Overseas Think Tank for Indonesia

(Image Source: Asia Sentinel)

by Jennie S. Bev

Monday, 12 January 2009

Sometimes the Universal Declaration of Human Rights is observed in the breach

On December 10, the world commemorated the 60th year of the Universal Declaration of Human Rights. Joseph Saunders, the deputy program director of Human Rights Watch in New York, who lived in Indonesia for two and a half years in the 1990s, answered this question: Do human rights violators today face more intense pressure when they trample on rights than they did 60 years ago? The answer, he said, is a resounding yes.

However, Indonesia’s posture in terms of respect for and adherence to human rights principles needs to be examined critically, and, given the ominous attacks on minority religions over 2008, the country has to look critically at worsening intolerance on the part of hard-line fundamentalists.

Historically speaking, the human rights movement has come a long way and today it has become a strong feature of most of the world’s constitutions, observed or not. Also, many governments have created human rights ministries and signed international treaties as supported by the United Nations Human Rights Council and the UN Human Rights Commissioner for Human Rights. And the establishment of the International Criminal Court in The Hague, Netherlands is one great leap forward in protecting fundamental human rights.

In Indonesia, the Constitution Undang-Undang Dasar 1945 acknowledges at least 15 human rights principles: self-determination (Preamble and article 1), citizenship (article 26), equality before the law (article 27), work (article 27), decent life (article 27), association (article 28), express an opinion (article 28), religion (article 29), national defense (article 30), education (article 31), social welfare (article 33), social security (article 34), independent judiciary (elucidation of articles 24 and 25), preserve cultural traditions (elucidation of article 32), and preserve local language (elucidation of article 31).

Indonesia is also an elected member of United Nations Human Rights Council among 47 members of 63 contenders, of which other 12 Asian countries are Bangladesh, Bahrain, China, India, Japan, Jordan, Malaysia, Pakistan, Philippines, South Korea, Saudi Arabia and Sri Lanka. Thus it looks good on paper.

On April 11, 2002, The Rome Statute 1998 was ratified by 60 states which brought the International Criminal Court being. However, Indonesia has yet to ratify this statute, regardless of the current 56 ratifications and 62 signatures from other states. In 2004, President Susilo Bambang Yudhoyono adopted a National Plan of Action on Human Rights, which states that Indonesia intends to ratify the Rome Statute in 2008.

The International Criminal Court has been making significant progress in its five years of operation. It is the first permanent court mandated to prosecute the perpetrators of genocide, crimes against humanity, war crimes and “crime of aggression.” On crime of aggression, there will be no prosecutions until the states come into an agreeable definition. Saunders said it is expected that the first trial will get underway this year although the court has been under attack in recent months following the issuance of an arrest warrant for President Omar al-Bashir of Sudan on charges pertaining to genocide in Darfur.

While today we can see noteworthy progress in human rights adherence and protection, particularly after the overthrow of the strongman General Suharto in 1998, the pace of progress needs to be accelerated. One bit of significant progress was the prosecution for the poisoning murder of the human rights lawyer Munir Said Thalib, despite the justice system’s failure to prove the former Indonesian intelligence figure Muchdi Purwopranojo responsible for this high-profile assassination.

Other than that, impunity is still the nagging keyword. Conscientious people are still waiting anxiously to hear news on thorough investigations and prosecutions of the greatest massacre of the 20th century, which occurred in 1965-1966 in the name of “communist eradication” in which an estimated 500,000 people were killed in Indonesia without fair trials as well as the May 1998 riots in the wake of the Asian Financial crisis, the Semanggi Tragedy I and II in which university students were shot, the East Timor massacre and religious killings in Aceh.

Freedom of religion, also one of basic human rights acknowledged in the Indonesian constitution (article 29), seems to be a continuing concern requiring immediate attention. Last September, the unorthodox Muslim sect Ahmadiyah was banned in South Sumatra with a provincial decree. In June, Ahmadiyah followers were prohibited from expressing their religious activities publicly or face up to five years of imprisonment. Many Ahmadiyah mosques throughout Indonesia have been attacked and the followers intimidated physically.

Another Islamic sect Al-Qiyadah Al-Islamiyah has also been labeled “heretical” and its founder Abdul Salam was sentenced for four years in April 2008, under accusations of blasphemy. In July, a 20-year old Christian theology school was attacked in East Jakarta, forcing an involuntary closing. In January 2008, a Hindu temple in West Lombok was burnt down by a mob.

At this point, the Indonesian government leadership seem to be wearing their best tuxedos while smiling meaningfully to look good on paper and to make strong political statements that Indonesia is a country where human rights are guaranteed and respected. We, the people, must make sure that those are not killers’ smiles and torturers’ faux friendliness. The time to act is now. And it does not take a person of Munir’s caliber to be an activist or even a dissident.

Jennie S. Bev is an Indonesian-born author and columnist who contributes to the Jakarta Globe and Jakarta Post. She is a former law lecturer and composition adjunct professor. This article was previously published by Asia Sentinel (China).

Ten years after May 1998 tragedy

The Jakarta Post
Thursday, May 8, 2008
Opinion
Jennie S. Bev, San Francisco

This May we are commemorating the 10th anniversary of the May 1998 tragedy, which is better known as the May 1998 riots. This historic incident is an important life-changing milestone in many people’s lives, whoever they are.

I lost my innocence in May 1998, politically and spiritually. In a few fast-paced heart-racing days, I realized many unthinkable and unimaginable things, including what human beings are capable of doing to fellow humans, which could have happened to a person like me: the targeted rape of Chinese women, the burning and looting of properties belonging to Chinese owners and the denial of such incidents by those in power.

On top of that, the on-going politics of amnesia by the state and the minuscule amount, if any at all, of structured and unstructured compassionate-based efforts experienced by those whose souls, sanity, dignity and tangible and intangible properties were dissolved unwillingly simply because they were born the “wrong” ethnicity.

There are several things we all need to take to heart and reflect upon, in light of better understanding of how things worked and may continue to work in Indonesia, if we don’t do anything about it.

While it might not make us comfortable at all to recall any atrocity that happened 10 years ago, it is very important that we consciously acknowledge the deafening silence, which might stem from psychological trauma, survival guilt or downright ignorance.

By acknowledging this phenomenon, I have a sincere hope that we will be called to at least take one minute of our time to remember those women who were sexually abused and raped, 1,338 killed, millions of dollars of property damage and indescribable psychological trauma to all who experienced it first-hand. Because, after all, today’s relative freedom that we are enjoying has been built upon the drops of their blood and the tears of their loved ones.

Silence of the common people. The notion of “compassion” itself is not very popular in Indonesia. I found difficulty in finding the most appropriate translation, other than bela rasa and belas asih for “compassion”. The word “compassion” itself derives from the Latin words “pati” and “cum”, which means “to suffer with”, as described by Henri Nouwen as entering into places of pain, to share in brokenness, fear, confusion and anguish.

And it takes a strong will and courage to experience, not merely show, compassion. Thus, while it is understandable for the majority of those who reside in Indonesia to prefer to remain silent about such atrocities, it will prove to be meaningful if we all do something, no matter how minuscule, to ensure that the future will be free from such occurrences.

Silence of the intellectuals. Particularly in Indonesia, the so-called “intellectuals” have a very strong presence and whatever they say is likely to be listened to seriously. However, only a few scholars are willing to bring up the issues of May 1998 in academic forums. Unfortunately, due to the so-called “skeptical empiricism”, sincere efforts to discuss such issues often result in unfavorable results. Perhaps, we should make an exception this time: be an intelligent optimist.

I find this phenomenon to be mind-boggling, especially since academic forums are designed to not include emotions, be impartial and balanced, and to use strong theoretical frameworks. The key point here is to remind ourselves and to hopefully make some kind of statement opposing further human rights abuses.

Silence of government. This has been expected, but can no longer be tolerated. While activists are working hard to bring perpetrators of the May 1998 tragedy to justice, the government should be more proactive in its investigation activities. We all appreciate the government’s efforts to fund Rumah Kenangan, which is a museum for the tragedy, but we need more than preserving memories.

We owe our sisters and brothers justice, so their souls can rest in peace and their loved ones can stop crying and start living to the fullest.

This article was previously published by The Jakarta Post.

The writer is a columnist. She supports a petition for a new Indonesia at PeacefulIndonesia.com.

Informasi singkat Seminar dan Renungan dalam memperingati 10 Tahun Tragedi Kemanusiaan Mei 1998 di San Francisco Bay Area

Tema Seminar
Menuju Indonesia Baru Tanpa Kekerasan dan Diskriminasi
(dalam rangka memperingati 10 Tahun Tragedi Kemanusiaan Mei 1998)

Pembicara

Drs. Eddie Lembong (Ketua Yayasan Nation Building/NABIL, Indonesia)
[Bio oleh Pusat Data Tempo dan sumber lain.]

Dr. Muhamad Ali (Religious Studies Department, University of California Riverside)
[Bio]

Mutiara Andalas, SJ (Penulis buku “Kesucian Politik: Agama dan Politik di Tengah Krisis Kemanusiaan”)
[Bio]

Moderator dan Partisipan Aktif

Dr. Beni Bevly [Bio]
Dr. Jennie S. Bev [Bio]

Waktu dan Tempat
5:15 PM
Minggu, 11 Mei 2008
550 W Estudillo Ave
San Leandro, CA 94577
(St. Leander Church’s Auditorium)

Prediksi Jumlah Peserta
120 orang

Penyelenggara/Turut Mengundang
Overseas Think Tank for Indonesia (OTTI), Dr. Beni Bevly, MBA
Indonesia Media, Arnold Lukito dan Dr. Irawan
Indonesian Chinese American Network (ICANet), Peter Phwan
Chinese Community of San Leandro (CCSL), Hendy Wijaya
Bolaang Mongondow – Sangihe Talaud – Minahasa (BOSAMI), Tony Lolong
Jakarta Butuh Revolusi Budaya (JBRB), Tasa Nugraza Barley, MBA

Rencana Jadwal Kegiatan
Seminar dan Renungan yang direncanakan akan memakan waktu keseluruhan 1 jam 30 menit (5:15-6:45 pm) disusun dalam jadwal sebagai berikut:

1. Ramah-Tamah, Pameran Foto, dan Pemutaran Film (10 Menit)
Selama ramah-tamah, peserta dipersilahkan menikmati hidangan dari panitia sambil melihat pameran foto dan pemutaran film singkat tentang Tragedi kemanusian Mei 1998.

Pameran foto ditampilkan dalam dua versi, pertama, foto-foto yang ditempel di dinding. Kedua, foto yang ditampilkan dalam sebuah album raksasa, tidak di dinding.

Pemutaran film dilakukan pada saat peserta sedang beramah tamah.

2. Ceramah (50 menit)
Total ceramah dari maksimum 4 presenter adalah 50 menit. Kemungkinan waktu akan lebih banyak dialokasikan pada Bapak Eddie Lembong yang datang jauh-jauh dari Indonesia.

3. Tanya-Jawab (25 menit)
Tanya-jawab dilakukan selama 25. Metodenya adalah mengumpulkan 5 pertanyaan dan dijawab, begitu selanjutnya hingga 25 menit selesai.

4. Renungan (5 menit)
Renungan merupakan optional. Jika waktu mengijinkan, renungan akan dilakukan antara lain dengan cara membaca petisi “Menuju Indonesia Baru Tanpa Kekerasan dan Diskriminasi” (http://www.peacefulindonesia.com/petition/). Pembacaan ini dilakukan secara beramai-ramai untuk mewakili semua komunitas Indonesia yang ada di Bay Area. Masing-masing pembaca akan membacakan paragraf yang telah di-assign.

Untuk keterangan lebih lanjut, silakan menghubungi
Mutiara Andalas, SJ, mutiaraandalas(at)yahoo(dot)com
Beni Bevly, benibevly(at)yahoo(dot)com

OverseasThinkTankforIndonesia.com dan Peacefulindonesia.com

This article is dedicated to all victims and survivors of crimes against humanity whoever and wherever they are in the world. We are born as human beings with good balance of mind and heart elements, but for some reasons we have grown apart from our compassionate heart. It’s time to return and ponder upon what we have done to make the world a more compassionate place to live.

Artikel ini didedikasikan bagi semua korban dan survivors kriminalitas atas kemanusiaan siapa pun dan di mana pun mereka berada di seluruh dunia. Kita semua dilahirkan sebagai makhluk berbudi dengan unsur-unsur intelek dan afektif yang seimbang. Namun, karena realitas kehidupan, kita sudah mulai melupakan hati yang berbudi dan berakhlak tinggi. Sudah waktunya untuk kembali ke hati yang murni dan mengambil kembali dunia yang sudah semakin jauh dari perikemanusiaan ini. Sekarang, saat ini juga.

Note: Show our solidarity to victims and survivors of May 1998 Tragedy in Indonesia by signing the petition at PeacefulIndonesia.com.

Banality and Compassion
by Jennie S. Bev, San Francisco
Also published on AsiaBlogging.com

Modern lifestyle is known to be quite monotonous and routine. Many people work, live, and even breathe on cruise-control auto-pilot mode. Those who follow the rules are oftentimes stamped as “good gatekeepers” and those who despise and challenge the rules are known as “rebels” and “dissidents.” Just like a driving recommendation by California State’s Department of Motor Vehicle (DMV), in which a driver must follow the current freeway traffic speed to avoid accidents regardless of the official speed limit, living has been more or less quite like that.

Living a drone-like existence might not be inevitable, but human beings are, by nature, restless creatures, who would need to find a balance between mind and heart, between righteousness and wickedness, between banality and pertinence, and between savagery and compassion. When it is time to choose, oftentimes theology comes into play. Without a balanced perspective between intellect and affection in understanding theology, which is oftentimes regarded as the “divine voices”, many people have been victimized by dogmatic elements, leaving helplessness and restlessness to widespread even deeper.

The phrase “banality of evil” was coined by Hannah Arendt in 1963 to describe the notion of ordinary people who have consciously or subconsciously accepted the premises of their state and participated actively without questioning the overlaying principles. A corrupt and self-righteous world that we live in today is a clear example of how the majority of human beings have accepted this concept without much reservation, or at least, without much contemplation on the true purposes of life.

And it is saddening that in this 21st century, in which humankind has proven the heresy by Galileo that the earth is not the center of the universe to be true, to hear from those who are fluent and call themselves “experts” in theology approving the killings of and hating our neighbors as if they were the only ones who are entitled to the world. Good thing is, we do not need to simply be silent and accept banality as the norm to follow without any reservation. After all, human beings are both intellect and affective beings. We think and feel at the same time and we have strong empathy towards others, whoever they are.

Karen Armstrong, a prolific author in religion once wrote in The Spiral Staircase (pg. 293),

“The one and only test of a valid religious idea, doctrinal statement, spiritual experience, or devotional practice was that it must lead directly to practical compassion. If your understanding of the divine made you kinder, more empathetic, and impelled you to express this sympathy in concrete acts of loving-kindness, this was good theology. But if your notion of God made you unkind, belligerent, cruel, or self-righteous, or if it led you to kill in God’s name, it was bad theology”.

And faith, whatever ours is, was designed to unfold our childlike innocent, positive, and upbeat qualities, regardless of our age and experiences. Good theology would assist in our journey to find our inner child. A child who is accepting to goodness and believes in the goodness of others and him or herself. After all, we were designed to operate on old-fashioned manual mode: by thinking, reflecting, and contemplating, not on cruise-control automated mode.

Whether you believe in Judgment Day, Reincarnation, or Nirvana, think before saying or doing anything. Those Neuro Linguistic Programmers (NLP) might call it re-wiring our mind through thoughts. Whatever you believe, do not disappoint yourself now or later. “You only live once, if you do it right, once is enough,” said the late silver screen actress, playwright, and screenwriter siren Mae West.

Today’s clashes of things, a terminology coined by the famous and, at the same time, notorious Samuel Huntington, might not need to occur in the first place provided that we were aware of the choices we could have made as the most intelligent creature on planet earth. And it is still not too late to criticize ourselves and to make amends when it is still possible. The clashes can and will be stopped because there are no other alternatives if we are to prevail as human race without being self-destructive.

It might be hard to criticize ourselves without criticizing others, but it can be done with awareness and peaceful opened heart and mind. Any preconceived notion of anything should not be used against our future, but should be consciously constructed to channel our inner wisdom. It certainly does not require a degree in theology to practice good theology. A simple common sense would do just fine.

At last, do not preach, just do good things. Be good ambassadors of our faiths and communities. Be aware and be mindful of consequences. And whenever you are in doubt, do not choose banality. Choose compassion.

Note: Show our solidarity to victims and survivors of May 1998 Tragedy in Indonesia by signing the petition at PeacefulIndonesia.com.

Air Mata Kami Belum Kering
Oleh Mutiara Andalas, S.J.

“Ya Allah, anakku ke mana, anakku ke mana, saya ke mana, ke mana perginya anakku? Ia anak laki-lakiku satu-satunya. Ya Allah, anakku ditemukan udah seperti kayak ayam panggang. Anakku, Mis, pulang sudah menjadi mayat. Aku minta pemerintah mengungkap provokator Mei 1998. Ia masih tinggal bersama keluarga kami seandainya para provokator tidak membakar Jogja Plaza,” demikian penuturan Bu Kus, salah seorang keluarga korban tragedi Mei 1998.

Merengkuh Kemanusiaan

Kebenaran mengenai tragedi kemanusiaan Mei 1998 masih tertutup gumpalan awan hitam kebohongan. Menjelang peringatan 10 tahun tragedi kemanusiaan Mei 1998, sebagian masyarakat menanyakan kebenaran fakta tragedi ini, pelaku kejahatan terhadap kemanusiaan, dan akses masyarakat terhadap informasi sekitar korban. Negara memahami tragedi Mei sebagai kerusuhan politik, mendakwa mayoritas korban yang meninggal dini di pusat-pusat ekonomi sebagai penjarah, dan mengungkapkan kesulitan untuk menemukan fakta kekerasan seksual massal terhadap perempuan etnis Tionghoa. Akademisi politik juga menawarkan beragam skenario untuk memahami tragedi kemanusiaan ini secara komprehensif. Paguyuban korban dan keluarga korban Mei 1998 merupakan suara lain (oppositional voice) yang sering terlupakan, bahkan dibungkam secara paksa.

Tragedi kemanusiaan Mei 1998 melucuti kemanusiaan dan bahasa korban. Embrio paguyuban korban dan keluarga korban adalah merengkuh kembali kemanusiaan mereka yang dirampas paksa, dan kemudian menuntut para pelaku penjahat terhadap kemanusiaan mereka. Perengkuhan kembali kemanusiaan seringkali berlangsung dalam jeda waktu yang relatif lama pasca-tragedi karena trauma itu disintegratif terhadap kemanusiaan korban. Keheningan dan air mata menjadi bahasa utama paguyuban korban dan keluarga korban pasca-tragedi. Paguyuban korban dan keluarga korban seringkali menuliskan kisah mereka dengan abjad air mata. Suara lirih mereka hanya akan sampai kepada telinga kita jika kita solider dengan mereka.

Wajah Baru Dosa

Gustavo Gutierrez, salah seorang penggiat teologi pembebasan, mengundang publik untuk mengindahkan suara lirih korban. Suara korban memiliki kuasa mewartakan kabar gembira kehidupan (the evangelizing power of the poor). Air mata korban hendaknya mempengaruhi politik negara dan agama demi peradaban yang lebih manusiawi. Kita sering mengabaikan fakta bahwa mayoritas korban tragedi Mei adalah kaum miskin dan beriman. Paguyuban korban dan keluarga korban Gereja untuk melukis ulang citra dirinya sebagai Gereja para korban (Church of the victim). Mereka juga mengundang komunitas-komunitas beriman lain untuk mengeluarkan diskursus dosa dari belenggu spiritualisme. Kejahatan terhadap kemanusiaan merupakan wajah baru dosa dalam masyarakat kontemporer.

Paguyuban korban dan keluarga korban prihatin karena negara justru semakin mengabaikan kasus mereka. Negara menempatkan korban sebagai catatan kaki sejarah Indonesia menjelang era reformasi. Ia bahkan menjegal usaha paguyuban korban dan keluarga korban untuk meraih keadilan di ruang hukum terhadap kasus tragedi ini. Korban meninggal di pusat-pusat penjarah dibaptis dengan stigma penjarah. Korban perkosaan massal justru didakwa menyebarkan kebohongan kepada publik dengan kisah fiktifnya. Negara secara sistematis hendak menghapus kenangan masyarakat Indonesia terhadap korban tragedi Mei. Tragedi kemanusiaan Mei mengalami pendangkalan karena negara secara sistematis menutup ruang suara korban. ‘Kerusuhan’, ‘penjarah’, ‘definisi perkosaan’, dan ‘Cina’ merupakan istilah-istilah politik ciptaan negara yang menggagahi kemanusiaan korban dan memojokkan mereka di hadapan publik.

“Bantuan atau ganti rugi ekonomi tak menebus kematian mereka. Saya tak pernah menjual kehidupan anak-anak saya….Saya berharap penuntasan kejahatan terhadap kemanusiaan. Saat ini saya sungguh khawatir akan penyelesaiannya…Islah tak mungkin tercipta tanpa keadilan. Kami menderita terus-menerus. Kami menjadi korban terus-menerus. Bapak Wiranto harus bertanggung jawab atas peristiwa Mei 1998,” tutur Pak Mamang capai.

Penggelapan kisah korban telah menciptakan keraguan, bahkan akhirnya ketidakpercayaan masyarakat terhadap kebenaran tragedi Mei 1998 yang dikisahkan paguyuban. Solidaritas masyarakat, termasuk komunitas beriman, tinggal sekerdip lilin. Masyarakat semakin kebal terhadap air mata korban. Kita memandang tragedi kemanusiaan ini sebagai persoalan paguyuban korban dan keluarga korban. Kita melepaskan solidaritas kita dengan korban dan tuntutan kepada negara karena merasa bahwa tragedi ini hanya merusak kemanusiaan korban. Kita gagal melihat bahwa tragedi kemanusiaan ini mencederai kemanusiaan Indonesia.

Paguyuban keluarga korban mengalami diri mereka semakin berjalan sendirian dalam memperjuangkan kemanusiaan korban demi humanisasi Indonesia. Perjuangan untuk meraih keadilan memang harus tumbuh dari paguyuban, namun membutuhkan solidaritas dari komunitas non-korban. Jalan terjal menuju keadilan korban menyurutkan langkah sebagian anggota paguyuban dan pendampingnya untuk meneruskan perjuangan. Kita harus berpaling kembali kepada paguyuban korban dan keluarga korban karena mereka merupakan kenangan terakhir kita terhadap tragedi kemanusiaan ini.

Indonesia Baru

Peringatan 10 tahun tragedi Mei 1998 merupakan undangan kepada kita semua untuk menciptakan Indonesia baru tanpa kekerasan dan diskriminasi. Kita menolak setiap bentuk perendahan kemanusiaan berdasarkan suku, agama, ras, dan antar budaya yang dilakukan atau didukung negara. Aparat negara bertanggung jawab mengusut tuntas tragedi ini dan mengadili para pelaku kejahatan terhadap kemanusiaannya. Impunitas terhadap pelaku kejahatan terhadap kemanusiaan dan pelupaan sosial terhadap tragedi mengubur identitas korban pada nisan anonimitas. Kekerasan terhadap terhadap korban di masa lalu mencederai kemanusiaan kita di masa kini da masa mendatang. Keberadaban kita sebagai bangsa Indonesia akan ditera dari keberpalingan kita terhadap korban. Air mata korban dan keluarga korban belum kering karena kita belum solider, bahkan mulai melupakan mereka.[]

Mutiara Andalas, SJ adalah Rohaniwan Katolik yang menulis Politik Anamnesis: Teologi Politik Kemanusiaan di Negara Kriminal (Jakarta: BPK Gunung Mulia, 2008), dan terlibat dalam merumuskan petisi “Menuju Indonesia Baru tanpa Kekerasan dan Diskriminasi” dalam rangka peringatan 10 Tahun Tragedi Mei 1998. Ia kini tengah menyelesaikan disertasi doktoral Teologi di Berkeley, California.

Tunjukkanlah solidaritas kita semua terhadap para korban Tragedi Kemanusiaan Mei 1998 dengan menandatangani Petisi di PeacefulIndonesia.com. Ciptakan Indonesia baru yang damai tanpa kekerasan dan diskriminasi. (Setelah memasukkan petisi, jangan lupa mengkonfirmasikannya via e-mail. Terima kasih.)