Social injustice threatens unity

Social injustice threatens unity

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The followings are excerpts from a paper presented at a
seminar organized by the Driyarkara School of Philosophy recently
in connection with its 25th anniversary. This is the first of a
two-part article.
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By Franz Magnis-Suseno

JAKARTA: We have to realize that the seemingly impressive
national unity is not impervious to disintegration. These threats
are real, in spite of the fact that some would still consider
them potential. Only if we succeed in overcoming them can
Indonesia's national unity be guaranteed.

Among the many threats and challenges faced by Indonesia,
there are three that require special attention. The potential
reaction to the currently prevalent centralism, "primordialism"
(the centrifugal forces originating from race, ethnic and
religion differences), and the fact that there is not yet true
social justice here.

It seems that the potential impact of centralism in decision
making has not been fully recognized. In the many countries where
centralism is given too much latitude the regions commonly
believe that they are just objects of the policies of the center.
The policies, perceived as masks for efforts to exploit their
resources for the center's interests, have prompted separatism in
its many different forms.

As a matter of fact, we do not have to go far to find
examples. The majority of rebellious movements in the 1950s were
merely reactions against the central approach of the Jakarta
government at that time. The concept of regional autonomy, which
should have served as one of the underpinnings of national unity,
has been subject to narrow-minded suspicions ever since the
Dutch, at the end of their colonial era, tried using it for their
own objectives.

Law No. 5, 1979, on village administration, which stipulates
that the format of Javanese village administration should be
applied throughout the country, has long been criticisized by
experts on social science, who call it a disaster. However, there
has been no change whatsoever.

Today, it seems that bureaucrats in the provincial- and
district-level administration are unlike their predecessors in
the 1950s in that they no longer voice the interests of their
regions, perhaps because they no longer suffer from a lack of
funds. On the other hand, various incidents surrounding the
recent elections of governors and regents indicate the existence
of a strong discontent.

It has indeed become imperative for us to refer back to the
characteristics of Indonesian nationalism that is based on unity
in diversity. Regional autonomy is not only the quest for
economic and administrative rationality, but ultimately serves as
the benchmark for respect for the independence of the people in
the regions. Once separatism begins, it will be very difficult to
contain.

The biggest threat to national unity all over the world stems
from primordialism. The majority of armed conflicts nowadays, as
well as all the conflicts that have broken out in the last three
years, are primordial in character. Examples are found in
Myanmar, Sri Lanka, India, Pakistan, Afghanistan (in the post-
Soviet era), Somalia, Rwanda, Burundi, South Africa (Inkatha vs.
ANC), Northern Ireland, Spain, Ethiopia, Sudan, Southern
Philippines, as well as in the former Soviet Union and
Yugoslavia.

By 'primordialism' I mean emotional attachments or motivations
based on traditional ethnic attachments. It refers to the
situation in which the only loyalty one feels -- besides loyalty
to one's family, friends and certain others -- is towards one's
native social reality, such as locale, ethnicity, religion or
race. Religion-based primordialism can be fundamentalistic or
otherwise.

Primordialism refers to one's inability to feel attached to
social units that exceed the boundaries of one's circles, such as
nation, humanity, and common brotherhood.

There are two types of primordialism. The first is
characteristic of pre-modern societies and is not a significant
problem. These societies are still unexposed to the concepts of
nation and universal humanity, not because they reject them but
simply because they have not been exposed to them.

It is the second variety of primordialism that poses threats
to national unity. Not only is it an attitude that emphasizes
attachment to one's primary circles, but it is also one that
rejects other circles.

Primordialism is a regressive attitude. It is usually the
result of a situation in which a group of people becomes confused
and shocked as he is, or they are, confronted by the changes of
values and culture that accompany modernization. Primordialism is
a total, negative reaction against the excesses of modernization.

One of the signs of secondary primordialism is exclusivity.
Whatever does not belong to one's ethnicity, or religion, or
local customs is rejected, mistrusted, and frequently hated. A
primordial person fails to feel moved when he thinks of his
fatherland, he does not have affection for his nation, he feels
no solidarity with others belonging to the same nationality but
that have different religions or ethnicities.

He is closed up as far as appreciation of human dignity is
concerned, since he can only think and feel within the framework
of "us versus them". The worst aspect of all is that, from the
primordial perspective, virtues such as kindness, the ability to
feel sorry for others, the willingness to forgive, and sense of
justice can only be mobilized towards those who belong to "our
group", while those who belong to "their group" are subject to
distrust and hatred.

In extreme cases, criminal actions can be taken against them
without having to feel guilty, as we see in Yugoslavia.

In regions where primordialism prevails, nationalism must
fade. Nationalism has served as the strongest political force in
the last two centuries. A nationalist feels passion for his
nation. His heart is bound to his nation. He is willing to make
sacrifices for his compatriots, regardless of where the latter
comes from a different religion or ethnic background.

Nationalism is the only spiritual force capable of uniting the
majority of states that currently exist in this world. Adhering
to primordialism means that one cannot appreciate the value of
national unity. Primordialism also threatens nation building, as
it makes social compromises difficult to achieve.

In Indonesia, which is not primordialistic in nature, a
Catholic can always work together with a Moslem, a Javanese with
someone from Gorontalo, a Protestant from Batak Toba with a
Balinese. Overlapping loyalties as a Javanese, a Moslem and an
Indonesian balance each other out, and this allows for inclusive
attitudes, as they exist within common perception of nationalism,
a sentiment inherited from our ancestors that is so open and full
of tolerance.

However, the moment one starts subscribing to primordialism,
one also begins to dissect one's society into "us against them",
and thereby becomes exclusive. Cooperation within the framework
of nationalism perception will become more difficult.

Dr. Franz Magnis-Suseno is a senior lecturer at Driyarkara
School of Philosophy in Jakarta.