Wednesday, December 26, 2018

Is Maszlee a failed education minister? by Prof Dr Mohd. Tajuddin Rasdi

Dr Maszlee Malik, the minister of education, seems to be getting a fail grade by many.


I am going to give Maszlee a 9.7/10 rating for excellence in effort; an A+ for effort and ideas, but maybe a C- for political and media communication.
I am putting all of Maszlee’s popular “failures” into a different context and construct. After that I will challenge any Malaysian to sit in Maszlee’s seat for 30 days in the ministry and Parliament to see if he or she can do any better than Maszlee.

First, I am going to place some ground rules about grading by sharing two anecdotes of my university days in the US. The first happened when I had taken a Drawing in Architecture class with Prof Kent Keegan of the University of Wisconsin, Milwaukee. One other student, my junior who was an excellent artist, also took the class and I wondered why he was doing that. Probably he was thinking of cruising towards an “A”.


At the end of the semester, I got an A- for the subject while Mr Artist got a B. I asked Prof Keegan why, because if a stranger compared my final submission with his, he would note that I was never a match for Mr Artist. Prof Keegan said the reason was that comparing the results of my first drawing assignment and the 4th drawing assignment, I had improved a lot while Mr Artist never improved in any of his assignments. So, the first rule of grading is individual effort in improvement.

The second incident also happened in the US, at a Quran reading class held by a professor of physics Dr Abdul Fatah at our surau.

There were five of us sitting in a circle individually reciting the Quran while the teacher corrected our mistakes. When it was my turn to recite I had made seven mistakes and was corrected by the teacher on all of them. Then there was another reciter who recited the Quran haltingly and made so many mistakes, but, to my surprise, the teacher corrected only five!

After the session was over, I asked why he had corrected all of my mistakes and had not done so for the other reciter. The teacher smiled and said: “I corrected every mistake you made because you are a good reciter. If I had corrected every mistake that other reciter had made, we would probably never see him again!”
So the other rule I learned is that of grading by considering individual dignity.
In other words, there is more wisdom required in grading than the simple way of expectation from the one trying to learn. Grading also involves the art of motivation.

Black shoes

Now, let us examine Maszlee’s so called “failures”. Let’s take the black shoes issue. What was wrong with his suggestion? People were laughing and complaining that Maszlee was looking at “trivial” things.

Let me regale Malaysians with two stories of the Prophet Muhammad. The first story was told by the leader of a big tribe when he was invited to meet the Prophet to listen to his message. When he came in pomp and ceremony with his tribesmen he was met by a smiling Prophet who was, however, without pomp or ceremony.

As they approached the cushion where he was to sit, an old woman came out of nowhere to voice a complaint. The tribal leader was shocked at what happened next.

He saw the Prophet leaving him to listen intently to the complaint of this woman and only left when she retired from that place. When people later asked the tribal leader why he had accepted Islam, he replied “The man I met was not a king for a king would not entertain a mere subject interrupting the conversation between kings. He must be a Prophet for he is no king.”

The Prophet had shown concern for a “trivial” person in the old woman even though there was a great king or tribal leader before him.

God looks at all our deeds. Those we consider small and trivial are, in the realm of God, bigger than the mountains of the earth.

The second story is about how the Prophet found Bilal seemingly feeling very sad. When the Prophet enquired, Bilal said his wife had said things that hurt him simply because he was once a slave and she a free woman. The Prophet consoled him and he felt better.

That night, when Bilal returned home, his wife rushed to him and begged for his forgiveness. When he asked why, she told him that the Prophet came by their house and spoke to her behind the door saying “Bilal is feeling very sad for what has happened in this house. If he is sad I am also truly sad.”

That was all that the Prophet said, before leaving. The lesson here is that the Prophet felt concern and care for even “trivial” matters that would never be considered as “state matters”. He was concerned about Bilal as a human being, as he himself was.

Now let us put Maszlee’s failures in perspective. Maszlee was concerned about the mothers and children who have to clean shoes and he suggested an alternative.

No other minister has done this. Previous ministers were too busy ordering 400,000 tablets for teachers – some allege at twice the market price – or ordering Solar panels for Sarawak schools at what some claim are over-inflated prices. Only the investigating authorities can verify the truth of such allegations.
So, I ask those who have criticised Maszlee, and my other fellow Malaysians, did Maszlee abuse his authority? Was he “wrong” to put “trivial” matters to the fore?

There was also the “trivial” matter of lightening the load of teachers who were required to do nonsensical things on computers. My wife retired early because of a foolhardy administration and the overloaded work of punching numbers on the computer.

Maszlee talked about swimming lessons. Three of my five children can swim because I sent them to private schools. Both my wife and I and the two elder children can’t swim to save our lives.

Is it wrong for Maszlee to think of the safety and health of our children? Why are we so hard at heart? Just because there is now a democracy, it does not mean that we abandon compassion, emotion and wisdom and treat criticism of ministers like we do communicating in our Whatsapp messages – curt and cruel.
Then Maszlee announced there would be no examination for the first three years of primary school. Some parents complained of fear their children would not be motivated to study.

My eldest child went through three years of grade 3 to 5 in the UK.I never saw an exam paper in those three years. I did not know her position in class.
Was she cleverer than the British kids? Was she cleverer than the other Malaysian kids? Who cares. The teachers there treated all students individually. Their progress was not a competition.

We Malaysians are “katak di bawah tempurung”. We are so used to competition for our children. Maszlee came in and said “learning should be fun or else we should not indulge in it at all” (I am putting some extra words in his mouth using poetic licence).

Is it wrong for him to do that? Is it “trivial” to consider the stress on our children?

I understand that the number one disease among young adults now is depression. Where do you think it came from, my fellow Malaysians? Too many useless facts and too many exams lah!

To err is human

I admit that Maszlee has failed miserably with political and media communication. The “dakwah” issue comes to mind. Maszlee forgot that he was no longer an inspiring motivational speaker at a workshop trying to convince young teachers to do the best they can. He is minister of education to all.
Can we honestly fault Maszlee for trying to adjust from being a lecturer to a minister? Are ministers born as ministers? Can we all do any better?
It took me 10 years to understand what being an academic was all about. There was no one to show me the ropes. I had to learn the ropes myself. All of us have gone through misadventures when we tried to reinvent ourselves in new situations.

Where is the compassion? Where is the tolerance? Remember, before criticising anyone ask if you could do ALL the jobs better. If not you should only criticise one or two things and not rate the whole person for one mistake, or two.
What happened to the saying “To err is human, to forgive, divine?”
In the treatment of Maszlee Malik, Malaysia seems to be completely devoid of humanity or divinity.

The ministry of education is great fun for a minister who wants to make money for his or her family. This is where you can give contracts for computer laboratories at three times the cost. This is where you can allow a firm to hire foreign teachers to teach English when money should be spent more on books.
For the minister who wishes to change things for the better for our children and the future of our country, the ministry of education is like going through a minefield with a blindfold.

Anywhere and everywhere you step you will be blasted left and right, up and down.

So, I want to ask Maszlee’s critics: Who wants to be the minister of education for 30 days? If any non-Malay says “yes”, I can promise that Gagasan 3 will camp for three days and nights outside the ministry.

If the likes of Siti Kassim say “yes”, I am almost certain that someone like Lokman Nor Adam will be camping outside her house with a blow horn.
Changes in education are finally here; not all and everything that we want yet… but more will come. Maszlee has to tread where even Prime Minister Dr Mahathir Mohamad will drown.

Finally, I would like to honestly say that if I were Maszlee’s age, I would probably have only done half the things he has done. The ministry of education is crucial for our future, and thus far, I have no one in mind who can do a better job than Maszlee.

In the spirit of the New Malaysia we must exercise our newfound democracy with wisdom, tact and diplomacy. Yes, you are allowed in a democracy to rant, rave and shout. I have been to zoos that are quieter. Let us be intelligent. Let us be compassionate with our new leaders. Let us ask questions on specific issues, make clear and polite suggestions, if we have any.

Let us not judge the whole person on just one or two issues. If we do feel the urge to ask someone to resign or be given very low marks, ask ourselves first: In a Malaysia boiling with racial and religious disharmony, can we do any better?

Azam Baru 2019 - Nik Hasyudeen

4 perkara yang perlu jelas jika mahu berubah

Einstein kata “kegilaan ialah melakukan perkara yang sama berulang-ulang tapi mengharapkan pencapaian yang berbeza”. Maknanya, jika kita meneruskan apa yang sentiasa kita buat atau tidak pernah berbuat sesuatu yang baru, akhirnya tetap sama.

Di pengakhiran tahun 2018 ini ramai di antara kita yang merancang azam tahun baru. Tentunya berharapkan pencapaian yang lebih baik dari segi kekeluargaan, kewangan, persahabatan dan yang paling penting, mendapat cinta dan kasih Allah. Ini tentunya memerlukan kita berubah. Tapi, macamana?

Saya suka kaedah yang diajar oleh Marshall Goldsmith mengenai menjelaskan maksud perubahan kepada diri kita sendiri. Ini boleh juga diamalkan di dalam organisasi.

Kita perlu jelas 4 jenis perbuatan:

Apakah perbuatan baru yang harus kita lakukan?

Apakah perbuatan lama yang harus kita hentikan?

Apakah perbuatan lama yang harus kita pertingkatkan?

Apakah perbuatan lama yang harus kita kurangkan?

Kejelasan di atas akan membantu kira untuk mengatur kehidupan agar ianya selari dengan apa yang hendak kita capai. Di dalam organisasi, kejelasan ini penting kerana ianya akan mempengaruhi peruntukan kewangan dan sumber bagi melicinkan perlaksanaan.

Sebagai hamba Allah kita kena terus berdoa agar perubahan yang dicapai mendekatkan kita kepada Allah, bukan istidraj - kejayaan atau kedudukan yang menjauhkan lagi kita dari Allah.

Tuesday, December 25, 2018

Warkah Dari Cordova Untuk Nurul Izzah - Catatan YB Dr. Mujahid Rawa Menteri JPM

WARKAH DARI CORDOVA UNTUK NURUL IZZAH

بسم الله الرحمن الرحيم
السلام عليكم و رحمة الله وبركاته
Ke hadapan Adinda Nurul Izzah yang dikasihi,

Kekanda kini dalam perjalanan darat 3 jam dari bandar bersejarah Cordova ke Madrid. Kekanda tidak boleh tidur kerana bimbangkan keadaan adinda setelah keputusan adinda tempoh hari. Semoga adinda berada dalam keadaan sihat dan tenang menghadapi berbagai cabaran selaku 'Puteri Reformasi'.

Gelaran itu bukanlah mudah untuk dikalungkan kepada sesiapa walaupun ramai wanita muda era reformasi bangkit bersama, ini adalah kerana adinda ialah lambangnya dan simbol yang sinonim dengan gelombang reformasi. Kekanda amat bangga dengan gelaran itu malah kekanda sering menjadikannya inspirasi kepada anak-anak dan golongan muda lain agar mencontohi susuk tubuh 'puteri' ini.

Adinda,
Kekanda pernah menasihati adinda bahawa jalan untuk adinda masih panjang dan jauh dan pastinya adinda akan sampai jua dihujungnya. Kekanda cuba menyelami perasaan anak muda seperta adinda dalam politik kepartian yang penuh dengan persaingan individu dan kekelompokan. Percayalah, kekanda telah melaluinya sehingga kekanda terpaksa membuat tindakan yang sukar lagi berisiko, semuanya gara-gara tabiat politik kepartian. Kekanda tidak mahu adinda tumpas dengan medan politik dalaman yang kadang-kadang tidak berhati perut. Beberapa kali kekanda menangis sendirian antara meneruskan atau pasrah sahaja malah ada ketika mahu sahaja kekanda mengucapkan selamat tinggal kepada politik kepartian. Kekanda pernah dinasihati sifu-sifu parti agar senantiasa fokus dan buktikan nilai diri kita kepada perjuangan parti.

Sehingga kini, di telinga kekanda masih teriang kata-kata penuh hikmah ayahanda kekanda Tuan Haji Yusof Rawa ketika kekanda mengadu padanya tentang persaingan dalam kepimpinan semasa kekanda dalam Pemuda PAS satu ketika dahulu. Ayahanda yang sudah agak uzur ketika itu tersenyum sambil berkata: "anakandaku Mujahid, di mana kamu berada bukan masalah kamu, jika Allah kehendaki kamu akan sampai di kemuncak, sampailah kamu, walaupun ramai tangan manusia yang menyekat kamu, tapi ingat jika belum sampai masanya dan Allah belum menetapkan, walaupun seribu tangan manusia ingin membawamu ke sana kamu tak akan sampai."

Haji Yusof Rawa terus berpesan dengan penuh kebaikan: "...buktikan dengan kerja kamu, buatlah kebaikan kerana Allah, bersabar dan biarkan yang lain di tanganNya"

Sudilah apa kiranya dikongsikan nasihat ini untuk adinda jua semoga dipanjangkan kebaikan nasihat ayahanda Haji Yusof Rawa yang amat dikasihi oleh ayahanda Datuk Seri Anwar Ibrahim.

Adindaku Nurul Izzah,
Nama adinda adalah cahaya (Nur) yang penuh dengan kemuliaan (Izzah). Ayahanda adinda tinggi peradabannya malah kekanda yakin setiap nama yang diberikan kepada zuriat yang dikasihi adalah doa agar kekal nama itu sepadan dengan tuannya.

Kita dilahirkan dalam rumah yang tidak terpisah dengan kerjaya ayahanda kita iaitu ahli dan tokoh siyasah (politik). Sememangnya benar kata pepatah orang tua-tua kita : "kemana tumpahnya kuah kalau tidak ke nasi?"

Adinda mewarisi ketokohan siyasah itu sama ada dengan pilihan atau warisan. Memang sukar untuk selalu diperbandingkan kita dengan ayahanda-ayahanda kita oleh manusia yang memerhatikan kita. Kekanda selalu berkias tidak layak perbandingan tersebut dengan berkata, kuku pun tak sama dengan ayahanda kekanda, apatah lagi ketokohannya. Namun kita juga harus berbangga bahawa ayahanda kita mendidik kita sebaiknya untuk kita menabur bakti, berbuat baik tanpa syarat dan mementingkan perjuangan daripada diri sendiri. Kekanda yakin adinda telahpun menghadamnya sejak bergelumang di alam politik.

Adindaku,
Sejak kekanda mengenali adinda, adinda masih remaja dan amatlah kekanda bersedih dan bersimpati betapa remaja seperti adinda terpaksa melalui saat-saat duka menanggung kepedihan fitnah ke atas ayahanda yang dikasihi. Bukan mudah penderitaan tersebut, terpaksa menanggung kata keji manusia yang memfitnah sedangkan kita ada kawan, sekolah dan masa depan yang kita harus tempuhi. Bukan calang-calang manusia yang mampu berhadapan dengannya apatah lagi sebagai anak sulung, adinda terpaksa membebani jua penderitaan adik-adik yang masih kebingungan.

Kekanda ada melihat wajah adinda semasa dalam salah satu siri ceramah di Melaka hujung tahun 90an. Kekanda berada di atas pentas ketika itu, betapa hati kekanda berbisik : "Ya Allah, mengapakah anak ini harus menanggung semua ini? Lihatlah wajahnya masih remaja dan mentah terpaksa berada di atas pentas membela ayahnya yang difitnah dan diaibkan, Ya Allah kukuhkan jiwa anak ini." Itulah bisikan doa kekanda waktu itu. Alhamdulillah era reformasi hujung 90an membawa kekanda berada di atas pentas politik sehingga kekanda memutuskan untuk bertanding pada PRU 1999.

Alhamdulillah juga kita diketemukan usai PRU 2008 sebagai ahli parlimen hingga kini. Anak 'remaja mentah' yang kekanda pernah doakan agar jiwanya cekal kini menjadi rakan seperjuangan kekanda yang kental, sama-sama melalui detik suka dan duka demi harga sebuah perjuangan, demi Malaysia Baru. Kekanda amat menghargai persahabatan kita disimpulkan dengan satu cita-cita dan satu harapan.

Adinda Nurul Izzah,

Kekanda amat yakin kebolehan adinda bukanlah kerana 'menumpang' nama besar Datuk Seri Anwar Ibrahim. Pepatah Arab ada mengatakan: "bukanlah anak muda hebat itu yang berbangga tentang kegemilangan ayahnya tetapi anak muda hebat ialah yang berkata aku adalah aku". Kekanda akan berkata, "adinda adalah adinda dari sudut kehebatan dan kemampuan".

Manusia akan terus berkata, janganlah adinda menjangkakan manusia akan diam dengan kebolehan kita dan kemampuan kita. Sehebat manapun seseorang, dia akan lebih hebat jika manusia terus mempertikaikannya maka terserlah lagi kehebatannya. Para ulama dan ilmuwan yang namanya terukir dibibir orang yang membaca pandangannya tidak dihargai pandangannya begitu sahaja, mereka dikritik malah dicerca dan dicaci sebagai 'sesat' dan sebagainya. Lihat siapa mereka hari ini, dimana pencacinya berakhir? Pencaci dan pencacai akan hilang ditelan zaman, yang terserlah ialah kehebatan kepada yang dicaci dan dikritik.

Kekanda tidak tahu tentang adinda tetapi kekanda yakin dengan 'sunnah' ini selagi ada kekuatan hujah dan kejelasan pemikiran apa yang kita perjuangkan. Biarkan pengkritik lakukan apa yang mereka pakar lakukan, kita lakukan apa yang kita perlu lakukan iaitu membawa gelombang Malaysia Baru! Kekanda perlukan adinda bersama memimpin gelombang besar ini...

Bukan mudah berada dalam parti yang dikatakan kononnya 'parti anak beranak'. Mereka juga menggunakan istilah yang lebih sofistikated seperti 'nepotism'. Kekanda tidak pandai guna istilah-istilah ini, apa yang kekanda tahu ialah abaikan semua itu (persetankan, maaf bahasa kasar) kerana adinda bukan apa yang diperkatakan, adinda ada kelayakan tersendiri, amat tidak adil untuk kelayakan ini 'dimandulkan' hanya kerana kata-kata sinis seorang, dua. Tiada yang lebih baik dibuat kayu pengukur melainkan dengan istilah al-Quran iaitu 'al-qawwi' 'al-amin'.

Adindaku,
Kekanda pernah bertanya pada sifu-sifu kekanda dalam politik. Anehnya sifu-sifu kekanda bukan semuanya dari mana-mana parti tertentu tetapi sebahagian mereka hanya pemerhati yang mengamati sepanjang pengalaman hidupnya bagaimana potensi digilap dan potensi 'dimalap'.

Hanya satu pesanan sifu-sifu ini:
"...dalam perjuangan tak boleh 'merajuk' dan kecil hati sebab musuh kita akan melihat itu satu kekalahan awal, mereka akan lebih berani ke hadapan hendak menjatuhkan kita".

Namun satu kata nasihat yang kekanda tak akan lupa dari seorang sifu kekanda yang telah pun meninggalkan dunia fana ini. Sifu dari Pulau Pinang ini memetik dari kata-kata semangat seorang pemimpin besar di Barat: "Jangan salahkan musuh kamu kerana menjatuhkan kamu, salahkan diri kamu sendiri kenapa kamu enggan berdiri semula".

Kekanda pernah dijemput ke rumah seorang sifu satu ketika di Kelantan. Waktu itu kekanda berumur 30-an dan penuh semangat anak muda. Sifu ini yang sekian lama berdiam diri setelah pernah menjadi manusia yang digelar 'paling bekeng' dalam politik Kelantan. Beliau jadi juara 'gedebe' setelah menewaskan dalam satu pergaduhan dengan 'ketua gangsta' paling digeruni, sejak itu gelaran kepada beliau sebagai tokoh gedebe tidak pernah dipertikai dan disangsikan. Dengan latarbelakang sifu ini, kekanda menjangkakan nasihatnya 'keras' dan 'tegas' namun kata nasihatnya penuh kesufian dan kelembutan. Katanya: "Mujahid akan muncul jadi pemimpin satu hari nanti, lagi tinggi Mujahid naik, mesti lebih kukuh asas tempat bertapak, jika tidak, pasti akan bergoyang di atas nanti, bina tapak dari sekarang pasti Mujahid akan memerlukannya". Dua puluh tahun lebih berlalu, kenyataan kata-kata nasihat dari sifu paling 'gedebe' ini kanda ingin kongsikan dengan dinda. Sudilah apa kiranya adinda mendengarnya buat bekalan perjalanan panjang kita.

Adinda Nurul Izzah,
Kekanda hanya mahukan kebaikan untuk masa depan politik adinda, maaf kerana warkah ini ditulis cara terbuka tetapi kekanda rasa adinda adalah 'Puteri Reformasi' milik generasi baru yang akan mencorakkan Malaysia Baru. Mereka perlukan 'puteri' mereka terus memimpin langkah awal ke arah apa yang dicitakan oleh pengasas gelombang reformasi. Para pengkritik juga ingin menguji apakah kekentalan 'Puteri Reformasi' masih utuh? Jangan biarkan ujian ini menjadi satu kebenaran dan jangan biarkan mereka yang tidak ada bersama kita sebelumnya menentukan nasib Malaysia Baru, kita perlu tentukannya bersama.

Adinda tidak perlu bimbang banjiran mereka yang mahu berada dalam Pakatan kita, kita punya kerangka besar yang mereka harus berada dalamnya biar apa parti pun yang mereka pilih di kalangan kita. Kita ada Malaysia Baru yang kita perjuangkan bersama, Puteri Reformasi perlu perkukuhkan Malaysia Baru bagi menjawab kebimbangan ini. Janganlah berundur setelah beribu tapak perjalanan kita, jalan kita masih jauh, Malaysia Baru memerlukan adinda.

Adinda Nurul Izzah,
Akhir kalam terimalah salam kekanda dari hati yang merindui Malaysia Baru tanpa kebencian kaum dan agama, Malaysia Baru yang melimpahkan kekayaannya buat golongan mustadafin dan Malaysia Baru yang melahirkan generasi baru yang progresif dan inklusif. Alangkah bahagianya saat Malaysia Baru jadi kenyataan ketika itu.

Kekanda tidak tahu apakah kekanda akan berada di situ nanti tetapi sekurangnya adinda Nurul Izzah mesti teruskan perjalanan ini. Kekanda menghormati keputusan adinda namun kekanda harap adinda membaca warkah ini sehingga habis bukan untuk mengubah pendirian adinda kerana kekanda tahu kekentalan adinda sukar dilenturkan, tetapi untuk menyatakan kepada adinda bahawa perjuangan kita lebih besar dari perasaan dan emosi kita terhadap apa sahaja yang berlaku di hadapan kita. Siapalah kita hanya zarrah kecil membentuk harapan manusia ke arah Malaysia dengan dunia yang lebih baik.

Kenderaan kami menghampiri Toledo, dan kekanda akan berhenti di sini dahulu untuk menikmati keindahan pemandangan dari kawasan tinggi di sini. Adios...

Sekian,

Yang Benar,

Kekanda Mujahid Yusof Rawa
(Perjalanan darat dari Cordova ke Madrid)

Sunnah Siapa - Nik Hasyudeen

Sunnah siapa?

Semua orang ada kepercayaan. Bila kita nampak tindakan atau menerima maklumat yang bertentangan dengan apa yang kita percaya, bagaimana kita menanganinya?

Bila Rasululah mula mendakwahkan Islam kepada masyarakat Quraisy, bagaimanakah tindak balas mereka? Ada tindakan fizikal ke atas Baginda dan tidak kurang pula gelaran, tuduhan, makian dan pelbagai maklumat palsu yang disebarkan kerana tidak suka dakwah yang dibawa.

Disinformation atau menyebarkan maklumat palsu dan mengelirukan ni memang sunnah Quraisy lah.

Kadang-kadang saya tertanya-tanya juga apakah yang pihak Quraisy akan tulis jika media sosial sudah wujud ketika peristiwa Isra dan Mikraj?

Setakat yang saya maklum, Rasulullah pula tidak membalas dengan kaedah yang sama dengan apa yang orang Quraisy buat. Belum sampai kepada saya riwayat yang menyatakan Baginda marah-marah dan memaki hamun, setara dengan tindakan biadab pihak Quraisy yang membenci Baginda.

Sebaliknya, Baginda meneruskan dakwah sejajar dengan status baginda sebagai wakil Allah. Sebagai pembawa rahmat ke sekalian alam.

Apakah seruan Baginda ketika memasuki kota multi-etnik Madinah untuk pertama kali?

‘Wahai sekalian manusia, sebarkanlah salam, berikan makan, sambunglah silaturrahim, shalatlah di waktu malam ketika orang-orang tertidur, niscaya kalian akan masuk Surga dengan selamat.” (Hadis riwayat Tarmidzi 2485)

Jadi, di dalam mengharungi kehidupan ini, eloklah kita sentiasa bertanya diri sendiri “sunnah siapa yang aku ikut?”

Monday, December 24, 2018

Uji kaji "Malaysia Baharu" - Fathi Aris Omar

Uji kaji "Malaysia Baharu", saya agak, akan menemui jalan buntu jika demokrat radikal atau fundamentalis demokrasi tidak berfikir dengan jernih dan tenang.

Demokrat radikal atau fundamentalis demokrasi, seperti juga radikal Islam dan kaum fundamentalis agama, selalunya "kaku" melihat sisi lain persoalan bermasyarakat.

Yang mereka lihat, apa yang "unggul" dalam idealisme yang dikejar-kejar itu tanpa mengambil kira sangat tanggapan-tanggapan orang lain di sekeliling mereka.

Dalam mana-mana masyarakat, dalam mana-mana perubahan, akan sentiasa ada golongan radikal dan fundamentalis. Ibarat perdebatan Edmund Burke dengan Thomas Paine terhadap Revolusi Perancis 1789 walau sama-sama suka kemerdekaan Amerika Syarikat.

Burke, walau mati 1797, sudah meramalkan kacau-bilau yang datang dari nafsu Jacobinisme revolusi tersebut, yang melahirkan Napoleon Bonaparte dan perang di serata Eropah.

Orang sekarang mengenali Burke sebagai pembaharu konservatif, yang mengutama tradisi dan institusi masyarakat, pendukung perubahan secara perlahan-lahan. Sementara Paine lebih radikal dalam dukungannya pada perubahan dua revolusi itu.

Dalam hal ini, Burke ternyata lebih tepat menolak kegelojohan perubahan. Mungkin golongan konservatif lebih berupaya meneliti persekitarannya berbanding liberal --- macam kajian ahli psikologi sosial, profesor Jonathan Haidt.

Kajian juga menunjukkan mereka yang sikap politiknya ekstrem cenderung tidak dapat melihat kesilapan diri sendiri. Sama ada ekstrem liberal atau ekstrem konservatif, mereka tidak boleh menilai diri kerana terlalu yakin.

Mungkin kita sebut ini dengan ungkapan mudah, "paradigm paralysis", kekakuan melihat sisi-sisi lain persoalan kerana terjerat dalam satu kerangka berfikir yang difahami dengan selesa, oleh itu dipegang kuat-kuat.

[ii]

Dalam masyarakat kita saat ini, sama ada penyokong PH atau sekadar pemerhati yang berharap perubahan bermakna, kita akan perasan kecenderungan demokrat radikal atau fundamentalis demokrasi.

Mereka mengimpikan perubahan disegerakan, dunia yang tempang pada era BN dulu, mahu dibetulkan sesegera mungkin tanpa menyedari risiko penolakan meluas susulan kebimbangan orang ramai, lalu menggagalkan hasrat perubahan tersebut.

Namun mereka perasan mereka sudah berjuang dengan gigih, bersuara dengan lantang dan tegas, tidak seperti orang lain yang "masih bertolak ansur" dengan kekuatan lama yang konservatif dan mengongkong.

Bagi si radikal dan sang fundamentalis ini, jalan ke depan hanya "satu dan lurus" seolah-olah manusia ini hanya ketulan-ketulan objek yang tidak berfikir dan tidak berperasaan.

Seolah-olahnya manusia itu semuanya rasional, jujur tanpa kepentingan, dan psikologi mereka stabil berdepan suasana baru dan tidak menentu selepas perubahan besar 9 Mei lalu.

Tetapi ... dalam sejarah perubahan negara dan sejarah perkembangan demokrasi, perubahan tidak bergerak lurus. Malah cita-cita demokrasi tidak selalu membuahkan hasil demokratik.

Sebaliknya jalan autokrasi, dengan kestabilan institusi, boleh menghasilkan kemajuan ekonomi lebih baik jika kedaulatan undang-undang dan hak asasi sudah ada dalam sistem buruk itu.

[iii]

Kalau menurut kajian Francis Fukuyama, demokrasi melulu tidak selalunya baik. Demokrasi tidak muncul sendirian dan kaku, macam acuan kuih yang pasti membentuk adunan. Apa jenis adunan kuih, acuan itu dengan pasti memberi bekasnya.

Demokrasi bukan macam acuan kuih. Demokrasi akan berinteraksi dengan nilai-nilai setempat, nilai konservatif yang berakar umbi dalam masyarakat selama ini.

Misalnya di Malaysia, politik kaum yang mewarnai bahasa politik negara kita, ia bukan baru muncul sejak 1957 tetapi jauh lebih awal lagi. Politik ini bukan muncul tanpa sebab.

Nilai agama dan kaum, yang bercantum dengan ekonomi dan budaya, pasti memberi bekas yang kuat apabila acuan demokrasi lama itu mahu diubah bagi proses pendemokrasian yang lebih terbuka dan "sama rata".

Dalam ungkapan akademik, pengkaji masyarakat sivil menyebutnya "modal masyarakat", social capital.

Macam kajian klasik Robert Putnam di Itali, kenapa utara negara itu boleh maju berbanding masyarakat di selatan. Banyak kajian sebenarnya boleh dikaji tentang hal ini. Ia bukan baru seperti buku Fukuyama malah banyak kajian dalam tempoh 20-30 tahun lalu lagi.

[iv]

Menurut Fukuyama lagi, negara perlukan institusi yang baik untuk membina budaya demokrasi yang boleh menggerakkan kemajuan ekonomi.

Negara yang lemah institusi tetapi ingin segera memilih jalan demokrasi seperti Britain atau Amerika Syarikat akan cenderung mementingkan puak-puak politik kerajaan dalam birokrasi (macam BN dulu, dan kini mula dihayati oleh PH).

Akibatnya demokrasinya lambat maju sehingga reformasi institusi dilakukan untuk membina birokrasi yang profesional, bebas pengaruh payung politik (political patronage) elit berkuasa.

Jerman, walau asalnya tidak demokratik tetapi ada institusi yang kuat, lebih cepat kemajuan ekonomi sehingga berjaya mengatasi Britain, negara pencetus Revolusi Industri.

Jerman waktu itu disebut mengamalkan model "liberal autocracy". Tetapi apabila demokrasi diterapkan kemudian, khususnya selepas dua Perang Dunia, negara lebih cepat maju dalam model demokrasi.

[v]

Ertinya, demokrasi yang diimport masuk akan bertembung dengan nilai sedia ada. Ia pasti menentangnya, mengubah suai dan juga menerimanya.

Pastinya, tidak semua akan ditolak tetapi apakah akibat pergeseran nilai-nilai lama itu dengan usaha perubahan "Malaysia Baharu"? Apabila ia akan menguntungkan Malaysia dan hasrat perubahan itu? Atau, ia menjadi penghalang utama?

Sepanjang 15 tahun lepas, dalam tulisan-tulisan saya yang tidak seberapa, dalam perbualan-perbualan warung dengan teman-teman, saya sering menekankan perlunya memahami "modal sosial" negara ini dan bagaimana pengalaman negara-negara lain membina demokrasi mereka.

Sewaktu saya mula membaca teori "ruang awam" Jurgen Habermas atau "Islam sivil" Robert Hefner, pada 2002 hingga 2005, buku Fukuyama itu belum terbit. Begitu juga kajian sejarah James M Burns.

Tetapi kini dua karya ini dengan jelas dapat dirujuk, dan jauh lebih menyeluruh dan lebih meyakinkan kita bahawa nilai setempat akan membentuk model demokrasi kita sendiri.

Malaysia tidak akan jadi Athens, tidak akan jadi UK, Perancis Jerman, Jepun atau Amerika Syarikat. Malaysia akan membentuk demokrasi tersendiri gaya kita sendiri, "dalam acuan kita" seperti disebut dalam dokumen Wawasan 2020.

Contoh mudah "acuan kita" itu, lihat bagaimana kita memahami dan hidup sebagai orang Islam. Islam kita tidak jadi Arab Saudi, Iran, Pakistan atau Maghribi. Malah Islam kita, jika diperhatikan, tidak sepenuhnya sama dengan Indonesia.

Monday, December 17, 2018

YB Nurul Izzah melepaskan Jawatannya Sebagai Naib Presiden Keadilan dan Pengerusi PKR Pulau Pinang.

Kenyataan Akhbar:  Setiap Perjalanan Pasti Berakhir, dan bertemu Permulaan Baharu

Tanggal 9 Mei 2018 telah menyaksikan arus perubahan berlaku.

Peralihan kerajaan di peringkat pusat secara aman yang memperlihatkan perubahan parti pemerintah, dan membuktikan peri pentingnya proses peluasan ruang demokrasi.

Dalam memastikan penyempurnaan agenda reformasi yang telah dipersetujui bersama oleh Pakatan Harapan, rakyat dan kesemua pemegang taruh wajib menyambut dengan bersuara dan memberi kritikan membina untuk memastikan agenda reformasi terlaksana dengan jayanya, termasuklah meneruskan polisi dan program oleh kerajaan terdahulu demi manfaat rakyat.

Susur galur perjalanan politik saya telah bermula sejak 1998, 20 tahun lalu - selaku aktivis dan seterusnya terlibat secara langsung sebagai sebahagian daripada pimpinan pusat dalam Parti Keadilan Rakyat yang saya kasihi. Sekalung penghargaan saya ucapkan kepada seluruh akar umbi KEADILAN yang memberikan saya ruang dan peluang untuk berkhidmat buat kalian.

Dalam lapangan ini, terdapat beberapa prinsip dan idea perjuangan yang saya pegang teguh sehingga hari ini dan saya sentiasa percaya, hidup sebaiknya diteruskan dengan berpegang kepada kepercayaan dan idealisme kita. Atas dasar itu, kepercayaan itu telah menjadi batu asas kepada pengumuman hari ini.

Saya dengan ini, meletakkan jawatan sebagai Naib Presiden Parti KEADILAN Rakyat, dan menyerahkan semula pelantikan saya sebagai Pengerusi KEADILAN Negeri Pulau Pinang. Pucuk pimpinan utama telah dimaklumkan dengan keputusan ini.

Khidmat saya sebagai Ahli Parlimen Permatang Pauh dan sebagai penggubal polisi masih diteruskan sehingga tamat tempoh yakni pada Pilihan Raya akan datang. Saya juga akan tetap kekal sebagai ahli biasa KEADILAN.

Sukacita juga saya maklumkan yang saya juga tidak lagi akan berkhidmat untuk mana-mana jawatan di peringkat persekutuan. Untuk itu, saya serahkan kepada keputusan parti berhubung jawatan yang dilantik di peringkat syarikat di bawah kerajaan negeri Pulau Pinang.

Saya kekal selaku Ahli Parlimen ‘backbencher’ yang komited dengan agenda reformasi. Saya juga serahkan keputusan kepada pucuk pimpinan berkait dengan lantikan oleh parlimen sebagai ahli Jawatankuasa Kira-Kira Wang Negara (PAC). Saya telahpun melepaskan jawatan sebagai Pengerusi Jawatankuasa Pilihan Khas Menimbang Rang Undang-Undang setelah terpilih sebagai anggota Jawatankuasa Kira-Kira Wang Negara.

Pun demikian, saya akan tetap meneruskan kerja-kerja advokasi sebagai sebahagian daripada rakyat dan tanggungjawab saya sebagai Ahli Parlimen Permatang Pauh.

Kekesalan utama saya adalah pengumuman ini sepatutnya dilakukan lebih awal, namun ternyata ianya bukan sesuatu yang mudah untuk saya suarakan.

Kelewatan mengumumkan keputusan ini mengambil kira perkembangan politik yang sepertinya tidak berpenghujungan selama sembilan bulan, diikuti dengan pemilihan parti yang begitu sengit dan mencabar - maka ditakdirkan saat inilah masanya keputusan ini diumum.

Setelah menimbang tara segalanya, dan melihat situasi ini dalam perspektif yang lebih besar sejajar dengan di mana saya berdiri, dan pegangan saya berkaitan dengan politik, saya harus mengotakan apa yang bertakhta di dalam hati.

Saya mengucapkan selamat maju jaya kepada pucuk pimpinan yang saya hormati dan Parti Keadilan Rakyat (KEADILAN) yang saya kasihi.

*Nurul Izzah Anwar*
*17 Disember 2018*

Friday, December 14, 2018

Where intellectuals have failed in changing the Malay mindset? by Professor Dr. Mohd. Tajuddin Bin Mohd. Rasdi

I recently attended a forum featuring high-profile Malay academics and intellectuals at UKM. The forum was about how to change the Malay mindset in the new Malaysia. It was attended by an all-Malay audience, as far as I could tell without looking at the registration book. It was organised by Atma or Institut Alam dan Tamadun Melayu, an important institute at UKM which seeks to document and develop many branches of knowledge within the Malay civilisation.

As I understand, it also includes non-Malay sources that have their origin within the geographical, temporal and political boundaries of the Malay world.

At first, I was excited about getting a glimpse of the world of Malay intellectuals at a university purported to be the centre of excellence in the Malay language, research and discourse. But after two hours of listening to deliberations centred on Islamic issues, administrative concerns of the university leadership and a blame-game on politicians, I left feeling rather disappointed and extremely worried.

I came specifically to hear about four important things which I thought would change the discourse on new Malay values and responsibilities in nation-building, but my concerns were either dismissed or not addressed.

My first concern was the definition of “failure” in Malay society. Because the discourse was about changing the Malay mindset, I assumed the race had failed in some things. The panellists did mention “kegagalan Melayu” but stopped short of explaining what these failures were.

In order to progress, we must know where and what we have failed at. I recommend that future Malay discourses organised by such important institutions as Atma list clearly the failures of the Malay elite in providing the appropriate narrative, attitude and value system for a democratic and multiracial Malaysia.

The Malay intellectuals should also consider stating aloud the failures of the Malay leadership in politics, civil administration, education, economics and religious tolerance.

When Anwar Ibrahim was stripped of his Malay decency and his dignity of citizenry, the Malay intellectuals were silent. When Jamal Yunos and the Red Shirts hooligans shouted obscenities at other races, again, they were completely quiet. When some Malay leaders now facing corruption charges robbed the country blind, they were still silent. They sat demurely on the sidelines, even when Ibrahim Ali threatened to burn the Bible.

What does all this silence mean? Does it mean the Malay intellectuals are afraid of authority? Does it mean they consider these events which violated constitutional rights, religious tolerance and basic human decency too trivial for professors and prestigious research universities to deliberate on? Or worse, do they actually “agree” with many of the extremist acts in this country under the banner of Islamic and Malay supremacy?

If the Malay intellectuals do not acknowledge these failures of the Malay institutions, administration and religious authorities, what hope is there of changing the less educated or even the well-educated rakyat? I hope the Malay intellectuals are not in denial mode.

My second concern was the issue of racial, religious and historical inclusiveness. Throughout the whole two hours plus of discourse, the Malay intellectuals went round and round about Islam and political governance. The entire discourse was devoid of any discussion of learning habits, behaviours or values of other cultures.

It should have included a serious discussion of what perpetrated and inflamed the narrative of “Malays are good and others in Malaysia or the world are bad”. It should also have dealt with the hatred of Malays of parties such as DAP.

My own writings have been ignored, ridiculed and objected to, just because I used to be a DAP member. People can attest to the fact that while I was a member, my writings always dealt academically with the issue at hand. I never engaged in what is construed as propaganda in writing or speaking. I even wrote against Penang’s P Ramasamy on the Rayani Air issue.

Why doesn’t Atma invite Liew Chin Tong, Lim Guan Eng, Zairil Khir Johari and Dr Ariffin or Aziz Bari to a free-for-all dialogue at UKM or UiTM? Discussions on new Malay values, thoughts and narrative constructs should take into account the best practices, values and thoughts of the different minority groups in Malaysia. If not, then I would say that the Malay discourse is not comprehensive, inclusive or open.

The Malay intellectuals must also engage with civil society and discover for themselves the real issues and problems within specific social groups. I don’t understand how Malays more than 2,000 years ago wrote in Sanskrit, probably with Palava letters and words, and discussed various social and spiritual issues within the Hindu-Buddhist framework, yet now identify only Islam within a framework that I deem shallow, narrow and restrictive.

Intelligence, like the development of words, needs exposure to many forms of thought, actions and beliefs. Classic Malay literary works such as Hang Tuah were told in a language that claimed its origins from more than 10 different civilisations. How restricted the Malay people have become.

My third concern was about academic and media engagement. In the forum, I raised the issue of academics needing to take the social, religious and political narratives away from politicians like Tajuddin Abdul Rahman or worse, Jamal Yunos, and reclaim them under the rationality and morality of Malay-Islam. One of the panellists, who is from the same public university I was at prior to my retirement in 2015, dismissed my concerns by implying that the media panders only to their readership.

I had to put up with this kind of dismissive attitude from three other professors from the same university two decades ago. I remember asking the deputy vice-chancellor about writing in the media to educate the people, and the person rubbished it by saying the Malays only like to listen to stories about hantus and puaka.

On another occasion, I engaged in a heated debate about media writing as one of the important promotion criteria in academia. The professor concerned wanted to take that criteria out because he thought that the writings were worthless as they are read by simple folk and not evaluated by serious academics. Another time, another professor, also from the same university, dismissed my ideas about writing books and media articles to educate the public. He said some disciplines, like architecture, may be easier to explain and understand, but not physics or the hard sciences.

To my mind, all these academics must have no knowledge of people like Michio Kaku, Stephen Hawking and Mario Salvadori who wrote many books on physics and engineering in order to educate the public. Some even write children’s books. These academics know that the more the public can appreciate their concerns, the more grants and funding they are likely to obtain from philanthropists and billionaires like Robert Kuok.

Professors of public universities, to my mind, are used to royal treatment at ministries and from policymakers from whom all of their funding comes. They simply do not care what Tok Mat, Ah Lek and Muthusamy who sell goreng pisang, chicken rice and putu mayam think about what is important for the nation’s growth. These academics fail to understand the sacred responsibility of democracy where the people get to elect their representatives to make changes in policies. What if Tok Mat, Ah Lek and Muthusamy got elected to Parliament? How would they respond to the many social, religious, economic and sustainability concerns of this nation? Impossible? I have heard enough nonsense from Umno MPs to accept the idea that any one of these lay people can be elected into public office because the simplistic narrative of race, religion and money politics controls the floor. If the Malay intellectuals do not claim centre stage in reforming the narrative of social, economic and environmental sustainability, then the narrative will be hijacked by the likes of Isa Samad or worse, Saiful Bukhari. Perhaps the public university professors would then accept Saiful as our ninth prime minister!

Finally, I was hoping that the discourse might touch on the issue of the Malay vs non-Malay narrative, the Islam vs non-Islam narrative and a changed perspective of history. How long are Malays going to be fed with the same bland narrative that Malaysia is Tanah Melayu and Malays have special privileges? The special privileges should be on a needs-based framework, not a racial one anymore.

Then there is the embarrassing narrative of the Malays being better than other cultures because of Islam and some unique feature of that particular race. I think every race would have a similar narrative and if its members don’t get over that self-delusion, that race will not go very far in global competitiveness and self-development.

The most dangerous of all narratives is the idea that Islam is for the Malays and that others of different faiths are “enemies” never to be trusted. I find this narrative very strong in PAS and Umno, and among Islamic officials and even Muslim NGOs. If the Malay intellectuals do not deal with changing these three narratives, our race relations will deteriorate further than what Prof Dr Syamsul says: that Malaysians are in a state of “stable tension”.

The Malay intellectuals also have to rewrite historical perspectives to produce one which blames equally every race in a tragedy such as May 13 and shares all the accolades in success stories such as independence in 1957. History is simply a jumble of facts that can be constructed to produce a narrative which can help us in the present. Since there is no such thing as an “absolute history” where everything about the past is “truthfully” understood, we can and should create a much fairer story to tell our children.

I would like to go on record to applaud Atma for its effort to reignite the fire of rethinking the Malay mindset. My one and only advice is, please be inclusive in the framework and social variables. Without such inclusiveness, the Malays, destined to lead this country, can only be the leaders of a privileged few.

Wednesday, December 12, 2018

“Selepas perhimpunan besar” (大集会之后) oleh Tay Tian Yan ( 郑丁贤 )

Tay Tian Yan ( 郑丁贤 ), seorang penulis kolum isu semasa dan juga penolong editor Sin Chew Daily ( 星洲日报 ) menulis rencana bertajuk “Selepas perhimpunan besar” (大集会之后) sehari selepas perhimpunan bantah ICERD pada 8/12/2018 yang lalu

Ikutilah terjemahan saya dari rencana ini untuk tatapan semua.

SELEPAS PERHIMPUNAN BESAR

Hari Sabtu, Kuala Lumpur yang dipenuhi dengan suasana yang amat meruncing.

Dari Pasar Seni ke Dataran Merdeka , ribuan manusia bersesak-sesak memenuhi ruang dalam bantahan ICERD. Hanya jalan yang bertentangan dengan jalan besar iaitu Jalan Petaling hampir kesemua kedai-kedai menutup pintu perniagaan mereka. Suasana lengang dengan ketiadaan pejalan kaki.

Kedua-duanya dalam Kuala Lumpur, menampakkan dua suasana yang amat berlainan. Sama-sama dalam Malaysia, semacam berada dalam dua dunia yang berbeza.

Ahmad Zahid dan Hadi Awang boleh dengan megah mengumumkan yang mereka telah mencapai matlamat iaitu Melayu Islam telah bersatu kembali.

Walaupun perhimpunan ini dipenuhi dengan elemen kaum dan ugama, ia juga bertepatan dengan agenda UMNO dan PAS, namun ia telah berjaya membangkitkan perasaan sebegitu ramai umat Melayu Islam.

Sesungguhnya, ada atau tidaknya ratifikasi ICERD bukanlah perkara utama yang mana janin ICERD telahpun mati di dalam perut. Pakatan Harapan telahpun mengatakan tidak meratifikasikan ICERD.

Hanya menggunakan ICERD sebagai sumbu untuk membakar semangat masyarakat Melayu dengan ketidakpuasan hati dan kegelisahan mereka selepas PRU 14. Juga mencari ketetapan bagi golongan ini sebagai peneraju dalam bumi bertuah ini.

Di belakang bantahan ICERD, juga menampakkan lantonan puak kanan konservatif Melayu terhadap kerajaan Pakatan Harapan. Walaupun Pakatan Harapan telah memenangi PRU tetapi sokongan daripada masyarakat Melayu hanyalah sekitar 17% hingga 25% sahaja.

Dalam konteks pemikiran masyarakat Melayu masih lagi dikuasai oleh sifat perkauman yang ditunjangi oleh UMNO dan sifat keugamaan Islam yang dipelopori oleh PAS.

Setelah jalan-jalan di sekitar Dataran Merdeka dibanjiri dengan sebegitu ramai, bilangan sebenarnya masih lagi satu angka yang abstrak. UMNO dan PAS boleh mengaku yang mereka adalah mewakili kekuatan umat Melayu Islam, di masa akan datang akan menguasai kuasa mereka yang berbahasa Melayu.

Apabila UMNO, PAS dan NGO telah mencapai kesepakatan yang matang nanti, ia semakin boleh menggunakan kekuatan ummah termasuklah untuk kuasa berdemonstrasi bagi menonjolkan kekuatan mereka. Seterusnya menggoncang asas-asas kerajaan Pakatan Harapan.

Bagi masyarakat bukan Melayu, perhimpunan bantahan ICERD mendatangkan satu persoalan dan kegelisahan serta satu penafian untuk mengelakkan diri.

Dalam komentar oleh ramai pelayar internet kaum Cina menganggap perhimpunan ini sebagai bahan jenaka yang menjengkelkan serta menggunakan ayat-ayat serangan kasar, sehinggakan membuta-tuli untuk menafikan kebenarannya. Mereka tidak dapat memahami mengapa perhimpunan itu boleh menarik sebegitu ramai orang, malah masih bertegas mengatakan yang gambar-gambar serta video yang dipaparkan telah diedit.

Hasil daripada PRU kita mengharapkan akan berada dalam suasana yang amat baik dan menganggap setelah Pakatan Harapan menerajui kerajaan maka masalah Malaysia bermula dari isu rasuah, perkauman sehinggalah hal-hal ugama akan berakhir dengan sendirinya. Dengan itu kita akan memulakan satu penghidupan laksana hidup dalam kerajaan dongeng.

Namun sesungguhnya, mereka hidup dalam dunia yang dirangka sendiri dan tidak tahu bahawa sesuatu itu telah dirancang muslihatnya dan perangkap berada di mana-mana.

Yang disebut sebagai “Malaysia Baru” hanyalah satu ilusi, bukan satu kenyataan. Jarak pandangan setiap kaum bukannya semakin mengecil tetapi semakin melebar.

Bagi kerajaan Pakatan Harapan yang baru memerintah lebih setengah tahun dengan prestasi yang hambar dan perebutan kuasa dalaman. Dengan kekurangan kerjasama dalaman yang menyebabkan hari ini ia menerima hasil yang terburuk.

Dengan mendakwa Najib, Rosmah, Ahmad Zahid dan lain-lain pemimpin terdahulu sememangnya bertujuan untuk mengubah kepada corak yang betul, namun ia bukanlah kesemuanya kewajiban kerajaan untuk berbuat demikian. Ia bukanlah seharusnya digunakan untuk jangka panjang.

Hal-hal yang bersangkutan dengan rasuah biarlah disiasat dan diadili oleh pihak SPRM dan mahkamah, janganlah digunakan sebagai modal politik yang tanpa penghujungnya. Terutamanya bagi masyarakat akar umbi Melayu ia telah melahirkan kebosanan yang membuak-buak.

Dalam hal-hal ekonomi dan kehidupan rakyat, polisi Pakatan Harapan didapati masih tidak terurus. Bermula dari masalah harga komoditi utama yang semakin rendah, pelaburan tidak berkembang dan pasaran statik yang sehingga kini masih belum nampak apa-apa perancangan menanganinya.

Dalam setengah tahun ini, perkara yang menjadi tumpuan kepada Pakatan Harapan ialah pelbagai bentuk U-Turn. Seorang demi seorang menteri membuat kenyataan yang semborono. Cerita mengenai kereta nasional ke 3 dan jambatan bengkok. Konflik perebutan kuasa antara Mahathir dan Anwar. Persengketaan dalam PKR yang tidak berkesudahan. DAP yang berkiblat kepada “kepala Ma” (yang dimaksudkan Ma ialah Mahathir) dan pelbagai masalah masyarakat Cina yang dipandang dingin.

Jikapun nak ratifikasi ICERD tetapi tersilap perkiraan dan tak tahu bagaimana untuk menanganinya. Kerajaan sebelum ini tidakpun membuat penjelasan dan menggerakkan aktiviti muhibah antara kaum dan penerimaan toleransi ugama, dengan tiba-tiba muncul dengan idea ratifikasi ICERD. Maka dengan itulah menyebabkan berlakunya gelombang penentangan ini.

Selepas perhimpunan besar ini, kepercayaan umum terhadap Pakatan Harapan jatuh menggelunsur. Kemampuan untuk memerintah menjadi tanda-tanya. Untuk mendapatkan sokongan dari masyarakat Melayu semakin sukar.

Namun dengan peristiwa ini, ia boleh dijadikan satu pengajaran.

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Diterjemahkan oleh :
Hisemudin Kasim
5:30pm, 12/10/2018

SAYA BUKAN ANTI DAP Catatan Dato' Roslan Ab Hamid

1. Ini menarik. Apakah tuan anti DAP? Pertanyaan mahal begini saya mahu jawab.
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2. Jawapannya - Tidak. Mereka sangat konsisten dan kompeten. Mereka tahu apa yang mereka mahu. Tegas dan keras keinginannya selama 53 tahun berjuang. Bodoh lah jadi orang politik , jika LKS tidak bercita-cita cucunya akan jadi PM. (Sima Yi dah pernah buat)
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3. Hidup sebagai penekun sejarah China. Penonton dan penggila filem Cina. Inilah kekuatan yang selalu jadikan kita kaget. Tapi saya tidak rela mereka jadi pemimpin pada tanah tumpah untaian zamrud khatulistiwa ini. Cukuplah Singapura hadir sebagai beban sejarah.
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4. Kecewa dan hampa dengan pemimpin bangsa sendiri. Bangsat dan khianat atas nama ketuanan Melayu. Kemudian mahu memudah cerita, letakkan ludah pada orang lain. Tidak mahu muhasabah diri.
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5. "Mewah dan beraja di mata dan bersultan di hati". Banyak perkara sudah terang lagikan bersuluh masih mahu pertahankan kebangsatan yang nyata.
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6. Setiap perkara yang berlaku sekarang samada 1MDB, FELDA, Tabung Haji bukan kerja DAP. Bukan kerja DAP. Ianya kerja pemimpin Melayu yang lupa daratan dan mabuk kekuasaan.
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7. Apakah Tuan akan kekal dalam UMNO? Saya hanya orang kecil. Setia sampai hujung nyawa pada perjuangan bapak dan ibu kemerdekaan.
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8. Hadir tidak menambah. Pergi tidak berkurang. Namun asas perjuangan tetap kekal. Yang jahanam adalah pemimpin yang apabila berkuasa, jadi manusia kong kali kong.
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9. Lebih gila, apabila jelas, segala talian hayat yang Perdana Menteri dahulu bina. Lantik manusia yang tidak layak. Lantik atas nama kroni, "waampu sana waampu sini". Dan inilah hasilnya.
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10. Mereka mahu atur gerakan penerangan turun ke bawah, pertahan isu TH. Kononnya ini angkara DAP. Deyyyy. Siapa yang dapat baca lapuran kewangan akan tahu, jelas tertera angka - pengurusan yang tidak kompeten. BOD yang tidak tahu ke mana hujung jatuh impak perbuatan mereka.
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Mungkin kerja terima wahyu sahaja kot.

Disebalik Institusi Melayu Bangsa Lain Juga Menerima Manafaatnya - Catatan Tan Sri Nordin Kardi


Salam pagi

Sama seperti bangsa bangsa lain di dunia orang Melayu juga mempunyai tradisi ilmu tempatan yang kuat dan boleh dijadikan asas falsafah mencari ilmu bangsa ini.

Raffles pernah berkata, semasa mencadangkan penubuhan Universiti Malaya, supaya Universiti Malaya bukan hanya menjadi universiti untuk Malaya, sebalik nya menjadi Regional University di Asia Tenggara dan Nusantara.

Universiti ini hendaklah berasaskan ilmu tempatan dan dikembangkan ke seluruh dunia. Bahasanya, budayanya, kesusasteraan, teknologi kerja tangan dan pertanian, antropologi, adab dan tamadun dan pentadbiran kerajaan silam boleh dijadikan ilmu asas tamadun Melayu.

Rancangan Raffles telah dimusnahkan oleh Blundle semasa perjanjian Melaka-Belanda. Raffles sangat percaya bangsa Melayu bukan bangsa yang inferior.

Benar sekali. Hanya dalam tempoh 61 tahun merdeka, suatu tempoh yang sangat singkat pada ukuran sejarah, sebuah negara Melayu yang bernama Malaysia, telah dibangun di tangan orang Melayu dengan memancarkan budaya Melayu yang dengan penuh adab menjaga kepentingan sesiapa sahaja yang berada di dalam negaranya untuk hidup selesa dan bebas pula membina kekayaan masing masing.

Institusi Islam dan Melayu dibangun dengan jayanya. Institusi kewangan Melayu dan Islam, institusi pendidikan, sosial, kewangan, pertahanan dan segalanya dibina yang nikmatnya untuk semua, bukan untuk Melayu sahaja. Felda, Tabung Haji, Mara misalnya walaupun matlamatnya seolah-olah untuk kepentingan Melayu tetapi rantaian perniagaan yang muncul daripada peruntukan negara yang nilainya berbilion bilion itu, oleh kerana keadaan tertentu, dinikmati oleh semua, terutamanya orang Bukan Melayu, terlebih dahulu sebelum hujung hujungnya sampai kepada orang Melayu.

Apa pun, institusi itu tetap terbangun dan ada yang menjadi contoh pengasas yang diiktiraf dunia.

Mengatakan orang Melayu tidak berupayaan apa apa hanya kerana adanya titik hitam dalam perjalanan menebus maruah selepas terjajah ratusan tahun adalah sama seperti pemikiran Blundle yang berbeza dengan Raffles.

Menghukum keseluruhan Melayu kerana ada Melayu yang membuat mungkar adalah tidak cukup adil dan bijaksana selepas negara melihat pelbagai institusi terbina di tangan Melayu daripada tahap kosong. Hukumlah yang bersalah bukan keseluruhan bangsa seperti Hitler menyiksa keseluruhan bangsa Yahudi hanya kerana ada peniaga Yahudi yang menindas, belot dan membuat onar.

Memang mudah untuk mengatakan MAS gagal, Tabung Haji Gagal, MARA gagal, Felda gagal lalu perlu diambil alih atau dijual kerana Melayu gagal mentadbirnya dengan baik ketika ini. Namun, jangan lupa tangan Melayulah yang menebang hutannya yang banyak harimau, gajah, babi hutan dan mengharung paya yang banyak ular sawa besar dan onak duri yang menikam kulit sebelum tanah itu jadi kebun yang ada nilai harga tinggi semasa untuk dijual.

Melayu tidak minta belas kasihan. Melayu hanya minta dinilai dengan adil dan menyeluruh. Auditlah akaun institusi Melayu secara komprehensif atau keseluruhan bukan hanya mengaudit akaun semasa atau dua atau tiga tahun kebelakangan sahaja.

Salam.

PINDAAN AUKU - Posting sdr Sayed Munawar pada 12-12-2018

Sebulat suara artikel 15 (2c) yang dikatakan sebagai halangan utama penglibatan pelajar dalam politik kini dibubarkan. Polemiknya kini adalah perkara 16 di dalam AUKU yang memberikan kuasa kepada pentadbiran universiti untuk menentukan bentuk-bentuk tindakan berdasarkan garis panduan dalaman universiti masing-masing masih menghantui pelajar, meski pun YB Menteri sudah memberikan jaminan bahawa kini di bawah PH, pelajar bebas beraktiviti.

Selama lebih 50 tahun AUKU mencengkam dan membina benih ketakutan bukan hanya dalam kalangan pelajar bahkan juga pentadbir universiti yang kerap kali melakukan self screening agar tidak dilihat sebagai pro-oposisi.

Benih ketakutan ini telah mengakar, menggaram dan meragi dalam psyche pentadbir universiti dan ia tidak semudah sekadar mencantas ranting-ranting mati yang ada. AUKU itu sendiri bersifat mengekang dan tiada semangat fasilitasi sewaktu mana ianya digubal. Justeru, 15 (2c) hanyalah cabang dan ranting yang mati itu.

Namun kita mengakui bahawa perkara 16 AUKU memerlukan penilitian dan masa kerana ia akan menyentuh elemen perundangan di luar perimeter kawal selia AUKU. Pemansuhan perkara ini perlu dibaca serentak dengan peruntukan-peruntukan lain dan ini memerlukan penelitian yang lebih panjang.

Dahulu, AUKU bukan semata-mata bermatlamat membisukan suara penentangan pelajar, ia juga meletakkan asas tadbir urus operasi universiti. Ia bukan semudah memadam coretan comot di atas kertas. Ia ada implikasi ke atas kewujudan dan keabsahan pengurusan universiti.

Kementerian Pendidikan memberikan komitmen memberikan wajah baru kepada AUKU secara tuntas menjelang 2020. Perbatuannya sudah ada. Niatnya sudah ditulis. Maka kita hanya perlu tunggu dan lihat adakah pentadbiran universiti semasa tidak memahami hasrat dan citra yang dibawakan di bawah kepimpinan PH?

Jika ada yang terpesong daripada hasrat ini maka bersuaralah. Ini masanya.

Warga pelajar tidak perlu terlalu taksub dengan keberadaan perkara 16 kerana seluruh Negara sedang memerhati penzahiran sebuah komitmen yang tinggi untuk mereformasikan jiwa dan raga anda sekalian. Ia peluang yang dahulunya tiada.

Jangan hanya kerana rasa curiga atau terburu-buru maka keluhuran yang lebih tinggi diabaikan, keluhuran yang ditandai dengan anugerah ruang untuk bersuara lantang.

Silakan berpencak. Menteri sudah ‘sporting’

Wednesday, November 14, 2018

Kerajaan Melayu Srivijaya.

Kerajaan Melayu Srivijaya adalah salah satu kerajaan maritim yang kuat dan berpusat di Palembang,Sumatera dan mempunyai pengaruh yang cukup besar di Nusantara dengan daerah kekuasaan yang membentang dari Kemboja, Thailand,Semenanjung Malaya,Sumatera, Jawa dan Kalimantan (Coedes 1968). Apabila I-Ching tiba di Srivijaya, kerajaan ini sudah pun mempunyai sistem sosiopolitik dan budaya yang teratur dan sudah diiktiraf sebagai pusat pembelajaran bahasa Sanskrit dan agama Buddha yang terbaik di Asia Tenggara. 

Inskripsi yang paling tua mengenai Srivijaya ialah Inskripsi Kedukan Bukit di Palembang, bertarikh 682 yang beraksara Pallava dan berbahasa Melayu (Casparis 1975;Bambang Budi Utomo, Nik Hassan Shuhaimi 2009). Inskripsiini juga menunjukkan pengaruh bahasa Melayu dalam penghasilan inskripsi di Nusantara yang mana sebelumnya menggunakan bahasa Sanskrit dan menjadi bukti penting dalam peranan orang Melayu dalam pentadbiran kerajaan-kerajaan awal.



Batu Bersurat Telaga Batu


Empayar Srivijaya dianggap oleh segolongan sarjana sebagai empayar Melayu yang terulung di Asia Tenggara sebelum terbinanya empayar Kesultanan Melaka dan kebangkitan Srivijaya sebagai sebuah empayar berlaku apabila kerajaan Funan mengalami zaman kejatuhan yang juga sebuah empayar Melayu yang diasaskan sejak abad pertama Masihi dan tumbang pada pertengahan abad ke-6 Masihi.

Bagi golongan yang diperintah pula mereka mestilah berbakti kepada raja. Rakyat haruslah membayar cukai dan memberi sumbangan tenaga bagi pekerja raja dan menerima kerahan tenaga untuk mempertahankan raja di dalam peperangan, dan tidak menderhaka kepada raja. Maka balasannya adalah kesejahteraan dalam hidup. Perkara itu jelas tercatat dalam inskripsi-inskripsi Telaga Batu. Inskripsi itu memberi gambaran tentang bagaimana raja Srivijaya dapat mengekalkan kedudukannya sebagai raja yang berdaulat.

Persetiaan itu menjadi simbol kepada konsep kesetiaan kepada pemerintah iaitu konsep tidak menderhaka. Bagi semua golongan yang diperintah, tanpa mengira kelas, sekiranya mereka menderhaka, seperti dalam inskripsi Kota Kapur, maka akibatnya mereka akan menerima balasan yang buruk (Bambang Budi Utomo & Nik Hassan Shuhaimi 2009). Dari inskripsi Telaga Batu pula bentuk derhaka ialah menjadi tali barut kepada musuh raja, mencuri, bersubahat dengan musuh raja, menganiaya orang lain melalui kuasa magis, cuba mendapat maklumat tentang keadaan dalam istana raja, memberi maklumat kepada gundik diraja tentang dalam istana atau berbaik-baik dengan golongan yang terlibat dengan khazanah diraja. Mereka yang melakukan penderhakaan itu akan menerima balasan mati akibat daripada sumpahan air yang diminum itu. Bagi mereka yang setia, balasannya adalah tantra-mala, kesejahteraan dan bebas daripada seksa selepas mati (Casparis 1975)|

Sebagai kesimpulan kepada perbincangan di atas dapatlah dikatakan iaitu Srivijaya mempunyai asas organisasi sosial dan politik yang teratur yang melahirkan sistem pentadbiran yang sistematik. Pada keseluruhannya masyarakat Srivijaya mempunyai dua kelas utama, iaitu pemerintah dan yang diperintah. Kelas yang diperintah itu dapat dibahagi kepada beberapa kelas lain yang berasaskan kepada tugas dan keturunan. Inskripsi-inskripsi Srivijaya menunjukkan raja Srivijaya sangat-sangat mengambil berat tentang kesejahteraan rakyat di samping meninggikan kedudukan dan keagungan raja sebagai pemerintah. Raja Srivijaya mengamalkan dasar luar yang cergas dan menggalakkan perdagangan. Hubungan pemerintah dan yang diperintah dipertegaskan melalui persetiaan rakyat melalui upacara minum air sumpah yang mana balasan baik dan jahat jelas dinyatakan. Raja Srivijaya menganggap dirinya sebagai Cakravatin.


(Sumber - Empayar Melayu Srivijaya : perkembangan sejarah organisasi sosial dan pentadbiran
. Available from: ttps://www.researchgate.net/publication/305225116_Empayar_Melayu_Srivijaya_perkembangan_sejarah_organisasi_sosial_dan_pentadbiran




Thursday, September 7, 2017

YOUR WISH IS MY COMMAND oleh Norizan Sharif


1. Saya tertarik dengan ilmu Seni Balairong Seri yang dibawa oleh Puan Ainon Mohd dan Dato Roslan Ab Hamid. Ilmu ini penting jika kita mahu pergi lebih jauh dalam bisnes atau kerjaya.

2. Apabila kita bekerja dengan "orang besar," cara kita berkomunikasi dan seni hubungan perorangan (interpersonal and human relations) juga tak sama.

3. Mereka yang berada di puncak kuasa tak perlu menjerit atau mengarah. Mereka ada kuasa dan mereka boleh lakukan bermacam-macam perkara dengan kuasa itu. Kalau boleh buat, buat apa nak menjerit?

4. Orang besar tak kata, "Kalau kamu tak buat apa yang saya arahkan, saya akan buang kamu."

5. Atau, "Sekiranya kamu tidak siapkan kerja ini dalam masa tiga hari, kita akan ambil tindakan disiplin." Itu cakap orang kecil yang acah-acah nak jadi besar.

6. Orang besar kata, "Saya rasa elok kita siapkan kerja ini dalam masa tidak lebih tiga hari."

7. Perkataan "saya rasa" bermaksud "wish" atau apa yang dia inginkan. Namun, begitulah cara cakap seni balairong seri.

8. "Your wish is my command" membawa erti walaupun itu sekadar "keinginan" (wish) orang besar, namun kita menerimanya sebagai "arahan" (command).

9. Apabila berinteraksi dengan orang besar yang ada kuasa besar, kita tak perlu tunggu dia beri arahan baru kita nak buat.

10. Sekadar berdehem sudah cukup untuk kita. Bagaimana untuk berdehem juga adalah seni balairong seri!

Monday, August 7, 2017

NOTA UNTUK ANAK MUDA oleh Roslan Ab Hamid (Rakan Facebook saya)

NOTA UNTUK ANAK MUDA.
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1. Dalam hidup ini setiap orang akan tertakluk pada bagaimana dia diasuh dan terbentuk. Adalah rugi apabila anak bangsa masih hidup bertongkat dagu mengharapkan subsidi mudah dalam dunia penuh persaingan untuk survive ini.
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2. Ada 5 elemen yang akan pengaruhi diri sesorang.
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+ Ibu bapa atau penjaga.
+ Guru, Jurulatih dan Mentor. Sekolah formal dan tidak formal.
+ Keluarga besar "sepupu sepapat" serta kawan kawan yang banyak berinteraksi dengan kita, terutama dalam usia 0- 8 tahun.
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+ Pendedahan pada media terutama dalam era sekarang ini.
+ Lingkungan pergaulan setelah kita dewasa.
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3. Dalam era sekarang ada banyak gangguan. Maklumat bertaburan tanpa kawalan. Apa yang utama adalah:
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+ Upaya untuk ketulkan maklumat dan pilih mana yang berguna untuk kita.
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+ Pilih masa paling produktif supaya sekurang kurangnya 4 jam sehari kita dapat buat buat dan buat untuk jadikan kita berjaya "sudahkan apa yang kita mulakan" dan capai impian asal sewaktu bermula.
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4. Saya dulu terlatih kerja jam 7 pagi hingga 8 malam. Kena sampai di pejabat tepat jam 7 pagi, sebab Chairman akan bawa untuk minum teh sarapan pagi bersama.
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Satu jam pagi itu membolehkan saya "belajar" bagaimana dia menguruskan syarikat bernilai ratusan juta. Berjam setiap hari ikut dia ke mana mana mengajar diri , "Do and Don't apabila berinteraksi"
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5. Dalam mengurus anak muda masa kini, kita tidak boleh mengawal cara "command and control". Mereka ada pemikiran terkini. Apa yang dapat dilakukan adalah mentoring. Mereka ada kebebasan. Apa yang perlu kita berikan acuan untuk mereka berkarya pada masa yang sesuai supaya mereka tahu masa yang produktif.
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6. Beritahu mereka tiga prinsip:
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+ Sudahkan apa yang telah dimulakan.
+ Dari serelung jadikan berelung relung.
+ Belajar berkolaborasi. Itu jalan untuk cepat berjaya dalam dunia masa kini.
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7. Saya pinjam tiga petikan kata kata yang dicatat dalam lembaran FB sahabat hebat Tuan Mazlan Mohamad.
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8. Pertama, Zig Ziglar, seorang tokoh motivasi dan jualan tahun 80an dan 90an ada menyebut,

"Tiada MATLAMAT. Bukannya tiada masa. Itulah situasinya".
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Didik anak muda untuk ada matlamat. Bukan sekadar terbang tinggi, namun mahu juga terbang jauh diangkasa.
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9. Kedua, Tuan Mazlan Mohamad mencatat tentang Jeff Bezos, pemilik Amazon dan orang terkaya di dunia masa kini, "Fikir jangka masa panjang : Terus melabur, belajar dan berinovasi untuk mengembangkan bisnes".
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10. Ketiga, Tuan Mazlan Mohamad mencatat tokoh popular Elon Musk, pengasas kereta masa depan TESLA menyebut, "Semua faktor luaran sama ada sesetengah orang suka atau tidak, ia berada di luar kawalan kita, tetapi apa yang ada dalam kawalan adalah bagaimana setiap saat yang kita habiskan dalam hidup ini."

Saturday, July 29, 2017

USAGE OF GAHARU

Gaharu products are produced in three main forms, namely woodchips, sawdust and oil. (Lim HinFui, 2007). Usually, gaharu grade that has the low grade, which grade C and D were used to process oil through hydro-distillation technique to get the oil. In this distillation process, the final product was the gaharu oil and the gaharu sawdust as a byproduct




1.0 Medicine

Gaharu is also part of many traditional pharmacopoeias, dating back to medieval times and Chinese doctors still prescribe it for colds and digestion problem. (PT. RahayuEkaManuggal, 2009). Ancients have beliefs that gaharu aroma helps cleanse our body and mind and help us think clearly. Agarwood also has been used for traditional medicine, especially in Japan because of its effectiveness as a sedative in detoxifying the body and in maintaining stomach health (Akiko Ishihara, n.d).

2.0 Incense

 Gaharu has been used to make high-quality incense since antiquity. Chinese described its smell as a sweet, deep but balanced fragrance. As with Japanese incense, gaharu is the most important ingredients in Chinese's incense. Some other uses of this oil are in cooking. People have used it to add flavor to curries.

3.0 Perfume

 Oil extracted from gaharu is used in Arabic countries as a perfume as well ( PT. RahayuEkaManuggal, 2009). According to RK Sons & Company, the primary usage of gaharu is for incense, perfume and medicine. . In European perfume brands such as Fragonard Zizanie, Jacques Bogart One Man Show, La Prairie Silver Rain, Lacoste, Yves Saint Laurent M7 and Roberto Cavalli, gaharu essential oil is based in the perfume. Unlike many industrial perfumes, it is suitable for hot climates as the longer wear it, the better it smells ( PT. RahayuEkaManuggal, 2009).

Saturday, February 11, 2017

Walking the middle path: The characteristics of Indonesia’s rise by Awidya Santikajaya First Published February 9, 2017


This article provides a framework to help understand Indonesia’s rise. Although the study of emerging powers has flourished in recent years, much discussion is devoted to explaining large emerging powers, such as Brazil, Russia, India, and China (BRIC). Indonesia’s rise is overlooked because its material capabilities are less than those of the BRIC countries. In order to characterize the emergence of Indonesia, this article establishes a set of parameters to distinguish Indonesia from BRIC and middle powers. The parameters are: (1) attitude toward the international order; (2) performed role; and (3) nexus between regional and global roles. This article argues that Indonesia displays three characteristics that distinguish it from BRIC and middle powers—(1) soft-revisionist; (2) normative bridge building; and (3) accommodative regional leadership. The third and fourth sections of this article test these characteristics through G20 and climate change case studies. This article concludes that the characteristics of Indonesia’s emergence are located in a conundrum between those of BRIC and middle powers. Although it shares some characteristics with BRIC countries, Indonesia is carefully trying to keep a distance from BRIC and to maintain strategic autonomy in relations with other international actors.
Keywords Indonesiamiddle powersBRICG20MIKTA

Narratives on a “changing world,” “transformation of global order,” and “global governance transition” have flourished in recent years. From an economic perspective, developing countries’ economies have indeed expanded substantially. According to a report by the Organisation for Economic Co-operation and Development (OECD), the share of non-OECD countries to the global economy will rise from 49 percent in 2010 to 57 percent in 2030. In contrast, the developed nations’ share of world gross domestic product (GDP) has generally declined. The United States’ share as the world’s largest economy, for instance, declined from 30.87 percent in 2000 to 24.44 percent in 2015, while the Eurozone’s contribution to the world’s GDP decreased from 19.46 percent in 2000 to 15.71 percent in 2015.1
In response to the growing importance of certain countries in contemporary world politics and economics, scholars and policymakers use the terminology of “emerging powers” or “rising powers.” As a manifestation of their increasing economic weight, these emerging powers have pursued foreign policy activism in various multilateral negotiations.2 They are now seen not merely as destinations for foreign investors, but also as countries that have ambitions to promote changes in international relations. They often actively question the relevance and legitimacy of established norms in world politics.
Despite growing attention to nations in this category, the elaboration of the emerging powers remains contested and ambiguous.3 The analysis often takes for granted the membership of the “emerging power” group, without a deeper understanding of the complexity and variation among countries within this category. Thus, a significant body of literature is concerned with such countries as China, India, Brazil, and Russia. While research dealing with these four countries, collectively referred to as BRIC, is abundant, the rest of the emerging powers are still very much understudied. BRIC has been central due to the large size of its members, in terms of population, geography, and material resources. “BRIC” is even used interchangeably with “emerging powers” as a whole. Lin Yueqin listed four BRIC countries as representatives of emerging powers.4Joshua Toh regarded these four countries as the leading actors shaping the world order in the twenty-first century.5
Indonesia is one of the emerging powers that is relatively understudied. When narratives about emerging or rising powers became popular, Indonesia was indeed included in such emerging powers/markets categories as MIST,6 the Next-11,7 and CIVETS8 by business analysts. Nouriel Roubini, an American economist, optimistically assessed Indonesia’s potential economic strength and predicted that Indonesia would be the sixth largest economy by 2030.9 Roubini argued that Indonesia has presented an interesting economic model whose low inflation, low debt, and large domestic contribution to GDP, supported by a large young population, would bring more sustainable economic growth than China’s model, which is highly dependent on exports.10 Some suggested Indonesia should be included in BRICS,11 for both analytical purposes and actual membership. Thee Kian Wie suggested that Indonesia should replace Russia in BRIC, changing the group’s name to BIIC, because Indonesia’s economy is much more diverse than Russia’s, which is significantly dependent on oil and gas exports.12 Georgy Toloraya of the BRICS National Research Committee saw Indonesia as the likeliest candidate for BRICS’ membership expansion.13
Although economic and business reports have acknowledged Indonesia’s economic potential, little literature has looked at the significance of a rising Indonesia on the global political landscape. This lack of analysis is related to the size—economic and military— and political influence of Indonesia, which is not as comparable to China, India, and Russia. Among the few to offer an analysis of Indonesia’s rise is Amitav Acharya.14 Using a constructivist framework, Acharya argues that Indonesia’s rise is a result of the country’s ability to build a stable and balanced interaction between three factors: democracydevelopment, and stability. Through its strengths in these three areas, Indonesia has been able to promote itself as a “normative actor” rather than projecting its military and economic powers as foreign policy tools.15
Acharya has contributed importantly in explaining Indonesia’s rise. Nonetheless, unresolved issues remain when too much attention is given to the normative dimensions in explaining Indonesia’s profile and trajectory as an emerging power. Overpraising the positive sides of Indonesia’s democracy, development, and stability, and overlooking complex problems such as vote buying and the dominant role of oligarchy, which have degraded the substantive value of democracy, could lead to an inaccurate conclusion.
To better answer the question “How can Indonesia’s rise best be characterized in contemporary world politics?” it is necessary to identify key differences between Indonesia and other emerging powers, especially BRIC as the four largest emerging powers. As a starting point, the following section sets up parameters that could be used in distinguishing Indonesia from BRIC. The third and fourth sections seek to provide evidence for the unique characteristics of Indonesia’s rise formulated in the second section. The conclusion summarizes this study’s main findings.

“Emerging power” is not the only label used when referring to Indonesia. “Middle power” is also often applied. Jonathan Ping,16 for example, identified Indonesia, together with Malaysia, as middle powers in the Asia-Pacific region because they are in the middle rank of several indicators.17 Nevertheless, the concept of middle power does not help significantly in grappling with Indonesia’s increasing role on the world stage. This is because the frames used to identify middle powers, such as Australia, Canada, and Japan, are not compatible with Indonesia. These middle powers have been comfortably situated in the Western liberal order. Since they have been integrated into the international system, middle powers’ foreign policy ambitions are relatively modest. Indonesia, on the other hand, aspires to gain more voice in the system, as it has shown through its activism in the Non-Aligned Movement (NAM) since the 1950s.
In order to more accurately locate Indonesia in the emerging power narrative, it must be distinguished from both BRIC and middle powers. I suggest a set of parameters for marking the divisions among them. This set consists of: (1) attitude toward international order; (2) promoted role; and (3) nexus between regional and global roles.
Attitude toward the international order
Emerging powers are generally seen as challengers to the current US-led international order. They have historically demanded the revision of the current order to reflect a fairer redistribution of power18 and presented themselves as challengers to established powers.19 Although there have been several changes in the international order as a result of the changing distribution of power, the current international order is largely dominated by the US and its Western allies. The ability of the US to maintain its dominance has been declining, but its military and economic strength is still unchallenged.20
Western countries have not always walked side by side, as can be seen from the disagreements between them on climate change, refugees, and Iraq. Although clarifying the revisionist/status-quo seeking divide is a complex matter, middle powers are generally very close to and supportive of the international order, since most of them were early supporters of the United Nations (UN) and Bretton-Woods institutions. Although they seek to pursue a higher degree of independent foreign policy, they are bound by the framework of alliance with the US. Canada, for example, contributed importantly to some UN reforms by supporting and encouraging the reform of the UN’s management structures and the establishment of a peacebuilding commission.21 But Canada’s enthusiastic attitude for reform fell suddenly silent in discussions of sensitive issues such as reform of the UN Security Council (UNSC).22
BRIC countries, on the other hand, are vocal in exposing the inconsistencies and unfairness of the international order. It is true that BRIC countries themselves are diverse and lack a coherent revisionist agenda among themselves, but they have increasingly been able to put aside differences and come up with a united voice when dealing with global governance reform. Regarding the UNSC reform, for example, China and Russia confirmed their support of India’s bid for a permanent seat on the UNSC,23 despite China’s initial reluctance to endorse India.24
Indonesia’s aspirations for a rearranged global order, on the other hand, are rooted partly in its historical ties with Global Southern diplomatic alliances, such as the NAM, which were active during the Cold War era. But, contrary to BRIC, Indonesia acts as a “soft revisionist,” implying that it demands the reordering of the current global governance but is still supportive of the order. Indonesia prefers to pursue a careful strategic positioning by avoiding direct, confrontational attitudes. While BRIC is able to present an alternative to the existing global order, Indonesia is more moderate in pushing for global governance reforms. While rhetorically advocating the reforms, Indonesia prefers to take a wait-and-see approach in the reform process.
Performed role
The idea of a performed role is drawn from the work of K.J. Holsti. He argued that a state’s role performance is a result of the interaction between “role conception,” which is the idea of the state about itself and the environment, and “role prescription,” which is other countries’ expectations of appropriate conduct in the international system.25 According to Holsti, role conception is a product of a nation’s socialization process and is influenced by history, culture, and societal conception.26
In this context, Indonesia’s performed role can be regarded as “bridge builder.” Indonesia acts as a middle-way player and mediator, locating itself in the middle between different states, many of which are more powerful. Indonesia has proposed itself as a mediator in conflicts, encouraged different parties to find a common position, and rejected confrontational approaches that could escalate rivalry.
BRIC countries, on the other hand, are less enthusiastic about playing a bridge-builder role. Their diplomatic activities have focused more on building a larger negotiation bloc that could leverage their positions through efforts such as South–South cooperation. While they have played a bridge-builder role in the past, as their power has increased, their global ambition has overshadowed their bridge-builder attempts.
Indonesia’s bridge-builder role has some similarities with middle powers’ middlepowermanship in the sense that both behaviours reflect a motive of becoming good internationalists that contribute to consensual solutions. That having been said, the differences between bridge-builder and middle powers are clear from ideological and capabilities perspectives. From an ideological point of view, middle powers are traditionally Western countries, so their middlepowermanship role aims to perpetuate the US-led global system. In contrast, because of its status as a developing country, Indonesia’s bridge-builder ambition is directed at bringing developing countries’ perspectives to global issues.
Nexus between regional and global roles
Indonesia seems similar to BRIC countries in the sense that both act as regional powers by using their relationships with smaller states as their power base when playing roles in international politics. However, Indonesia has a different conceptual and practical understanding of “region” from BRIC. Since the less powerful states act either as followers or contesters of other countries’ leadership, claiming a leadership role in the region is a complex matter and requires careful strategic positioning.27 Many countries in the region, despite their small size, are uneasy about accepting a leading role on the part of a more powerful country.
Miriam Prys provides a useful perspective in distinguishing different perceptions of regional power by dividing regional powers into three types: (1) regional dominator; (2) hegemon; and (3) detached power.28 According to Prys, a regional dominator usually uses a threat of force to influence less powerful states to do what it demands. A hegemon, on the other hand, bears a significant task of providing public goods and encouraging less powerful states to help support it. A detached power concentrates on domestic and/or global arenas over regional politics and consistently intends to play down the risk or cost of interaction with less powerful states. Prys argues that “the global ambitions of states… can have a disruptive effect on their perceived, desired, or actual leadership within the region.”29 Using Prys’s typology, Indonesia acts as a hegemon, while BRIC has displayed characteristics similar to dominator or detached power.
Indonesia seeks to claim a role as a regional representative in relations with external actors. It tries to consistently balance between roles in regional and global contexts. In spite of its ambition to lead the region, Indonesia carefully avoids displaying itself as an egoistically dominant leader, a strategy that would generate negative reaction from smaller neighbours. Indonesia, therefore, promotes a role as interlocutor between regional and global interests.
BRIC countries, on the other hand, are less sensitive in their relations with smaller states in their regions. Understanding that less powerful states might contend their leadership, BRIC has reluctantly participated in regionalism projects. While they have been involved in regional organizations, their roles in these organizations are overshadowed by the priority they give to the global stage. They display elements of dominating behaviours toward their smaller neighbours. On the other hand, if they have to deal with their neighbours, they often choose to detach themselves from the regional process. China, for instance, is a member of some regional institutions, such as the Asia-Pacific Economic Cooperation (APEC) and East Asia Summit (EAS). However, China often prioritizes the use of coercive and threat tactics in dealing with issues related to territorial integrity and disputes with its neighbours.
Middle powers have a fairly low regional orientation since they have benefited from the global order. While they have participated in regional projects—Australia and Japan in the EAS, and Canada in the North American Free Trade Agreement (NAFTA), for example—they have not shown much leadership in these regional mechanisms.
These three identifications of foreign policy behaviours establish the line that separates Indonesia, BRIC, and middle powers. These differences are summarized in Table 1.

Table 1. Behaviours of Indonesia, BRIC, and middle powers.

Table1of 1
Table 1. Behaviours of Indonesia, BRIC, and middle powers.
The next two sections test the validity of the application of these behavioural characteristics to Indonesia through two case studies.

G20 membership has become a central point in many Indonesian officials’ speeches and statements. Susilo Bambang Yudhoyono, then Indonesian president, underlined the importance of the G20 in facilitating coordinated action to deal with the global financial crisis30 and stated Indonesia’s aspirations to play the role of problem-solver.31 Indonesian elites often claim that Indonesia’s inclusion in the G20 is an indication of its economic success, a sign that it has become a “world class” country, and a way for Indonesia to obtain a more prominent place in the world.32
In the first G20 Summit, Indonesia was assigned to co-chair the Working Group 4 (WG4) on the Multilateral Development Banks (MDBs) reforms with France. Indonesia hosted the WG4 Deputy Ministerial Meeting in Jakarta in February 2009 in preparation for the second G20 Summit in London. The working group contributed to some points agreed upon in the Leaders’ Statement, among them to initiate the “reform and modernization” of the international financial institutions (IFIs) to better reflect changes in the world economy.33
On International Monetary Fund (IMF) reform, in the 2010 IMF annual meetings, Indonesia’s quota was increased to 0.951, a 10 percent increase from the 2008 package. Although Indonesia shares BRIC’s spirit and goals on IFIs reform and several other issues in the G20 related to global economic governance reform, Indonesia is more attached to a soft-revisionist stance, a bridge-builder role, and an accommodative regional leadership role than are China, Russia, India, and Brazil.
Attitude toward the international economic order
Indonesia has maintained close and intense communication with BRICS in the G20. Aside from bilateral schemes, Indonesia, together with Argentina and Mexico, also consulted with BRICS through the Emerging Market Meetings (EMMs), an informal grouping at sherpa level that aims to exchange information and explore possibly similar positions. As then-Indonesian G20 sherpa Mr. Mahendra Siregar argued, the EMMs is a signal that BRICS understands that without Indonesia, Mexico, Argentina, and others, BRICS will not be effective in the G20.34
Despite close consultation with BRICS, Indonesia was not as aggressive on IMF reforms as it had been in 2008 and 2009. One indicator is that since 2012, Indonesia has dropped IMF reforms from its main G20 agenda. In the 2012 G20 Summit in Los Cabos, Indonesia’s main priorities were: (1) strengthening the G20’s effort to minimize the negative impacts of crisis on the most vulnerable groups; (2) prioritizing infrastructure development; and (3) endorsing financial inclusion.35
Indonesia’s soft-revisionist stances on IMF reforms were affected by a change of perception about their importance. Indonesia recognized its need for some domestic structural adjustments before assuming more roles in the IMF, which would come automatically once Indonesia’s quota and voting shares increased. One example of structural adjustment was the establishment of an independent agency that supervises and regulates capital markets and financial institutions. When the 2010 IMF reform was agreed to, Indonesia did not have such an agency. The task of monitoring capital markets and financial institutions was assigned to the Ministry of Finance and the Central Bank. Learning from common practices in other countries and understanding the need for an independent institution tasked with supervising the Indonesian financial system, Indonesia established the Otoritas Jasa Keuangan/Financial Service Authority (OJK) in late 2010. Given the time needed for these processes, Indonesia was not entirely disappointed with the delay of the IMF reforms. One senior Indonesian official revealed that, “The delay of the IMF quota reform implementation is such a ‘blessing in disguise’ for us because we then have more time to reform and advance our domestic financial system. Indonesia has to ensure that its financial system operates according to international standards. When the quota reform is implemented and our responsibility to global financial management increases, then we will be more ready to bear the responsibility.”36 Another factor that lowered Indonesia’s emphasis on IMF quota reform was doubt over whether Indonesia’s and other emerging powers’ loan pledges to the IMF were really intended to increase the role and participation of developing countries in the IMF’s decision-making processes. This doubt arose after the reality of the world economy in 2010, when the reforms package was agreed, changed dramatically from 2011 onward. In 2010, the G20 successfully mitigated the worsening impact of the financial crisis. However, after mid-2011, there were increasing financial difficulties in Greece, Portugal, Spain, and Ireland. These difficulties forced the IMF to raise additional sources for stand-by agreements. For Indonesia, this development to some extent changed the original motivation of the 2010 reforms package from providing developing countries with a more equal standing in the IMF to providing additional funding to European countries.37
While still seeing the IMF quota reform as important, Indonesia did not make the quota reform debate its main focus in the G20. In contrast to BRICS, which regarded the delay of the reforms package with much disappointment, Indonesia saw that the G20 had successfully pushed the IMF to take some steps toward governance reforms.38 The governance reforms focus more on the issue of strengthening international financial architecture, such as improving the IMF’s lending capacity and its surveillance strategy. Siregar noted that one important success of the G20, to which Indonesia has contributed greatly, was the elimination of the large number of preconditions for IMF financing. Another key difference between Indonesia and other emerging powers relates to infrastructure and development issues. Understanding the World Bank, the Asian Development Bank (ADB), and other existing development institutions as Western-dominated, BRICS established the New Development Bank in 2013. China also formed the Asian Infrastructure Investment Bank (AIIB). While seeing the importance of these new banks in increasing sources for development, Indonesia still regards existing institutions as the main development creditors, given their experience and capacity,39 and hopes to see new banks having a complementary role, with collaboration occurring between the “old” and “new” institutions.40
When hosting the 60th Anniversary meeting of the Asia-African Conference, Indonesian president Jokowi delivered a speech that urged the immediate and comprehensive reform of the World Bank and IMF, and the building of a new international economic order.41 But it is important to note that, rhetoric aside, Indonesia provided no clear plan or design for what kind of reform should occur and what the new economic order should be. Interviews with senior government officials provided evidence confirming Indonesia’s more soft-revisionist stance rather than political elites’ revolutionary rhetoric.
Performed role
The G20 is an informal and consensus-based platform with no certain rule and regulation. Although the informality of the G20 was designed to ensure flexibility, the lack of institutionalized and legal mechanisms can result in the lack of a sense of “we-ness” or togetherness, which could lead each member to promote its national interests only. The bridge-builder role has gained significance amid the G20’s unclear operational mechanisms, and it is a role especially suitable for members that are neither G7 nor BRICS members.
Indonesia has played the role of bridge builder on the issue of infrastructure financing. From the first summit, Indonesia proposed the establishment of a Global Expenditure Support Fund (GESF), which aimed to “support budget financing, on top of regular development assistance… for countries that are most vulnerable and most in need.”42 Indonesia continued its effort at the London Summit by bringing the GESF proposal into the discussions of IFIs reform. Indonesia proposed the allocation of some part of global funds from the IMF and the World Bank to regional development banks so that countries in need of loans could borrow from the fund much more quickly. The GESF proposal, however, did not attract much attention from other nations at those two summits.43 Indonesian delegations then changed the narrative of their proposal from GESF to a Global Infrastructure Initiative (GII) in the fourth G20 Summit in Toronto. The infrastructure initiative expected more investment on infrastructure as an integral part of sustaining economic growth, especially in developing countries. But again Indonesia’s proposal did not obtain much support from other G20 members. Developed countries argued that because of the global financial crisis, they did not have sufficient funds to contribute to the infrastructure initiative.44
Indonesian delegations provided three arguments supporting a global infrastructure fund.45 The first was that the global economic weight is now shifting away from developed to developing countries; thus the G20 should be more concerned with supporting the sustainability of developing countries’ high economic growth by providing more infrastructure funds, as one part of efforts to revive the global economy. Second, despite high economic growth, economies in developing countries are still far from full employment conditions, meaning that there is still much unexplored economic potential. By supporting infrastructure development in developing countries, developed countries will in the end receive a high rate of return. Third, providing infrastructure finance will help not only one particular country but groups of nations with significant numbers of population to improve their economic condition. Once the global economy has revived, those nations will provide what the world needs, such as cheap and good quality manufactured products, because better infrastructure has helped them improve their productivity and efficiency.
During the 2012 G20 summit in Mexico, Indonesia approached the host to bring infrastructure financing to the table.46 At the summit, Indonesia presented its experience with the Association of Southeast Asian Nations (ASEAN) Infrastructure Fund. Because the idea of investment in infrastructure started to gain significant support from other G20 members, the 2012 G20 Summit eventually incorporated infrastructure financing into the Leaders’ Communiqué.47 Indonesia also succeeded in getting the G20 leaders to agree on assigning their finance ministers and central bank governors to “consider ways in which the G20 can foster investment in infrastructure and ensure the availability of sufficient funding for infrastructure projects, including Multilateral Development Banks’ [MDBs] financing and technical support.”48
Thus, Indonesia has played a bridge-builder role by proposing infrastructure financing, an issue that was initially resisted by developed countries and was not a priority for the BRICS, who concentrated more on IMF quota reform and other economic governance reform issues. Having said that, Indonesia’s bridge-builder ambition suffers from a fundamental problem—its lack of consistency in managing its role most effectively. This can be seen from the fact that although Indonesia was the first to bring the infrastructure issue to the agenda, it had little power to play a role once the infrastructure financing issue became the G20’s top agenda item.
Indonesia’s difficulty in maintaining consistency in its bridge-builder role is due to the country’s capacity constraints. Indonesian officials working on the G20 numbered fewer than 30 key people. A small number of officials made policy formulation more effective, but it is certainly not sufficient for dealing with the complexity of G20 issues. Recognizing this lack of strength compared with other more powerful G20 members, Indonesia, together with Mexico, Australia, Turkey, and South Korea, formed an informal grouping called MIKTA in 2013. The five countries have ambitions to become a “bridge builder in the international community.”49 MIKTA believes that its member countries “have great potential to contribute to the G20’s efforts in promoting the strong, sustainable and balanced growth of the global economy.”50 By the end of 2016, MIKTA had successfully held six foreign ministerial meetings.
Despite the optimistic promise of playing a bridge-building role, MIKTA’s progress has been relatively slow, especially compared to BRICS. MIKTA attempted to hold a meeting of heads of states on the sidelines of the 2014 G20 Summit in Brisbane and at the 2015 G20 Summit in Turkey. Both initiatives failed to be implemented. One fundamental problem with MIKTA was that despite these countries’ claims that they have become a collective bridge builder and “force for good,” it is unclear what their real proposal for pursuing a bridge-builder role is.51 When asked about Indonesia’s stance on MIKTA, Indonesian officials adopt a wait-and-see approach. Despite recognizing MIKTA’s potential, Indonesia seems careful for not spending much diplomatic energy in MIKTA because the group is still in the early stage of institutionalization. Indonesia's MIKTA policy can be more clearly assessed when it holds MIKTA chairmanship in 2018.
Nexus between regional and global roles
Indonesian leaders have often claimed that Indonesia wanted to promote the interests of ASEAN in the G2052 and promised not to choose the G20 over ASEAN.53 Despite the rhetoric, Indonesia is careful not to assume that it speaks for ASEAN.
ASEAN itself often had difficulty when trying to establish a common position in multilateral institutions and forums. In the 20th ASEAN Summit in Cambodia in 2012, ASEAN leaders assigned officials to work on ASEAN’s Position Paper to the G20. The paper never materialized and even the process of developing it has not yet started,54 although it has been several years since the commitment was made. This inaction demonstrates ASEAN’s lack of seriousness about developing a common position in the G20. Recognizing the complexity of establishing a formal link between ASEAN and the G20, Indonesia became less concerned with the initial idea of solidifying ASEAN’s voice in the G20. Instead, Indonesia’s more realistic effort was to ensure that the G20 host invited the ASEAN chair, a position that is rotated among ASEAN members on an annual basis.55 Indonesia has indeed succeeded; the ASEAN chair has been invited to all G20 summits so far. Together with the European Union (EU), ASEAN is the only regional organization that gained status as a permanent invitee at the G20. The ASEAN secretary general was also invited to four G20 summits.
Given the differences in capacity and political and economic structure among ASEAN members, there is great variation in the interests and priorities of different ASEAN chairs. During the 2012 G20 Summit in Mexico, for instance, Cambodian prime minister Hun Sen encouraged oil-producing countries to help ease high oil prices that hampered the economies of net oil importing countries, such as Cambodia. A year later, Brunei, which took over the ASEAN chair from Cambodia, did not raise high oil prices as an issue at the St. Petersburg summit. Brunei, of course, is a wealthy oil exporter and has no interest in lower oil prices.56
Indonesia sees no problem with the rotating ASEAN chair articulating the national interests of their own country. Indonesian presidents did not even hold bilateral meetings with either the ASEAN secretary general or the rotating ASEAN chair on the sidelines of G20 summits, except with Thai prime minister Abhisit Vejjajiva at the second G20 Summit in London. Looking ahead to the 2014 G20 Summit in Brisbane, Indonesian president Joko Widodo did not use the opportunity to discuss G20 issues with Myanmarese president Thein Shein, who was serving as the ASEAN chair. During their meeting, which was only a few days before the Brisbane Summit, President Widodo preferred to discuss bilateral cooperation and did not touch on anything about possible collaboration between the two countries in the G20.57
Although relations between Indonesia and ASEAN in the G20 have not been institutionalized, Indonesia’s behaviours are clearly different from those of Brazil, China, India, or Russia. These nations take a grander role in the G20 and do not consider their neighbours’ aspirations and interests when acting in the G20. There is no comparable communication between India and Nepal or Bangladesh, or between Brazil and Ecuador or Paraguay, regarding G20. India and Brazil are more interested in consolidating their view in BRICS, rather than with countries in their regions.
Despite limited formal coordination with ASEAN in the G20, Indonesia’s formal positions in the G20 contain several intersections with ASEAN’s documented statements. In the words of Yulius Hermawan, “Indonesia does not represent ASEAN in the G20 in terms of formal process, but it implicitly brings forward ASEAN’s ideas to the G20.”58 For example, since the first G20 summit Indonesia has advocated the infrastructure financing issue for developing countries, which is in line with the ASEAN Connectivity agenda.59 Another example is Indonesia’s insistence that G20 and IFIs improve coordination with regional arrangements, including the ASEAN’s Chiang Mai Initiative, when dealing with economic crises.

By 1992, Indonesia had ratified almost all treaties on environment and climate change, including the Vienna Convention, Montreal Protocol, London Amendment, and the UN Framework Convention on Climate Change (UNFCCC). Indonesia’s active involvement in climate change talks was triggered by its awareness of its geographical structure as an archipelagic state that would be significantly affected by the rise of sea levels. On the other hand, Indonesia’s active involvement in UNFCCC could be interpreted as part of Suharto’s ambition to show his international leadership beyond the Southeast Asian region. Suharto chaired the NAM between 1992 and 1995, at a time when the movement needed to define its future after the collapse of the USSR. Upon returning from the Rio Conference in June 1992, Suharto instructed his cabinet to coordinate with officials from NAM members so that the NAM Summit could reach an agreement on environmental issues.60 The summit subsequently agreed on several points on climate change and the environment, such as the establishment of the High Level Commission on Sustainable Development.61
Indonesia, as one of the founding members of the G77, identified itself with that group’s negotiation bloc in all UNFCCC negotiations. Shortly after the 1997 Conference of Parties (COP) 3 in Kyoto, Indonesia was elected as the G77 chair in 1998, and led the group during the COP 4 in Buenos Aires. Nevertheless, Indonesia was not able to provide leadership during that COP. The complex domestic, political, and economic crises, for which President Suharto stepped down in May 1998, severely weakened Indonesia’s chairmanship capability and legitimacy as shown by Indonesia’s failure to send a minister to attend the COP and chair the G77.62 Given the crisis, Indonesia was even given the option of deferring its chairmanship, but rejected the offer.63
Post-reformasi governments continued Indonesia’s commitment on climate change. Indonesia signed the Kyoto Protocol on 13 July 1998 and ratified it on 3 December 2004. As an Annex II country, Indonesia was not required to reduce emissions of greenhouse gases. During Yudhoyono’s presidency, Indonesia hosted the COP 13 in 2007, which was instrumental in paving the way for the post-Kyoto negotiations.
Attitude toward the international order
Over time, despite its firm commitment to stay in the G77, Indonesia has moved away from a hard-line stance, which sees climate change issues as solely the responsibility of developed countries. After learning that a climate change regime could provide economic benefit, Indonesia adopted the position that environmental protection could be compatible with economic development. The rise of the Reducing Emissions from Deforestation and Forest Degradation (REDD) initiative in 2005 was seen as an opportunity to benefit from the climate talks, given Indonesia’s status as having one of the world’s largest rainforests.
At the same time, since the 1997 Asian crisis and the decline of Indonesia’s crude oil production, palm oil became one of Indonesia’s most important export commodities. Indonesia supplies around 44 percent of the world’s palm oil demand, and since 2006 it has surpassed Malaysia as the largest palm oil producer.64 As a consequence of the rapid expansion of palm oil production, Indonesia’s deforestation rate increased.65 The deforestation rate was approximately 1.17 million hectares/year between 2003 and 2006.66 Looking ahead to the COP 13, there was much criticism of Indonesia from both domestic and international actors, especially related to its status as having the fastest growth of deforestation.67
REDD offered an opportunity to reconcile economic interests and environmental problems through the inflow of international funding to compensate for the cessation of forest exploitation. Indonesia grasped the REDD’s potential when hosting the COP 13 in 2007 in Bali. The COP 13 discussed REDD issues extensively and came up with the proposal for REDD+, in which the “+” referred to sustainable management of forests, conservation of forest carbon stocks, and enhancement of forest carbon stocks. The COP 13 agreed on specific points which “support capacity-building, provide technical assistance, facilitate the transfer of technology to improve, inter alia, data collection, estimation of emissions from deforestation and forest degradation.”68Indonesia used REDD+ issues to strengthen its bargaining position in dealing with other actors in UNFCCC. Indonesia initiated the Forest-11, a coalition of 11 countries that have large proportions of tropical forest, to act together in the COP 13, especially in promoting REDD+. Indonesia later became the first nation to introduce a legislated REDD scheme in 2008 and also hosted some REDD related projects.
Given the importance of promoting the REDD+ concept and encouraging wide global support for it, Indonesia took a more progressive position than the rest of the G77 by not focusing entirely on pushing developed countries to cut emissions and provide financial and technological assistance to developing countries. As revealed by a senior official of the Indonesian Ministry of Foreign Affairs, “Our position [on climate change] is more progressive than G77’s. G77’s hard-line position was probably the same as ours fifteen years ago in WTO. But we are not that way anymore. G77 is still conservative and defensive on some issues. We are more advanced. Although we are still part of the group, we are free to choose.”69
When BASIC (Brazil, South Africa, India, and China) emerged during the 2009 Copenhagen COP, Indonesia decided not to join, believing that this new, informal group would threaten the G77’s unity. Despite claims that their positions represent developing countries, BASIC is criticized by other developing countries. Countries in the Alliance of Small Island States (AOSIS) and least developed countries (LDCs)—almost all of which are also G77 members—were disappointed by BASIC’s manoeuvre to push for a non-binding political statement. In an interview evaluating the process in the Copenhagen Summit, a member of the Maldivian delegation, Mark Lynas, expressed this disappointment: “China’s strategy was simple: block the open negotiations for two weeks, and then ensure that the closed-door deal made it look as if the West had failed the world’s poor once again.”70 AOSIS demanded that China and India take a more cooperative stance and curtail their emissions.71
In contrast to BASIC countries, Indonesia prefers that the obligations of developed countries to provide sufficient resources to developing countries’ adaptation and mitigation efforts should be discussed in a constructive way and with mutual trust. This could only be achieved if the G77 offered options and alternatives for constructive cooperation with developed countries. Rachmat Witoelar, then Indonesian environment minister, revealed that, “We are not interested in the idea of BASIC. During the Copenhagen meeting, I was approached by the Indian environment minister to join BASIC. Once we joined, the group name would be changed to BASIIC, which would include Indonesia. But I refused. I told them ‘why did we need this kind of grouping?’ If we have BASIC, we would weaken the G77. And it is not part of our foreign policy. Indonesia always puts itself as an intermediate and interlocutor during deadlocks.”72
Performed role
Indonesia’s performed role can be observed from its alliance preference in climate change negotiations. Instead of joining BASIC, Indonesia preferred to work as a member of a new group, the Cartagena Dialogue for Progressive Action (CD), as a way to find solutions to and common understanding on climate change issues beyond the traditional North–South division. As mapped by Blaxekjær and Nielsen, CD has a unique position because it brings together developed and developing nations, which could help overcome the lack of trust between various actors in climate change negotiations.73
CD was formed following the Copenhagen COP’s failure to produce a substantial agreement. As an inclusive group, it consists of a wide range of countries, from the EU, non-EU developed countries, AOSIS, and the G77. CD has welcomed any country that chooses to engage in a frank and constructive exchange of views and has contributed to building trust among different actors by emphasizing that all countries are responsible for reducing emissions based on their relative economic capacities. CD’s flexible and inclusive stances paved the way for the success of the Durban COP in 2012.74 As an informal group, CD did not deliver a decisive statement or breakthrough. But the rise of this group has sparked a spirit of resolving deadlocks. In the first CD meeting, for example, even Ethiopia, a country that has a history of massive poverty and disaster, declared an intention to become a carbon-neutral country by 2025.75 Ethiopia’s pledge was followed by other countries such as Costa Rica, the Maldives, and Samoa. This kind of initiative smoothed the path for other countries to find creative solutions on some sensitive issues such as access to carbon markets, technology transfer, and reduction targets.
Because of its flexibility in bringing developed and developing countries together in addressing climate change issues, Indonesia saw CD as an important diplomatic venue. Indonesia has always sent high-level delegations to CD meetings. As Witoelar stated, “We are trying to make Cartagena not only a group in the middle, but also a middle ruler, meaning that it is a rule maker which actively reconciles different interests and positions.”76
Indonesia’s bridge-builder role can also be observed from its COP 13 presidency in 2007 and from its commitment to a voluntary emission reduction during the 2009 G20 Summit in Pittsburgh. At COP 13, both developed and developing countries were suspicious about the status of the US as a non-party to the Kyoto Protocol. The US status created doubts about the prospect of effective climate change adaptation and mitigation. The COP 13 almost failed to achieve any agreement, and the negotiation was extended by one day, since the US could not agree with the draft agreement, which did not mention the obligation of developing countries.77 The US also attempted to delete some points related to developed countries’ obligations, including a binding aggregate commitment to achieve between 25 percent and 40 percent below the 1990 level of emissions.78 Developing countries condemned the US stance, accusing the US of weakening the international climate change regime. The differences between the US and other parties were reconciled in the final day under strong pressure from developing countries. The US eventually joined the conference’s consensus, called the Bali Road Map, which mandated steps to be taken to discuss the post-Kyoto agreement. Although the US decision to eventually agree on the roadmap was the result of intense pressure from developing countries and the lack of action of its climate allies, such as Japan, Indonesia also played an important role by pursuing shuttlecock diplomacy, maintaining close engagement with different parties and groups to ensure convergence in the final meeting.79
While it is true that the Bali Road Map itself was not a binding commitment, compared to its predecessors the Road Map was a breakthrough. This was the first time developed and developing countries put aside their long-standing differences on an international climate change regime. According to UK secretary of state for the environment Hilary Benn, at COP 13, “for the first time ever all the world’s nations have agreed to negotiate on a deal to tackle dangerous climate change.”80
Indonesia’s commitment to reduce emissions, announced at the 2009 G20 Summit, is another bridge-builder attempt that differentiates it from others. President Yudhoyono declared Indonesia’s commitment to reduce emissions by 26 percent by 2020 from business as usual, and by 41 percent with international support.81 Yudhoyono argued that “it is possible to cure the global economy and save the planet at the same time,” implying that the G20 should expand its agenda. The announcement of voluntary emission reduction was surprising because not all G20 members welcomed the inclusion by the 2009 G20 host, the US, of climate change issues on the G20 agenda. China and India rejected discussion on the climate change issue in the G20.
Although Argentina and Kazakhstan had declared voluntary emission reductions in 1998, the implementation did not progress well in either country. Argentina had no domestic policy to implement the voluntary target until several years after 1998.82 In the same vein, despite Kazakhstan’s positive commitment to implementing voluntary emission reduction and applying to Annex-I, Kazakhstan did not ratify the Kyoto Protocol until 2009. Michaelowa and Michealowa argue that, unlike these two countries, Indonesia, together with South Africa, was the most progressive developing country engaged proactively in climate change mitigation.83 Some positive results followed from Indonesia’s voluntary commitment. In 2011, the Norwegian government offered Indonesia $1 billion in conservation assistance for its commitment to implement a two-year moratorium on new forestry permits for peat and primary forests.
By committing itself to voluntary emission reduction, pursuing bilateral schemes with developed states, participating in CD, and acting as a deadlock-broker at COP 13, Indonesia has displayed a role as a bridge builder that consistently seeks creative and middle-way solutions among different interests. China and India have also displayed some characteristics of bridge builders by offering solutions to lingering debates on climate change, such as China’s pledge to cut emissions to 60–65 percent by 2030. Nevertheless, these steps were initiated much later than Indonesia’s. Given the converging positions of different parties, especially after the COP 20 in Peru, countries like China and India did not have much choice except to engage with a progressive movement in committing to emission reduction.
Indonesia’s image as a bridge builder in climate change negotiations is well known internationally. However, it has sometimes been inconsistent, especially related to domestic capacity. As Jotzo explained, Indonesia played a very crucial role when hosting the COP 13, but a modest role in subsequent meetings.84
Indonesia’s role was much reduced because the position of climate change as Indonesia’s top priority began to fade in 2012. The departure of the skilful and well-respected Rachmat Witoelar from the environment minister position was a major contributing factor. Witoelar was given the position of chairman of Dewan Nasional Perubahan Iklim/Climate Change National Commission (DNPI). Through this new post, he maintained his position as chief of Indonesia’s delegations at COPs. Nevertheless, because it was a small organization with limited staff, DNPI’s power and influence were limited.
President Joko Widodo disbanded DNPI in 2015, after merging the environment ministry and forestry ministry. The impact of this restructuring is not yet clear. But it is obvious that the consistency of Indonesia’s bridge-builder role on climate change issues is influenced much by the presence of strong, dedicated, and skilful personalities. The departure of some key figures has reduced Indonesia’s prominent role. In this sense, Indonesia needs to improve its capacity to deal with the complexity of climate change negotiations.
Nexus between regional and global roles
All ASEAN countries act so that their positions in climate change negotiations are mostly aligned with the G77. Compared to developing countries in other regions, Southeast Asian countries’ concern about climate change is relatively high. They have participated actively in negotiations and are committed to combating global warming. Thailand, for example, hosted the Climate Change Conference in March 2008 to follow up the Bali Road Map. In the COP 18, Filipino lead negotiator Naderev Sano delivered a touching speech urging parties in the COP to make a more serious commitment to combat climate change since climate-related natural disasters have increased, including typhoon Bopha, which devastated Philippines’ islands and killed thousands.85 In 2015, Malaysia made a voluntary pledge to reduce emissions by 45 percent by 2030.86
Despite being active individually, Southeast Asian countries have encountered difficulties when trying to arrange joint projects or agree on binding commitments. The ASEAN Climate Change Initiative (ACCI) is the most important institution created to coordinate action to address climate change. Nevertheless, ACCI is a weak and loose platform. It does not address cooperation on key issues routinely discussed in the UNFCCC such as emission reduction, transfer of technology, and climate finance.
Because of various levels of development, emissions, technical and negotiation capacity, and climate change impacts, ASEAN countries hold different positions. A further complication is the fact that sovereignty and national integrity are among ASEAN’s most “sacred” principles. Therefore, it is not easy for ASEAN to have a common position on global issues, including climate change, especially one requiring a binding national commitment. ASEAN never has a common position paper in the UNFCCC frameworks, unlike the EU or African Group of Negotiators (AGN).
Indonesian officials tried to consolidate the country’s positions in ASEAN, but were never successful.87 Understanding the complexity in establishing a common policy within ASEAN, Indonesia sees engagement with its neighbours on climate change as more effectively pursued through cross-border, subregional initiatives such as the Coral Triangle Initiative (CTI) and the Heart of Borneo (HoB). CTI is a partnership of Indonesia, East Timor, Malaysia, the Philippines, Papua New Guinea, and the Solomon Islands to work together to sustain marine and coastal resources against the impact of climate change. The HoB is a commitment of Indonesia, Malaysia, and Brunei for a two-year moratorium—later extended—on new forest concession with the support of international funding. Both initiatives cover significant areas with rich biodiversity that are vulnerable to climate change impact, attracting much international support. CTI and HoB received substantial funding from the US, Australia, Japan, the ADB, the World Wildlife Fund (WWF), and other international organizations.
There have been challenges in effectively implementing CTI and HoB, such as pressures from excessive fishing activity and the palm oil industry, but there are some positive results—for example, the freezing of the development of oil palm in border areas between Indonesia and Malaysia.88 CTI and HoB themselves were significantly supported by international non-governmental organizations (NGOs) and ADB during their establishment and implementation through an intensive and long process.89 HoB, for instance, was initiated by WWF in 2001 and it took more than six years to complete the conceptualization and plans of actions among the three countries involved.
Through CTI and HoB, Indonesia brought together its neighbours to discuss the need for cooperation, rather than displaying a role as a regional dominator with the capacity to provide public goods to its smaller neighbours. Both CTI and HoB operate in such a way that countries can engage in constructive discussion on what actions should be taken and how such collective actions can raise their bargaining position in partnership with external actors. India, China, and Russia give little attention to their neighbours on climate change issues and do not promote this kind of regional interaction.

Because Indonesia’s material powers have not expanded as much as those of the main emerging powers, its role as an emerging power is usually overlooked. Like other emerging powers, Indonesia has indeed displayed a more active international role in recent years, but categorizing it as an emerging power like China, India, Brazil, or Russia is too simplistic. This article makes the case that, although it shares some characteristics with BRIC countries, Indonesia is trying to keep a distance from BRIC. Indonesia’s characteristics are located somewhere between those of BRIC and middle powers. Being located in the middle, Indonesia aspires to maintain a skilful strategic autonomy from either BRIC or the West and to play a constructive role.
Three useful insights emerge from G20 and climate change case studies to better locate Indonesia in the context of an emerging power narrative. First, although Indonesia shares aspirations with other emerging powers to rearrange the international order to better reflect the new reality of the greater power of developing countries, Indonesia’s reform tendencies are much more moderate than those of BRIC. Regarding IMF reforms, Indonesia has not detached the IMF quota issue from the G20 agenda, but the IMF quota issue was not seen as important as it had been during the first G20 summits. In contrast to BRIC, whose sense of dissatisfaction with economic governance is high, Indonesia’s concern about IFIs reforms has subsided as other issues such as infrastructure and growth have gained more importance. Regarding climate change, there was a shift in Indonesia’s approach to climate change from the “traditional” stance of refusing to compromise to a more progressive one of attempting to play a role as a constructive player. This transformation to a more soft-revisionist stance gained momentum especially after Indonesia learned that it could benefit from the REDD scheme due to its vast areas of rainforest.
Second, despite limited capacity, Indonesia has been able to play some bridging roles. In the G20, Indonesia took a role as the initiator of infrastructure investment, which aimed to bridge the interests of developing and developed countries. When hosting the COP 13 in 2007, Indonesia led the complex negotiation and successfully brought all parties to agree on the Bali Roadmap, which paved the way to post-Kyoto negotiations. In terms of ideas and values, Indonesia has the potential to enhance its bridge-builder role even further, although up to this time the inadequate structural capacity restraints Indonesia from taking a consistent leadership role in the G20 and climate change processes.
Last but not least, while BRIC countries do not have much engagement with their regional “constituencies,” Indonesia has tried to establish an institutionalized connection between its neighbours and various global stages. Indonesia advocated the regular presence of the ASEAN chair at G20 summits, which has so far been agreed to by each G20 host. Indonesia has also brought forward ASEAN’s ideas and interests to global forums through implicit strategies, rather than explicit and formal mechanisms. Indonesia's style of regional leadership is significantly different from BRIC countries. It prioritizes accommodative leadership by not showing power-based dominating behaviour, which is often demonstrated by BRIC countries. Indonesia gives an importance to the engagement and dialogue process in the region.

The author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

The author(s) disclosed receipt of the following financial support for the research, authorship, and/or publication of this article: This article was written during the author’s PhD study program, which was supported by the World Bank’s SPIRIT scholarship.

1 Data obtained and processed from the World Bank. Total GDP used here is Current GDP in US$. World Bank, “World Data Bank,” http://databank.worldbank.org/data/home.aspx (accessed 24 July 2016).
2 Tom Sauer, “The emerging powers and the nuclear non-proliferation and disarmament regime,” Security Policy BriefEgmont Royal Institute for International Relations, no. 27 (2011): 1, http://aei.pitt.edu/33466/1/SPB27-Sauer.pdf (accessed 1 March 2014).
3 Amitav Acharya, “Why Indonesia matters,” Strategic Review, October–December 2014, http://www.sr-indonesia.com/in_the_journal/view/why-indonesia-matters?pg=all (accessed 2 February 2015).
4 Lin Yueqin, “The rise of emerging powers and the BRICs’ chase to catch up,” China Economist 5, no. 2 (2010): 1.
5 Chee Hong Joshua Toh, “Brazil, Russia, India, and China (BRIC): Reshaping the world order in the 21st century,” Luce.nt (2010): 5–6, https://www.usnwc.edu/Lucent/OpenPdf.aspx?id=93 (accessed 25 July 2016).
 6 Mexico, Indonesia, South Africa, and Turkey.
 7 Bangladesh, Egypt, Indonesia, Iran, Mexico, Nigeria, Pakistan, the Philippines, Turkey, South Korea, and Vietnam.
 8 Colombia, Indonesia, Vietnam, Egypt, Turkey, and South Africa.
 9 Anthony Deutsch, “Roubini: Goodbye China, hello Indonesia,” Reuters, 25 October 2011, http://blogs.ft.com/beyond-brics/2011/10/25/roubini-goodbye-china-hello-indonesia/ (accessed 10 September 2015).
10 Ibid.
11 The terms BRIC and BRICS are not interchangeable in this article. BRIC refers to four major emerging powers (China, India, Brazil, and Russia) whose material capabilities are significantly rising. On the other hand, BRICS refers to a formal grouping of Brazil, Russia, India, China, and South Africa.
12 Ibid.
13 “Indonesia will be first among candidates in case of BRICS expansion—Expert,” TASS, 1 July 2015, http://tass.ru/en/economy/805300 (accessed 21 August 2015).
14 Amitav Acharya, Indonesia Matters: Asia’s Emerging Democratic Power, Kindle version, (2014) Singapore: World Scientific Publishing, retrieved from Amazon.com.
15 Ibid.
16 Jonathan Ping, Middle Power Statecraft:Indonesia,Malaysia,andtheAsiaPacific (London: Ashgate, 2005).
17 These indicators are: (1) population; (2) geographic area; (3) military expenditure; (4) gross domestic product (GDP); (5) GDP real growth; (6) value of exports; (7) gross national income per capita; (8) trade as a percentage of GDP; and (9) life expectancy at birth.
18 Stefan A. Schirm, “Leaders in need of followers: Emerging powers in global governance,” European Journal of International Relations 16, no. 2 (2010): 198.
19 Soren Scholvin, “Emerging non-OECD countries: Global shifts in power and geopolitical regionalization,” Economics, Management, and Financial Markets 6, no. 1 (2011): 19.
20 Michael Cox, “Power shifts, economic change and the decline of the West?” International Relations 26, no. 4 (2012): 369–388.
21 Adam Chapnick, “UN Security Council reform and Canadian foreign policy: Then and now,” Canadian Foreign Policy 13, no. 1 (2006): 87.
22 Ibid, 85.
23 “Joint Communiqué of the 13th Meeting of the Foreign Ministers of the Russian Federation, the Republic of India and the People's Republic of China,” India’s Ministry of External Affairs, 2 February 2015, http://mea.gov.in/bilateral-documents.htm?dtl/24751/Joint_Communiqu_of_the_13th_Meeting_of_the_Foreign_Ministers_of_the_Russian_Federation_the_Republic_of_India_and_the_Peoples_Republic_of_China (accessed 1 July 2016).
24 Among several reasons for China’s reluctance to support India’s UNSC permanent seat was that India proposed the bid together with Japan, China’s strategic rival. See Ananth Krishnan, “China ready to support Indian bid for UNSC,” The Hindu, 17 July 2011, http://www.thehindu.com/news/international/china-ready-to-support-indian-bid-for-unsc/article2233806.ece (accessed 4 January 2016).
25 Kalevi J. Holsti, “National role conceptions in the study of foreign policy,” International Studies Quarterly 14, no. 3 (1970): 241.
26 Kalevi J. Holsti, InternationalPolitics:AFrameworkforAnalysis, 7th ed. (London: Prentice Hall: 1994), 38–39.
27 Daniel Flemes and Thorsten Wojczewski, “Contested leadership in international relations: Power politics in South America, South Asia and Sub-Saharan Africa,” GIGA Working Papers, no. 121, 2010.
28 Miriam Prys, Redefining Regional Power in International Relations: Indian and South African Perspectives (New York: Routledge, 2012), 27.
29 Ibid., 39.
30 “Indonesia and America: A 21st century partnership, Speech at a USINDO luncheon by Indonesian President Susilo Bambang Yudhoyono,” USINDO, 14 November 2008, http://usindo.org/wp-content/uploads/2010/07/SBY-Speech-at-USINDO-Nov-20081.pdf (accessed 1 October 2014).
31 Satria Sambiantoro, “Lagging infrastructure clouds SBY's rich economic legacy,” The JakartaPost, 15 October 2014, http://www.thejakartapost.com/news/2014/10/15/lagging-infrastructure-clouds-sby-s-rich-economic-legacy.html (accessed 15 January 2017).
32 Hugo Dobson, “Asia shaping the Group of 20 or the Group of 20 shaping Asia?” Christopher Dent and Jorn Dosch, eds., The Asia-Pacific, Regionalism and the Global System (Cheltenham, UK: Edward Elgar Publishing, 2012), 13.
33 “London Summit—Leaders’ Statement,” IMF, 2 April 2009, https://www.imf.org/external/np/sec/pr/2009/pdf/g20_040209.pdf (accessed 7 August 2014).
34 Mahendra Siregar, interview with the author, Jakarta, 6 November 2014.
35 Della Temenggung, Judha Nugraha and Syurkani Ishak Kasim, “Prioritas Indonesia di Forum G20 2012 [Indonesia’s priorities in the 2012 G20],” in Syurkani Ishak Kasim, Rakhmindyarto, Erwin Haryono, Elsya Chani, Judha Nugraha, Della Temenggung, Brasukra G. Sudjana, eds., G20, Ekonomi Global dan Peran Indonesia [G20, Global Economy and Indonesia's Role] (Jakarta: Kementerian Keuangan RI, 2012), 87–89.
36 Syurkani I. Kasim, interview with the author, Jakarta, 29 October 2014.
37 Ibid.
38 Siregar, interview with the author, 6 November 2014.
39 Deny Abdi, interview with the author, 29 October 2014.
40 Siregar, interview with the author, 6 November 2014.
41 “World Bank, IMF, ADB failing in functions: Jokowi,” Jakarta Post, 22 April 2015, http://www.thejakartapost.com/news/2015/04/22/world-bank-imf-adb-failing-functions-jokowi.html (accessed 1 August 2015).
42 “Indonesia and America, Speech by President Susilo Bambang Yudhoyono,” USINDO, op cit.
43 Anggito Abimanyu, Refleksi dan Gagasan Kebijakan Fiskal [Reflection and Ideas on Fiscal Policy] (Jakarta: Gramedia Pustaka Tama, 2011), 255.
44 Kasim, interview with the author, Jakarta, 29 October 2014.
45 Interviews with Siregar, Kasim, and Abdi.
46 Kasim et al., “Prioritas Indonesia di Forum G20 2012 [Indonesia’s priorities in the 2012 G20],” 5.
48 Point 65 of the 2012 G20 Leaders Declaration emphasized that “Investment in infrastructure is critical for sustained economic growth, poverty reduction, and job creation.” See “G20 Leaders Declaration, Los Cabos, Mexico, June 19, 2012,” University of Toronto G20 Information Centrehttp://www.g20.utoronto.ca/2012/2012-0619-loscabos.html (accessed 5 January 2016).
48 Ibid, point 17; Kasim et al., “Prioritas Indonesia di Forum G20 2012 [Indonesia’s priorities in the 2012 G20],” vii.
49 “Five middle powers hope to serve as ‘bridge-builder’ on int’l stage,” Yonhap News Agency, 28 August 2014, http://english.yonhapnews.co.kr/full/2014/08/28/21/1200000000AEN20140828001700315F.html (accessed 2 January 2015).
50 “Joint communiqué of the second foreign ministers’ meeting (Mexico City, 14 April 2014),” MIKTA, 4 May 2015, http://www.mikta.org/document/joint.php?pn=1&sn=&st=&sc=&sd=&sdate=&edate=&sfld=&sort=&at=view&idx=53 (accessed 11 September 2015).
51 Awidya Santikajaya, “Where is MIKTA heading next?” ASPI The Strategist, 16 October 2015, http://www.aspistrategist.org.au/where-is-mikta-heading-next/ (accessed 17 October 2015).
53 “President: RI will never leave Asean,” Antara, 26 October 2009, http://www.antaranews.com/en/news/1256525105/president-ri-will-never-leave-asean (accessed 21 December 2014).
52 “SBY Suarakan RI dan ASEAN di G20 [SBY voices RI and ASEAN in the G20],” Berita Satu, 3 November 2011, http://www.beritasatu.com/ekonomi/15822-sby-suarakan-ri-dan-asean-di-g20.html (accessed 20 December 2014).
54 Based on email conversations with an official of the ASEAN Secretariat.
55 Deny Abdi, interview with the author, 29 October 2014.
56 Awidya Santikajaya, “Strengthening ASEAN’s role in the G20,” Strategic Review, 14 February 2014, http://www.sr-indonesia.com/web-exclusives/view/strengthening-asean-s-role-in-the-g20 (accessed 5 January 2016).
57 “Talking points of bilateral meeting between President Joko Widodo and President Thein Sein,” Kementerian Luar Negeri, November 2014, unpublished document.
58 Yulius Hermawan, interview with the author, Bandung (Indonesia), 23 November 2014.
59 “Chairman’s Statement of the 17th ASEAN Summit and Master Plan on ASEAN Connectivity,” ASEAN Secretariat, 2010.
60 C.H. Petrich, “Indonesia and global climate change negotiations: Potential opportunities and constraints for participation, leadership, and commitment,” Global Environmental Change: Human and Policy Dimensions 3, no. 1 (1993): 56.
61 10th Summit Conference of Heads of State or Government of the Non-Aligned Movement, Jakarta, 1–6 September 1992, Middlebury Institute of International Studies James Martin Centre of Nonproliferation Studies, 42–46, http://cns.miis.edu/nam/documents/Official_Document/10th_Summit_FD_Jakarta_Declaration_1992_Whole.pdf (accessed 3 January 2014).
62 Agus Sari, “Developing country participation: The Kyoto-Marrakech politics,” Hamburgisches Welt-Wirtschafts-Archiv Discussion Paper no. 333 (2005): 37.
63 Ibid.
64 “Indonesia: Palm oil production prospects continue to grow,” United States Department of Agriculture, Foreign Agriculture Service, Commodity Intelligence Report, 31 December 2007, http://www.pecad.fas.usda.gov/highlights/2007/12/indonesia_palmoil/ (accessed 14 June 2014).
65 Other factors that significantly contribute to Indonesia’s high rate of deforestation are illegal logging and agricultural expansion.
66 Data from the Indonesian Ministry of Forestry as quoted by Mas Ahmad Santosa, Josi Khatarina, and Aldilla Stephani Surana, “The progress of governing REDD+ in Indonesia,” International Journal of Rural Law and Policy, Special Edition, REDD+ and The Legal Regime of Mangroves, Peatlands and Other Wetlands: ASEAN and the World (2013): 1.
67 Greenpeace criticized Indonesia’s high deforestation rate in a report in 2007, as cited in Ahmad Pathoni, “Indonesia deforestation fastest in world: Greenpeace,” Reuters, 3 May 2007, http://www.reuters.com/article/us-indonesia-forest-idUSJAK21510620070503 (accessed 15 June 2015).
68 “Decision 2/CP.13: Reducing emissions from deforestation in developing countries: Approaches to stimulate action,” UNFCCC, 14 March 2008, http://unfccc.int/resource/docs/2005/cop11/eng/misc01.pdf (accessed 10 October 2014).
69 Toffery Soetikno, interview with the author, Jakarta, 30 October 2014.
70 “Eyewitness: How China sabotaged climate talks,” ABC News, 24 December 2009, http://www.abc.net.au/news/2009-12-23/eyewitness-how-china-sabotaged-climate-talks/1189206 (accessed 21 August 2013).
71 Mahlini Mehra, “Time to stop the climate blame game,” BBC News, 3 December 2007, http://news.bbc.co.uk/2/hi/science/nature/7125047.stm (accessed 21 August 2013).
72 Rachmat Witoelar, interview by the author, Jakarta, 13 November 2014.
73 Lau Blaxekjær and Tobias Dan Nielsen, “Mapping the narrative positions of new political groups under the UNFCC,” Climate Policy 15, no. 6 (2015): 758.
74 John Vogler, “Environmental issues,” in John Baylis and Steve Smith, eds., The Globalization of World Politics: An Introduction to International Relations, 6th ed. (Oxford: Oxford University Press, 2014), 352.
75 Nikolas Kozloff, “Time for a new geopolitical climate bloc: Part 2,” Al Jazeera, 15 December 2011, http://www.aljazeera.com/indepth/opinion/2011/12/2011121393718974204.html (accessed 1 April 2014).
76 Witoelar, interview by the author, Jakarta, 13 November 2014.
77 Peter Christoff, “The Bali roadmap: Climate change, COP 13 and beyond,” Environmental Politics 17, no. 3 (2008): 468.
78 Ibid.
79 Witoelar, interview by the author, Jakarta, 13 November 2014.
80 “Deal agreed in Bali climate talks,” Guardian, 15 December 2007, https://www.theguardian.com/environment/2007/dec/15/bali.climatechange4 (accessed 19 August 2015).
81 Frank Jotzo, “Can Indonesia lead on climate change?” in Anthony S. Reid, ed., Indonesia Rising: The Repositioning of Asia’s Third Giant (Singapore: ISEAS, 2012), 91.
82 Amy Below, Environmental Politics and Decision Making in Latin America: Ratifying the Kyoto Protocol (New York: Routledge, 2015), 83.
83 Axel Michaelowa and Katharina Michaelowa, “Do rapidly developing countries take up new responsibilities for climate change mitigation?” Climatic Change 133, no. 3 (2015): 505–507.
84 Jotzo, “Can Indonesia lead on climate change?” 91.
85 John Vidal, “Will Philippines negotiator’s tears change our course on climate change?” Guardian, 6 December 2012, https://www.theguardian.com/global-development/poverty-matters/2012/dec/06/philippines-delegator-tears-climate-change (accessed 14 June 2016).
86 “Intended nationally determined contribution of the government of Malaysia,” UNFCCC, November 2015, http://www4.unfccc.int/submissions/INDC/Published%20Documents/Malaysia/1/INDC%20Malaysia%20Final%2027%20November%202015%20Revised%20Final%20UNFCCC.pdf (accessed 18 May 2016).
87 Witoelar, interview by the author, Jakarta, 13 November 2014, and Soetikno, interview with the author, Jakarta, 30 October 2014.
88 Fitrian Ardiansyah and Desak Putu Adithyani Putri, “Risk and resilience in three Southeast Asian cross-border areas: The Greater Mekong Subregion, the Heart of Borneo and the Coral Triangle,” Asian Security Initiative Policy Series Working Paper No. 11 (Singapore: RSIS Centre for Non-Traditional Security Studies, 2011), 19.
89 Ibid.