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Legal pluralism in Myanmar is a reality that is not sufficiently recognized. A lack of recognition of and clear mandates for the informal justice providers, along with the absence of coordination between these providers and the judiciary, present critical challenges to local dispute resolution and informal legal systems. This results in a high level of unpredictability and insecurity concerning the justice outcomes and in the underreporting of cases. The lack of jurisdictional clarity represents an even greater challenge in areas of mixed control and where numerous armed actors are present. Discussion of reform of the justice sector in Myanmar and debates surrounding peace negotiations and the role of the ethnic armed groups in service provision are separated. This situation reinforces the divide between ceasefire areas and the rest of the country and raises concern that the improvement of justice systems will leave conflict-affected populations behind. Recognition of and support for community-based dispute resolution are crucial to reducing the escalation of conflict at the local level. Justice systems like those of ethnic armed groups can contribute significantly to stability and order at times when the official system has limited territorial reach and is mistrusted by civilians.
Amidst successive episodes of interreligious violence in Myanmar between 2012 and 2014, interfaith dialogue emerged as a crucial conflict resolution and prevention mechanism. The 2011–16 Union Solidarity and Development Party administration often indirectly promoted the use of interfaith dialogue to defuse interreligious tensions and conflicts, though its political will was questionable. Various governmental, intergovernmental, and non-governmental actors have engaged in interfaith dialogue, peace, and harmony initiatives in the past seven years. The present National League for Democracy administration has more actively sought to engage in intrafaith promotion of Buddhism and in interfaith peace and harmony initiatives. Intergovernmental, international and local interfaith actors also work in the interfaith dialogue field, but their impact is relatively weak because the government remains the most important actor in Myanmar in transition. Although the National League for Democracy has largely eliminated Buddhist nationalist groups such as Ma Ba Tha, Buddhist identity politics remains influential after the Arakan Rohingya Salvation Army's attacks in Rakhine State in 2016 and 2017 and the consequent refugee crisis. Although extreme anti-Muslim Buddhist identity politics may not see a resurgence in the approach to the 2020 general elections, it may come back in more nuanced forms. Interfaith dialogue and other training and activities for interreligious peace and harmony will thus remain relevant to the political scene.
While facing international pressures relating to Rakhine State, and under tense civil—military relations, political parties are preparing for the 2020 Myanmar general elections. The National League for Democracy (NLD), the ruling party, is taking a more democratic platform focusing on the creation of a democratic federal union, while the Union Solidarity and Development Party (USDP) adopts a more nationalist approach, emphasizing the prevention of foreign interference regarding Rakhine State. Taking lessons from the 2015 Myanmar general elections, and in order to effectively contend with the NLD and the USDP, the ethnic political parties are at the same time merging into single parties and new political parties are now also being registered at the Union Election Commission. The current situation indicates more uncertainty in politics and economic downturns, and many indicators suggest that the NLD is now in a defensive position. But be that as it may, because of Aung San Suu Kyi's personality cult following and the ingrained hatred for the military dictatorship, the NLD is still expected to receive the majority seats in Bamar-dominated regions. It may be at risk in ethnic-dominated states nevertheless.
Malaysia's sultans have in recent years taken on an increasingly discernible role in the country's political life. However, rather than something new, the rulers' resurgence should be viewed as part of a longer term negotiation over the precise boundaries of their role. The Sultan of Johor, Ibrahim Ismail, is arguably the most visible of the country's rulers at present. Since ascending to the throne in 2010, he has constructed a prominent media profile and been active in many areas of policy-making. Sultan Ibrahim Ismail has also weighed in on national-level issues, such as the quality of national education and bilateral relations with Singapore. While the more ceremonial aspects of his actions are inspired by the pivotal role traditionally played by Malay rulers, the more operational aspects hark back to the colonial era when Johor had a reputation for modern administration, well-developed infrastructure, and a high degree of autonomy. At its core, the Sultan raises questions about Malay leadership, and may revive a long-standing contest between the rulers and the political elite, sometimes referred to as a battle between "princes and politicians".
Thailand's political impasse in the past decade is partly attributable to the royalist dominance of the parliamentary system, a dominance developed and strengthened under the cultural condition of hyper-royalism. Hyper-royalism is the politico-cultural condition in which royalism is intensified and exaggerated in public and everyday life. It is sanctioned by legislation that controls expressions about the monarchy in the public sphere. Hyper-royalism began in the mid-1970s as a measure to counteract perceived communist threats. Despite the fact that these threats had disappeared by the early 1980s, hyper-royalism persisted and was strengthened to support royalist democracy. Hyper-royalism generates the concept of the ideology of modern monarchy -- a charismatic king who is sacred, righteous and cares for his people, and who is indispensable to Thailand -- and the belief that royalist democracy is best for Thailand. Hyper-royalism also generates the illusion that the monarchy is divine, thanks to visual performances and objects, especially through television and majestic pageantry. Accordingly, the ideal monarch is found in King Bhumibol. Given the mortality of Bhumibol, however, future prospects of hyper-royalism and royalist-guided democracy are grim. Thailand's political future is highly uncertain.
Political parties in Indonesia's Kepri (Kepulauan Riau, or Riau Islands) Province suffer from low organizational capacity. The set-up of their branch offices is barely adequate, with cadres and volunteers acting as the main administrators, while activities, funding and recruitment remain erratic, insufficient and disorganized. Rather uniquely, the province's capital Tanjungpinang is not its commercial centre, resulting in discrepancies in the organizational priorities of political parties present there. Instead, it is Batam, the commercial capital, that receives greater attention and is more attractive as a location for crowd-intensive events. Electoral trends and the parties' lack of organizational capacity have allowed for local figures to exercise greater influence, particularly during elections. In contrast, the parties themselves take a back seat during elections while their ground teams take charge. The parties' organizational incapacity in Kepri Province also translates into failure at the local level, and not much change can be expected in the near future.
The rise of Wahhabi-Salafi ideology in neighbouring Batam is causing concern in Singapore. There are worries that some Singapore Muslims are being radicalized by Batam's Islamic radio station Hang FM, which openly promotes Wahhabi-Salafi teachings. The uncovering by Batam police of a plan by five Indonesians to launch a missile from the island, targeting Singapore's Marina Bay, and the arrest of some individuals linked to ISIS (Islamic State in Iraq and Syria) in Batam in August 2016 strengthen these fears. This article argues that Batam Muslims are non-violent traditionalists in their orientation, and key religious leaders from the state have come out against Wahhabi-Salafi's anti-pluralist ideas. Contrary to expectations, key traditionalist practices like mass prayers (zikr), and praises to the Prophet Muhammad (selawat), which Wahhabi-Salafis frown upon, continue to attract a huge following in Batam. In contradistinction to perceptions that Batam influences Singapore, the city-state does in its own right exert influence on its neighbour, and monetary flow from Singapore Muslims help keep traditionalist rituals alive.
Despite its good infrastructure and proximity to Singapore, Batam's economic performance has taken a turn for the worse, with declining levels of foreign direct investment (FDI) and exports. Well-known firms in the electronics sector have closed shop, the shipping industry is in the doldrums, and unemployment rates have begun to climb. The environment for business is not as conducive as it used to be, with bureaucratic overlaps, persistent red tape, and shortages of land for investors. And, rather than seeking to attract large-scale investments in manufacturing or services, government campaigns have focussed on traditional economic activities such as fishing and farming. There are three reasons for this state of affairs. First, Indonesia's decentralization reforms have made doing business in Batam much more complicated than it used to be. Rather than dealing with one all-powerful central government agency, investors need to deal with three levels of government -- each with veto power. Second, Batam's economic transformation over the past quarter-century has attracted large numbers of migrants from other parts of the country. This has engendered a cultural sub-nationalist movement, which has sought to protect local interests and identities -- to the detriment of the economy. Third, structural changes in Indonesia's economy and changing corporate strategies have meant that investment into the country seeks to tap its domestic market -- as opposed to producing for export. In this context, Batam is not a viable destination due to its distance from large population centres, bad connectivity, high labour costs, and unattractive tax framework. While recent measures have sought to reduce red tape, fight corruption, and improve the island's infrastructure, it is possible that Batam needs to re-orient its business model away from producing for export and towards enabling firms on the island to also cater to Indonesia's burgeoning domestic consumer base.
China suffers from a trust deficit in the region, and Southeast Asian countries have adopted hedging strategies, at varying degrees, aimed at diversifying their economic and strategic interests from Chinese investments and influence. Cambodia considers China as an important strategic and economic partner in providing performance legitimacy and as a countervailing force against its immediate neighbours. Cambodia's economic overdependence and power asymmetry have enabled China to exert significant political leverage over the Kingdom, especially on international issues affecting China's core national interest such as the South China Sea dispute. Local communities are discontented with some Chinese investment projects, especially hydropower plants and land concessions, which have infringed on labour rights and environmental protection. Given the public resentment and dynamic changes and transformations of politico-social environment in Cambodia, China needs to address the concerns and issues raised by local communities in order to sustain and enlarge its political and economic footprint. Promoting good corporate governance, as well as social and environmental responsibility, would help.
In recent years, the Indonesian government has increased efforts to harness the economic, political, and social potential of its diaspora. A recent high-profile event was the fourth annual Congress of Indonesian Diasporas that took place in Jakarta on 1 July 2017. Opened by former U.S. President Barack Obama, the event was intended to draw the Indonesian public's attention towards the contributions of Indonesian diaspora communities abroad. Current estimates put the number of overseas Indonesians at up to 8 million people worldwide. Members of the Indonesian diaspora are lobbying for legislative amendments, including dual citizenship, parliamentary representation, property ownership rights, and constitutional recognition. There are plans to set up a separate governmental office for diaspora affairs. Presidential Regulation Number 76/2017 also put into law the "Diaspora Card" that will provide Indonesians abroad with special entitlements such as long-term visas and property ownership rights. The Indonesian government needs to take the potential of its diaspora seriously in order to harness their enormous capital and skills contribution.
In May 2017 the Indonesian military conducted a large-scale exercise in the Natuna Islands. This was in the wake of three incidents in 2016 that involved Chinese fishing boats. Jakarta accused the vessels of "stealing fish" within the Indonesian EEZ but Beijing considered these boats to be carrying out "regular activities in Chinese traditional fishing grounds". Both Beijing and Jakarta acknowledge that the Natuna Islands belong to Indonesia. But while the Chinese avoid mentioning the issue of the islands having an EEZ, Jakarta openly claims that the islands definitely do have an EEZ. The two countries are "strategic partners", and while China needs Indonesia to help realize some of its "One Belt One Road" ambitions, Jakarta eyes funding from Beijing to help its "Maritime Power Dream". Indonesia has adhered to its claim of being an Archipelagic State and has relied on UNCLOS to support its territorial claims. China has also openly stated that the South China Sea issue would be resolved with reference to UNCLOS. However, Indonesians are divided over the issue. There are those who wish to bring the problem to an international tribunal, because they have no faith in bilateral negotiations as a possible path to a solution. The rise of hardline Muslims in recent months and their critical view of Chinese investments in Indonesia may also affect Jakarta-Beijing relations. While the Natunas is likely to remain a perennial issue between Indonesia and China in the short to medium term, it is unlikely to derail the bilateral relationship as economics is likely to continue trumping politics in Sino-Indonesian relations, at least under Indonesian President Jokowi's administration. It is also unlikely to bring about an outright naval confrontation between Indonesia and China.
Despite improvements in the position of ethnic Chinese in the reformasi era, critical and negative perceptions of them persist among prominent pribumi personalities, particularly in recent years. These include leaders of several Islamic organizations, nationalists who harbour suspicions about foreign powers, and some who were in mid-career and/or were well placed in the last years of the Suharto era. This latter group consists of retired senior military officers, senior scholars, as well as current and former senior government officials. The ethnic Chinese are often portrayed as outsiders who are already dominant economically, and who are trying to be politically dominant as well. Furthermore, it is often claimed that ethnic Chinese tend to be loyal towards China. At the same time, there are others, including politicians affiliated with pro-government political parties, high-ranking officials, leaders of NGOs sympathetic to President Jokowi, as well as advocates of multiculturalism (many of whom are scholars and Muslim leaders), who believe that Chinese Indonesians are first and foremost Indonesians. The evidence they cite to support this belief varies, from past heroic actions by ethnic Chinese to the identity constructs of Chinese Indonesians, which is usually based on Indonesia or some Indonesian region.
The ISEAS - Yusof Ishak Institute commissioned a nationwide survey in Indonesia, called the Indonesia National Survey Project (INSP) to enhance understanding of economic, social, and political developments in Indonesia. President Joko Widodo's approval rating hovers at around 68 per cent, and respondents generally think that the President has made improvements to the economy, although there are concerns with the price of necessities and job-seeking prospects. The Widodo administration scores well in infrastructure development, which is its signature policy thrust. Roads, education and electricity supply remain the top priorities for respondents, while corruption is still considered the most important problem facing Indonesia today. Some key issues that have emerged during the Jakarta gubernatorial election, such as punishing blasphemy against Islam and voting a Muslim leader into office, receive significantly high support from respondents, suggesting that these issues have currency beyond Jakarta and the election. On the political front, state institutions, especially the Army, are more highly trusted than politicians. Key elements of Indonesia's political infrastructure, such as democracy, Pancasila, and decentralization are supported by an overwhelming majority of respondents. Indonesians identify strongly with Indonesia and consider traditional economic partners such as Malaysia, Japan, Singapore and ASEAN to be most important for Indonesia.
Population, cars and motorbikes have increased at higher than expected rates in Ho Chi Minh City, leading to increased congestion and strain on existing transportation infrastructure. While the city has a transportation infrastructure plan, it lacks adequate funds and is reliant on official development assistance (ODA) and foreign direct investment (FDI) to finance it. Amidst the backdrop of an opaque regulatory environment and intense competition among global ODA institutions, city officials speculate on multiple and contradictory transportation projects simultaneously. Conflicting interests between Bus Rapid Transit and Metro projects in Hanoi and Ho Chi Minh City exemplify the state's speculative forms of governance in capturing transnational flows of ODA capital to finance infrastructure and call into question dominant framings of infrastructure as rational processes and technologies that work against the so-called irrational and unplanned structure of the city.
Jakarta-Beijing relations have experienced significant progress, especially since the Yudhoyono presidency. Economic links between the two countries have expanded rapidly and tourism and cultural exchanges have also shown improvements. Issues that may affect Indonesia-China relations negatively in the future include: 1. mainland Chinese workers in joint projects; 2. the Exclusive Economic Zone (EEZ) of the Natuna Islands; 3. the rise of pribumi-ism in Indonesia; 4. domestic anti-Chinese sentiments; and 5. changes in China's policy on Chinese overseas.
In 2015, a new party called Parti Amanah Negara (Amanah) was formed following the departure of progressive Islamists from the Parti Islam Se-Malaysia (PAS), leaving the latter to be a party dominated by conservative Islamists. Much of the groundwork for the formation of Amanah took place in Malaysia's southern state of Johor. A prominent Johor PAS activist, Mazlan Aliman, was among the first to propagate the idea that a new, progressive platform needed to be formed. This eventually led to the "Bakri Declaration" which forms the basis for the establishment of Amanah. Working in the Pakatan Harapan national opposition coalition, Amanah is eyeing for around a third of the state legislative assembly seats in Johor. It has potential in constituencies with mixed-ethnicity voter demographics, especially those with 30-45 per cent Chinese voters. Johor PAS is badly affected by the crossing over of a sizeable portion of their active members and leaders to Amanah. In the next election, it is likely that PAS will be decimated in the state if it refuses to partner with any other mainstream parties.
The rise of Iskandar Malaysia as a regional hub has profoundly altered the domestic landscape, generating a knock-on effect on Johor's housing development, both economically and politically. Housing policy and development in Johor, as illustrated in the formation of Iskandar Malaysia, is riddled with conflict along two dimensions — "bumiputra versus non-bumiputra" and "federal government versus state government". The first one is entangled with international real estate development and foreign investment, while the latter has more to do with the rise of sub-national autonomy in Johor. Particularly in southern Johor, housing policy has increasingly been influenced by foreign investment through implementations of mega projects (e.g., Forest City). These mega housing projects not only boost the state's coffers, but also change the way housing is produced, financed and governed. Given the importance of sub-national governments in many large-scale housing projects in Iskandar Malaysia, the changing political conditions urge us to rethink the long-standing practice of national-centric development policy in Malaysia. Taking housing as a point of departure, the timing is ripe to revisit the role of state government in policy-making and urban governance.
ISEAS commissioned the 2017 Johor Survey to understand Johor residents' attitudes towards state and federal government, the economy, Islamic identity, the Johor royal family, as well as development projects like Iskandar Malaysia. This is a presentation of selected findings from the survey. A majority of respondents are satisfied with the Johor government's management of the state. There is mild optimism over the economic future of the state across the board, except for Chinese respondents who are generally more pessimistic. Chinese respondents are more likely to report smaller improvements in the financial situation of their households. In terms of identity, there is strong support for Bangsa Johor across all demographic segments. However, religious affiliation is the most important for Malay respondents while Chinese and Indian respondents identify themselves as Malaysian citizens first. The idea of introducing public English-medium schools receives overwhelming support from all ethnic groups. The Johor royal family is viewed as a good steward of Johor's resources and is believed to look after the personal interests of citizens. Many also believe that the Johor Sultan should intervene in politics when necessary. However, a slight majority agree that the Johor royalty should refrain from business ventures. With regard to Islam, the vast majority of Malay respondents see Malaysia as an "Islamic state". This majority also believe that increased Islamic religiosity is a positive development for society. More than half of the Malay respondents would like hudud laws to be applied to non-Muslims as well. The majority of Malay respondents also believe that JAKIM should regulate Muslim behaviour and that Malay culture is not becoming more Arabized.
The Indonesian government has tried to defeat terrorist groups and uproot radicalism, both through military and cultural-ideological approaches. The recent attack at Mako Brimob Depok, West Java, and the bombing in Surabaya, East Java, however, have shown that radical Islam and terrorist groups are not defeated yet. Killing terrorist does not always mean killing terrorism. It could even have the opposite impact, i.e., strengthening and fertilizing the radical ideology. The government, being aware of this, has been supporting Nahdlatul Ulama (NU) in promoting Islam Nusantara, widely believed to be the ideological antidote for radicalism and terrorism. Proponents of Islam Nusantara believe that radical ideology contradicts the character traits of Islam Nusantara, i.e., peaceful, smiling, tolerant, moderate, and accommodative to culture. Radicalism and intolerance are commonly seen in NU circles as being disseminated by transnational movements such as Hizbut Tahrir and Salafi-Wahhabi groups. Though not terrorist groups, they do teach intolerant and exclusive religiosity which provides a breeding ground for terrorism. Among Indonesian Muslims, including NU, Islam Nusantara has received varied responses and been met by resistance. The emergence of NU Garis Lurus and the concerted efforts to debunk Islam Nusantara by some preachers are among the forms of activities that seek to undermine Islam Nusantara. The introduction of Islam Nusantara is further hampered by the attitude of some of its proponents who emphasize its exclusivity by identifying Islam Nusantara only with NU. Barring its current limits, Islam Nusantara has the potential to become an exceptional form of Islam or a template for tolerant Islam that can be emulated by Muslims in other parts of the world, especially in terms of its ability to accommodate local culture and multiculturalism.
Malaysia will hold its 14th general election before August 2018, bringing renewed focus on the nature of political competition in the country. This paper provides a systematic overview of the electoral process and an assessment of how it shapes the country's political environment. Political competition in Malaysia is extensively manipulated to provide the incumbent government substantial advantages in elections. Most of the manipulations are a result of institutional bias during the pre-election phase. They create a fundamentally uneven playing field that has entrenched the political dominance of the UMNO-led coalition. Electoral manipulations impose numerous costs. These include direct costs like the inefficient allocation of resources, as well as indirect costs like the exacerbating of ethnic divisions. Both channels hinder Malaysia's efforts to reach further developmental milestones. The high degree of electoral manipulation in Malaysia, juxtaposed against its successful developmental record and relative social stability, makes the country an important case for the growing body of research on electoral integrity and malpractice.