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The Habibie Center

ASEAN Studies Program

ASEAN BRIEFS Special Volume, Issue 2 / March 2016

The Role of Civil Society in Countering Religious Extremism in ASEAN: Lessons Learned from Indonesia

ASEAN Briefs is a regular publication about current developments on ASEAN regionalism, especially in the Political-Security, Economic as well as Socio Cultural Pillars.

The Habibie Center ASEAN Studies Program ASEAN Briefs Project Supervisor: Rahimah Abdulrahim (Executive Director) Hadi Kuntjara (Deputy Director for Operations) Head of ASEAN Studies Program/Editor: A. Ibrahim Almuttaqi Researcher: Fina Astriana Muhamad Arif Askabea Fadhilla Finance and Administration: Mila Oktaviani

SUMMARY/BRIEF In the wake of the attack that hit the heart of Jakarta the Indonesian capital as well as the home of the ASEAN Secretariat - earlier this year, people are reminded that the threat of terrorism and other forms of violence justified under the pretense of religion is still very much alive in the country as well as in Southeast Asia. Worryingly, the ASEAN region continues to produce terrorists even after active efforts by multiple governments to counter their rise. Indeed, this region has become a magnet for terrorist organizations outside the area to look for potential recruits. Not too long ago, a video from ISIS surfaced where a group of Southeast Asian people led by an Indonesian called upon their fellow citizens to join them. In this context it is important to revisit the strategies that have been implemented to counter terrorism and religious extremism in past years. This policy brief will do so by focusing on the example given by civil society in Indonesia.

Design and Publication: Rahma Simamora The Habibie Center - ASEAN Studies Program Jl. Kemang Selatan no.98, Jakarta 12560 Indonesia ( P ): +62 21 7817211 ( F ): +62 21 7817212

The Habibie Center

Blindfold is a drama movie that tells the fictional story of three people whose lives intertwined with religious extremism. There is a story of Rima, a girl in search of identity as she stumbles into the Negara Islam Indonesia (Indonesian Islamic State/NII) movement, becomes its top recruiter, and ultimately ends up disillusioned with its movement. It tells the story of Jabir, a teenager who had to quit school because of financial difficulties and swerve into radical religious groups in search of his purpose in life. It also tells the story of Asimah, a mother who is desperately searching for her only child, Aini, who was kidnapped by radical religious group.

The Role of Civil Society Civil society organizations are potentially important players that can supplement other efforts by the government in their fight against terrorism. For example, it is widely believed that progressive religious scholars and preachers—rather than government agencies-are instrumental in countering extremist religious narratives. They are, after all, well equipped with the methodology and knowledge of interpreting religion texts.1 In the case of Indonesia the role of civil society is even more relevant. The country has a number of religious civil society organizations such as Muhammadiyah, Nahdhatul Ulama (NU), and Sarikat Islam (SI) that were established long before the country declared independence in 1945. For example, Sarikat Islam was set up in 1905, Nahdhatul Ulama in 1912, and Muhammdiyah in 1926. Moreover, these religious organizations are widely regarded as progressive and moderate in nature. According to one scholar, Nurdin (2005),

While the story is fictional, it was inspired by real life events. As an organization focusing on religious pluralism and tolerance in Indonesia, The Maarif Institute is familiar with the practice of recruitment by religious extremists as well as causes of radicalization. Indeed, the film was set to be more than just a cinematic piece of art but as a media of campaign that aims to counter the narratives of religious fundamentalism and violence through “public advocacy, critical education, and popular media.”3

“Both the NU and Muhammadiyah have proved themselves to be essentially moderate, however. They provide a significant platform for the national ideals of tolerance and plurality, and are widely regarded as bulwarks against religious extremism in Indonesia.”2

The film was widely released by major cinema chains in Indonesia, and it also saw screenings in schools across Indonesia. However, despite of the success of the production the film only had a short silver screen run. Indeed, it was only screened for two days. The film’s sensitive context has been cited as reason.4

They are also widely spread throughout the nation. This highlights the point that progressive and moderate Islam in Indonesia has deep historical roots. In regard to countering religious extremism and violence, this progressive and moderate root translates into an active participation by civil society in promoting these values. Indeed, there are a number of well documented activities in Indonesia that provide useful insight into the way civil society can help in countering religious extremism and violence.

2. Ketika Nurani Bicara (When the Conscience Speaks), Graphic Novel, 2010

Best Practices and Lessons Learned 1. Mata Tertutup (The Blindfold), Film, 2011

Image 2. ‘When Conscience Speaks’ book cover Image 1. The blindfold film poster ASEAN Studies Program ASEAN Briefs

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Ketika Nurani Bicara (When Conscience Speaks) is a graphic novel that was published by Lazuardi Birru, an NGO that focused on promoting the message of moderate Islam and religious tolerance. The graphic novel follows the real life story of Ali Imron, one of the main culprits of the 2002 Bali Bombing. He was said to be the engineer that devised the explosives.5

experience within the Indonesian government counterterrorism program, where he was deradicalized and then helped the police by informing them on the inner workings of Jemaah Islamiyah.7

The novel recounts how Ali Imron found his conscience based on careful research in which the team from Lazuardi Birru directly interviewed Imron. It is interesting to note that the research process took around a year to complete. One of the major challenges was the difficulty in approaching Imron to retell his story and his regrets in details.6

Both ‘Ketika Nurani Bicara’ and ‘Kutemukan Makna Jihad’ have been introduced to school teacher as learning materials. According to Lazuardi Birru, the two novels also contain information on the recruitment practice of radical religious group which will help students understand the issue better.9 Additionally, they are also widely distributed through public libraries in Indonesia.

“I want children to learn from my mistakes”, Abbas said.8

This graphic novel managed to brought forward an upclose and personal look on the life of a former terrorist: where he came from, why he did it, and how he came to realize that what he did was wrong. Indeed, in the end of the day this graphic novel is a story of precaution, so that the future generations do not thread on the same path that Imron did.

Unfortunately, despite the seemingly successful programs of Lazuardi Birru, the organization is currently inactive. The organization’s website and social media account are currently dormant and its previous members have not responded to inquiries for this policy brief. 4. Re-assimilation into society through restaurant, ongoing program

3. Kutemukan Makna Jihad (I Find the Meaning of Jihad), Graphic Novel 2011

What will former terrorists do after they finish their term of imprisonment? This question is perhaps what guided Noor Huda Ismail and his Yayasan Prasasti Perdamaian (Peace Monument Foundation) to start a program which provides ex-detainees a chance to assimilate back into society through meaningful employment at a restaurant. A restaurant was chosen after Huda faced failures in his previous initiatives. When Huda tried to give exdetainees employment at a fish farm and car rental companies, they did not stay in their positions for any meaningful amount of time. Moreover, when he tried to provide ex-detainees employment at a t-shirt printing, the individuals ended up printing terrorist slogans. As such a restaurant was chosen to address one factor that did not exist in these previous initiatives: social interactions.10 According to Huda, “Most terrorists are driven by the need for friendship and meaning, and if they can’t find that when they leave prison, they will regroup and go back to their old ways.”11

Opportunities and Challenges The four examples above have their own opportunities and challenges. They targeted different audience through different means. The film Mata Tertutup aimed to target wide audience through popular media and commercial venues. It has the potential to truly reach audience of different age and social background. However, the spread of the film apparently met with problem owing to its discussion of locally sensitive context.

Image 3. ‘I Find the Meaning of Jihad’ book cover This time Lazuardi Birru published a graphic novel that tells the story of Nasir Abbas, a former member of Muslim militant group Jemaah Islamiyah. The graphic novel follows the journey of Abbas as he went from a student at an Islamic boarding school to helping train Muslim militants—some of whom were responsible in conducting terrorist attacks in Indonesia, including the 2002 Bali bombings. The graphic novel also followed his

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Meanwhile, the two novels have narrower target: school students. They are using creative outlets that are

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more easily digested by younger audience as a mean to communicate their message. In the span of their program, they seem to have managed to reach their intended audience, including by equipping teachers with their graphic novels and the message behind it, potentially reaching a wider impact. However, the program also met with challenges as it is currently no longer running. As such there is a clear problem with sustainability and continuity.

at other times when addressing religious violence and extremism. There are a number of lessons learned and policy recommendations that we can gather: First, context matters. Nur Huda’s project has clear aim. It managed to design a project that reaches this by addressing the underlying causes. Similar initiatives in the region should follow suit by designing project that is tailored to the context of their own country, or even local provinces and districts.

The final program exhibited on this policy brief is much narrower in scope. However, it is the one with the most visible impact as well as the most sustainable. While it only targets people who were convicted of being involved in religious extremism, they have managed to ensure that these group of people stay away from re-engaging with their former circles. So far, this program has established a bakery, two restaurants, and several smaller food stalls that are either managed by ex-detainees or employ them.12

Second, sustainability matters. Following the previous point, it is important to understand that although the scope of the project target is narrow, it can still make durable impact. Considering that other civil society initiatives face strong challenges in ensuring the sustainability of their project, durability is a desirable quality in project design. Third, evaluation is important. While we can certainly argue in favour of civil society’s approach on the base of their creativity and flexibility, at times it is not clear whether the programs are successful or not. In the case of Mata Tertutup and the two graphic novels, while we can discern the output of the project it is more difficult to understand its impact. Do they truly reach their audience? Have they helped their audience understand the dangers of religious extremism? These are important questions that will help other civil society organizations to understand the nature of the issue and therefore design projects to counter religious extremism and violence that are relevant and impactful at the same time.

The success of Nur Huda’s project is in line with previous researches. For example, a study conducted on exreligious extremists disengagement with their former groups in Poso suggested that there are a number of reasons for their disengagement, such as: their own cost benefit analysis, new relationship with individuals outside their former social circles, family pressures, changing professional and personal priorities, and disillusionment with tactics or leaders.13 It should be noted that the Indonesian Government has been successful in breaking terrorist cells and jailing them. However, it has been less successful in deradicalizing them and integrating them back into society. Indeed, one of the perpetrators of the Jakarta 2016 attacks, Afif Sunakim, had recently been released from prison having served a seven-year sentence for attending a militant camp in Aceh. Worryingly, though Afif Sunakim was released early having received remissions for showing “good behavior”, in reality he appeared to have been radicalized while in prison.14 15

Fourth, more research is required. In the light of the importance of understanding the context of operational environment in countering violent extremism and deradicalization, it is important to support research initiatives that aim to provide this understanding at a national level, within Indonesia as well as within other countries in the region. Such national initiatives have been successfully conducted on similar issue, such as the National Violence Monitoring System (NVMS) of The Habibie Center. It would not be too difficult to build such initiatives on existing ones.

Quite often, the Government’s program missed its intended target by adopting the wrong approach by focusing on imprinting a sense of nationalism in detainees.16 This focus does not address any of the causes that might push detainees away from extremist religious teachings. Moreover, it is arguably easier for civil society organizations to engage with former terrorists. Owing to former indoctrination, many of the detainees feel that the Government is their enemy. This is an obstacle that not only the graphic novel and restaurant programs face, but also other deradicalization programs face. By being independent, civil society organizations can gain trust easier from former terrorists.

Endnotes 1. See A. El Fadl. 2005. The Great Theft: Wrestling Islam From the Extremists (New York: HarperSanFrancisco) 2. Ahmad Ali Nurdin (2005). “Islam and State: A Study of the Liberal Islamic Network in Indonesia, 1999-2004.” New Zealand Journal of Asian Studies 7, 2 (December, 2005): 20-39.

Lessons Learned and Policy Recommendation

3. The Maarif Institute, “Membuka Mata Tertutup”, http://maarifinstitute.org/id/publikasi/buku/31/ membuka-mata-tertutup#.Vth3euagzIw

From the examples in this policy brief, civil society organizations have shown that they can be at times creative and relevant, as well as impactful and sustainable ASEAN Studies Program ASEAN Briefs

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4. “ Controversial film ‘Mata Tertutup’ Leaves Eyes Wide Open on Radicalism”, http://jakartaglobe. beritasatu.com/archive/controversial-film-matatertutup-leaves-eyes-wide-open-on-radicalism/ 5. “Buku Komik Ali Imron”, http://www.bbc.com/ indonesia/berita_indonesia/2010/08/100806_ terorisbalibukukomik.shtml 6. Ibid 7. “Captain jihad: ex-terrorist is now comic book hero”, http://www.google.com/hostednews/ap/ article/ALeqM5hkskypLQ2tfhNrU1kHFkNCEmB0Xg ?docId=2874c82e3ccc41589dda831d5f7b2f65 8. “Captain jihad: ex-terrorist is now comic book hero”. Op. cit. 9. “Komik Anti Terorisme Gratis Untuk Guru”, http:// news.okezone.com/read/2011/10/17/373/516404/ komik-anti-terorisme-gratis-untuk-guru 10. “Noor Huda Ismail”, https://www.ashoka.org/ fellow/noor-huda-ismail

The Habibie Center was founded by Bacharuddin

Jusuf Habibie and family in 1999 as an independent, non-governmental, non-profit organisation. The vision of The Habibie Center is to create a structurally democratic society founded on the morality and integrity of cultural and religious values.

11. “Indonesian scheme serves up a new life for former militants”, http://www.ft.com/cms/s/0/ f9992764-e700-11e3-aa93-00144feabdc0. html#axzz41skBGEuQ 12. “Noor Huda Ismail”. https://www.ashoka.org/ fellow/noor-huda-ismail

The mission of The Habibie Center are first, to establish a structurally and culturally democratic society that recognizes, respects, and promotes human rights by undertaking study and advocacy of issues related to democratization and human rights, and second, to increase the effectiveness of the management of human resources and the spread of technology.

13. Julie Chernov Hwang, Rizal Panggabean, and Ihsan Ali Fauzi. 2013. “ The Disengagement of Jihadis in Poso, Indonesia”. Asian Survey, Vol. 53, No. 4. 14. “Leniency Leads to Terror Attack”, http://www. thejakartapost.com/news/2016/01/18/leniencyleads-terror-attack.html 15. “Jakarta attacks: Gunman from widely circulate photo identified”, http://www.bbc.com/news/ world-asia-35320452

Cover Image: 2016 Sarinah, Starbucks Jakarta Attack - Wikimedia Commons.

16. Sidney Jones. 2015. “Counter-terrorism and the rise of ISIS in 2014”. http://www. understandingconflict.org/en/conflict/read/33/ Counter-Terrorism-and-the-Rise-of-ISIS-in-2014

ASEAN STUDIES PROGRAM The Habibie Center Building Jl. Kemang Selatan No.98, Jakarta Selatan 12560 (P.) 62 21 781 7211 (F.) 62 21 781 7212 www.habibiecenter.or.id www.thcasean.org facebook.com/habibiecenter

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About ASEAN Studies Program The ASEAN Studies Program was established on February 24, 2010, to become a center of excellence on ASEAN related issues, which can assist in the development of the ASEAN Community by 2015. The Habibie Center through its ASEAN Studies Program, alongside other institutions working towards the same goal, hopes to contribute to the realization of a more people-oriented ASEAN that puts a high value on democracy and human rights. The objective of the ASEAN Studies Program is not merely only to conduct research and discussion within academic and government circles, but also to strengthen public awareness by forming a strong network of civil society in the region that will be able to help spread the ASEAN message. With the establishment of ASEAN Studies Program, The Habibie Center aims to play its part within our capabilities to the ASEAN regional development.

About Talking ASEAN Talking ASEAN is a monthly public dialogue held at The Habibie Center in Jakarta. Covering a wide array of issues related to ASEAN, Talking ASEAN addresses topics of: Economic Integration, Socio-cultural, & Democracy, human rights and regional peace, among others. Featuring local and visiting experts, Talking ASEAN is one of a series of twelve dialogues regularly held each month and open to a target audience consisting of ASEAN officials, foreign ambassadors & diplomats, academics, university students, businesses, and the media. More recently, The Habibie Center’s ASEAN Studies Program has expanded its successful Talking ASEAN public discussion program and will be holding it in all ASEAN countries. The goal of this expansion is to strengthen the dialogue among various stakeholders at the policy making and grass-root levels to increase their awareness, knowledge, and understanding of issues facing ASEAN as it deepens its integration. The expanded format provides a platform from which ASEAN policy makers can interact with CSOs, academics, media, and other relevant stakeholders as well as provides a space for discussion on pressing regional issues in ASEAN. This particular edition of policy brief is supported by the United States Agency for International Development (USAID) and the U.S. State Department through the ASEAN-US Progress (Partnership for Good Governance, Equitable and Sustainable Development and Security)

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to resolve the problems, and how the ASEAN member states sought states sought to implement the efforts of ASEAN in managing labor Design and Publication: DesignVietnam and Publication: Design and Publication: have shown that innovations inIn order to address this question, ASEAN Briefs examined the voting to implement the efforts of promoting and protecting human rights. migration. This was done byM.examining the various policy issues Experiences from Indonesia and I. Qeis M. I. Qeis M. I. Qeis at the regional, national and practical levels which resulted in this SMEs financing could be drawn with more participation from the businessrecords of the ten ASEAN member-states at the United Nations This was done by examining the various policy issues at the regional, sector as well as communities.The Competitive for market as wellGeneral Assembly in the yearsThe prior and since adoption Themain Habibie recommendations. Center - ASEAN Studies Program Habibie Center -environment ASEAN Studies Program Habibie Center - ASEANthe Studies Program of the Bali national and practical levels which resulted in this issue of ASEAN Briefs issue of ASEAN Briefs’ three Jl. Kemang Selatan no.98, Jakarta 12560 Indonesia ( P ): +62 21 7817211 ( F ): +62 21 7817212

Jl. Kemang Selatan 12560 Indonesia Kemang Jakarta 12560 Indonesia of the recommendations. as financial literacy for the community are no.98, bothJakarta important for the successConcord III. By doing so it wasJl.able toSelatan traceno.98, whether the adoption ( P ): +62 21 7817211 ( F ): +62 21 7817212 ( P ): +62 21 7817211 ( F ): +62 21 7817212 of SMEs financing. The reform on service sector development in ASEAN asBali Concord III improved the amount of times the ten member-states of well as its member states has been evolutionary carried out, and it should beASEAN were able to adopt a more coordinated, cohesive, and coherent continued further. position on global issues; and (b) whether this commitment was realistic and achievable based on ASEAN’s past track record.

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