, trauma, and loss of personal school items [23].

The interfaith relationship between Christians and Muslims deteriorated due to the siege in Marawi. Non-Muslims were often the target of the Maute Group during the siege. Muslims in Marawi repeated stories of how they would risk their lives to save and protect the non-Muslims who were either their friends, neighbours or employees, from the terror of the Maute group [23]. These incidences indicate interfaith coexistence was present in the city. However, after the siege, a “sweeping generalization against Muslims” became prevalent in Marawi, associating them with ISIS [24].

Discrimination has likewise affected Muslim students as bullying caused some to cease going to school [23]. Children of internally displaced Muslims were discriminated for their faith and their inability to change clothes or bathe, living as they did in condensed evacuation sites and having lost most of their personal properties [23]. Feelings of being discriminated against were further exacerbated among displaced students since schools to which they were admitted placed them in special classes [23].

Education is recognized as an important social tool during conflicts as it provides safe spaces for young people [22]. It is therefore important to expedite the reconstruction of schools. However, it is also equally important to address the difficulties experienced by students; discrimination, economic difficulties and trauma can serve as barriers to their learning. Without educational qualifications and means to achieve personal economic stability, disaffected young people situated in conflict areas are more attracted to become combatants or engage in illegal activities [25]. In cases where religion has been used as an element to recruit and ignite the conflict, schools with the right culture can serve as common grounds where interfaith relationships can be restored.

The focus in the next section is on how schools’ different religious cultures influence the way students coexist and embrace diversity.

RELIGIOUS CULTURES IN SCHOOLS

Religion is an important aspect in the culture of Mindanao. There are two major religions in that Philippine region—Christianity and Islam. Tensions between these groups have long been surfacing, and the conflict in Mindanao has largely been driven by external and internal colonization [26].

After analyzing six schools situated in three regions in Mindanao which have been most affected by conflict, I have found that religious culture influences the ways students who experience conflict view people with different religious beliefs [27]. The participants of the study were 15 to 20 years old and have experienced difficulties from war which include displacement, threats of physical safety, hostage, death of a loved one, extreme poverty, or recruitment to insurgency, to name a few. Thirty-six students participated in the in-depth interviews and focus group discussions with art-based activities. The study focused on variations in students’ perception of people with different religious beliefs.

The religious cultures of these schools are grouped into three categories, mainly based on the ways these schools promote religious beliefs in their curriculum and policies, the diversity of the population, and the occurrence of religious worship/s on school grounds. The religious cultures of these schools are clustered into three groups: Diverse religious culture, Limited to absent religious culture and One-religious culture.

Three schools that participated in the study were classified under the Diverse religious cultures. These promote both Islam and Christianity through their policies, curriculum, and religious worships. Consequently, the population of these schools include a diversity of students and teachers from both religions. No segregation based on religious belief and preferential treatment was felt by the participants of these schools. For example, during the focus group discussion, a student from one of the three schools said:

“Then what’s different here is the fairness, of culture and religion…All those that are wearing hijabs you can see that they are the ones that are Muslims. Then all those who are not wearing them are Christians.”

The Muslim students collectively express their appreciation for this policy and sees it to be promoting their religious identity.

Despite the knowledge of their differences in religion, students from these three schools viewed people with different religious belief to be their “siblings”. For example, during the one-on-one interview, a student from the three schools says: “Even if you’re a Christian or a Muslim it’s like we are siblings. The teacher has no preference on whom to love.”

To reiterate, these participants have directly experienced war, and yet they still developed a close friendship with peers from different religious beliefs.

There are two schools that have limited religious teachings and no regular schedule for religious worship. These schools are classified under the Limited to Absent religious culture. As discussed, the study of religion in these schools is limited to a more general view of God as the highest authority. Teachers informally provide religious classes, but students do not always comply, for example where the wearing hijab for Muslims is concerned. Moreover, students of these schools are exposed to people from different religious backgrounds. They are taught to respect the religious beliefs of others and to avoid conflict. Participants of these schools derive their motivation of respecting others and from avoiding conflicts or negative consequences.

An Islamic school was identified as one promoting one religion among their students. This is classified as One-religious culture. The school’s curriculum, policies, and religious worship advocated Islam and Arabic culture, and their students have little interaction with people from other religious groups because of the limited diversity in school and in their community. Apart from subjects mandated at the national level by the government, students from One-religious culture also study another branch of education influenced by Islamic studies. The students say that their subjects such as Math, Science, History and Language are embedded within the Middle Eastern culture. These lessons have given the participants the perception that they are qualified to judge the actions of others and that they have the ability to ‘know right from wrong.’

Students from the school with one religious culture have developed a negative perception of people who do not practice the same rituals as them and of students who study in secular schools. For these students, there is a “difference between a true Muslim and just a Muslim,” and they tend to think that latter should be “punished” in the afterlife. The students of these schools also expressed the need for Filipino Christians or nonbelievers to “go back to be a Muslim”, as a participant said that originally everyone was from this religion. Moreover, students from this school identified the need and their responsibility to teach others about Islam, and some participants do this in their local community.

Out of the three religious cultures found in the participating school, it was shown that One-religious culture was the school environment that least encouraged diversity. Students from this school were less sensitive to people with different beliefs and expressed superiority among those who were different from them by their desire to impose their belief and by calling out those who had different religious practices. However, the community, society outside school, and the politicized interactions with teachers have also shaped these students’ perception apart from the religious cultures. Students from One-religious culture have told me that they were motivated by their teachers to study well so that they could help the movement for attaining independence for Mindanao.

A prominent theme that emerged in school environments with diverse religious culture is that it provides a conducive place wherein students feel that each of their religious identities are equally given importance. Through these experiences, students learn to understand, collaborate, and communicate with each other despite their differences and their hostile experience. The way a school creates a culture of religion affects their students’ way of interacting with people with different beliefs, and consequently, peacebuilding and the ability to live with diverse people. Learning to get along with diverse people is important particularly in any conflict-ridden environment with ethnic and cultural diversities, such as Mindanao.

CONCLUSION

Founders of insurgency who have changed the political landscape of Mindanao were influenced by their formal education. The case in Marawi has shown that conflict influenced by religion can dampen ties between opposing religious groups. In turn, this may posit more challenges in educating young people affected by conflict and the policies in Mindanao that pursue peace.

Schools shape the minds of future leaders and citizens of a country. Hence, more attention must be given to how cultures are created in these social spaces. This perspective shows that religion and interfaith dialogue in schools situated in conflict affected areas can be used as a tool to promote peace. The new education system in BARMM which fosters peace education must consider how interfaith dialogue in schools can foster good relationships and aid students to learn how to live with people who have different beliefs.

Deliberate forging against violence in schools and the community must be emphasized, since each institution now creates different environments that encourage nuances of identities among their students. Leaders and educators must be challenged to refine existing policies towards concretely fostering peace.

REFERENCES

1.         Bangsamoro Autonomy Act No. 18. 2019.

2.         BARMM education code signed into law. 2021, Bangsamoro Information Office.

3.         Ahmed, Z.S., A critique of the need and application of peace education in Pakistan. Asian Journal of peacebuilding 2018. 6(2018): p. 199-222.

4.         Halafoff, A., K. Lam, and G. Bouma, Worldviews education: Cosmopolitan peacebuilding and preventing violent extremism. Journal of Beliefs & Values 2019. 40(3): p. 381-395.

5.         Banlaoi, R., The Abu Sayyaf Group: From mere banditry to genuine terrorism. Southeast Asian Affairs 2006: p. 247-262.

6.         Frake, C., Abu Sayyaf: Displays of Violence and the Proliferation of Contested Identities among Philippine Muslims. American Anthropologist, 1998. 100(1): p. 41-54.

7.         Hutchison, B.G., Abu Sayyaf, in The Counterproliferation Papers Future Warfare U.A.F.C. Center, Editor. 2009, Air University: Alabama.

8.         Gunaratna, R., The Siege of Marawi: A Game Changer in Terrorism in Asia. Terrorist Trends and Analyses 2017. 9(7).

9.         Hwang, C., Relatives, Redemption, and Rice: Motivations for Joining the Maute Group, in Combating Terrorism Center 2019.

10.       Morales, N.J. and A. Tom, The Maute Brothers: Southeast Asia’s Islamist ‘time bomb’, in Reuters. 2017.

11.       McKenna, T., The Origins of the Muslim Separatist Movement in the Philippines. Asia Society.

12.       Exconde, B., Are People from the University of the Philippines Really Activists? 2018, The Lobbyist.

13.       Cook, M. and K. Collier, Mindano: a gamble worth taking. 2006, Double Bay, NSW: Longueville Media. 82.

14.       Cudis, C., UP freshmen, admin warned vs. NPA recruitment, in Philippine News Agency. 2021.

15.       Moaje, M., 90% of NPA cadres recruited from schools: ex-commie, in Philippines News Agency. 2020.

16.       Communist Party of the Philippines-New People’s Army. 2018, Mapping Militant Organizations: Stanford University.

17.       Reganit, J.C., NPA uses alternative schools as ‘training ground’ for rebels: IPs, in Philippine News Agency. 2019.

18.       Unlocking the Potential of the Bangsamoro People through the Alternative Learning System. 2019, World Bank Group.

19.       Cornelio, J. and S. Calamba, Going home: youth and aspirations in postconflict Marawi, Philippines. Journal of Youth Studies 2022.

20.       Summary Assessment of Damage and Needs, in Emergency Assistance for Reconstruction and Recovery of Marawi: Report and Recommendation of the President no 17. 2018, Asian Development Bank.

21.       DepEd addresses challenges in education as it honors Marawi Siege anniversary, in Manila Bulletin. 2020.

22.       Three years after Marawi siege, children face new battle against COVID-19. 2020, Save the Children: Relief Web.

23.       Shahpur, T., Marawi Rebuilding from ashes to a city of faith hope and peace. 2021, Centre for Peace and Conflict Studies.

24.       An interfaith perspective on the Marawi crisis. 2022, University of Santo Tomas.

25.       Findings first presented in Floresta, J.K., Undoing a culture of violence in schools by hearing the subalterned students who experience war in Mindanao. Journal of Peace Education 2021. 18(3): p. 260-281.

26.       Milligan, J.A., Faith in School: Education Policy Responses to Ethno-Religious Conflict in the Southern Philippines, 1935-1985. Journal of Southeast Asian Studies, 2005. 36(1): p. 67-86.

27.       Floresta, J.K., Forming Views towards People of Different Faith: School’s Religious Culture and the Perceptions of Students who Experience Conflict in Mindanao. Religious Education 2020. 115(2): p. 129-144.

ISEAS Perspective is published electronically by: ISEAS – Yusof Ishak Institute   30 Heng Mui Keng Terrace Singapore 119614 Main Tel: (65) 6778 0955 Main Fax: (65) 6778 1735   Get Involved with ISEAS. Please click here: /support/get-involved-with-iseas/ISEAS – Yusof Ishak Institute accepts no responsibility for facts presented and views expressed.   Responsibility rests exclusively with the individual author or authors. No part of this publication may be reproduced in any form without permission.  
© Copyright is held by the author or authors of each article.
Editorial Chairman: Choi Shing Kwok  
Editorial Advisor: Tan Chin Tiong  
Editorial Committee: Terence Chong, Cassey Lee, Norshahril Saat, and Hoang Thi Ha.  
Managing Editor: Ooi Kee Beng  
Editors: William Choong, Lee Poh Onn, Lee Sue-Ann, and Ng Kah Meng  
Comments are welcome and may be sent to the author(s).

2022/65 “The International Community Needs to Prepare for a Post-Tatmadaw Myanmar” by Anders Kirstein Moeller

 

Myanmar junta military soldiers parade during a ceremony to mark the 75th anniversary of the country’s Union Day in Naypyidaw on 12 February 2022. Picture: STRINGER/AFP.

EXECUTIVE SUMMARY

  • Myanmar’s Tatmadaw is facing its largest challenge in over six decades, and there is a small but increasing likelihood that they will lose their grip on power.
  • The Tatmadaw’s combat forces of around 100,000 are stretched thin, facing a vast array of armed resistance groups and engaging in unfamiliar cellularized warfare. Although the Tatmadaw maintains control of key urban centres, it has been unable to consolidate power in smaller towns and rural areas.
  • The current balance of power could be upended by a variety of factors, including the opening of a new major front against Ethnic Armed Organizations (EAOs), improved tactical capabilities of newly-formed armed resistance groups, and high-level defections. The ongoing National Unity Consultative Council (NUCC) process may lead to the formation of a formidable political and military alliance against the Tatmadaw.
  • To avoid a spiralling humanitarian crisis or a failed-state scenario, the international community should begin proactively to plan for a “post-Tatmadaw” scenario where the military, at least in its current configuration, is no longer a dominant political force. This could include deeper engagement with and capacity support of various democratic opposition forces in Myanmar, building a stronger diplomatic coalition that supports a new federal charter, and increased humanitarian aid.

*Anders Kirstein Moeller is a doctoral student in the Department of Geography, National University of Singapore. He was a 2017-2019 Overseas Development Institute Fellow in Myanmar.

ISEAS Perspective 2022/65, 17 June 2022

Download PDF Version

INTRODUCTION

Since the Myanmar military, or Tatmadaw, overthrew the country’s democratically elected government in February 2021, its brutal crackdown against what began as a non-violent uprising against the coup has pushed the country into a complex, multifaceted civil war. In addition to traditional adversaries such as the Kachin Independence Army (KIA) and the Ta’ang National Liberation Army (TNLA), the Tatmadaw now faces hundreds of Local Defense Forces (LDFs) and urban guerrilla cells that have since emerged across the country. Some of the fiercest fighting has been in the traditionally calm Bamar heartlands of Sagaing and Magwe Regions,[1] as well as Chin State to their west. In contrast to how it likes to present itself—as a strong and coherent 21st century military force, the Tatmadaw is facing its largest challenge in at least six decades, and is suffering heavy losses. There is therefore a small but increasing likelihood that the State Administration Council (SAC) – the regime put into place the day after the 2021 coup[2] – will lose its grip on power in one way or another. To avoid a power vacuum, the international community must take serious note of this possibility and start planning accordingly. Even ignoring the calls from some quarters to extend military aid to Myanmar’s democratic opposition government, the National Unity Government (NUG),[3] there is wide scope for engaging with it and other democratic forces. Economic aid and capacity building[4] are two forms of possible engagement, both of which would drastically reduce the chance of a failed-state scenario, should the military regime collapse.

It is difficult to overstate the socioeconomic impact of the ongoing civil conflict in Myanmar. The SAC junta has used scorched-earth tactics[5] and air strikes against civilian populations in an attempt to terrorize the population into submission. Meanwhile, an economic and financial crisis triggered by the coup[6] has compounded the impacts of Covid-19, pushing a quarter of the country’s population into poverty,[7] and rural communities are facing a multitude of compounding vulnerabilities.[8] Furthermore, the number of internally displaced people has more than doubled, to 800,000, since the coup in 2021.[9] Veteran Myanmar-watchers, such as Bertil Lintner, however, expect that the regime’s tactics will only harden the resolve of resistance groups.[10]

From an outside perspective, the conflict in Myanmar looks like a war of attrition that the SAC is unlikely to lose. The Tatmadaw has been the pre-eminent political force in Myanmar since the 1950s, with up to 350,000 personnel[11] and a massive institutional footprint geared towards its sustenance. It also enjoys access to government coffers and foreign currency revenues from the sale of natural resources, as well as control over a wide assortment of economic holdings[12] and crony-linked private businesses.[13] Given such resources at the Tatmadaw’s disposal, it might seem hard to imagine how a ragtag coalition of armed revolutionaries can take down a military establishment that has survived more than 70 years of civil war.

However, these superficial facts belie the complex reality on the ground. The Tatmadaw probably has somewhat fewer than 100,000 combat-ready troops,[14] with varying levels of provisioning. These troops are already stretched thin, as they battle a vast array of armed resistance groups across the entire country, particularly on large fronts in the north, northwest and east of the country. Among those adversaries are around 20 different ethnic armed organizations (EAOs), including the KIA and TNLAA. EAOs are increasingly coordinating with LDFs[15] and with “People’s Defense Force” (PDF) groups.[16] This coordination represents a form of “cellularised” warfare[17] that the beleaguered Tatmadaw has never faced before: according to figures from the NUG, thousands of junta soldiers have been killed and more than 2,000 have defected.[18] Further, anecdotal evidence tells of local battalion commanders negotiating informal ceasefires with LDFs to re-supply their weary troops, and frenzied measures to replenish its ranks[19] (and the frequent reshuffling of frontline commanders)[20] indicate that the Tatmadaw is worried about its ability to thwart its adversaries.  

The Tatmadaw’s grasp on power is therefore increasingly fragile.[21] Sanctions imposed by the West have not significantly stemmed the flow of money or arms to the regime and they largely maintain control over urban centres. However, the Tatmadaw has been unable to consolidate power in smaller towns and rural areas where LDFs and PDFs are actively contesting junta-aligned local administrations.[22] According to an unpublished policy brief, 200 townships – more than half of the country’s 330 – have begun experimenting with alternative governance structures of varying capabilities.[23] EAOs have similarly used the turmoil to expand the territory that they control, all of which contradicts the image of strength and control that the Tatmadaw is trying to project. Meanwhile, armed resistance groups across the country “continue to expand in size, capability, and coordination, inflicting significant damage to military forces”, according to a report from the United States Institute of Peace.[24] It is also significant that no major foreign power has yet to formally recognize the SAC as the government of Myanmar under the international community’s approach of diplomatic ambivalence.[25] If this is a war of attrition, it is one that the Tatmadaw is losing by virtue of not winning.

KNOWN UNKNOWNS

The conflict in Myanmar is complicated, not least because of the long history of ethnic grievances that pre-date the creation of the modern-day Tatmadaw during the Second World War. Amongst the more than 20 or so EAOs fighting the Tatmadaw, at least five of them have over 10,000 active combat troops.[26] Other armed actors include the recently created Pyu Saw Htee militia and dozens of pre-existing Border Guard Forces, all of which are backed by or under the influence of the Tatmadaw. Add to this an enormous assortment of unarmed actors, including political parties, civil society organizations and religious umbrella organizations, all defined by complex and overlapping political fault lines, as well as the interests of foreign powers, and an opaque mosaic of the conflict emerges. 

A few obvious “known unknown” factors could destabilize the current balance of power. The first are the two major EAOs that have maintained their bilateral ceasefires with the Tatmadaw, namely the Arakan Army (AA) and the United Wa State Army (UWSA). Either of these groups could change the balance of power if it confronted the Tatmadaw militarily. The UWSA is the single-largest EAO in the country and widely considered the best armed, but the political concessions granted to it under the military-drafted 2008 constitution mean that it has little incentive to engage in direct confrontation with the Tatmadaw. The AA is a less known quantity; it was founded only in 2009, but has quickly become a formidable force to reckon with, both for its military capacity and for its institutional footprint in northern Rakhine State.[27] Although the AA has publicly committed itself to abiding by its 2020 ceasefire agreement with the Tatmadaw, that agreement is fragile: it has been pierced by several skirmishes in recent months,[28] and the AA has explicitly warned of full-blown warfare if the Tatmadaw does not respect its territorial boundaries.[29] The post-coup power vacuum has enabled the AA to expand the territory that it controls and to build up its administrative functions, and there are reports that the group is in negotiations with the NUG. With most of the Tatmadaw’s troops tied down in Chin State and Sagaing Region in the Northwest, in Shan State in the Northeast, and in a third front in the east, the emergence of another major front in Rakhine State would likely prove devastating to the SAC’s forces. 

A second major factor is the newly-formed armed resistance groups. Tens of thousands of urban and rural youths have undergone training offered by various EAOs, and are now hardened by nearly a year’s worth of combat experience. The PDFs’ and LDFs’ equipment varies from homemade muskets and surface-to-air missiles to imported light arms and even 3D printed guns.[30] However, resistance fighters have been gradually improving both their tactical capabilities and general coordination between different LDF and PDF groups, as well as with larger EAOs. The NUG has also trained an unknown number of uniformed PDF troops that resemble a more conventional army. Exact figures are kept under tight wraps, but insider sources claim that the total number of PDF troops (including those trained by the NUG) is around 50,000 while an NUG-aligned coalition of LDF groups has 60,000-70,000 troops. If these figures are correct, this means that there are at least 110,000 PDF-LDF resistance fighters spread throughout the country. The lack of equipment remains the resistance forces’ biggest weakness, and the Tatmadaw maintains air superiority. Although unlikely, financial and logistical support by a third party could rapidly tilt the conflict in favour of the resistance.

Other potential factors that could change the current dynamic in Myanmar include defection by a high-ranking Tatmadaw officer (of at least brigadier general rank), which would cause already-sagging morale to plummet and potentially trigger mass desertions. Although this currently seems unlikely, given Senior General Min Aung Hlaing’s grip on power in the upper echelons of the Tatmadaw, local and third-country incentives for potential defectors are increasing.[31] Moreover, history shows many examples of elites turning against a dictator once a regime is collapsing.[32] There is also the possibility of an internal military faction[33] replacing Min Aung Hlaing, although that might not necessarily lead to a softening of the leadership.

Possibly the biggest weakness of the anti-junta forces is the lack of a unified vision. This problem has historical roots in the political disunity among ethnic minority groups, and is worsened by their innate scepticism towards the NUG which is dominated by politicians from Aung San Suu Kyi’s National League for Democracy (NLD). Nonetheless, if Myanmar’s fragmented opposition could agree on an inclusive political blueprint for the country’s future,  a formidable political (and military) force might well emerge that the Tatmadaw would be unable to match. The NUG is already attempting to forge such an agreement through its National Unity Consultative Council (NUCC),[34] a consultative forum for democratic opposition groups which recently held a People’s Assembly with over 400 representatives which ratified the NUGs draft 2021 Federal Democratic Charter (FDC). Key obstacles remain, such as how to sequence implementation and to implement appropriate checks and balances, and it will likely take time to overcome historical grievances among ethnic minority groups. However, according to Su Mon Thazin Aung, the NUCC process is generally considered too important to fail and “key stakeholders have demonstrated strong commitment to fight against the military through their incremental solutions”.[35] If the NUCC successfully negotiates a new federal charter that fundamentally reconfigures centre-periphery relations,[36] it could “radically shift the trajectory of the current stalemate”[37] by creating a united front against the Tatmadaw which is more likely to gain international recognition.

This is by no means an exhaustive list of the political forces shaping the conflict in Myanmar or an authoritative analysis of what could sway the balance of power. Myanmar’s geopolitical terrain is incredibly complex.[38] Neither would any of the factors suggested here lead to an immediate defeat or dissolution of the Tatmadaw. Rather, each has the potential to create an opportunity for regime change. What this change entails is impossible to predict. The salient point, however, is that there is a non-zero – and increasing – chance that the Tatmadaw will lose its tenuous grip on power, which bears noting by international players if they want to avoid an even bigger humanitarian crisis or a failed-state scenario.

PLANNING FOR REGIME CHANGE

Without constructive intervention, Myanmar is likely to face protracted conflict. Even if a known unknown (or an unknown unknown) factor tips the scales against it, a gradually disintegrating Tatmadaw is almost guaranteed to escalate the conflict and continue, or even intensify, the use of violence against civilians. This would lead to a surge in refugees and contribute to a worsening humanitarian crisis. Moreover, if history is any indicator, a power vacuum in Myanmar could lead to opportunistic militias engaging in banditry and illegal activities, further increasing the risk of a failed-state scenario.[39] It is therefore in the international community’s best interests to begin actively planning for potential regime change, and to enact this sooner rather than later.[40]

There are at least three paths for such planning. The first would be for countries interested in stabilizing Myanmar to “embrace the reality” and genuinely engage with the democratic opposition in Myanmar,[41] chiefly the NUG but also various civil society actors and even EAOs.[42], [43] This engagement should begin with a programme to shore up the institutional capacity of the NUG to enable effective governance in case it needs to assume power in a “post-Tatmadaw” scenario.[44] Second, the international community should build a diplomatic coalition consisting of ASEAN, Western powers and China[45] that agrees to recognize and support a new federal charter proposed by the NUCC, even if the Tatmadaw refuses to acknowledge it. Third, the West (as well as neighbouring countries) should provide more humanitarian aid, which would not only bring respite to the victims of the Tatmadaw but also free up some of the NUG’s energy and resources to focus on its military strategy.

A “Post-Tatmadaw” Myanmar does not mean one characterized by the dissolution of the Tatmadaw. It is exceedingly unlikely that the Tatmadaw as a whole can be defeated, at least in the traditional sense, with a resistance force conquering Naypyitaw. If the Tatmadaw’s position continues to deteriorate, a new Tatmadaw leadership or an opportunistic faction may, however, be more amenable to negotiating meaningful reforms with the NUG. But, even if the combined anti-junta forces were able to deal a decisive blow to the Tatmadaw, the dissolution of that latter force would cause devastating ripple effects,[46] much as the dissolution of the Iraqi army in late 2003 led to the rise of ISIS.[47] Developing an early plan for reforming the Tatmadaw, including the integration of resistance forces into it, is therefore vital. It is a process that should begin sooner rather than later.[48]

Two monitions bear mention. First, the NUG needs to pay closer heed to the difficult political and military terrain that it is contesting, and to be more open to compromise. Many LDF and PDF groups, along with large segments of the general population, are currently unwilling to accept anything short of the Tatmadaw’s complete surrender. The NUG should manage expectations by clearly communicating practical constraints to the public at large, including the possibility of including rank-and-file Tatmadaw soldiers in a new federal army.

Second, the international community needs to recognize that negotiation with the current Tatmadaw leadership is both practically and morally impossible. Hardliners in the Tatmadaw have always negotiated in bad faith, and it is difficult to overstate the impacts of their atrocities since the 2021 coup, so thoroughly documented through social media channels and human rights defenders. The vast majority of people in Myanmar today view the Tatmadaw as the equivalent of a foreign occupying force,[49] and it would be prudent of the international community to re-write its diplomatic script accordingly. The crisis is likely to grow worse before it gets better, but it is about time that local and international stakeholders begin planning for a post-Tatmadaw Myanmar.

ENDNOTES


[1] Mary Callahan, “Myanmar’s Dry Zone: The History of a Tinderbox”, Fulcrum, 9 February 2022 [https://fulcrum.sg/myanmars-dry-zone-the-history-of-a-tinderbox/, accessed 24 May 2022].

[2] The SAC was initially formed with 11 military members and five civilians added the following day on 3 February. In March 2021, it was expanded to a total of 19 members, and in August 2021 it was reformed as a so-called caretaker government with Min Aung Hlaing appointed as Prime Minister. While the SAC was initially composed of the Tatmadaw’s top brass, frequent reshuffling has led to most of the SAC members losing their military positions while younger generals have been elevated within the Tatmadaw. Therefore, as pointed out by Htet Myet Min Tun in a Fulcrum article from earlier this year, “the SAC has gradually become a shell entity” with all real power concentrated in the hands of Min Aung Hlaing. Although one cannot directly equivocate the junta with the Tatmadaw as a whole, the fact that Min Aung Hlaing and his hardliner faction firmly controls both bodies means that they are practically indistinguishable. In other words, overthrowing the SAC also entails overthrowing the Tatmadaw (or at least its current leadership). For more information about the composition of the SAC, see Htet Myet Min Tun, “Myanmar’s State Administration Council: A Shell Entity?”, Fulcrum, 6 January 2022 [https://fulcrum.sg/myanmars-state-administration-council-a-shell-entity/, accessed 24 May 2022].

[3] David Hutt, “Why Doesn’t the West Sell Weapons to Myanmar’s Anti-Junta Rebels?”, The Diplomat, 4 February 2022 [https://thediplomat.com/2022/02/why-doesnt-the-west-sell-weapons-to-myanmars-anti-junta-rebels/, accessed 24 May 2022].

[4] Capacity building is taken in the broad sense of developing the skills, processes and human resources of any of the democratic groups opposing the military, ranging from armed actors to labour movements. If the Tatmadaw is forced to relinquish power, this could even extent to the creation of a new transitional authority that would oversee Myanmar’s return to democracy.

[5] Min Ye Kyaw and Rebecca Ratcliffe, “Myanmar’s junta torching ‘village after village’ in bid to quell opposition”, The Guardian, 29 January 2022 [https://www.theguardian.com/global-development/2022/jan/29/myanmars-junta-torching-village-after-village-in-bid-to-quell-opposition, accessed 24 May 2022].

[6] There was widespread economic turmoil in the immediate aftermath of the coup, primarily as a result of the Civil Disobedience Movement (CDM) which used popular strikes and demonstrations to attempt to paralyze the junta-controlled government. This included banking staff which kept bank branches closed for several months, thus reducing cash availability, although the financial crisis was further exacerbated by widespread loss of confidence in the Myanmar Kyat (MMK) and a general cash shortage. In an attempt to stave off a bank collapse, the junta introduced a strict cap on ATM cash withdrawals in March 2021 which further undermined the saliency of the kyat, and at the time of writing, the MMK had depreciated by around 40% since the coup. For more information, see for example Arul Kurian, “Myanmar’s Unfolding Banking Crisis”, The Diplomat, 20 May 2021 [https://thediplomat.com/2021/05/myanmars-unfolding-banking-crisis/, accessed 24 May 2022].

[7] This would result in a total of half the country’s population living below the poverty line, which according to the UNDP represents “a level of impoverishment not seen in the country since 2005”; see UNDP, “Pandemic and political crisis could result in half of Myanmar’s population living in poverty by 2022, UNDP says”, UNDP, 30 April 2022 [https://www.undp.org/press-releases/pandemic-and-political-crisis-could-result-half-myanmars-population-living-poverty, accessed 10 May 2022].

[8] ISEAS, Webinar on “Socio-Economic Impacts of the 2021 Coup in Myanmar”, 11 April 2022 [/media/event-highlights/webinar-on-socio-economic-impacts-of-the-2021-coup-in-myanmar/, accessed 10 May  2022].

[9] United Nations, “Number of internally displaced in Myanmar doubles, to 800,000”, 11 February 2022 [https://news.un.org/en/story/2022/02/1111812, accessed 10 May 2022].

[10] Bertil Lintner, “Tatmadaw fighting a losing war in Myanmar”, Asia Times, 24 February 2022 [https://asiatimes.com/2022/02/tatmadaw-fighting-a-losing-war-in-myanmar/, accessed 10 May 2022].

[11] According to Andrew Selth (2020: pg. 374), most analysts estimate a range of between 300,000 and 350,000 personnel. See Andrew Selth, “Interpreting Myanmar: A Decade of Analysis”, ANU Press.

[12] Gerard McGarthy, “Military Capitalism in Myanmar: Examining the Origins, Continuities and Evolution of ‘Khaki Capital’”, Trends in Southeast Asia, 2019 [https:// www.iseas.edu.sg/wp-content/uploads/pdfs/TRS6_19.pdf].

[13] Reuters, “How family of a Myanmar junta leader are trying to cash in”, 7 September 2021 [reuters.com/investigates/special-report/myanmar-generals-families/, accessed 10 May 2022].

[14] Andrew Selth, “Myanmar’s Military Numbers”, Lowy Institute, 17 February 2022 [https://www.lowyinstitute.org/the-interpreter/myanmar-s-military-numbers, accessed 10 May 2022].

[15] See for example Myanmar Now, “KIA-PDF joint force attack Myanmar army in Sagaing”, 22 September 2021 [https://myanmar-now.org/en/news/kia-pdf-joint-force-attack-myanmar-army-in-sagaing, accessed 10 May 2022].

[16] Many observers use the terms PDF and LDF interchangeably. However, for the purpose of strategic analysis, it is important to distinguish between them: LDF refers to any form of grassroots anti-junta militia, while PDF can refer to the conventional forces trained by the NUG, LDFs that have sworn allegiance to the NUG, or both.

[17] Callahan, “Myanmar’s Dry Zone: The History of a Tinderbox”.

[18] Myanmar Now, “Over 8000 soldiers and police officers have joined the Civil Disobedience Movement, says defector group”, 1 December 2021 [https://myanmar-now.org/en/news/over-8000-soldiers-and-police-officers-have-joined-the-civil-disobedience-movement-says, accessed 10 May 2022]. See also Helene Maria Kyed and Ah Lynn, “Soldier Defections in Myanmar: Motivations and Obstacles following the 2021 military takeover”, Danish Institute for International Studies, 2021 [https://www.econstor.eu/handle/10419/249929], which notes that the level of, and “degree to which defectors have organised themselves and aligned with the pro-democracy opposition”, is unprecedented.

[19] According to Andrew Selth, the Tatmadaw has been recalling retired veterans, training the spouses and children of soldiers, and is even considering conscription to bolster its ranks; see Selth, “Myanmar’s Military Numbers”.

[20] The Irrawaddy, “Notorious Junta General Removed from Upper Myanmar Command as Resistance Intensifies”, 18 February 2022 [https://www.irrawaddy.com/news/burma/notorious-junta-general-removed-from-upper-myanmar-command-as-resistance-intensifies.html, accessed 10 May 2022].

[21] A recently published article by Anthony Davis similarly argues that the Tatmadaw’s continuing loss of territory may eventually lead to a decisive shift in the current “strategic equilibrium”; “Is Myanmar’s military starting to lose the war?”, Asia Times, 30 May 2022 [https://asiatimes.com/2022/05/is-myanmars-military-starting-to-lose-the-war/, accessed 11 June 2022].

[22] The Irrawaddy, “Local Myanmar Officials Quit in Droves Following Threats From Anti-Junta Groups”, 8 October 2021 [https://www.irrawaddy.com/news/burma/local-myanmar-officials-quit-in-droves-following-threats-from-anti-junta-groups.html, accessed 10 May 2022].

[23] Matthew Arnold and Kim Jolliffe, “Gaining Ground – Local Administration by Resistance Actors in Myanmar”, unpublished brief, 2022.

[24] “Anatomy of the Military Coup and Recommendations for U.S. Response”, United States Institute for Peace, 1 February 2022 [https:// www.usip.org/publications/2022/02/myanmar-study-group-final-report, accessed 15 June 2022].

[25] The international community’s ambivalence towards the issue of representation is perhaps best exemplified by how the question of Myanmar’s UN seat was handled, with the UN Credentials Committee opting for the status quo by keeping the civilian-appointed Ambassador Kyaw Moe Tun “for the time being”; see The Irrawaddy, “Ignoring Junta’s Request, UN Delays Myanmar Ambassador Replacement”, 7 December 2021 [https://www.irrawaddy.com/news/burma/ignoring-juntas-request-un-delays-myanmar-ambassador-replacement.html, accessed 24 May 2022]). Similarly, both regional and Western government are known to be engaging the NUG informally, and no governments (with the exception of India and Saudi Arabia) have sent Ambassador-level envoys to the regime; see Gwen Robinson, “Diplomatic Snubs Isolate Myanmar’s Military Regime”, Nikkei Asia, 9 May 2022 [https://asia.nikkei.com/Spotlight/Myanmar-Crisis/Diplomatic-snubs-isolate-Myanmar-s-military-regime].

[26] These are the Karen National Union (KNU), the United Wa State Army (UWSA), the Arakan Army (AA), and the KIA and TNLAA.

[27] Bertil Lintner, “Rise of Rakhine Rebels Poses Challenge for Myanmar Junta”, The Irrawaddy, 20 January 2022 [https://www.irrawaddy.com/opinion/guest-column/rise-of-rakhine-rebels-poses-challenge-for-myanmar-junta.html, accessed 10 May 2022].

[28] The Irrawaddy, “Myanmar Junta Clashes With Arakan Army After Year’s Peace”, 11 November 2022 [https://www.irrawaddy.com/news/burma/myanmar-junta-clashes-with-arakan-army-after-years-peace.html, accessed 10 May 2022].

[29] The Irrawaddy, “Arakan Army Threatens War With Myanmar Junta”, 6 April 2022 [https://www.irrawaddy.com/news/burma/arakan-army-threatens-war-with-myanmar-junta.html, accessed 10 May 2022].

[30] Thomas Eydoux, “How rebel fighters are using 3D-printed arms to fight the Myanmar junta”, The Observers, 7 January 2022 [https://observers.france24.com/en/asia-pacific/20220114-3d-printed-weapons-myanmar-rebels, accessed 10 May 2022].

[31] Although defections remain low relative to the total size of the Tatmadaw, they have continued at a steady pace and recently included several battalion commanders which are at the lieutenant-colonel rank. News also recently broke that Australia is offering asylum to defecting soldiers. Although it remains to be seen how effective this incentive will be, it is plausible that it will eventually lead to high-ranking defections from the regime; see The Irrawaddy, “Australia’s Embrace of Defectors Sends Shockwaves Through Myanmar Military”, 23 March 2022 [https://www.irrawaddy.com/news/burma/australias-embrace-of-defectors-sends-shockwaves-through-myanmar-military.html, accessed 25 May 2022].

[32] Somewhat ironically, the NLD is a case in point as several of the party’s founders were high-ranking military officers that broke away from the Tatmadaw in the immediate aftermath of Ne Win’s downfall in 1988.

[33] See for example Anders Kirstein Moeller, “Peering Under the Hood: Coup Narratives and Tatmadaw Factionalism”, Tea Circle, 10 January  2022 [https://teacircleoxford.com/politics/peering-under-the-hood-coup-narratives-and-tatmadaw-factionalism/, accessed 10 May 2022]. 

[34] Htet Myet Min Tun and Moe Thuzar, “Myanmar’s National Unity Consultative Council: A Vision of Myanmar’s Federal Future”, Fulcrum, 5 January 2022 [https:// fulcrum.sg/myanmars-national-unity-consultative-council-a-vision-of-myanmars-federal-future/, accessed 15 June 2022].

[35] Su Mon Thazin Aung, “Myanmar’s Quest for a Federal and Democratic Future: Considerations, Constraints and Compromises”, ISEAS Perspective, 18 March 2022 [/articles-commentaries/iseas-perspective/2022-28-myanmars-quest-for-a-federal-and-democratic-future-considerations-constraints-and-compromises-by-su-mon-thazin-aung/, accessed 15 June 2022].

[36] Shona Loong, “Centre-periphery Relations in Myanmar: Leverage and Solidarity After the 1 February Coup”, Trends in Southeast Asia, 2021 [https://www.iseas.edu.sg/wp-content/uploads/2021/05/TRS9_21.pdf, accessed 15 June 2022].

[37] Aye Chan and Billy Ford, “A New Myanmar Forum Aims to Unite Democratic Forces”, United States Institute of Peace, 3 November 2021 [https://www.usip.org/publications/2021/11/new-myanmar-forum-aims-unite-democratic-forces, accessed 15 June 2022]. 

[38] The international geopolitical context is also important, starting with the ongoing Russian invasion of Ukraine which has become the main preoccupation of Western powers, although a thorough treatment is beyond the scope of this essay. It is worth noting that Russia is one of a handful of states that have continued arms sales and given technical support to the Tatmadaw, although disruptions due to the impacts of the war in Ukraine are unlikely to have any significant impact on the Tatmadaw, at least in the short run. For more information, see for example Artyom Lukin and Andrey Grubin, “Why Russia is Betting on Myanmar’s Military Junta”, East Asia Forum, 27 April 2021 [https://www.eastasiaforum.org/2021/04/27/why-russia-is-betting-on-myanmars-military-junta/, accessed 15 June 2022].

[39] During the colonial occupation of Burma, British troops faced recurring insurrections and that spilled over into armed banditry not too dissimilar to the fractured security terrain facing the nascent Tatmadaw after independence in 1948; see Mary Callahan, Making Enemies: War and State Building in Burma (Ithaca, N.Y.: Cornell University Press, 2005).

[40] Even in the short run, there is a need for stepping into the power vacuum in small towns and rural areas where the Tatmadaw has effectively lost control, by supporting various democratic opposition forces in providing basic social services. In the long run, this will help create an institutional structure that can effectively take over from the SAC in case there is a regime change.

[41] Philipp Annawitt, “Myanmar Has Moved Beyond Aung San Suu Kyi vs. the Generals”, 25 January 2022 [https://thediplomat.com/2022/01/myanmar-has-moved-beyond-aung-san-suu-kyi-vs-the-generals, accessed 10 May 2022].

[42] Kaitlyn Robinson, “To Support Democracy in Myanmar, Engage with Ethnic Armed Organizations”, War on The Rocks, 19 January 2022 [https:// warontherocks.com/2022/01/to-support-democracy-in-myanmar-engage-with-ethnic-armed-organizations/, accessed 15 June 2022].

[43] Andrew Ong, “Ethnic Armed Organisations in Post-Coup Myanmar: New Conversations Needed”, ISEAS Perspective, 11 June 2021 [https://www-iseas-edu-sg-admin.cwp.sg/articles-commentaries/iseas-perspective/2021-79-ethnic-armed-organisations-in-post-coup-myanmar-new-conversations-needed-by-andrew-ong/, accessed 15 June 2022].

[44] Another key area for capacity support is reforming the organizational management of PDF groups to turn them into something that more closely resembles a conventional fighting force under the command of the NUG. Despite their rapidly improving capabilities, PDFs are still little more than a syndicate of armed guerrilla groups. Without significant improvements to the chain of command, the risk that individual LDF or PDF groups will break the NUG’s rules of engagement or take opportunistic actions will only increase with the duration of the conflict.

[45] China initially hedged its diplomatic approach towards Myanmar in the aftermath of the coup and is known to have informal communication lines with the NUG; see Lucas Myers, “China is Hedging its Best in Myanmar”, Foreign Policy, 10 September 2021 [https://foreignpolicy.com/2021/09/10/china-myanmar-coup-national-league-for-democracy/, accessed 15 June 2022]. However, foreign affairs insiders have privately expressed concern over the NUG’s apparent lack of control over LDF/PDF groups, which has led Beijing to conclude that the Tatmadaw is the “least-bad” option for maintaining peace and security in Myanmar. This can be seen in the gradual normalization of ties between Beijing and Naypyitaw, including the recent top-level meeting between the SACs Foreign Minister Wunna Maung Lwin and his Chinese opposite, Wang Yi; see Sebastian Strangio, “China Pledges Support for Myanmar’s Junta, ‘No Matter How the Situation Changes’”, The Diplomat, 4 April 2022 [https://www.thediplomat.com/2022/04/china-pledges-support-for-myanmars-junta-no-matter-how-the-situation-changes/, accessed 25 May 2022]). An insider source also indicated that China is actively restraining its EAO allies in Northern Myanmar from mobilizing their full forces against the Tatmadaw because of fears that it would undermine or defeat the Tatmadaw and, thus, lead to long-term instability.

[46] Maintaining a national (federal) army is not only necessary for “winning the peace” in the short run, but also touches upon core questions of Myanmar’s national security and sovereignty. Such fundamental questions deserve a comprehensive discussion, one which unfortunately goes beyond the scope of this article.

[47] Mark Thompson, “How Disbanding the Iraqi Army Fueled ISI”, Time, 28 May 2015.

[48] Similarly, the NUG also needs to prepare a demobilization, disarmament and reintegration plan for resistance fighters who choose not to join an eventual federal army, which should be extended to other militias that are not under the direct command of EAOs.

[49] See for example Zaw Tuseng, “The Revolt Against Myanmar’s Junta Can Succeed”, 20 June 2021 [https://www.irrawaddy.com/opinion/guest-column/the-revolt-against-myanmars-junta-can-succeed.html, accessed 10 May 2022].

ISEAS Perspective is published electronically by: ISEAS – Yusof Ishak Institute   30 Heng Mui Keng Terrace Singapore 119614 Main Tel: (65) 6778 0955 Main Fax: (65) 6778 1735   Get Involved with ISEAS. Please click here: /support/get-involved-with-iseas/ISEAS – Yusof Ishak Institute accepts no responsibility for facts presented and views expressed.   Responsibility rests exclusively with the individual author or authors. No part of this publication may be reproduced in any form without permission.  
© Copyright is held by the author or authors of each article.
Editorial Chairman: Choi Shing Kwok  
Editorial Advisor: Tan Chin Tiong   E
ditorial Committee: Terence Chong, Cassey Lee, Norshahril Saat, and Hoang Thi Ha.  
Managing Editor: Ooi Kee Beng  
Editors: William Choong, Lee Poh Onn, Lee Sue-Ann, and Ng Kah Meng  
Comments are welcome and may be sent to the author(s).

2022/64 “Nahdlatul Ulama’s Muktamar 2021 and its Implications: Some Field Observations” by Syafiq Hasyim and Hui Yew-Foong

 

Nahdlatul Ulama (NU) is the largest Muslim organisation in Indonesia. Picture of Headquarters by Akhmad Fauzi available in Wikimedia Commons.

EXECUTIVE SUMMARY

  • Nahdlatul Ulama (NU) is the largest Muslim organisation in Indonesia, and its 34th Muktamar (5-yearly Congress), which elects its leadership and determines its position on pertinent socio-religious issues, held in December 2021, inevitably bears wide-ranging implications for the country.
  • Both the key contenders for NU’s top leadership position, Said Aqil Siradj (incumbent) and Yahya Staquf, have strong roots in NU’s pesantren base. However, Yahya Staquf’s projection of himself as the embodiment of regeneration and the representative of the younger generation resonated with many NU branches and won him the top position.
  • Yahya Staquf also had tacit support from the government through the Ministry of Religious Affairs and from the political parties that did not want NU to support only the National Awakening Party (PKB).
  • Yahya Staquf’s leadership is expected to facilitate the emergence of younger leaders in NU’s structure and a more expansive role for NU in the global arena.
  • In addition to the leadership transition, the Muktamar also dealt with socio-religious issues such as climate change, the land rights of common people, and legislative protection of domestic workers. These demonstrate its increasingly progressive role in Indonesian society.

* Syafiq Hasyim is Visiting Fellow at the Indonesia Studies Programme, ISEAS – Yusof Ishak Institute. He is also a Lecturer and Director of Library and Culture at the Indonesian International Islamic University (UIII), a newly established international graduate university in Indonesia and adjunct lecturer at the Faculty of Social and Political Sciences, UIN Syarif Hidayatullah Jakarta. Hui Yew-Foong is Visiting Senior Fellow and Coordinator of the Indonesia Studies Programme with ISEAS – Yusof Ishak Institute.

ISEAS Perspective 2022/64, 16 June 2022

Download PDF Version

INTRODUCTION

The Nahdlatul Ulama (NU) held its 34th Muktamar on 23-25 December 2021 in Lampung, Sumatera.[1] This congress takes place once every five years nowadays on the national level, to address leadership succession and pertinent issues related to Islam in Indonesia. In this instance, the five-yearly congress had been delayed by a year due to the Covid-19 pandemic.

Since NU is the largest Muslim organisation in Indonesia, with an estimated 90 million followers, its Muktamar is important not only for the Nahdliyyin (members of NU), but also for Indonesians in general, due to its influential role in the religious, political and social life of the country.[2]

This article analyses the internal dynamics of the 34th NU Muktamar. It unveils its significance by delving into its preparations and determination of the dates, the interest and influence of different “stakeholders”, important decisions and recommendations on Islamic reforms, as well as the leadership transition and its implications for the future agenda of NU, locally and globally, as the organisation approaches its centenary.

THE MUKTAMAR IN CONTEXT

NU was founded in 1926, meaning that whoever was elected Chairman of the Executive Council of NU at the 2021 Muktamar will be leading the world’s largest Islamic organisation into its second century and determine how it positions itself with respect to national politics as well as global issues. Where national politics is concerned, some issues on the table are: increasing religious intolerance; the relocation of Jakarta’s capital to East Kalimantan; and the state of Indonesian democracy. At the same time, NU had to speak out on current global issues, such as climate change. Choosing the right leader to address these challenges was therefore at the top of the agenda. However, the first point of contention was the date of the Muktamar.

The dates for the Muktamar – 23-25 December 2021 – were originally determined at a national NU meeting in Jakarta. However, when the Indonesian government proposed a policy to impose stricter social distancing measures across the country as Christmas and New Year approached,[3] the tighter restrictions were seen to be a potential impediment to the proceedings of the Muktamar. NU leaders were thus caught in a bind: Should they keep to the agreed date, hold the congress earlier, or postpone it to early 2022, especially since this had implications for the succession race.

The race for the NU leadership had started off with three candidates – Said Aqil Siradj, Yahya Staquf and As’ad Ali (former Indonesian Intelligence Agency vice chairman) – but As’ad Ali dropped off from the race due to insufficient support, leaving the first two as the key contenders. Both candidates have no direct genealogical connection with the founder of NU, Hasyim Asy’ari, but both have prominent ulama background and deep roots in the pesantren (religious schools). Said Aqil Siradj had led NU for ten years and enjoys a strong support base among the pesantren of Cirebon, West Java, while Yahya Staquf was spokesperson for former president and NU leader Abdurrahman Wahid and has his support base among the pesantren of Rembang, Central Java.

Yahya Staquf and his team had lobbied for an earlier Muktamar to avoid the tighter restrictions, and also because they appeared to have garnered stronger support than the incumbent, Said Aqil Siradj. In contrast, the Said Aqil Siradj faction preferred a postponement, apparently as a way to buy time to gain more support for the reelection bid.

The two contending factions could not reach an agreement, and the issue divided the organisation. Fortunately, the Indonesian government revised the level of social restrictions it was imposing, and both factions agreed to keep to the original dates of the Muktamar.

“STAKEHOLDERS” IN THE MUKTAMAR

There were many “stakeholders” with an interest in the 2021 NU Muktamar, ranging from private groups to the government, from politicians to academicians. Where the government is concerned, NU is considered a partner whose support for government initiatives had been important, as with the controversial Omnibus law and the moving of the national capital. Needless to say, although President Joko “Jokowi” Widodo did not express overt support for any specific candidate in the succession race, he would definitely have preferred an NU leader that was supportive of his programmes.

In this respect, it is important to note that Said Aqil Siradj (incumbent) had often been at odds with the Jokowi government. Although NU was expected to be supportive of the Jokowi government since one of its key leaders, Ma’ruf Amin, was the Vice President, Said had remained critical of government policies. He had contended that the Jokowi government’s policies tended to concentrate the nation’s wealth in the hands of the economic oligarchy at the expense of ordinary Indonesians, and that the Omnibus Law was one instance of such a dynamic.[4]

Political parties were also highly interested in the Muktamar. Conventionally, NU has strong affinity with the National Awakening Party (PKB). PKB was set up when Abdurrahman Wahid led the NU, and it became the ruling party when Wahid became president. Subsequently, NU’s support for PKB was diminished when then-NU leader Hasyim Muzadi was nominated as Megawati’s vice-presidential candidate for the presidential election in 2004.[5] In the last decade, under Said’s leadership, NU had returned to endorsing PKB. However, besides PKB politicians such as Muhaimin Iskandar, the 2021 Muktamar had attracted representatives from other political parties such as Suharso Monoarfa (United Development Party)[6] and Nusron Wahid (Golkar), who was playing a role in Yahya Staquf’s campaign team. To some extent, since NU’s support for PKB was seen to be against the NU Khittah 1926(Guidelines of 1926), whereby NU was supposed to reprise the role of a non-partisan socio-religious organisation, the interest of political parties other than PKB in the Muktamar was to support the election of a new leader who would keep a distance from the PKB. In turn, this would give NU members more leeway to support other political parties.

“STATE INTERVENTION”

In the history of NU Muktamar, it had been not uncommon for the state to intervene, due to the wide-ranging implications of the outcomes. One clear case was in 1994, when then-President Suharto did not wish to see Gus Dur reelected as NU leader for a third time.[7] In turn, in 1999, when Gus Dur was president, he hinted at his support for Hasyim Muzadi as NU leader in his opening speech.[8]

Subsequently, state intervention came in the form of involvement by officials of the Ministry of Religious Affairs (MORA) who held positions in NU branches at the provincial and district levels. Through such proxies, the state supported the late Slamet Effendy Yusuf[9] (2010 Muktamar, Makassar) and the late Salahuddin Wahid[10] (2015 Muktamar, Jombang) in the leadership race; but in both these instances, it was Said Aqil Siradj who emerged the winner.

In the 2021 Muktamar in Lampung, many high officials from MORA were present through MORA forums and activities that had no direct connection with the agenda of the Muktamar, such as the State Islamic Universities Rector’s Forum[11] and Coordinating Meeting of BIMAS Islam (General Guidance for the Muslim Community),[12] among others. Although the Minister of Religious Affairs, Yaqut Cholil Qaumas[13] (who is Yahya Staquf’s younger brother) stated publicly that MORA activities at the Muktamar would not interfere with the leadership race, it was clear that MORA, with its heavy presence at the Muktamar, was in favour of Yahya Staquf as the new general chairman.

REFORM OF ISLAMIC-SOCIAL ISSUES: BAHSUL MASA’IL

Besides ascertaining new leadership for NU, the Muktamar also serves as an expansive forum for Nahdliyyin to discuss crucial issues in society and determine the Islamic responses from NU. This forum is called Bahsul Masa’il (forum for discussing, researching and solving crucial problems). There are three categories of issues discussed in the Muktamar: contemporary issues, thematic issues and constitutional issues. All are approached from the discipline of Islamic sciences such as fiqh (Islamic legal jurisprudence), usul fiqh (Islamic legal theory) and other Islamic disciplines. In all these three categories, the 2021 Muktamar addressed and provided important responses to certain pressing issues.

Firstly, in response to the crisis of climate change whose impact had already begun to be felt in daily life, the Bahsul Masa’il asked for Indonesian lawmakers to draft a national law on climate change to implement effective measures to reduce global warming. NU needs to address this issue, considering that Indonesia’s position[14] in protecting the environment is not too clear, since deforestation continues unabated under Jokowi’s watch. Secondly, with respect to issues of land ownership and disputes that happen between communities, corporations and sometimes government, the Bahsul Masa’il decided to support the land rights of common people. This decision indicates that the land rights and interests of the people had to be protected even in the face of government acquisition, and signals NU’s partiality to the interests of common people. Thirdly, in response to the weak protection of (around 4.2 million) domestic workers, the Bahsul Masa’il recommends lawmakers to push for legislation on Protection of Domestic Workers in Indonesia.[15] So far, this law has been proposed to lawmakers but no serious response from them has been announced. The law aligns the rights of domestic workers with workers in general in the public sector and industries, and it is hoped that this fatwa can at least pressure lawmakers into speeding up the legislative process. These examples demonstrate how NU can pull its weight in influencing the Islamic public and government policies.

Although the Bahsul Masa’il does not get as much limelight as the leadership race, its deliberations reflect some of the key issues that Muslims are concerned with. The decisions and recommendations of the Bahsul Masa’il of the 2021 Muktamar have shown the NU to be increasingly progressive in dealing with social, cultural and political issues related to Muslims in Indonesia. To be sure, the fact that both chairman candidates could be considered progressive rather than conservative in their ideological leanings suggests that NU as an organisation has changed significantly in recent times.

NEW LEADERSHIP, REGENERATION AND GLOBAL INFLUENCE

The results of the 2021 Muktamar, for some observers, indicate leadership renewal. Conventionally, the leadership of NU has been dominated by the kaum santri, that is, those whose background is in the pesantren or Islamic education. So far, the kaum santri involved in the operations of NU are mostly from the NU’s organizational wings, such as Ansor (NU’s youth wing), PMII (Pergerakan Mahasiswa Islam Indonesia, Islamic Students of Indonesia Movement) and institutions and independent agencies (Lembaga dan Badan Otonom) such as LAKPESDAM NU (Lembaga Kajian dan Pengembangan Sumber Daya Manusia Nahdlatul Ulama, Institute for the Study and Development of Nahdlatul Ulama’s Human Resources), LLKNU (Lembaga Kemaslahatan Keluarga Nahdlatul Ulama, Institute for the Prosperity of Nahdlatul Ulama Family) and others. Many criticised the leadership model of NU for being restrictive and for not accommodating other NU groups who were not from the kaum santri. One such modernist santri group is the HMI (Himpunan Mahasiswa Islam or Muslim Students’ Association), which is often not considered an integral part of NU. However, the fact that Yahya and some other elite NU leaders used to be HMI members may be an indication of a gradually shifting mindset.

In the 2021 Muktamar, regeneration became an important issue. Yahya Staquf was able to project himself as a symbol for regeneration and the representative of the younger generation in NU. While many suggested that Yahya, aged 55 at the point of election, was still young and could bid his time to become the next leader of NU, Yahya believed that regeneration had to start soon and that he could become the prime champion. This campaign theme resonated with many NU branches, enough to give Yahya his victory. The theme of regeneration was also reflected in the composition of the membership of the new Executive Council, which consisted of many younger leaders in strategic positions.

Regeneration also implies expansion of the influence of NU at the global level, as Staquf has plans to make NU an important player in the global arena. He asserts that NU, as the largest Muslim organisation in the world, can contribute to world peace. Most recently, in the case of Russian aggression against Ukraine, Yahya Staquf voiced his commitment to help,[16] stating that Russian military action was a violation of the sovereignty of Ukraine,[17] and asks Putin to stop the invasion and the international problems it has created.[18]

POLITICAL AGENDA OF 2024

2024 will be an important year for NU; this is due to the presidential and parliamentary elections which are to be held then. As NU holds a large vote bank, candidates will definitely vie for NU’s support or endorsement. The 2019 presidential election was a case in point; Jokowi chose NU leader Ma’ruf Amin as his vice-presidential candidate.[19]

Yahya’s stance of distancing NU from formal politics certainly won him broader support from NU’s stakeholders. Juxtaposed against Said, who was closely affiliated with PKB, Yahya’s positioning gained him strong support from other political parties. Thus, it is expected that NU will play an informal role in supporting candidates in the presidential and parliamentary elections. The difference is that NU’s influence will be broader where political parties are concerned, since that influence will not be exercised only on PKB. However, such a stance may also compromise NU’s access to cabinet posts, since there is no expected official alignment with any presidential candidate or political party.

CONCLUSION

The NU Muktamar has always been a significant event for many sectors of Indonesia’s body politic. The 2021 Muktamar in Lampung was successful in leadership renewal and setting NU’s direction for the next five years. The new leadership has introduced various agendas, from an insistence on non-partisanship to decisions on pressing Islamic and social issues, and the organisation’s global outlook.

The victory of Yahya Staquf demonstrated his strong network with NU’s branches, leading to support at the provincial and district levels which was consolidated before the due date of the Muktamar in December 2021. Whether Yahya’s victory will lead to a new model of NU organisational management and a more visible presence by NU on the global stage remains to be seen. But what we should expect from NU under Yahya is a focus on deepening inclusive and humanitarian Islam.

ENDNOTES


[1] The first NU Muktamar was held on 21 October 1926 in Surabaya. Subsequently, it was held annually till 1934, after which it was organised on a five-yearly basis as the organisation’s highest forum to elect its leader and to discuss and decide strategic and important issues. https://www.nu.or.id/fragmen/muktamar-nu-dan-catatan-sejarahnya-dari-masa-ke-masa-5P5Nm, viewed on 7 April 2022.

[2] Robin Bush, Nahdlatul Ulama and the Struggle for Power within Islam and Politics in Indonesia (Singapore: Institute of Southeast Asian Studies, 2009).

[3] https://nasional.kontan.co.id/news/pemerintah-batalkan-kebijakan-ppkm-level-3-serentak-saat-nataru, viewed on 30 December 2021.

[4] Kyai Said states that the Omnibus Law is only beneficial to the oligarchy rather than ordinary people, see https://www.viva.co.id/berita/nasional/1309983-kritik-keras-omnibus-law-cipta-kerja-nu-akan-gugat-ke-mk?page=1&utm_medium=sebelumnya-1, viewed on 17 February 2022.

[5] https://www.liputan6.com/news/read/79501/ketika-nahdiyin-kehilangan-induk, viewed on 1 January 2021. PKB and Hasyim Muzadi’s relationship with NU became uneasy following their rapprochement with Megawati, who had previously participated in Gus Dur’s impeachment.

[6] https://www.republika.co.id/berita/r4hzfz430/sejumlah-tokoh-politik-nu-hadiri-muktamar-di-lampung, viewed on 17 February 2022.

[7] G. Fealy, Tradisionalisme Radikal ; Persinggungan Nahdlatul Ulama-Negara (LKiS, 1997) p. 330.

[8] This is based on direct observation in the Muktamar NU Kediri.

[9] The late Slamet Effendy Yusuf was a senior politician of Golkar party. He got support from MORA because he was close to the government. Based on the first author’s personal observations at the 2010 Muktamar at Makassar, South Sulawesi.

[10] Based on the first author’s personal observations at the 2015 Muktamar at Jombang.

[11] https://lampung.rilis.id/Ragam/Berita/Forum-Rektor-Gelar-Sarasehan-Berdampingan-Muktamar-NU-AonOrSx, viewed on 16 February 2022.

[12] https://kemenag.go.id/read/rakor-bimas-islam-di-lampung-bahas-program-prioritas-dan-pelayanan-publik-berkualitas-gmnlx, viewed on 16 February 2022.

[13] https://kemenag.go.id/read/menag-pastikan-tidak-ada-intervensi-kementerian-agama-di-muktamar-nu-ke-34-lampung.

[14] https://www.bbc.com/indonesia/berita_indonesia/2015/11/151129_indonesia_jokowi_cop21, viewed on 17 April 2022.

[15] Panitia Muktamar NU 34, Satu Abad NU: Kemandirian Dalam Berkhidmat Untuk Peradaban DuniaPa (Jakarta: PBNU, 2021).

[16] https://nasional.kompas.com/read/2022/03/09/05572381/ketum-pbnu-yahya-staquf-minta-putin-gencatan-senjata-sekarang-juga?page=all, viewed on 7 April 2022.

[17] https://kabar24.bisnis.com/read/20220225/15/1504820/ketum-pbnu-bicara-soal-dampak-perang-rusia-dan-ukraina, viewed on 7 April 2022.

[18] https://nasional.kompas.com/read/2022/03/09/05572381/ketum-pbnu-yahya-staquf-minta-putin-gencatan-senjata-sekarang-juga?page=all, viewed on 7 April 2022.

[19] https://www.liputan6.com/pilpres/read/3691715/gara-gara-sosok-ini-maruf-amin-bersedia-dampingi-jokowi-di-pilpres-2019, viewed on 21 February 2022.

ISEAS Perspective is published electronically by: ISEAS – Yusof Ishak Institute   30 Heng Mui Keng Terrace Singapore 119614 Main Tel: (65) 6778 0955 Main Fax: (65) 6778 1735   Get Involved with ISEAS. Please click here: /support/get-involved-with-iseas/ISEAS – Yusof Ishak Institute accepts no responsibility for facts presented and views expressed.   Responsibility rests exclusively with the individual author or authors. No part of this publication may be reproduced in any form without permission.  
© Copyright is held by the author or authors of each article.
Editorial Chairman: Choi Shing Kwok  
Editorial Advisor: Tan Chin Tiong  
Editorial Committee: Terence Chong, Cassey Lee, Norshahril Saat, and Hoang Thi Ha.  
Managing Editor: Ooi Kee Beng  
Editors: William Choong, Lee Poh Onn, Lee Sue-Ann, and Ng Kah Meng  
Comments are welcome and may be sent to the author(s).

2022/63 “The Paradox of Malaysia’s Lowering of Voting Age – Expanded Enfranchisement Devalued by More Unequal Representation” by James Chai

 

Malaysia’s Petronas Twin Towers in Kuala Lumpur loom in the background as a motorist rides past the ruling coalition party Barisan Nasional’s flags on the eve of the last general election (GE14), which was held on 9 May 2018. Picture: Manan VATSYAYANA, AFP.

EXECUTIVE SUMMARY

  • The Constitution (Amendment) Act 2019 (“CA2019”), gazetted into law on 10 September 2019, lowered the voting age to 18 years, allowed for younger electoral candidates and introduced automatic voter registration for adults aged 18 and above.
  • The lowering of the voting age added 5.8 million new voters, thereby enlarging the electorate to 21.02 million. This wider enfranchisement implied the democratic benefits of greater participation, political accountability and more responsive policymaking. However, this development seemed to have exacerbated the long-existing problem in Malaysia of ‘malapportionment’, which refers to unequal political representation arising from large disparities in the size of electoral constituencies.
  • In the Malaysian context, the BN had long benefited from its dominance over the smaller rural constituencies, winning more seats even if they performed poorly in the larger, under-represented urban constituencies. CA2019 has apparently aggravated this phenomenon because the new young voters tend to be located in the urban areas.  
  • Overall, malapportionment in Malaysia has worsened to its highest level in history, making it the 13th worst-malapportioned country in the world, behind all its regional democratic counterparts.         The large-small constituency ratio in West Malaysia has now increased by 11.45% on average. The most extreme example is Bangi and Lenggong, where the electorate size of the former is 8 times the latter.
  • Three effects follow from this severe malapportionment: Violation of fair election principles, poorer welfare outcomes, and lower inclination to vote in the supersized under-represented constituencies. Politicians have higher incentive to devote attention and resources to the smaller rural constituencies, where individual votes count more towards electoral outcomes. Voters in larger urban constituencies will see their votes as less consequential and become less inclined to turn out for voting. Since younger voters are more numerous in the urban areas, this may produce a negative long-term effect of fostering political apathy and cynicism among young citizens.  

* James Chai is Visiting Fellow at ISEAS – Yusof Ishak Institute, and a columnist for MalaysiaKini and Sin Chew Daily. 

ISEAS Perspective 2022/63, 15 June 2022

Download PDF Version

INTRODUCTION

Malaysia’s constitutional amendments on two key electoral matters – to lower the voting age from 21 to 18, and to automatically register voters – were greeted with widespread acclaim. One politician called the CA2019 a “game changer” that has the potential to create policy-oriented discussions, discard race-based politics, and dilute the insidious culture of patronage politics. Dissenters’ opinions were overwhelmingly drowned, with civil society, experts, academics, and businesses endorsing what is broadly regarded as a policy based on common sense. However, CA2019 also came with a series of unintended consequences, including worsened malapportionment; this had largely been overlooked.

The first part of this paper considers the background and definitions of CA2019, before dissecting the impact of malapportionment in the second. Malapportionment, a form of electoral malpractice designed to create unequal constituency sizes for electoral advantage, is not simply a minor side-effect of the CA2019. Instead, this paper argues that its exacerbation could have far-reaching consequences and could potentially reverse the intended gains of the constitutional amendment.


BACKGROUND: HISTORY DELAYED

Fifteen months after Malaysia’s first-ever government turnover, Malaysia once again made history. Upon passing CA2019, through a bicameral unanimity of 211 votes at the lower house (Dewan Rakyat),[1] and 47 votes at the upper house (Dewan Negara),[2] Malaysia’s Federal Constitution (“FC”) was changed to automatically convert every adult above 18-years-old into a voter. This was the first constitutional amendment in 12 years.[3]

The initial proposal of CA2019 was only to lower the voting age to 18 (“Undi18”),[4] as Malaysia was one of the 14 remaining democratic countries that have not done so.[5] The then-opposition bloc, led by Barisan Nasional (“BN”), however, conditioned their support on two additional constitutional amendments, namely lowering the qualification age for elected representatives,[6] and automatic voter registration (“AVR”).[7] [8]

Eventually, Undi18 and AVR became the most salient provisions of CA2019 for their seismic impact of adding 5.8 million to the voters’ roll, expanding it from 15.22 million persons to 21.02 million.

Table 1 differentiates between AVR and Undi18. Notably, the number of registered voters that will be included under AVR – which applies to all citizens regardless of age – is almost four times higher than the eligible voters under Undi18. The difference was also found in the inclusion exercise, where Undi18 requires continuous updates, necessitating a monthly validation check by the Election Commission (“EC”), compared to AVR.[9] Despite its unanimous outcome, it is important to note that the AVR and Undi18 proposals originated from parties on opposing sides of the aisle, which means CA2019 was realised through a compromise.

Though not explicitly mentioned, the EC was assumed to completely take on the registration role, by transferring data from the National Registration Department. This model is similar to that adopted in Argentina, Germany and Peru.[10]  

According to the parliamentary Hansard during the CA2019 debates, the AVR and Undi18 are meant to bring key democratic benefits to the electorate in two main ways.[11]

First, accountability and welfare. CA2019 is a sensible quid pro quo for the legal responsibilities expected of Malaysian adults above 18. More voters can hold politicians to account, in turn increasing politicians’ incentive to improve voters’ welfare and decreasing opportunities for corruption and abuse of power.

Second, voting interest and turnout. Removing self-registration makes voting easier, encouraging voter interest and turnout. Before this, voters had to physically travel to one of the approved destinations to register as a voter.[12] Bureaucratic deterrence such as a four-month wait period, reduction in assistant registrar officers,[13] and documentary challenges, will no longer exist under AVR, ensuring that “an eligible voter’s right to vote cannot be taken away.”[14]

Notwithstanding this, the implementation of CA2019 proved overwhelming for the EC.[15] The rollout deadline was extended twice, from an estimated 18 to 24 months, to 36 months.[16] Time-consuming obstacles such as data verification, cross-departmental coordination, computer system upgrades, and logistics, prompted the president of the parliamentary upper house to call CA2019 “impractical”.[17]

Consequently, 18 youths sued the Malaysian government, compelling the enforcement of CA2019 on or before July 2021 (18-month preparation period), as promised.[18] The High Court judge found that the government was obliged to implement CA2019 “with all convenient speed”, and since “July 2021” was a deadline set by the government, any further delay was considered “irrational” and “illegal”. Another court order quashing the government’s postponement was simultaneously granted.


On 16 January 2022, the new system came into force and was used for the first time in the Johor state election on 12 March 2022. A summary timeline of CA2019 can be found in Appendix A.

CA2019 has however created several unintended consequences through the massive influx of voters; these include exacerbated malapportionment, multiplied electoral roll errors, and logistical difficulty in preparing administrative facilities and officers, among others.[19]

This paper focuses only on the critical issue of malapportionment. This is done for three reasons. One, the massively increased number of registered voters and the subsequent worsening malapportionment may ingrain voter disinterest over the long term. Two, the EC had indicated that practical difficulties are largely confined to the first cohort of AVR and Undi18, and with tighter verification routines, future administrative problems are predicted to be “manageable”.[20] Three, CA2019 represents a most dramatic exacerbation of malapportionment from a single event, and filling the research void on that question needs to be given higher priority and urgency.

DEEPENING OLD WOUNDS: EXACERBATED MALAPPORTIONMENT AND ITS EFFECTS

Malapportionment is a form of electoral “pathology”[21] that is worst in countries that are partly-democratic, partly-authoritarian such as Malaysia.[22] In a perfectly-apportioned country, like Fiji and the Netherlands, the number of voters in one constituency should be roughly similar to that of another. Acknowledging that perfection is practically unattainable, most countries allow a set deviation level from the national average of voters per seat, called the “electoral quota”. The United Kingdom sets it at 5%[23] and Australia at 3.5%.[24] This means that all seats in Australia cannot have a voter size of more or less than 3.5% of the national average. Although Malaysia’s FC provided that seats ought to be “approximately equal”,[25] it also justifies electoral quota in favour of rural seats for administrative efficiency. This limit, however, was increased from 15% to 33%, and was removed entirely in 1973.[26]

The result is one vote in a small constituency is worth significantly more than a vote in a supersized constituency, resulting in overrepresentation of the former and underrepresentation of the latter. Oliver and Ostwald found that malapportionment and other electoral malpractices created a partisan bias that allowed BN to win “bonus” seats – as high as 65 seats – simply by performing the same (in terms of vote share) as the disadvantaged party.[27] BN could take advantage of the immense disparity between parliamentary seat share and popular vote share and focus largely on small, rural seats to secure a winning majority. In 2013, BN clinched a comfortable parliamentary seat majority to form government despite having significantly lower popular votes than the Pakatan Rakyat opposition that held mostly heavily populated seats in urban areas by a wide margin.

Even before CA2019, rounds of biased delimitation exercises had already made Malaysia one of the most malapportioned countries in the world.[28] Recent independent exercises in West Malaysia (2018, 2003), Sabah (2017/2019, 2003), and Sarawak (2015,[29] 2005) directly exacerbated seat inequality (Appendix B for delimitation history).[30]Increasing parliamentary seats require a two-thirds parliamentary majority, and the former BN government was able do this for all delimitation exercises except 2018, worsening malapportionment at all instances. While Malaysia’s parliamentary borders remain largely unchanged in the recent decade, population growth in urban centres aggravated the urban-rural voter number disparity further.   

Adding another 5.8 million predominantly urban voters via CA2019 is akin to a “voter tsunami” that exacerbates already-serious malapportionment problems, and this will have long-term side effects. [31], [32]

Regarding the largest-smallest constituency ratio, West Malaysia’s increased to an average of 11.45%, Sabah’s at 20.09% and Sarawak’s to 20.57% (Table 2).[33] The worst-malapportioned parliamentary seats in Malaysia are between Bangi and Lenggong, where the former’s are 8 times the latter’s.

Save for Melaka and Pahang, all states in Malaysia experienced a hike in the largest-smallest ratio. The five biggest state gainers had an average increase of 24.59%, indicating a dramatically worsening seat inequality. These states – Selangor, Johor, Pulau Pinang, Sarawak, Sabah – were unsurprisingly also Malaysia’s richest states, contributing 56.01% of the national GDP.[34] Economic and employment opportunities draw voters, existing and new, to the urban centres more than do the semi-urban and rural areas.[35]

Of the 100 largest constituencies, 63% are urban seats, and only 3% are rural. Conversely, of the 100 smallest constituencies, 61% are rural seats, and only 9% are urban. Taken together, urban seats have now become vastly underrepresented, and the value of votes in underrepresented seats has eroded by a national average of 16.10%, after CA2019. If you are a new 18-year-old voter in Bangi, your vote is worth one-eighth that of a new voter in Lenggong.

However, the largest-smallest ratio neither accurately depicts the degree of seat inequality nor provides a benchmark for countrywide comparisons. Bangi’s size may be 8 times larger than Lenggong, but if other seats were relatively equal, then the largest-smallest ratio is a bad representation of overall malapportionment. A better measurement is Samuels and Snyder’s adapted Loosemore-Hanby index of electoral disproportionality (hereinafter “SSI” for Samuels Snyder Index).[36]

SSI functions as a comparative index for malapportionment, where zero indicates perfect apportionment – all constituencies are equal – and the higher the value, the higher the degree of malapportionment (Appendix C for formula breakdown).

Compared to other countries, a MAL of 0.180 puts Malaysia in 147th place out of 160 countries, making it the 13th worst-malapportioned country in the world. As observed in Table 3 below, Malaysia’s electoral manipulation is comparable to low-income countries such as Ghana, Zambia, and Haiti. Malaysia also trailed its Southeast Asian counterparts – Singapore (53rd), Cambodia (62nd), Indonesia (67th) – by a significant margin. Developed countries such as the United States, Malta, and Finland have MAL closer to 0.014 to 0.018, which is at least 10 times lower than Malaysia. The mean MAL for all countries is 0.087, putting Malaysia’s shortfall to the mean at a massive 0.103, or 10.3%.

Graph 1 calculates Malaysia’s MAL since 1974.[37] After CA2019, the malapportionment value rose to a historic high of 0.180. This is 28.6% higher than the previous record of 0.146 from 1984, and almost double the MAL value from 1974. Malaysia’s MAL has always been higher than average and persisted over time.

Overall, CA2019 brought MAL to historic highs and Malaysia’s rankings to historic lows. Malapportionment is clearly the most significant unintended consequence of CA2019 that needs to be urgently addressed. Ideally, increasing the number of urban seats relative to rural seats is the shortest path to redress malapportionment, though realistically, the bipartisanship required – the same condition that delivered CA2019 – a two-thirds parliamentary majority support –  is unlikely in the near term.

Effects of worsened malapportionment: Electoral ethics, welfare, voting interest

Three long-term effects follow from worsened malapportionment. First, malapportionment is considered “ethically unjustifiable” because it severely assaults human dignity by implicitly devaluing one person’s democratic voice over another’s.[38] Severe violation of the “one person, one vote” principle made the disadvantaged voter “less a citizen”.[39] Scholars also argue that malapportionment functions as “double voting” i.e. voters in malapportioned seats have differential powers in casting the tie-breaking vote.[40]

Second, malapportionment causes welfare losses by diluting political representation and skewing political behaviour, mainly in large constituencies. Recall that one of the benefits of CA2019 was to improve voters’ welfare by changing politicians’ incentive structure. Without a vote, a citizen is voiceless as they are not electorally significant to the politician. CA2019 was designed to change that by extending enfranchisement. However, in a severely underrepresented supersized seat, a citizen’s vote is virtually worthless, making the voter as good as a non-voter.

Bhavani argues that politicians in large constituencies are less accessible and accountable to voters, because of reduced voter-politician touchpoints.[41] At a higher level, political parties will choose to focus only on overrepresented seats, typically rural and small, because electoral payoff relative to resources spent would be significantly higher.

Another welfare cost, Bhavani argues, is that large constituencies suffer from double exclusion – they will be underrepresented in the legislature (a vote is worth less) and in the executive.[42] On the latter, it is speculated that the cabinet will be inclined to pick ministers from smaller constituencies because they are less demanding. It is “cheaper” to amass political capital this way, and the cabinet would be under less pressure to deliver. Thus, policy decisions and developmental distribution would more likely lean towards favouring smaller, overrepresented seats, similar to how the former BN government focused on their mostly small and rural constituencies. [43], [44] Resultantly, large constituencies suffer poorer welfare outcomes in the long run.

Third is voting interest. As mentioned above, political parties in other malapportioned countries have shifted their campaign focus from large to small seats because the former is less competitive than the latter.[45] With reduced media attention and canvassing in oversized seats, voters will assume that the stakes and competitiveness of the election are low, thus reducing their interest to vote.[46], [47]

To a certain extent, this has happened in Malaysia’s oversized constituencies even before CA2019. Using pre-CA2019 data, 25 out of the 35 largest constituencies (with at least 100,000 voters) had unregistered voter rate above the mean of 23.71%. On average, the largest constituencies had an unregistered voter rate of 29.86%, with the highest in Kapar, where more than half of its 130,066 constituencies (50.68%) were unregistered. It was pointless for voters in oversized constituencies to even register to vote when their vote would unlikely change the outcome[48] and more likely be considered a “wasted vote”.[49]

Voter disinterest creates a possible effect of lower turnout. Perceived election importance, election closeness, seat disproportionality,[50] and election integrity have been found to lead to lower turnout in other countries. The latter was noted in a study covering 700 elections held in 85 democracies between 1950 and 2008.[51] Through multiple sources such as word-of-mouth and news reports, voters will learn of the unfairness of malapportionment, and this has a “strong and highly significant impact on willingness to cast a ballot.”[52] This problem most likely worsens over time. Wong anticipates that since manipulation of voting act (machinery, money, media) and vote choice (phantom votes, miscounting or misreporting votes) has diminishing returns in past election cycles, malapportionment would likely be retained or exacerbated by the hegemonic BN regime.[53]

Particularly of relevance is the long-term effect of youth voter turnout. Already youths are generally predicted to have low turnout due to problems of early adulthood (lifecycle effect),[54] Malaysian youth voters are now likely to develop a habit of vote abstention from the unfortunate time of entry. If their first election happened during a time of extreme malapportionment, coupled with an existing climate of political disillusionment, the low turnout of youths will likely leave a “footprint” that will gradually pull down the voter turnout of the country for decades to come.[55]

According to Table 4, voters between 18 and 20 years old are concentrated in urban (47.3%) and semi-urban (33.1%) areas. These areas are hotspots for supersized constituencies with the highest malapportionment incidences. In the name of electoral cost-efficiency, politicians will end up chasing “fewer and older voters” at the expense of young first-time voters.[56] Wong thus cautioned against the exuberance over Undi18, and suspects that malapportionment would create youth disillusionment, cynicism, and potentially radicalisation instead.

CONCLUSION

In the past few delineation exercises, the BN government had relied heavily on malapportionment as part of its electoral manipulation menu to maintain its election advantage. The shocking BN defeat in 2018 momentarily removed reform attention from malapportionment and other electoral malpractices, but CA2019 has now brought back, into full glare, these problems that have long haunted Malaysia. The intended benefits of CA2019 to create greater political participation and accountability are predicted to be substantially derailed by this fact, leading to potentially poorer outcomes of electoral ethics, welfare, and voting interest. Ironically, the youngest voting group would likely absorb the largest negative hit because of the electoral lifestyle effects and existing political disillusionment that could give birth to a habitual abstention from the political process, and leave behind a “footprint” on future cohorts.

Any corrective work to increase legislative seats and/or redraw boundaries would rely strongly on interparty cooperation and political will to achieve the required two-thirds majority, ingredients that seem wanting in the present political landscape.

A court case successfully prevented CA2019 from delayed implementation, but it did not stop malapportionment from delaying its real benefits indefinitely.

APPENDIX C: Samuels Snyder Index formula and explanation

The formula for the SSI is,

MAL = (1/2)∑ | si vi |

where sigma is the percentage share of seats, s, deducting the percentage share of registered voters, v, of all seats, i. For Malaysia, the value of s shall be the same for all constituencies, at 1/222, or 0.45. For sigma summation, all negative values are dropped, retaining only the absolute numbers. The sigma summation is finally halved to get the final malapportionment value, MAL.

For example, Bangi, a seat with 298,503 registered voters, has a sigma summation of 1/222 (or 0.45, for Bangi’s share of seats) minus 298,503/21,024,055 (or 1.42, Bangi’s share of registered voters) to get -0.97. Since we retain only the absolute number, 0.97 is then halved to 0.485 as its MAL value.

ENDNOTES


[1] Annuar, A. 16 July 2019. “History made as Undi 18 Bill passed with bipartisan support,” Malay Mail. https://www.malaymail.com/news/malaysia/2019/07/16/history-created-as-undi-18-bill-passed-with-bipartisan-support/1771996

[2] Bernama, 25 July 2019. “Dewan Negara passes amendment bill to lower voting age to 18,” News Straits Time. https://www.nst.com.my/news/government-public-policy/2019/07/507372/dewan-negara-passes-amendment-bill-lower-voting-age-18

[3] Tay, C and Shankar, A.C. 17 July 2019. “House unanimously passes ‘Undi 18’ Bill,” The Edge Markets. https://www.theedgemarkets.com/article/house-unanimously-passes-undi-18-bill

[4] “Undi18” loosely translates to “Vote at 18” from Malay.

[5] BatchGeo, 2 July 2018. “Voting Age Around the World.” https://blog.batchgeo.com/voting-age-around-the-world/

[6] Article 47 of the FC via Section 2 of the CA 2019.

[7] Article 119(4)(b) of the FC, via Section 3(b) of CA2019.

[8] Annuar, A. 3 July 2019. “Umno, PAS say will back ‘Undi 18’ if govt okays automatic registration,” https://www.malaymail.com/news/malaysia/2019/07/03/umno-pas-say-will-back-undi-18-if-govt-okays-automatic-registration/1767872

[9] Email interviews with the deputy chairman of the EC, Dr Azmi Sharom, 13 April 2022 and 19 April 2022.

[10] It is, however, not clear if the current AVR in Malaysia allows for non-royalty opt-out; this was only briefly mentioned once by the Election Commission.

[11] Parliament Hansard, 16 July 2019. https://www.parlimen.gov.my/hansard-dewan-rakyat.html?uweb=dr&arkib=yes

[12] Suruhanjaya Pilihan Raya Malaysia. Soalan Lazim Pendaftaran Pemilih. https://www.spr.gov.my/en/node/41

[13] FMT Reporters. 16 November 2017. “DAP disappointed EC has only 205 assistant registrars,” Free Malaysia Today. https://www.freemalaysiatoday.com/category/nation/2017/11/16/dap-disappointed-ec-has-only-205-assistant-registrars/

[14] Ibid, 12.

[15] Ibid, 12.

[16] Aziz, A. 28 March 2021. “Undi 18 will only be implemented in Sept 2022,” The Malaysian Reserve. https://themalaysianreserve.com/2021/03/26/undi-18-will-only-be-implemented-in-sept-2022/

[17] FMT Reporters. 11 March 2021. “‘Undi 18’ impractical for now, says Rais,” Free Malaysia Today.  https://www.freemalaysiatoday.com/category/nation/2021/03/11/undi-18-impractical-for-now-says-rais/

[18] Ivan Alexander Ong & Ors v The Prime Minister of Malaysia & Ors [2021] MLJU 1655

[19] Ibid, 12.

[20] Ibid, 12.

[21] Taagepera, R and Shugart, M.S. 1989. “Seats and Votes: The Effects and Determinants of Electoral Systems,” CT: Yale University Press. https://www.cambridge.org/core/journals/american-political-science-review/article/abs/seats-and-votes-the-effects-and-determinants-of-electoral-systems-by-rein-taagepera-and-matthew-soberg-shugart-new-haven-ct-yale-university-press-1989-292p-2750/C6C83B068915082DE6B1F9D06FA15BA3

[22] Ong, K; Kasuya, Y and Mori, K. 2017. “Malapportionment and democracy: A curvilinear relationship,” Electoral Studies https://yukokasuya.com/wp-content/uploads/2020/01/Ong-Kasuya-Mori-ES2017_malapportionment.pdf

[23] Section 2 of Schedule 2 of the Parliamentary Voting System and Constituencies Act 2011 (UK). http://www.legislation.gov.uk/ukpga/2011/1/part/2/enacted

[24] Section 66 of the Commonwealth Electoral Act 1918 (Australia).  http://www.comlaw.gov.au/Details/C2013C00165/Html/Text#_Toc355768167

[25] Section 2(c) of the 13th Schedule in the Federal Constitution.

[26] Ibid, 25.

[27] Oliver, S and Ostwald, K. 7 July 2018. “Not Enough to Win Another Lost Election: Malapportionment and Partisan Bias in Malaysia’s 2013 and 2018 General Elections.” https://papers.ssrn.com/sol3/papers.cfm?abstract_id=3209653

[28] Ong, K.M. 19 July 2013. “Malaysia among the most malapportioned countries in the world”. https://ongkianming.com/2013/07/19/media-statement-malaysia-among-the-most-malapportioned-countries-in-the-world/

[29] Sarawak’s delimitation exercise, which included a seat increase from 71 to 82 seats, increased the urban-rural malapportionment drastically such that the largest-smallest ratio increased to 4.18.

[30] According to Article 113(2) of the FC, at least 8 years must lapse between every delimitation exercise.

[31] The locality distribution of the 4,180,257 AVR voters, as of January 2022, were: 52% urban, 29% semi-urban, 19% rural.

[32] Lee, A. 13 November 2019. “Expect ‘voter tsunami’ thanks to Undi 18, auto voter registration – expert,” Malaysiakini. https://www.malaysiakini.com/news/499701

[33] Largest-smallest constituency ratios are compared within each independent parts only, namely West Malaysia, Sabah, and Sarawak, as the latter two were required to have 1/3 of the total parliamentary seats, as agreed under the Malaysia Agreement 1963.

[34] Mahidin, U. 5 August 2021. “State Socioeconomic Report 2020,” Department of Statistics Malaysia Official Portal. https://www.dosm.gov.my/v1/index.php?r=column/cthemeByCat&cat=102&bul_id=anVobldYUFZLNE5WVlRVRExkSWEyZz09&menu_id=TE5CRUZCblh4ZTZMODZIbmk2aWRRQT09

[35] Noteworthy, though, were suggestions by Selangor and Johor, in December 2021, to re-delineate state seats which may trigger a nationwide delimitation exercise.

[36] Samuels, D and Snyder, R. 2001. “The Value of a Vote: Malapportionment in Comparative Perspective,” Cambridge University Press. http://users.polisci.umn.edu/~dsamuels/BJPS2001.pdf

[37] The years are selected based on available election datasets.

[38] Gudgin, G and Taylor, P.J. September 2012. “Seats, Votes, and the Spatial Organisation of Elections,” ECPR Press. https://rowman.com/ISBN/9781907301353/Seats-Votes-and-the-Spatial-Organisation-of-Elections

[39] Chief Justice Warren in Reynolds v Sims, at 562.

[40] Persily, N; Kousser and Egan, P. 2002. “The Complicated Impact of One Person, Onte Vote on Political Competition and Representation,” North Carolina Law Review.  https://scholarship.law.unc.edu/cgi/viewcontent.cgi?referer=&httpsredir=1&article=3995&context=nclr

[41] Bhavnani, R.R. 1 December 2021. “The effects of malapportionment on economic development,” Plos One.https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0259150

[42] Bhavnani, R.R. 23 November 2015. “The Effects of Malapportionment on Cabinet Inclusion: Subnational Evidence from India,” Cambridge University Press.  https://www.cambridge.org/core/journals/british-journal-of-political-science/article/abs/effects-of-malapportionment-on-cabinet-inclusion-subnational-evidence-from-india/6A78219DE1FFF3934D21151A940508D7

[43] Ostwald, K. 11 November 2013. “How to Win a Lost Election: Malapportionment and Malaysia’s 2013 General Election.” https://www.tandfonline.com/doi/abs/10.1080/00358533.2013.857146

[44] 96.51% of the smallest 86 seats were won by BN in 2013.

[45] Ibid.

[46]Stockemer, D. 2017. “What Affects Voter Turnout? A Review Article/Meta-Analysis of Aggregate Research,” Government and Opposition. https://www.cambridge.org/core/journals/government-and-opposition/article/what-affects-voter-turnout-a-review-articlemetaanalysis-of-aggregate-research/2CCC1F9A8B742953B2D10C87C13D9F12

[47] Indridason, I.H. 2008. “Competition & turnout: the majority run-off as a natural experiment,” Electrol Studies. “ https://www.sciencedirect.com/science/article/abs/pii/S0261379408000814

[48] Karp, J.A. and Banducci, S.A. 2008. “Political Efficacy and Participation in Twenty-Seven Democracies: How Electoral Systems Shape Political Behaviour,” British Journal of Political Science.https://econpapers.repec.org/article/cupbjposi/v_3a38_3ay_3a2008_3ai_3a02_3ap_3a311-334_5f00.htm

[49] Gallego, A.; Rico, G. and Anduiza, E. 2012. “Disproportionality and voter turnout in new and old democracies,” Electoral Studies. https://www.ibei.org/disproportionality-and-voter-turnout-in-new-and-old-democracies-electoral-studies-31-1-159-169_42687.pdf

[50]Gallego, A.; Rico, G. and Anduiza, E. 2012. “Disproportionality and voter turnout in new and old democracies,” Electoral Studies. https://www.ibei.org/disproportionality-and-voter-turnout-in-new-and-old-democracies-electoral-studies-31-1-159-169_42687.pdf

[51] Coma, F.M. and Trinh, M. 2017.  “How electoral integrity affects voter turnout in democracies,” Australian Journal of Political Science. https://www.tandfonline.com/do19i/abs/10.1080/10361146.2016.1238869?journalCode=cajp20 

[52] Birch, S. 2010. “Perceptions of Electoral Fairness and Voter Turnout,” Comparative Political Studies. https://journals.sagepub.com/doi/10.1177/0010414010374021

[53] Wong, C.H. 31 January 2018. “Constituency Delimitation and Electoral Authoritarianism in Malaysia,” The Round Table. https://www.tandfonline.com/doi/abs/10.1080/00358533.2018.1424075

[54] Franklina, M.N.; Lyons, P. and Marshd, M. 2004. “Generational Basis of Turnout Decline in Established Democracies,” Acta Politica. https://link.springer.com/content/pdf/10.1057/palgrave.ap.5500060.pdf

[55] Ibid.

[56] Wong, C.H. 21 February 2020. “Might #Undi18 disempower the youth?” Malaysiakini.  https://www.malaysiakini.com/news/511642

ISEAS Perspective is published electronically by: ISEAS – Yusof Ishak Institute   30 Heng Mui Keng Terrace Singapore 119614 Main Tel: (65) 6778 0955 Main Fax: (65) 6778 1735   Get Involved with ISEAS. Please click here: /support/get-involved-with-iseas/ISEAS – Yusof Ishak Institute accepts no responsibility for facts presented and views expressed.   Responsibility rests exclusively with the individual author or authors. No part of this publication may be reproduced in any form without permission.  
© Copyright is held by the author or authors of each article.
Editorial Chairman: Choi Shing Kwok  
Editorial Advisor: Tan Chin Tiong  
Editorial Committee: Terence Chong, Cassey Lee, Norshahril Saat, and Hoang Thi Ha.  
Managing Editor: Ooi Kee Beng  
Editors: William Choong, Lee Poh Onn, Lee Sue-Ann, and Ng Kah Meng  
Comments are welcome and may be sent to the author(s).

2022/62 “The Shi’as and Freedom of Religion under Joko Widodo’s Presidency” by A’an Suryana

 

Muslims wait for a government announcement about the start of the holy month of Ramadan at the Istiqlal Mosque in Jakarta on 1 April 2022. Photo: ADEK BERRY/AFP.

EXECUTIVE SUMMARY

  • In Indonesia, the Shi’a community’s freedom to practise their religious rights deserves scrutiny, due to longstanding tensions between followers of the majority Sunni sect and the minority Shi’as.
  • The number of Shi’a followers has grown considerably since the Iranian revolution in 1979, and Shi’a foundations, organisations and educational institutions have also increased.
  • Under the current Joko Widodo presidency, the Shi’as have suffered less harassment and intimidation from the Sunni majority than under previous governments. Fewer instances of violence against Shi’as have occurred during the Joko Widodo presidency (since 2014), as compared to the period under the Susilo Bambang Yudhoyono (SBY) government.
  • Joko Widodo’s commitment to uphold the freedom of religion, reflected in his appointment of pluralist-minded ministers for the religious affairs portfolio and his stern handling of anti-minority groups, has been a key factor for this positive trend.

*A’an Suryana is Visiting Fellow at the Regional Social and Cultural Studies Programme, ISEA S – Yusof Ishak Institute. The author would like to thank Faris Ridzuan for his editing and data collection assistance, and Burhanuddin Muhtadi, Syafiq Hasyim and Norshahril Saat for their constructive and useful feedback.

ISEAS Perspective 2022/62, 14 June 2022

Download PDF Version

INTRODUCTION

There is a consensus among scholars on Indonesia that the quality of democracy in Indonesia under the current Joko Widodo government is in decline.[1] Mietzner posits that the executive branch of the government does not hesitate to use illiberal measures to curb opposition groups. Power (2018), Aspinall and Warburton (2019) separately point out that the Jokowi regime has been increasingly authoritarian, using the supposedly neutral state apparatuses, such as the police and the prosecutor’s office, to repress political dissent.[2] Aspinall and Warburton further argue that there is “an incremental deterioration in the protection of minority rights” in the government of Joko Widodo in which the violations of minority rights still occur.[3] 

By contrast, the government claims that draconian measures are necessary to stem polarisation.[4] In agreement, this article argues that freedom of religion in Indonesia today, especially regarding the protection of minority rights, is not as negative as these Indonesianists have contended. People of minority faiths, especially Shi’a, suffer less social pressures due to Jokowi’s more pluralist, yet authoritarian policies than during the time of his predecessor Susilo Bambang Yudhoyono. These policies are manifested, among others, by his sterner approach against anti-minority vigilante groups and the appointment of more pluralist ministers to helm religious affairs.

Despite claims by Indonesianists that Shi’a followers’ social well-being is deteriorating, this article argues that they are now better protected under the Joko Widodo government, as evident in the fewer incidents of physical violence and intolerance perpetrated against them since 2014.

Shi’ism[5] has a long history and tradition in Indonesia.[6] A closer look at its improved status challenges critical views about religious pluralism in Indonesia under Jokowi. To be sure, persecutions against Shi’a followers have been less frequent and not as sensationalised by the media under the current government than under the Susilo Bambang Yudhoyono (SBY) administration (2004-2014). The last major Sunni-Shi’a clash occurred in 2012, in the Sampang regency, East Java province, where neighbouring Sunni residents attacked resident Shi’ad, killed a Shi’a, and destroyed 49 houses belonging to Shi’a followers.[7] Many dissertations and journal articles then sought to explain the string of violence against Shi’as during the SBY presidency. At the same time, few scholarly works have appeared to explain the relatively greater freedom of religion Shi’as enjoy today.[8]

THE GROWTH OF SHI’ISM & SHI’A ADHERENTS

Scholars are not in agreement on when Shi’ism actually arrived in Indonesia. Abubakar Aceh argues that native people who were previously Hindus, disseminated Islam to their fellows around the end of the seventh century, or the eighth century. Muslims from Hindustan, India, were responsible for bringing the faith to the archipelago. He further argues that although these people claimed that they disseminated the Sunni version of Islam, “many daily human problems [were] solved by using Shi’a teaching.”[9] Abubakar implies that Shi’ism was already present in the region since the first arrival of Islam.

In turn, a group of writers argue that Muslim sailors from Saudi Arabia, Persia and Gujarat introduced Shi’ism to Indonesians simultaneously.[10] However, Azyumardi Azra refutes this argument, stating that none of the academic works proves that Shi’ism arrived in Indonesia during that period.[11]

Whatever the case, Shi’ism has been influencing local cultures in many parts of the archipelago; suggesting that this branch of Islam and its adherents have been here for a substantial length of time. For example, most of the residents in Pariaman city are Sunni, but they have been celebrating and taking part in the Tabuik festival, a Shi’a tradition, since the 1830s. A group of Sepoy soldiers under British military command, who were Shi’as, had introduced the religious event to the locals.[12] The Tabuik festival is Pariaman’s local name for the Ashura festival, which is one of most important Shi’a religious events.[13]

Also, before the first half of the 20th century, at least three Shi’a figures (Sayyid Aqil bin Zainal Abidin, Sayyid Muhammad bin Ahmad al-Muhdar and Sayyid Ali bin Ahmad Shahab)[14] stood out for having contributed to the development of the Shi’a faith and traditions through establishing foundations, schools and organisations, or publishing scholarly works.[15] There is no data on the total number of Shi’a, be they Indonesians or foreigners, who lived in Indonesia, before the Iranian revolution in the late 1970s. But given the strong presence of the Shi’a tradition and the Shi’a community figures described above, the number must be substantial.

The political brand of Shi’ism grew significantly in strength and influence after the Iranian revolution in the late 1970s, led by Ayatollah Khomeini. The revolution, which toppled the Western-backed regime in Iran, was inspirational for some Indonesian Muslims, as Islam’s victory over Western civilisation. As a result, many Indonesians began to study Shi’a Islam.[16]

Concerned with the growth of Shi’a Islam and the rising influence of Khomeini’s teachings, the Suharto government mobilised its resources to contain the Shi’a faith. In 1984, the Indonesian Council of Ulema (MUI), a semi-state Islamic body, released a warning that Indonesian Muslims (Sunni Muslims) need to be vigilant against the dangers of Shi’a and Ahmadiyah infiltration. The council also warned Sunni Muslims to reject Shi’a and Ahmadiyah faiths because these could threaten “Indonesia’s social harmony.”[17] The Ministry of Religious Affairs issued an internal circular warning its employees to stick to their Sunni faith.[18]

Despite pressure from the government and other social groups, Shi’a followers grew in numbers in Indonesia. Zulkifli, who wrote a dissertation on Shi’a development in Indonesia between 1979 and 2004, found that a substantial number of university students in major Indonesian cities converted to Shi’a. This was attributed to their admiration of the Iranian revolution and their exposure to Shi’a Islam through Shi’a scholars such as Ali Shari’ati, Murtada Mutahhari, and others.[19] Shi’a foundations have grown significantly since then, and Zulkifli estimates that by 2013 there were 80 such foundations across the country.[20]

The collapse of the Suharto regime in 1998 allowed the Shi’a to express their faith publicly and to establish Shi’a organisations. In 2000, what would become the most prominent Shi’a organisation, Ikatan Jamaah Ahlul Bait Indonesia (IJABI), was established under the Abdurrahman Wahid government. The organisation split, however, and some IJABI members left the organisation to found a new organisation, called Ahlul Bait Indonesia (ABI), in 2010. ABI grew substantially, and by 2019, it had 24 chapters and 120 branches, which shows that this organisation has developed quite well.

There is as yet still no accurate data on the exact number of Shi’as in Indonesia. An official with the Ministry of Religious Affairs, however, has stated that Shi’as constitute less than one percent of Indonesia’s population of 260 million.[21] A scholar estimates the number of Shi’as in Indonesia to be 2.5 million people.[22]

SHI’A & FREEDOM OF RELIGION

Sunni-Shi’a conflicts in the Middle East brought repercussions to Indonesia from the beginning of 2000 and onwards. Following these conflicts, certain groups picked up on the trend, and began to spread anti-Shi’a messages in Indonesia.[23] Politics exacerbated persecution against Shi’as, with politicians often manipulating anti-Shi’a sentiments to win elections. The Susilo Bambang Yudhoyono (SBY) government and the state apparatus did little to prevent persecution against Shi’as, fearing public backlash against them. As a result, persecutions of Shi’as frequently occurred, with the Sampang incident in 2013 being the most notable case. While SBY was praised for bringing political and economic stability to the country during his two presidential terms, his failure to guarantee the rights of religious minorities, including Shi’as, should not be ignored.[24]

Certainly, incidents of intolerance and violence against minority faiths still occur under the current government. However, prospects for religious freedom are better under Joko Widodo than during the preceding era. In 2020, Setara Institute for Democracy and Peace, a human rights institute, researched on the freedom of religion in both eras; and looked into the situation of minority faiths such as Christianity, Shi’ism, Ahmadiyah and another Islam sect, Fajar Nusantara Movement (Gafatar). The researchers found that incidents of violence and intolerance against people of minority faiths—adopting these as a parameter for religious freedom—have been fewer under the Jokowi government than during the SBY era. During SBY’s second term (2009-2014), 1,095 incidents of violence and intolerance against minority faiths occurred. While in the first five-year term of the Jokowi government (2015-2019)), there were only 846 such incidents.[25]

In particular, the followers of two minority sects, namely Ahmadiyah and Shi’ism, enjoyed a relatively better environment in practising their faiths. In the whole five years of Joko Widodo’s first term as president, only 63 incidents that occurred against Ahmadiyah were recorded. The number was higher during Yudhoyono (over 80 incidents in the second term of his presidency).[26] With regard to Shi’a, a total of 81 incidents occurred against them in the first five years of Joko Widodo’s presidency. The corresponding figure during SBY’s second term was at least 89 incidents.[27]

Figure 1 below sheds light on the kinds of violence and the intolerance cases that occurred under the two presidencies. Due to limited space, this article only presents a sample of major incidents of violence and intolerance against the Shi’a community during those periods.

Besides the result of the Setara research, there is evidence that incidents of intolerance and violence against Shi’as under the Joko Widodo government have become less frequent. Narratives of Shi’a, alongside Ahmadiyah and Christianity as the subjects of persecution, often appear in the media reports or scholarly works during the presidency of Susilo Bambang Yudhoyono.[28] This is much less common under the Jokowi presidency.

An executive of a major Shi’a organisation in Indonesia, Ikatan Jamaah Ahlulbait Indonesia (IJABI), claimed that under the Jokowi government, the Shi’a community still faces problems in organising religious events such as commemorating Ashura due to continued opposition by groups that often manage to persuade local governments not to issue permits for Shi’as to organise such events. However, he acknowledges that incidents of physical violence against Shi’a followers occur less frequently under the Jokowi government.[29] He praised Jokowi’s stern measures against anti-Shi’a vigilante groups such as FPI and HTI,[30] for limiting the organisations’ “room to manoeuvre”,[31] especially in persecuting Shi’a communities. 

GOVERNMENT’S SIGNAL TOWARDS PLURALISM

Protecting freedom of religion was one of the nine promises that Joko Widodo announced during his first term of presidency in 2014-2019. This was reiterated when he sought re-election in 2019. His pluralist vision has also been reflected in his key minister appointments. He chose pluralist-oriented ministers to assume a ministerial portfolio related to freedom of religion. Minister of Religious Affairs Lukman Hakim Saifuddin is a moderate Muslim who served in during Joko Widodo’s first term. In the beginning of his second term, Joko Widodo appointed an anti-religious radicalism minister, Fachrul Razi. When Fachrul, who lacked political backing otherwise, functioned ineptly in managing public communications, Joko Widodo replaced him with another pluralist minister, Yaqut Cholil Qoumas.[32]

Yaqut Qoumas, who has strong political backing, has built a strong reputation for defending minority rights. He was active in the Ansor Youth Movement, Nadhlatul Ulama’s youth and paramilitary wing, and served as its chairman between 2015 and 2002. Ansor has earned a reputation for being pluralistic as this movement regularly provides security and protection for churches during their Christmas celebrations. As soon as Yaqut assumed the ministerial position in December 2020, he quickly asserted his pluralist credentials by launching a public statement that “the state affirmed the rights of Ahmadiyah and Shi’a followers (to practice their faiths).”[33] All these appointments showed Joko Widodo’s serious intent in promoting pluralism, including safeguarding the freedom of religion and protecting minority faiths.

By contrast, the state apparatus under Susilo Bambang Yudhoyono looked passive when dealing with violence against minority faiths. In many cases, the president failed to mobilise state resources to stem intolerance and even physical violence against the followers of minority faiths. For example, he failed to discipline key aides who were either against or indifferent to the rights of people of minority faiths, for political reasons.[34] Instead of protecting minority faiths, Suryadharma Ali (Minister of Religious Affairs in Susilo Bambang Yudhoyono government) often supported anti-minority narratives, including ones against anti-Shi’a.[35] As a result, his government policies were not in favour of minority faiths, and in some cases, the policies even encouraged majority Sunni people to perform acts of intolerance or even to commit violence against people of minority faiths, especially Shi’a followers.

This situation contributed to the eruption of violence, especially against followers of Shi’ism, between 2006 and 2013.[36]

CONCLUSION

Previous research, such as the one done by Samsu Rizal Panggabean and Ihsan Ali-Fauzi (2014), documents how anti-minority groups have been inciting violence and perpetrating intolerance against people of minority faiths.[37] Hence, the state needs to take stern measures against these groups. Jokowi exhibited a stern approach against anti-minority groups such as FPI and HTI, and against their leaders who often floated anti-minority narratives in public and even provoked violence against minority faiths, including adherents of Shi’ism.

This stern approach has contributed to stemming violence against minority faiths, especially Shi’ism.

Shi’a freedom to exercise their religious practices has improved under the Jokowi government; however, there is still much work to be done. The adherents of this minority faith still face intimidation, social harassment and even physical attacks. The government needs to work together with mainstream Muslim organisations, such as NU or Muhammadiyah, to defend the rights of Shi’a. This can be done, for example, through joint workshops or interfaith dialogues attended by Shi’a and mainstream Muslim figures; and facilitated by the government.

Harmonious relationships among the elites will positively affect grassroots relations between the followers of Shi’a and Sunni.

ENDNOTES


[1] Endy Bayuni. 2020. “Foreword: Is Indonesia Democracy in Decline?” in Thomas Power and Eve Warburton (Eds.), Democracy in Indonesia: From Stagnation to Regression?, ISEAS Publishing, Singapore: p. xii.

[2] Thomas P. Power. 2018. “Jokowi’s Authoritarian Turn and Indonesia’s Democratic Decline”, Bulletin of Indonesian Economic Studies, Vol. 54, No. 3, p. 308. DOI: 10.1080/00074918.2018.1549918. Also see Edward Aspinall & Eve Warburton. 2019. “Explaining Indonesia’s Democratic Regression: Structure, Agency and Popular Opinion”, Contemporary Southeast Asia, Vol. 41, No. 2, p. 279.

[3] Edward Aspinall & Eve Warburton, Ibid, p. 262.

[4] Marcus Mietzner. 2021. “Sources of Resistance to Democratic Decline: Indonesian Civil Society and Its Trials”, Democratization, Vol. 28, p. 1, p. 1. DOI: 10.1080/13510347.2020.1796649.

[5] Shi’a in this article refers to Shi’ism adherents or followers, while Shi’ism refers to a branch of Islam as opposed to Sunnism.

[6] Dicky Sofjan (Ed.), “Sejarah & Budaya Syiah di Asia Tenggara”, Sekolah Pascasarjana Universitas Gadjah Mada, Yogyakarta: pp. 185-328.

[7] Tempo.co, “Kronologi Penyerangan Warga Syiah di Sampang”, https://nasional.tempo.co/, 27 August 2012, https://nasional.tempo.co/read/425697/kronologi-penyerangan-warga-syiah-di-sampang/full&view=ok.

[8] One of them is a serious study on Shi’a social development that was conducted in 2017 by the Ministry of Religious Affairs. This study by officials at the Ministry is a major survey on Shi’a freedom in practising their beliefs in 18 cities across Indonesia that year. See Ubaidillah (Ed.). 2017. “Dinamika Syiah di Indonesia”, Puslitbang Bimas Agama dan Layanan Keagamaan, Badan Litbang dan Diklat Kementerian Agama, Jakarta.

[9] Abubakar Aceh. 1971. “Sekitar Masuknya Islam di Indonesia”, CV Ramadhani, Solo: p. 4.

[10] Azyumardi Azra. 2013. “Kaum Syiah di Asia Tenggara: Menuju Pemulihan Hubungan dan Kerjasama”, in Dicky Sofjan (Ed.), Sejarah & Budaya Syiah di Asia Tenggara, Sekolah Pascasarjana Universitas Gadjah Mada, Yogyakarta: pp. 7-8.

[11] Ibid, pp. 5-31.

[12] Ibid, pp. 19-21.

[13] This annual religious festival commemorates the death of a saint (Husein), revered by both Sunnis and Shi’a, on the 10th of Muharram month. The grandson of Prophet Muhammad, Husein bin Ali, was murdered during an unequal battle in 680 in Karbala, a city now in Iraq. In the battle, thousands of soldiers under the command of Husein’s rival, Umayyad caliph Muawiyah 1, completely demolished Husein and his entourage. This event is of historical importance as it deepens the rift between the Sunni people, who believe in the four caliphs that rule the Muslim world following the death of Prophet Muhammad, and the Shi’as who believe that only the descendants of the Prophet are eligible for Muslim leadership, including Husein.

[14] Zulkifli. 2013. “The Struggle of the Shi’is in Indonesia”, Australian National University E-Press, Canberra, Australia: pp. 16-19.

[15] Ibid, pp. 16-19.

[16] Ibid, p. 38.

[17] Chiara Formichi. 2014. “Violence, Sectarianism, and the Politics of Religion: Articulations of Anti-Shi’a Discourses in Indonesia”, Indonesia, No. 98, p. 7.

[18] Ibid, p. 7.

[19] Zulkifli. 2013. “The Struggle of the Shi’is in Indonesia”, Australian National University E-Press, Canberra, Australia: pp. 37-38.

[20] Ibid, p. 114.

[21] See Ubaidillah (Ed.). 2017. “Dinamika Syiah di Indonesia”, Puslitbang Bimas Agama dan Layanan Keagamaan, Badan Litbang dan Diklat Kementerian Agama, Jakarta, p. xi.

[22] See: Chiara Formichi, “Violence, Sectarianism, and the Politics of Religion: Articulations of Anti-Shi’a Discourses in Indonesia”, Indonesia, No. 98, p. 3.

[23] Yuka Kayane. 2020. “Understanding Sunni-Shi’a Sectarianism in Contemporary Indonesia”, Indonesia and the Malay World, DOI: 10.1080/13639811.2020.1675277.

[24] See Edward Aspinall, Marcus Mietzner & Dirk Tomsa (Eds.). 2015.“The Yudhoyono Presidency: Indonesia’s Decade of Stability and Stagnation”, ISEAS Yusof-Ishak Institute, Singapore.

[25] Setara Institute for Democracy & Peace, “11 Agenda Prioritas dalam Pemajuan KBB dan Penguatan Kebinekaan”, https://setara-institute.org/, 7 January 2020, https://setara-institute.org/11-agenda-prioritas-dalam-pemajuan-kbb-dan-penguatan-kebinekaan/.

[26] Maidian Reviani, “Rata-rata Setiap Bulan Terjadi 14 Pelanggaran Kebebasan Beragama”, https://akurat.co, 20 January 2020, https://akurat.co/rata-rata-setiap-bulan-terjadi-14-pelanggaran-kebebasan-beragama.

[27] The figure is obtained through compiling data from several annual reports produced by Setara Institute, namely Kondisi Kebebasan Beragama/Berkeyakinan di Indonesia [Annual Report on Freedom of Religion/Belief] between 2009 and 2014. The breakdown of this data is as follow: 2009 (7 incidents), 2010 (no data), 2011 (10 incidents), 2012 (34), 2013 (23) and 2014 (15). See one of those reports:  https://setara-institute.org/wp-content/uploads/2015/03/Laporan-KBB-2012_Kepemimpinan-Tanpa-Prakarsa_Setara-Institute.pdf.

[28] Among others, see: Robin Bush. 2015. “Religious Politics and Minority Rights during The Yudhoyono Presidency”, in Edward Aspinall, Marcus Mietzner, Dirk Tomsa (Eds.), The Yudhoyono Presidency: Indonesia’s Decade of Stability and Stagnation, ISEAS Yusof-Ishak Institute, Singapore: pp. 239.

[29] Personal communication through Zoom with an executive of Ikatan Jamaah Ahlulbait Indonesia (IJABI), a major Shi’a organization in Indonesia, on 23 April 2022.

[30] For example, on 30 December 2020, President Joko Widodo’s government disbanded the Islamic Defender’s Front (FPI), a notorious vigilante group that was often behind anti-Shi’a and anti-Ahmadiyah provocations, for lack of legal standing. In 2017, the Joko Widodo government banned an Islamist organization that promotes the Islamic caliphate, Hizbut Tahrir Indonesia (HTI), for its ideologies and because its activities contradicted the state ideology, Pancasila.

[31] Ibid.

[32] Yaqut Cholil Qoumas is former national legislator from the National Awakening Party (PKB). He also has Nadhlatul Ulama background. Nadhlatul Ulama (NU) is the largest Muslim organization in Indonesia. NU’s role in getting Joko Widodo reelected is significant.

[33] Dwi Bowo Raharjo & Ria Rizki Nirmala Sari, “Menag Yaqut Ingin Afirmasi Ahmadiyah dan Syiah, MUI: Hati Hati, Sensitif”, https://www.suara.com/, 25 December 2020, https://www.suara.com/news/2020/12/25/162043/menag-yaqut-ingin-afirmasi-ahmadiyah-dan-syiah-mui-hati-hati-sensitif.

[34] Robin Bush. 2015. “Religious Politics and Minority Rights during The Yudhoyono Presidency”, in Edward Aspinall, Marcus Mietzner, Dirk Tomsa (Eds.), The Yudhoyono Presidency: Indonesia’s Decade of Stability and Stagnation, ISEAS Yusof-Ishak Institute, Singapore: pp. 239-257.

[35] Berita Satu, “Menag: Syiah Bukan Islam/Minister of Religious Affairs: Shi’a is not Islam”, https://www.beritasatu.com/, 26 January 2012, https://www.beritasatu.com/nasional/27980/menag-syiah-bukan-islam.

[36] Chiara Formichi, “Violence, Sectarianism, and the Politics of Religion: Articulations of Anti-Shi’a Discourses in Indonesia”, Indonesia, No. 98, p. 26.

[37] Samsu Rizal Panggabean & Ihsan Ali-Fauzi. 2014. “Pemolisian Konflik Keagamaan di Indonesia” (Edisi Pertama). Jakarta: Pusat Studi Agama dan Demokrasi, Yayasan Wakaf Paramadina.

ISEAS Perspective is published electronically by: ISEAS – Yusof Ishak Institute   30 Heng Mui Keng Terrace Singapore 119614 Main Tel: (65) 6778 0955 Main Fax: (65) 6778 1735   Get Involved with ISEAS. Please click here: /support/get-involved-with-iseas/ISEAS – Yusof Ishak Institute accepts no responsibility for facts presented and views expressed.   Responsibility rests exclusively with the individual author or authors. No part of this publication may be reproduced in any form without permission.  
© Copyright is held by the author or authors of each article.
Editorial Chairman: Choi Shing Kwok  
Editorial Advisor: Tan Chin Tiong  
Editorial Committee: Terence Chong, Cassey Lee, Norshahril Saat, and Hoang Thi Ha.  
Managing Editor: Ooi Kee Beng  
Editors: William Choong, Lee Poh Onn, Lee Sue-Ann, and Ng Kah Meng  
Comments are welcome and may be sent to the author(s).

2022/61 “Weaponizing Ho Chi Minh in Vietnamese Discourse on the War in Ukraine” by Olga Dror

 

Mắt Thần (Divine Eye), a state-linked Facebook page, has been attempting to mobilize pro-Russian and anti-Ukrainian sentiments through the use of two old videos about Ho Chi Minh from Ukrainian sources that it considers offensive. Picture: Banner of Facebook Page of Mắt Thần (Divine Eye) at https://www.facebook.com/MatThan.Official

EXECUTIVE SUMMARY

  • Since Russia invaded Ukraine, the Vietnamese government has appeared sympathetic to Moscow, unwilling to denounce its aggression. Facing criticism from some quarters of the public, Vietnam’s propaganda machine has used social media channels to justify the government’s position.
  • Mắt Thần (Divine Eye), a state-linked Facebook page, has mobilized pro-Russia and anti-Ukraine sentiments by publishing videos on two old Ukrainian media items about Ho Chi Minh that it considers offensive.
  • The controversial episode has led to conflicting reactions from Ukrainian and Russian authorities, as well as Vietnamese netizens, who are themselves divided over the war.
  • Divine Eye’s attempt to “weaponize” Ho Chi Minh to mobilize public support for Vietnam’s stance on the Ukrainian conflict is another example showing that, more than 50 years after his passing, Ho Chi Minh’s emotional appeal remains a useful tool for Vietnam’s propagandists.
  • However, the reach of Divine Eye’s videos is rather limited, and the effectiveness of this propaganda remains unclear.

* Olga Dror is Professor of History in the Department of History, Texas A&M University, USA. She has written extensively on Vietnamese religions, intellectual history, and various aspects of the Vietnam War. Her current research focuses on the personality cult around Ho Chi Minh.

ISEAS Perspective 2022/61, 13 June 2022

Download PDF Version

INTRODUCTION

Following Russia’s invasion of Ukraine, the Vietnamese official press has presented itself as non-partisan. However, given Vietnam’s historical ties with Russia, and Moscow’s present role as Hanoi’s main arms supplier, the Vietnamese government has appeared sympathetic to Moscow, and has been unwilling to denounce its aggression.[1] Vietnam abstained on two United Nations (UN) General Assembly resolutions that condemned the invasion and voted against the suspension of Russia’s membership in the UN Human Rights Council. On 19 April 2022, the Russian News Agency also announced that Vietnam and Russia are planning to hold a joint military exercise in 2022.[2] Yet, many Vietnamese intellectuals and members of the public have held a contrary view, condemning Russia’s invasion and showing support for Ukraine.

Against this backdrop, there have been indications that Vietnam’s propaganda machine has used different tools and narratives to justify its initial position on the conflict, often on social media. This article looks at how Mắt Thần (Divine Eye), a state-linked Facebook page, has mobilized pro-Russian and anti-Ukrainian sentiments by digging up two old media items about Ho Chi Minh from Ukrainian sources that the page considers offensive. The episode shows that more than 50 years after his passing, Ho Chi Minh remains not only an important source of legitimacy for the Communist Party of Vietnam (CPV) but also an effective mobilizing symbol for its propaganda machine.

According to Divine Eye’s self-description,[3] it is a media critic and a “multidimensional” information sharing channel. The page was created on 29 March 2021. As of 22 May 2022, it had 606,000 followers and followed no one. Divine Eye’s first video was uploaded on 27 April 2021. Since then, the page has posted between five and seven political videos per day, each 12-13 minutes long. Since 21 November 2021, Divine Eye has also posted the same materials on other channels, such as activepress24.com and canhco.net, suggesting that it is a propaganda platform that seeks to maximize its reach to the Vietnamese public. The page’s pro-state tone and the significant volume of materials it produces every day also suggests that it is well-resourced and backed by Vietnam’s official propaganda machine. It has also been identified by some researchers to be among the largest pro-Russia Facebook pages/groups in Vietnam.[4]

Divine Eye’s logo is similar to the Divine Eye symbol in Caodaism, a syncretic religion in southern Vietnam, which reminds followers that God sees everything. However, the logo seems to have been copied from an image of the esoteric evil eye, the glance of which is believed to destroy or harm anyone on whom it falls. Ironically, the original logo was first posted online by a Ukrainian-Israeli artist who strongly denounced the Russian war in Ukraine.[5]

Initially focusing on the COVID-19 pandemic and the South China Sea dispute, Divine Eye has since February 2022 switched its attention to Russia’s war in Ukraine and adopted a markedly pro-Russia and anti-Ukraine tone. Towards this end, it posted on 19 March 2022 a video in which it appealed to the Vietnamese public to be irate over the fact that “Ukrainian Media Made a Film Insulting President Ho Chi Minh – Calling Him a Dictator of History”.[6] The video, which is 12 minutes and 42 seconds long, refutes two media items produced in Ukraine: a 2013 article and a 2017 documentary. Divine Eye accused these media items of slandering Ho Chi Minh by calling him a dictator. By 22 May 2022, the video had been viewed 1.5 million times and shared 3,500 times, gathering 43,000 reactions and 12,000 comments.

Figure 1 – Screenshot of Divine Eye’s Video (21 May 2022)

One day after publishing the post, Divine Eye reinforced its argument with another video, asserting that “Ukrainians Must Feel Ashamed When They Learn That Not Only Russia But the Whole World Respects Uncle Ho”.[7] The video opens with an image of a monument of Ho Chi Minh erected in Moscow in 1990 with a superscription across the screen: “Uncle Ho – An Icon Revered by the Entire World, But Ukrainians Still Fall into an Unforgivable Mistake.” This is followed by an image of Lenin’s monument being destroyed and then images of numerous monuments honouring Ho Chi Minh in countries around the world. By 22 May, this video had garnered 45,000 likes, 2,800 shares, 3,100 comments, and 965,000 views. Both posts are among the most visible and discussed videos that Divine Eye has ever produced.

It is notable that the two Ukrainian media items that Divine Eye refers to in its videos were published long ago and gained little attention until the page dug them up. The first video referred to an article published in April 2013 by Oleg Bagan, the current Director of the Dimitry Dontsov Scientific and Ideological Center in Drohobych in western Ukraine, in the online newspaper Українська Правда (Ukrainian Truth). Written after the death of Venezuelan President Hugo Chávez, the article evaluated his “left-populist” policies and connected them to Lenin’s policies and how these resulted in great suffering and loss of life. The author then claimed that Lenin’s policies were repeated by various charismatic leaders of dictatorial regimes such as Mao Zedong, Ho Chi Minh, Pol Pot, Kim Il Sung, Fidel Castro, Josip Broz Tito, Muammar Gaddafi, and Saddam Hussein.[8] This was the only mention of Ho Chi Minh in Bagan’s article. As of 21 May 2022, more than nine years after its publication, the article had been read only 280 times.

The second Ukrainian media item mentioned by Divine Eye was produced over four years ago. On 7 November 2017, the centenary of the October Revolution, the Ukrainian 24TV channel published a 12-minute documentary titled “Ho Chi Minh – a God-like Elder-Dictator with a Bolshevist Heart.” The documentary was made by Andriy Konkov, a Ukrainian journalist and news editor of the channel, as part of his “Dictators” series.[9] Konkov described Ho Chi Minh’s childhood and his trips to France, the Soviet Union, China, and other places. He also discussed Ho Chi Minh’s role in the liberation of Vietnam from the French. However, Konkov also called Ho Chi Minh an agent of the Kremlin and raised topics considered politically sensitive in Vietnam, such as Ho Chi Minh’s relationships with women; the 1953-56 Land Reform, which he said took 100,000 lives; and the repression of intellectuals. He concluded that Ho Chi Minh was a dictator of an authoritarian state. It is important to note that 24TV channel has a very limited daily viewership of 1.1% in Ukraine.[10] By 22 May 2022, the video had only registered 4,826 views, nowhere close to the viewership of some of Konkov’s other works that on average garnered around 50,000 views each.

UKRAINIAN AND RUSSIAN OFFICIAL REACTIONS

In March 2018, several months after the release of Konkov’s video, Oksana Yurinets, a member of the Ukrainian Parliament and head of a parliamentary group for inter-parliamentary relations with Vietnam, wrote a letter to the director of 24TV channel at the request of then-Vietnamese Ambassador to Ukraine Nguyen Anh Tuan. In the letter, Yurinets demanded that the channel “refute unreliable information” in the video as it “undermines Ho Chi Minh’s prestige” and “misleads local people, especially those who are sympathetic with Ho Chi Minh and Vietnam.” However, she did not specify what information she wanted removed, and nothing was done about the video.[11] Whatever the case, Vietnamese propagandists ignored it for five years as they did Bagan’s article for nine years. The fact that Divine Eye dug up these old media items to mobilize anti-Ukraine sentiments following Russia’s invasion of Ukraine could hardly have been a coincidence.

On 21 March, two days after the release of Divine Eye’s first video, VOA Vietnamese published a report in which Nataliya Zhynkina, Ukraine’s Chargé d’Affaires in Vietnam, claimed that digging up and using these two old media items was “part of an information war, with the aim of causing enmity between the people of Ukraine and Vietnam.” Zhynkina stressed that the pieces got almost no attention in Ukraine and noted that Ukrainian delegations to Vietnam always respectfully visited Ho Chi Minh’s mausoleum. She also added that there was a high school named after Ho Chi Minh in Kyiv, and in 2015, the Ukrainian Library of Parliament held an exhibition on “Ho Chi Minh and Ukraine” to mark the 125th anniversary of his birth. Zhynkina alleged that “the origin of this attack is an information source on Facebook, which broadcasts false content and propaganda from Russia”.[12] On 23 March, Divine Eye struck back by accusing Zhynkina of causing a controversy “to force Vietnam to act to protect Ukraine” and condemning her for meeting with “the opposition” in Vietnam.[13]

The episode also garnered attention from the Russian Ministry of Foreign Affairs. On 6 April 2022, at her weekly briefing, Maria Zakharova, the Ministry’s spokeswoman, was asked by a representative of the Ministry’s journal, Mezhdunarodnaya Zhizn’ [International Life], about the reactions in Vietnam to the Ukrainian media items “insulting” Ho Chi Minh. Zakharova commented that: “[T]his is a highly unsavoury story. At the same time, it is the norm for the Kiev regime and those who follow its mainstream of twisting history.”[14] The response suggests that Zaharova was unaware of the nature of the two Ukrainian media items, or that she intentionally associated the dated productions of two individuals with the official view of the current Ukrainian government. On 15 April, the excerpts related to Vietnam from Zakharova’s briefing were posted on the website of the Russian Embassy in Vietnam in both Russian and Vietnamese.[15] On 17 April, Divine Eye posted a video praising the response of the Russian Ministry of Foreign Affairs. By 22 May, the video had garnered 290,000 views, 1,200 comments, 12,000 reactions, and almost 1,000 shares.[16] The whole episode suggests that Divine Eye is closely connected to pro-Russian interests.

VIETNAM IN-BETWEEN RUSSIA AND UKRAINE

There are some fallacies in Divine Eye’s videos. The creators of the videos conveniently chose to focus on Konkov’s claim that Ho Chi Minh was a dictator and ignore all other facts mentioned by him, such as Ho Chi Minh’s role in liberating Vietnam from French colonialism. Moreover, the videos also assign collective guilt to the Ukrainians, extending the blame for the old media items created by two individuals on the current Ukrainian government and President Zelensky, who only assumed office in 2019. However illogical this approach is, some comments on the videos show that it seems to work. One Facebook user claimed that the defeat of Ukraine, which according to him is ruled by a clown (a reference to Zelensky’s previous career as a comedian), is the joy and happiness of the Russian people, whom the author conflates with the Soviet Union, and is also the joy of Vietnamese citizens since “the clown dared to speak ill of the leader of our country Vietnam.” This disregard for logic impedes balanced, well-informed discussions, by appealing to emotions instead.

Most Divine Eye followers respond to these emotional cords by asserting their love, respect, and veneration for Ho Chi Minh. They found Divine Eye videos skilfully produced and convincing. One follower called Konkov (or TV24 channel, or Ukrainians in general—it is unclear from the sentence), “idiots and a bunch of stupid reactionaries, who do not know anything about the great and respected leader, Ho Chi Minh.” Another one claimed that “[t]hose who dare to offend the beloved leader of the Vietnamese people, Uncle Ho Chi Minh, will be cursed by the whole world and their country will be ravaged by war!” Another credited Divine Eye’s video for changing his opinion on the war—while he had initially supported the Ukrainians, his sympathies had now switched to the Russians as he felt that the Ukrainians had abused the Vietnamese people.

Obviously, Divine Eye caters to an “echo chamber”—a very specific self-selected audience that supports its views.[17] However, among them, there was a small number of reactions that were critical of Putin and Russia. One comment noted that both Vietnam and Ukraine are independent countries, and no country has the right to impose what path another must take. Another comment asked: “Why force them to follow dictatorial socialism, while they want to follow the capitalist way, the way of independence, and freedom? Forcing Ukraine to follow the way it does not want shows that Putin belongs in the jungles, not in the domain of international law.”

Divine Eye’s anti-Ukrainian position does not seem to align with the view of the broader Vietnamese public. For example, Dien Nguyen An Luong and Amirul Adli Bin Rosli find that Vietnamese internet users are often critical of the government’s stance vis-à-vis the war in Ukraine.[18] There have even been some demonstrations and projects in Vietnam where people collect money, clothes, medicine, and other goods to send to Ukraine as many Vietnamese feel affinity with Ukraine or are appalled by Russian aggression.[19] Divine Eye is trying to persuade opponents of the Vietnamese government’s approach and those on the fence to fall in line, behind Uncle Ho.

CONCLUSION

Ho Chi Minh, both during his life and after, has played an important role in the mobilization of Vietnamese citizens to support the CPV and its policies. His personality cult has been indispensable in this process.[20] Generations of Vietnamese have been raised with the avuncular image of Ho Chi Minh, and been taught to love and be devoted to Uncle Ho. Although the grip of the Ho Chi Minh cult on Vietnamese minds has been weakening in recent years, the CPV still uses it to keep the Vietnamese in line.[21] Divine Eye’s attempt to “weaponize” Ho Chi Minh in mobilizing pro-Russia and anti-Ukraine sentiments, and by extension public support for Vietnam’s stance on Russia’s invasion of Ukraine, is yet another example of Ho Chi Minh’s emotional appeal remaining a useful tool for Vietnam’s propagandists, more than 50 years after his passing.

The effectiveness of this propaganda remains unclear, especially since the reach of Divine Eye’s videos is rather limited. Where Vietnam’s official position is concerned, Hanoi has announced that it will provide Ukraine with US$500,000 in humanitarian aid. During a speech at the Center for Strategic and International Studies in Washington D.C. on 11 May, Prime Minister Pham Minh Chinh also reaffirmed Vietnam’s position of respecting the UN Charter, principles of international law, states’ independent sovereignty and territorial integrity, as well as addressing all disputes through peaceful means without use or threat of force.[22]

While short of calling out Russia, the statement’s neutral undertone suggests that despite its voting on the UN’s resolutions to preserve ties with Russia, Vietnam also wishes to moderate its stance on the Ukrainian conflict to avoid hurting its relationship with Ukraine and with the West.

ENDNOTES


[1] For an analysis on the pro-Russian online sentiments in Vietnam, see Hoang Thi Ha and Dien Nguyen An Luong, “The Russia-Ukraine War: Unpacking Online Pro-Russia Narratives in Vietnam” ISEAS Perspective 2022/44, 27 April 2022. /articles-commentaries/iseas-perspective/2022-44-the-russia-ukraine-war-unpacking-online-pro-russia-narratives-in-vietnam-by-hoang-thi-ha-and-dien-nguyen-an-luong/.

[2] “Rossia I Vietnam Provedut Novye Mezhdunarodnye Uchenia” [Russia and Vietnam to Hold New International Military Exercises], TASS, 19 April 2022, https://tass.ru/armiya-i-opk/14407641.

[3] https://www.facebook.com/MatThan.Official. At the end of May, the page was inaccessible for several days.

[4] See, for example, Hoang Thi Ha and Dien Nguyen An Luong, “The Russia-Ukraine War.”

[5] The two images are carbon copies. The artist has many other similar images. See: https://www.etsy.com/il-en/listing/944657825/esoteric-evil-eye-svg-2-turkish-eye-svg

[6] I am indebted to Nina Grigoreva, my former classmate in Russia, for drawing my attention to this video that served as a starting point for this article. See, Mắt Thần, “Phẫn Nộ! Truyền Thông Ukraina Làm Phim Xúc Phạm Chủ Tịch HCM, Đổ Lỗi Cho Việt Nam” [Get Indignant! Ukrainian Media Made Films Insulting President Ho Chi Minh, Blaming Vietnam], 19 March 2022, https://www.facebook.com/MatThan.Official/videos/3131807903757662/.  While the official page of Divine Eye has been restored, the video remained inaccessible as of 7 June. However, it can be found at https://www.facebook.com/watch/?v=1114053539171034 and on some Youtube channels.

[7] Mắt Thần, “Người Ukraina Sẽ Phải Xấu Hổ Khi Biết Rằng Không Chỉ Nga Mà Cả Thế Giới Kính Nể Bác Hồ” [Ukrainians Must Be Ashamed To Learn That Not Only Russia But The Whole World Respects Uncle Ho], 21 March 2022, https://www.facebook.com/watch/?v=329331582501785 Like the previous clip, this one is inaccessible on Divine Eye’s page as of 7 June, but can be found at https://www.facebook.com/watch/?v=3196205573951482.

[8] Oleg Bagan, “’Чавес – вічно живий!’. Кілька тез про типологію одного явища” [‘Chavez is alive forever!’ Several Theses on the Typology of One Phenomenon], Українська Правда, 18 April 2013, https://www.pravda.com.ua/rus/columns/2013/04/18/6988429/

[9] Андрій Конько,“Хо Ши Мін – “богоподібний старець-диктатор” з більшовицьким серцем” [Ho Chi Minh is a ‘God-like Elder-Dictator’ with a Bolshevik’s Heart], 7 November 2017, https://24tv.ua/ho_shi_min__bogopodibniy_starets_diktator_z_bilshovitskim_sertsem_n886343

[10] “Channel 24,” https://en.wikipedia.org/wiki/Channel_24_(Ukraine)

[11] “Нардеп від БПП заступилася за комуністичного лідера” [The People’s Deputy from the BPP Stood Up for the Communist Leader ], 24TV, 21 March 2018, https://24tv.ua/ru/nardep_ot_bpp_vstupilas_za_kommunisticheskogo_lidera_n941296.

[12] VOA Vietnamese, “Đại biện Ukraine ở VN: Xới lên bài viết về Hồ Chí Minh là ‘tấn công thông tin’, gây thù hằn,” [Ukrainian Chargé d’Affaires in Vietnam: Digging Up Articles About Ho Chi Minh is an ‘Information Attack’, Inciting Hatred], 21 March 2022, https://www.voatiengviet.com/a/dai-bien-ukraine-o-vn-xoi-len-bai-viet-ve-ho-chi-minh-la-tan-cong-thong-tin-gay-thu-han/6494295.html

[13] It is published on the Divine Eye’s alternative websites on 23 March 2022: Nam Anh, “Đại Diện Ukraine Tại Việt Nam Lên Tiếng Về 2 Ấn Phẩm ‘Tấn Công Thông Tin’ Gây Thù Hằn” [Ukrainian Representative in Vietnam Speaks Out About 2 Publications – ‘Propaganda Attacks’ Inciting Hatred],  https://canhco.net/dai-dien-ukraine-tai-viet-nam-len-tieng-ve-2-an-pham-tan-cong-thong-tin-gay-thu-han-p597427.html and https://activepress24.com/dai-dien-ukraine-tai-viet-nam-len-tieng-ve-2-an-pham-tan-cong-thong-tin-gay-thu-han.

[14] Брифинг официального представителя МИД России М.В.Захаровой, Москва, 6 апреля 2022 года [Briefing of the Official Representative of the Russian Ministry of Foreign Affairs M. V. Zakharova, Moscow, 6 April, 2022]. https://www.mid.ru/ru/press_service/video/brifingi/1808254/#19, transcript in English “Briefing by Foreign Ministry Spokeswoman Maria Zakharova,” Moscow, 6 April 2022, https://mid.ru/en/foreign_policy/news/1808254/.

[15] The post in Russian: https://vietnam.mid.ru/ru/press-centre/news/iz_brifinga_m_v_zakharovoy/ and in Vietnamese: https://vietnam.mid.ru/vi/press-centre/news/tr_ch_cu_c_h_p_b_o_c_a_m_v_zakharova/.

[16] “Bộ Ngoại Giao Nga Lên Tiếng Chỉ Trích Sự Thiếu Hiểu Biết Của Ukraina Khi Xuyên Tạc Về Chủ Tịch HCM” [“Russian Foreign Ministry Criticizes Ukraine’s Ignorance When Distorting [Representation] of President Ho Chi Minh”], 17 April 2022, https://www.facebook.com/MatThan.Official/videos/1054424731812359

[17] Hoang Thi Ha and Dien Nguyen An Luong, “The Russia-Ukraine War.”

[18] Dien Nguyen An Luong and Amirul Adli Bin Rosli, “Vietnam Netizens’ Reactions at Odds with Vietnam’s Stance on Ukraine,” Fulcrum, 16 March 2022, https://fulcrum.sg/vietnam-netizens-reactions-at-odds-with-vietnams-stance-on-ukraine/.

[19] This is based on numerous posts on Facebook as well as conversations with Vietnamese and expats living in Vietnam.

[20] See, for example, Olga Dror, “Establishing Hồ Chí Minh’s Cult: Vietnamese Traditions and Their Transformations,” The Journal of Asian Studies 75, no. 2 (2016), pp. 433-466.

[21] More and more young Vietnamese do not see Ho Chi Minh as an indispensable element of their lives despite the state’s efforts. In the market economy, it is becoming more difficult to inundate book stores with books by or about Ho Chi Minh. As a result, the circulation of these works is quite limited. If in the past a publishing house would publish a 100,000 or 200,000 copies of such books, currently the run is often limited to 300 to 500 copies.

[22] Center for Strategic and International Studies, “Prime Minister Pham Minh Chinh Ahead of U.S.-ASEAN Summit”, 11 May 2022, https://csis-website-prod.s3.amazonaws.com/s3fs-public/event/220511_Prime_Minister_Chinh_0.pdf.

ISEAS Perspective is published electronically by: ISEAS – Yusof Ishak Institute   30 Heng Mui Keng Terrace Singapore 119614 Main Tel: (65) 6778 0955 Main Fax: (65) 6778 1735   Get Involved with ISEAS. Please click here: /support/get-involved-with-iseas/ISEAS – Yusof Ishak Institute accepts no responsibility for facts presented and views expressed.   Responsibility rests exclusively with the individual author or authors. No part of this publication may be reproduced in any form without permission.  
© Copyright is held by the author or authors of each article.
Editorial Chairman: Choi Shing Kwok   Editorial Advisor: Tan Chin Tiong  
Editorial Committee: Terence Chong, Cassey Lee, Norshahril Saat, and Hoang Thi Ha.  
Managing Editor: Ooi Kee Beng  
Editors: William Choong, Lee Poh Onn, Lee Sue-Ann, and Ng Kah Meng  
Comments are welcome and may be sent to the author(s).