Category: The Conversation

Source: The Conversation – Indonesia – By Muzayin Nazaruddin, Dosen Program Studi Ilmu Komunikasi, Universitas Islam Indonesia (UII) Yogyakarta

20 years have passed since the Aceh tsunami, leaving deep scars on Indonesia, especially for those directly affected. Aceh was also recovering from a three-decade armed conflict between the Free Aceh Movement and the national government

Throughout December 2024, The Conversation Indonesia, in collaboration with academics, is publishing a special edition honouring the 20 years of efforts to rebuild Aceh. We hope this series of articles preserves our collective memory while inspiring reflection on the journey of recovery and peace in the land of ‘Serambi Makkah.’

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In the aftermath of the 2004 Indian Ocean Tsunami, the Acehnese interpreted the disaster in various ways.

Initially, the tsunami was interpreted as a punishment or warning from God. Over time, a collective interpretation of the disaster emerged: “The tsunami as a test from God”.

This later narrative was compelling enough to accelerate the post-tsunami recovery process. People in Aceh moved past the tsunami trauma by believing their deceased family members were martyrs who deserved a place in heaven, while those who survived were given the opportunity by Allah to live better lives.

The process of forming this narrative is called memory canonisation. It occurs when the government and ruling elites impose a specific interpretation or narrative of a disaster, including what to remember and how to remember it.

Memory canonisation is evident in the creation of disaster monuments and commemoration events, including in Aceh. Unfortunately, many survivors feel detached from the monuments because they do not evoke personal memories of the tsunami.

Memory canonisation through monuments

Constructing permanent memorials after a disaster is a common trend in a modern society. Many tsunami monuments exist in Aceh, and some have even become tourist destinations.

Tsunami monuments can be divided into two categories based on the construction.

First, monuments built from tsunami debris that are deliberately maintained, modified, or enhanced with certain elements. Examples include the stranded electric-generator ship (the PLTD Apung), the ship on the top of a house in Lampulo, and the tsunami debris at the Rahmatullah Mosque in Lampuuk.

Second, monuments intentionally designed and constructed as new buildings after the tsunami, such as the Aceh Tsunami Museum and the Tsunami Poles erected in over 50 locations across Banda Aceh and Aceh Besar.

The establishment of disaster memorials is always political. Disaster monuments represent how governments and elites promote specific interpretations as dominant. This is achieved through specific architectural designs or curated narratives in the monument.

However, the memory canonisation process is never final. Once established, each disaster monument becomes a place to form, strengthen, modify, alter, and revise the interpretation of the disaster.

How monuments affect Acehnese memory – or not

In a post-disaster situation, the affected community faces ‘push and pull’ between remembering and forgetting the disaster. They must let go of trauma to move forward while preserving disaster memories to honour victims and enhance future preparedness.

The memory of the disaster resides in the back of their mind, but not constantly remembered in everyday life. It will move to the surface as an active memory only when triggered by certain factors, such as a place, object, or event. This memory closely relates to how the survivors give meaning to the disaster.

In everyday life, survivors interact with disaster monuments in various contexts –for instance, as a source of income or a place for leisure. Thus, the meaning of a disaster monument can vary, even becoming completely unrelated to its creators’ narratives and original goals.

Preliminary findings from my ongoing research in Aceh show that among survivors, tsunami memories are often triggered by specific places associated with their experiences. These include the house where they found safety, the coastal area that swept them away, or the ruins of their homes. I refer to these as “the forgotten memories of the tsunami.”

Since many tsunami monuments were erected without involving local residents, they feel barely connected, let alone have a sense of ownership, towards the monuments. For survivors, the established monuments do not trigger their memories of the tsunami.

Disaster monument for disaster education

Today, 20 years after the tsunami, we can still meet survivors who offer valuable and insightful stories about starting over, rebuilding their homes and villages, and cultivating cultural awareness about tsunamis while embracing vulnerability.

However, once these survivors pass away, future generations will lose access to primary sources of learning about the tsunami. This includes new inhabitants who moved to Aceh after the tsunami and rent houses in coastal areas.

They will, therefore, depend on the tsunami memorials around them, though many have been neglected.

To address these risks, I recommend two measures.

First, we can document the “forgotten tsunami memories” creatively through formats like documentary videos, comics, photos, social media content, or other mediums that highlight stories offering insights into disaster risk reduction and education for younger generations.

Second, we must encourage sustainable and meaningful interactions between locals and tsunami monuments. Disaster memorials serve their purpose best — preserving the memory of the disaster and educating younger generations — when they remain relevant to residents’ daily activities.

Locals’ active participation is essential in Aceh, including school visits and involvement in preservation and curation efforts.

These measures aim to foster a sense of ownership among residents of the tsunami monuments in their neighbourhoods. They encourage voluntary maintenance of the monuments and make them integral to disaster risk reduction efforts.

Muzayin Nazaruddin tidak bekerja, menjadi konsultan, memiliki saham, atau menerima dana dari perusahaan atau organisasi mana pun yang akan mengambil untung dari artikel ini, dan telah mengungkapkan bahwa ia tidak memiliki afiliasi selain yang telah disebut di atas.

– ref. Aceh Tsunami: Monuments help to remember disasters – and forget them – https://theconversation.com/aceh-tsunami-monuments-help-to-remember-disasters-and-forget-them-246251

Source: The Conversation – Indonesia – By Alfi Rahman, Lecturer at Faculty of Social and Political Sciences, Universitas Syiah Kuala, Director of Research Center for Social and Cultural Studies (PRISB) Universitas Syiah Kuala, and Researcher at Tsunami and Disaster Mitigation Research Center (TDMRC), Universitas Syiah Kuala

20 years have passed since the Aceh tsunami, leaving deep scars on Indonesia, especially for those directly affected. Aceh was also recovering from a three-decade armed conflict between the Free Aceh Movement and the national government

Throughout December 2024, The Conversation Indonesia, in collaboration with academics, is publishing a special edition honouring the 20 years of efforts to rebuild Aceh. We hope this series of articles preserves our collective memory while inspiring reflection on the journey of recovery and peace in the land of ‘Serambi Makkah.’

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Off the southern coast of Aceh lies Simeulue, a small island with a powerful story of survival. When the devastating Indian Ocean tsunami killed hundreds of thousands across the region in 2004, only five people died on Simeulue — some say just three.

This remarkable survival was credited to a local wisdom called smong — their term for tsunamis in the Simeulue language — that taught them to read nature’s warning signs and escape to safety.

Passed down through generations since a previous tsunami struck in 1907, smong describes the signs of an upcoming ghostly wave: a strong earthquake and the receding of seawater. This knowledge becomes a survival guide that directs them to move away from the coast immediately or head to higher ground.

Two decades after the 2004 disaster, our research shows that this life-saving knowledge is transforming, reflecting broader social shifts and information and communication technology development. It is no longer told only through nafi-nafi (oral storytelling) but adapting to new channels, from traditional songs to pop music and even into children’s names.

From tradition to transformation

Our study – spanning from 2016 to 2023 and involving interviews with 18 participants – captures how smong evolves over time. Smong, for instance, finds its way to nandong, Simeulue’s traditional songs that now incorporate lyrics about the life-saving local wisdom. A local artist said:

After the 2004 tsunami, we adapted the smong story into nandong. This became a new way to convey the ‘smong’ message, ensuring it remains relevant and easy to remember.

One popular nandong lyric goes:

Linon uwak-uwakmo (The earthquake rocks you like a cradle)

Elaik kedang-kedangmo (Thunder beats like a drum)

Kilek suluh-suluhmo (Lightning flashes like your lamp)

Smong dumek-dumekmo (The tsunami is your bathing water).

But even as Simeulue’s younger generation embraced modern influences, smong kept up. Local artists began creating pop songs in Devayan, one of the island’s local languages. The catchy tunes brought smong into classrooms, as a 23-year-old local testified:

I first heard a ‘smong’ song at school. The lyrics were simple but clear. They told me exactly what to do if a tsunami came.

Smong as a symbol of resilience

Today, smong is more than a safety warning; it symbolises the island’s strength and identity. In some families, smong even lives on in names.

One grandmother named her grandson “Putra Smong” (smong’s son) as a tribute, saying

His name reminds us of the wisdom that saved our lives.

The challenge of preservation

Despite its transformation, preserving the smong narrative faces challenges that risk eroding this customary knowledge.

The biggest challenge is the shift in lifestyle and culture among Simeulue’s youth. Today’s younger generation is more familiar with digital technology than oral traditions. A mother said:

In the past, our elders would tell ‘smong’ stories every evening after Maghrib (dusk) prayers. Now, children are too busy with their gadgets.

Globalisation also brings external cultural influences, diverting the attention of Simeulue’s youth from the local heritage. Many young people grow up with limited knowledge of traditions like nafi-nafi.

Another major challenge is the declining use of local languages such as Devayan, Sigulai, and Lekon in daily conversations. Since smong originates from these languages, preserving it relies on their continued use.

Our observation concludes that the transmission of smong narratives remains sporadic. Its spread often depends on individual or small group initiatives and sometimes awaits external interventions.

Without concrete efforts, the smong narrative risks fading and being forgotten by future generations. A local activist stated:

I once proposed building a ‘smong’ monument to remind the younger generation, but the idea has yet to be realised.

Hope for continuity: Bridging tradition and modernity

The elders of Simeulue firmly believe that smong is a heritage that must be safeguarded. An 80-year-old community elder expressed his hope for future generations to keep smong alive.

As long as the ‘smong’ story exists, we will remain safe. But if this story is lost, we will lose our most precious wisdom and treasure.

To keep smong alive, educators and community leaders are looking to the future. Some propose integrating smong into school curriculum, ensuring every child knows its lessons. A teacher said.

‘Smong’ isn’t just a story. It’s a life-saving guide that must be passed on to every generation.

Technology can also be an important means of preserving the native understa. Digital videos, disaster simulations, and interactive storytelling could bring smong to a tech-savvy audience, making it relevant today.

As we hope these approaches will bridge the old tradition with modern needs, smong transformation highlights that it is not just a relic from the past. Its narrative must evolve to adapt to the times, ensuring its treasured knowledge remains alive amid social changes.

In the face of ongoing disaster threats, particularly in Indonesia’s Ring of Fire, smong offers a valuable lesson on how preserving local wisdom can form the foundation for disaster preparedness.

Alfi Rahman receives funding from the Ministry of Education, Culture, Research and Technology of Indonesia for this research (grant number 0168/E5/PG.02.00.PL/2023 and 094/E5/PG.02.00.PL/2024).

Muzayin Nazaruddin tidak bekerja, menjadi konsultan, memiliki saham, atau menerima dana dari perusahaan atau organisasi mana pun yang akan mengambil untung dari artikel ini, dan telah mengungkapkan bahwa ia tidak memiliki afiliasi selain yang telah disebut di atas.

– ref. From pop songs to baby names: How Simeulue Island’s ‘smong’ narrative evolves post-tsunami – https://theconversation.com/from-pop-songs-to-baby-names-how-simeulue-islands-smong-narrative-evolves-post-tsunami-246153

Source: The Conversation – Indonesia – By Suraiya Kamaruzzaman, Dosen Fakultas Teknik / Kepala Pusat Riset Perubahan Iklim USK, Universitas Syiah Kuala

20 years have passed since the Aceh tsunami, leaving deep scars on Indonesia, especially for those directly affected. Aceh was also recovering from a three-decade armed conflict between the Free Aceh Movement and the national government

Throughout December 2024, The Conversation Indonesia, in collaboration with academics, is publishing a special edition honouring the 20 years of efforts to rebuild Aceh. We hope this series of articles preserves our collective memory while inspiring reflection on the journey of recovery and peace in the land of ‘Serambi Makkah.’

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Acehnese women have long been integral to the history of their region, particularly after the 2004 tsunami, one of Indonesia’s deadliest natural disasters, and the Helsinki Peace Agreement, which ended years of conflict between the government and the Free Aceh Movement (GAM). Despite their crucial contributions to rebuilding and fostering peace, women in Aceh still face major challenges in ensuring that the peace achieved includes their needs and rights.

Their efforts often go unrecognised, and the policies that shape their lives fail to address their realities. In some cases, these policies actively discriminate against women.

Policies that marginalise women

As the conflict in Aceh escalated into firefights, lasting over a decade of 1989-2005, many women became primary breadwinners, ensuring their children’s education and providing emotional support to their families. Around 2,000 women actively participated in the fight, picking up arms as combatants.

In the years following the 2004 tsunami and the 2005 Helsinki Peace Agreement, some progress was made to include women in policy-making processes. However, the outcomes have been unremarkable. Policies implemented after the peace agreement rarely put women’s needs first or acknowledged their efforts.

For instance, Aceh’s 2009 Qanun–a regulation unique to Aceh–aims to promote women’s empowerment and protection, but its implementation remains weak. Women have little say in decision-making, and their representation in province, district, and city-level leadership posts remains minimal.

Here are some examples of how women in Aceh have been sidelined in decision-making, discriminated against in their daily lives and frequently harassed:

• Absent in politics: In 2017, only one woman was elected deputy mayor among 23 district leaders. Similarly, just two out of 65 top provincial officials were women. These figures reflect a stark imbalance, especially when compared to the substantial roles women played during the conflict and its aftermath.

• Clothing guideline: Regulations ostensibly implemented under Islamic law often restrict women’s freedoms. For example, West Aceh’s 2010 regulation requires women to wear skirts, prohibiting the use of trousers despite their roots in traditional Aceh’s attire. Women become subjects of public inspection, and violations ends with them not receiving public services that should be open for any citizens.

• Discriminatory norms and limiting women’s freedom: In Lhokseumawe, a 2013 circular mandated women ride sidesaddle on motorcycles, even though such a position increases the risk of accidents. Similarly, a 2018 directive in Bireuen forbids women from being served in cafes after 9 PM without a male guardian and bans women from sitting with unrelated men.

• Gender-based violence: Aceh also faces high rates of violence against women. Between 2019 and 2023, more than 5,000 cases of violence against women and children were reported. Shockingly, Aceh has the highest number of rape cases in Indonesia.

• Insufficient support for victims: Despite the severity of the issue, support for survivors remains inadequate. From 2020 to 2024, only 0.12% of Aceh’s provincial budget was allocated to the Women’s Empowerment and Child Protection Agency. While this allocation has increased slightly over time, it is still lacking to address the needs of women, particularly those who suffered from violence and the conflict.

Young women as the agents of change

The younger generation, particularly Gen Z, offers hope for a brighter future. Acehnese young women are increasingly leveraging digital platforms to advocate for their rights and challenge societal norms. Their ability to connect with global networks gives them tools to amplify their voices and demand equality.

This new generation has the potential to drive meaningful change, but they face entrenched patriarchal norms that require dismantling. To achieve substantial peace and gender equality in Aceh, empowering young women as agents of change and supporting their initiatives to create a more inclusive society is essential.

To ensure that Aceh achieves lasting peace that benefits everyone, several steps are necessary:

• Inclusive policy-making: Women must be included in all decision-making processes, especially those related to peacebuilding and post-conflict recovery.

• Reforming discriminatory policies: Laws restricting women’s rights must be repealed to create a more equitable environment.

• Comprehensive support for survivors: Addressing the needs of survivors of violence through legal, medical, and psychological support is crucial.

• Strengthening Legal Protections: Laws like Aceh’s Qanun Jinayah (Islamic Criminal Law) should be revised better to protect women, particularly victims of sexual violence.

Acehnese women have demonstrated remarkable resilience and strength throughout the region’s history. By ensuring their voices are heard and their rights respected, Aceh can move closer to achieving true peace and equality for all its citizens.

Suraiya Kamaruzzaman tidak bekerja, menjadi konsultan, memiliki saham, atau menerima dana dari perusahaan atau organisasi mana pun yang akan mengambil untung dari artikel ini, dan telah mengungkapkan bahwa ia tidak memiliki afiliasi selain yang telah disebut di atas.

– ref. Acehnese women: Crucial role in peacebuilding overlooked, discriminated by local regulations – https://theconversation.com/acehnese-women-crucial-role-in-peacebuilding-overlooked-discriminated-by-local-regulations-246240

Source: The Conversation – Indonesia – By Norma Susanti RM, Peneliti di Tsunami and Disaster Mitigation Research Center (TDMRC) dan Pusat Riset Ilmu Sosial dan Budaya (PRISB) Universitas Syiah Kuala, Universitas Syiah Kuala

20 years have passed since the Aceh tsunami, leaving deep scars on Indonesia, especially for those directly affected. Aceh was also recovering from a three-decade armed conflict between the Free Aceh Movement and the national government

Throughout December 2024, The Conversation Indonesia, in collaboration with academics, is publishing a special edition honouring the 20 years of efforts to rebuild Aceh. We hope this series of articles preserves our collective memory while inspiring reflection on the journey of recovery and peace in the land of ‘Serambi Makkah.’

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The devastating 2004 Indian Ocean Tsunami remains etched in the memories of many,especially in Aceh, where the disaster claimed hundreds of thousands of lives. Among the casualties, women were disproportionately affected by a four-to-one ratio.

Twenty years later, the struggle to guarantee women’s rights continues to face significant hurdles. Despite the historical records of women’s leadership in shaping the region and the impacts bore by women in the tragedy, their involvement in modern Aceh’s development remains minimal.

Disaster recovery: Shifting paradigms

Aceh has a remarkable history of female leadership, with figures such as Cut Nyak Dhien, Cut Nyak Meutia, Laksamana Keumalahayati, Pocut Baren, and Tengku Fakinah playing pivotal roles in defending the region against Dutch colonial forces.

Even further back in history, Aceh witnessed the reign of formidable female rulers such as Sultanah Tajul Alam Safiatuddin (1641–1675) and Nurul Alam Naqiatuddin (1675–1678), among others, who led the Aceh Darussalam Kingdom—an influential Islamic power in Southeast Asia.

Fast-forward to modern history, the prolonged armed conflict between the Free Aceh Movement (GAM) and the Indonesian Government (1976-2005) also highlighted the crucial role of women. When many men fled for safety, grassroots women stood firm, shouldering dual domestic and public responsibilities. They negotiated with military forces to ensure village safety, advocated for the release of detained family members, and secured food for their communities despite immense challenges.

This narrative — documented in personal accounts,research, and reports — reveals the depth of women’s contributions to their communities amidst adversity.

Unfortunately, the resilience of Acehnese women remains unacknowledged post-tsunami and conflict. Initiatives to involve women in development are concentrated in the capital, Banda Aceh, while their representation in politics is liminal.

A dedicated space for women: The MUSRENA initiative

In Banda Aceh, the government has taken significant steps to promote women’s participation in development planning. One notable initiative is the establishment of MUSRENA, a special women’s forum designed to gather and integrate women’s proposals into local development plans. Funded by regional budgets and village allocations, these forums provide a platform for women to articulate their needs and experiences.

The outcomes from MUSRENA dialogues are compiled in stages, from the village to the municipal level, ensuring they become part of the major decisions agreed upon in each level’s planning forum.

The MUSRENA initiative owes much to the leadership of Illiza Sa’aduddin Djamal, who served as Banda Aceh’s deputy mayor between 2007 and 2014. Under her guidance, the forum was institutionalised through regulations, ensuring its sustainability.

However, this innovative model has yet to be widely adopted by other regions. To maximises its output, MUSRENA needs capacity-building activities accessible to women from diverse backgrounds and serves as a strategy to increase the number of women leaders.

Women in politics: Gaps in representation

The representation of women in Aceh’s political and governance structures remains limited. Between 2014 and 2019, only 12 women served in Aceh’s 81-member legislative council, but this number further dropped to eight in the 2024 election — far below the minimum representation threshold of 30%. This underscores the persistent challenges faced by women in gaining political footholds.

The lack of representation is also evident in Aceh Provincial Government. Women occupy just only 5 out of 62 senior roles and 49 out of 283 mid-level roles, highlighting the stark disparity between men and women in leadership.

Independent commissions in Aceh, which should ideally foster inclusive leadership, have also failed to create a supportive environment for women leaders. The absence of women in key strategic positions reflects a broader trend across Aceh, extending down to the village (Gampong) level. Women’s participation remains minimal in village governance despite a 2008 Qanun — regional regulations specific to Aceh — that mandates equality in community leadership and cultural preservation.

Ensuring gender equality in development

Reconstruction after the tsunami demanded a transformative approach to disaster management. A 2007 Law promoting a shift from emergency-focused responses to a more integrated strategy of mitigation, response, and post-disaster recovery has been slow to materialised.

Emergency responses continue to overshadow other phases, and preparedness efforts remain limited and poorly integrated across sectors. Recovery programs often fail to adhere to the “build back better and safer” disaster risk reduction principles.

Gender-responsive disaster management is essential to prepare all segments of society, including women and vulnerable groups, for future crises. The limited role of women in Aceh’s post-tsunami recovery and development processes, especially in contrast with how deeply affected they are by the tragedy, highlights the need for more inclusive approaches.

This requires systemic planning, policy formulation, budget allocation, and implementation. Monitoring and evaluation must emphasise measurable outcomes, guided by frameworks like Regulation No. 13/2014 on Gender Mainstreaming in Disaster Management. Indicators of success should include women’s access to resources, active participation, control over decisions, and equitable benefits.

Women’s experiences and contributions should form the foundation of disaster mitigation strategies. Thus, it is crucial to empower women financially, ensure access to education, improve mental and reproductive health, and enhance political and managerial skills.

Aceh’s history and the lessons from the tsunami and conflict should serve as reminders of the importance of inclusive development. Two decades on, the region must fully embrace gender equality as a cornerstone of its progress. Women’s meaningful participation and leadership are not just a nod to history but a necessary path to a more resilient and equitable future.

Norma Susanti RM tidak bekerja, menjadi konsultan, memiliki saham, atau menerima dana dari perusahaan atau organisasi mana pun yang akan mengambil untung dari artikel ini, dan telah mengungkapkan bahwa ia tidak memiliki afiliasi selain yang telah disebut di atas.

– ref. Acehnese women sidelined from decision-making despite past tragedy and conflict – https://theconversation.com/acehnese-women-sidelined-from-decision-making-despite-past-tragedy-and-conflict-245947

Source: The Conversation – Indonesia – By Aswin Ariyanto Azis, Head of department of Politics, Government, and International Relations of Universitas Brawijaya, Universitas Brawijaya

Indonesia’s decision to pursue membership in BRICS – an emerging economy bloc comprising Brazil, Russia, India, China, and South Africa – signals that President Prabowo Subianto is steering foreign policy in a direction contrasting with his predecessors.

During Joko “Jokowi” Widodo’s two-term administration, then-former Foreign Minister Retno Marsudi led efforts to integrate Indonesia’s economy with Western institutions by working to secure membership with the OECD.

Since BRICS is an alternative to Western-dominated organisations, many observers scrutinised and questioned Indonesia’s nonalignment commitment. However, Foreign Minister Sugiono argued that BRICS aligns with Indonesia’s ‘free and active’ foreign policy, allowing Indonesia to collaborate widely without aligning too closely with any single bloc.

For Sugiono, joining BRICS means paving the way to advance the new government’s goals of food security, energy independence, poverty alleviation, and human capital development. The bloc offers access to funding, technology, and trade opportunities to tackle key challenges in those sectors. BRICS, with its emphasis on fairness and cooperation, supports Indonesia’s vision for a more inclusive and sustainable future.

The shift from Retno’s OECD focus to Sugiono’s BRICS approach reflects at least two visions. First, Indonesia seeks to reassess its strategic position as the leading economy in Southeast Asia. Second, the country seeks to switch from its nonalignment stance to multi-alignment. The later will help navigate partnerships with both developed and emerging economies, balancing traditional alliances with new opportunities.

Joining BRICS can amplify Indonesia’s influence in its already strong ties with each of the member countries and unlock opportunities beyond one-on-one partnerships.

Fear of missing out

Indonesia’s pivot to BRICS reflects both its relationship with major powers, such as China and the US, and regional pressures.

Neighbouring countries Malaysia and Thailand have recently expressed interest in BRICS, creating a sense of competition within Southeast Asia. Both countries joining the bloc could erode Indonesia’s leadership and influence in the region, especially in affecting global affairs.

Through ASEAN, Indonesia has sought to act as a regional stabiliser and mediator amid rising polarisation between the West and China.

As its de facto leader, Indonesia has historically championed initiatives like the South China Sea Code of Conduct and Myanmar’s peace process. Its G20 presidency further underscored its role as a mediator between global powers.

This ‘fear of missing out’ has spurred Indonesia’s interest in BRICS.

Joining BRICS ahead of its regional peers ensures that Indonesia maintains its leadership position in ASEAN. For Prabowo’s administration, BRICS offers a platform to advance Indonesia’s interests in maritime security, economic growth, and global governance. It is a strategic move beyond an economic decision to amplify its voice on global issues and prevent fellow Southeast Asian countries from overtaking it in shaping the bloc’s agenda.

Bold (but not one) direction

Indonesia’s BRICS membership announcement highlights the new administration’s foreign policy ambitions, centred on two key shifts: adopting a multi-alignment strategy and strengthening its ‘good neighbour’ policy.

Prabowo envisions engaging with all nations, fostering friendly relations while opposing oppression. This approach resonates with Indonesia’s historical commitment to sovereignty and equality in international relations.

Indonesia has traditionally adhered to a nonalignment principle. This virtue has aided the country navigating major power blocs without binding itself to any single alliance. However, the current geopolitical climate – marked by intensifying tensions between global powers, regional conflicts, and intricate challenges – demands a more flexible and strategic approach.

By joining BRICS, Indonesia avoids taking sides and instead diversifies its partnerships to maximise benefits. This multi-aligned approach enables active participation in BRICS discussions on multilateral reform.

Prabowo’s ‘good neighbour policy’ further underscores the importance of maintaining positive relations with all countries. It empowers developing nations and advocates for a more equitable global order and economic system. This strategy also facilitates Indonesia’s resilience by fostering partnerships in food and energy security, poverty alleviation, and human capital development.

Such collaborations reduce reliance on Western financial systems and enhance Indonesia’s autonomy. Ultimately, these strategic directions position Indonesia as a sovereign and dynamic player capable of balancing global relationships while advancing its own priorities.

What about the OECD?

This move does not mean the OECD is off the table for Indonesia. Instead, Prabowo’s approach reflects a dual-track strategy that values both alliances for their respective benefits.

The OECD remains a long-term objective to enhance Indonesia’s economic governance and regulatory standards. It serves the goal of providing the country with stable relationships within the Western economic framework. Meanwhile, BRICS offers an immediate avenue for Indonesia to deepen ties with equivalent economies and actively shape policies that impact the Global South.

Sugiono’s statement in Kazan emphasised Indonesia’s commitment to engaging in other forums, including the G20 and OECD discussions. It highlighted the country’s flexibility in international alliances.

This dual-track strategy reinforces Indonesia’s role as a bridge between developed and developing nations, maximising the benefits of both alliances without sacrificing its autonomy.

What’s next for Indonesia?

Indonesia’s decision to join BRICS marks a significant evolution in its foreign policy. By participating in BRICS, Indonesia positions itself as a critical player in global discussions on economic reform and development, asserting its voice within a multi-polar world order.

Indonesia is charting a path that balances traditional alliances with emerging opportunities, reinforcing its role as a dynamic, independent player on the world stage.

Aswin Ariyanto Azis tidak bekerja, menjadi konsultan, memiliki saham, atau menerima dana dari perusahaan atau organisasi mana pun yang akan mengambil untung dari artikel ini, dan telah mengungkapkan bahwa ia tidak memiliki afiliasi selain yang telah disebut di atas.

– ref. Indonesia’s BRICS agenda: 2 reasons Prabowo’s foreign policy contrasts with Jokowi’s – https://theconversation.com/indonesias-brics-agenda-2-reasons-prabowos-foreign-policy-contrasts-with-jokowis-242920