The word democracy, as is often quoted in many writings, comes from the words demos and kratos which means government or power by the people. Meanwhile, the word deliberative comes from the word deliberatio which means consultation or deliberation or considering. The theory of deliberative democracy was coined by Jurgen Habermas, who has also written extensively on the public sphere. Habermas defines deliberative democracy as an alternative way for civil society to be involved in the process of making laws and political policies through various public spaces. Deliberative democracy aims to bring policies closer to the interests of the affected people, and restore the meaning of people's power, instead of elite power as a result of the slow process of political democratization, and that democracy is not balanced with economic democratization.
In Indonesia, the phenomenon of creating public spaces to implement deliberative democracy can be seen from the movements carried out by community organizations. The labor movement runs deliberative democracy through trade unions to fight for workers' rights. The women's movement colored the public sphere by mainstreaming the discourse on the importance of women to be adequately represented in parliament. In this paper, rumahpemilu.org highlights the deliberative democracy of indigenous peoples who are members of the Archipelago Indigenous Peoples Alliance (AMAN), a mass organization that was born from the current of civil society resistance against environmental destruction and human rights violations in the regions.
“AMAN is a legacy of the environmental and human rights movement at that time. In the past, WALHI (The Indonesian Forum for the Environment), which handled many environmental cases, victims of environmental destruction and unilateral land grabbing by the state were indigenous peoples. So, we used to have a cope there, then we became an organization," explained AMAN's Secretary-General, Rukka Sombolinggi, at AMAN's general dialogue with the theme "Two Decades of Indigenous Peoples Movement and Projections of the Jokowi-Ma'ruf Government" in the courtyard of the Taman Ismail Marzuki hall, Cikini, Central Jakarta (9/8).
Prior to the 2007 Pontianak Congress, AMAN's advocacy was confined to a regional-level organization. After that, the organization has a central-level coordinator. Having a coordinator at the central level makes it easier to consolidate and strengthen positions in the democratic space, which often demands several votes. Central management ensures that voices from all regions are connected and are advocated for national issues.
“So, the organization became guided, changed from the regional secretary to the secretary-general. Why is AMAN united? Because indeed for decades since Indonesia's independence, indigenous peoples have continued to experience various forms of oppression. We want to remind the state, if the state does not recognize us, we do not recognize the state," said Rukka.
Rukka emphasized the importance of grouping together so that louder voices can be heard. In a deliberative democracy that uses the spaces provided by law, groups are political actors who cannot be underestimated.
Indigenous Peoples’ Interests
The head of AMAN for the Central Halmahera Region, Munadi Kilikoda, shared the problems experienced by indigenous peoples in Central Halmahera Regency, North Maluku. The expropriation of customary lands and the transition of the economic system from traditional to modern are problems faced by the community.
“Indigenous people's rights are taken away. There is mining, plantations, forestry, all kinds of exploitation of natural resources," said Munadi.
The same problem was mentioned by Syafrin, a youth leader from the Sakai Tribe, Riau Islands. Syafrin reported that construction in the living space of the Sakai Tribe pollutes the community's clean water sources. The impact, according to him, is damaging the biological reproduction of Sakai women. Syafrin also complained about gentrification which he did not find difficult.
“Back in Riau, there were still a lot of forests. Now it has become an artificial forest. We live in a natural environment. But then a lot of modern programs. This modern program changes our old habits and is very difficult for us. Moreover, we lack education. Our economy is minimal. The population continues to decrease every year. Many mothers miscarried, and now many do not have children. I think the cause is environmental damage,” said Syafrin.
Environmental activist and indigenous people from South Central Timor, Aletta Baun, reaffirmed the community's interest in the sovereignty of natural resources as a source of community economics. Indigenous peoples conserve land, water, and plants to sustain life.
“What is voiced by the indigenous people is how to protect land, water, rocks and forests. These indigenous people do not get a salary. They have natural resources. If natural resources are safe, then their life is comfortable. Their interest is how they are not disturbed by their natural resources. Don't disturb the water, don't disturb the rocks, don't disturb the forest," said the woman who is familiarly called Mama Aletta.
Munadi and Syafrin's statements are in line with those conveyed by the Secretary-General of AMAN, Rukka, who is part of the Toraja indigenous people group, South Sulawesi. Rukka said that the economy of indigenous peoples has declined since adat (customary) lands were transferred for industrial and mining development. For example, by making the customary forest a national park, the indigenous people who live in it cannot access the forest to earn a living. Logging is even seen as an illegal activity with a risk of imprisonment. What's more, the indigenous peoples in the forest are not covered by state administration services. The state does not provide services such as the issuance of identity cards, and thus the right to vote, if the indigenous peoples do not move to areas that are recognized as state administrative areas.
“The economic system run by indigenous peoples is stronger than the economic system changed by the state. The personal income of indigenous peoples with direct access to economic resources is greater than now when permits are instead given to large companies that rob indigenous peoples of living space and impoverish indigenous peoples," said Rukka.
Entering the formal politics
2007 was the starting point for changes in the struggle of indigenous peoples who were members of AMAN. After previously struggling in the field to prevent government officials holding weapons from changing land functions, AMAN took a political route. The absence of indigenous peoples' representatives in parliament is recognized as the cause of the absence of indigenous peoples' interests in legal products. AMAN sends delegates/representatives to various political parties to participate in elections and become part of policymakers. AMAN also brought its members and administrators to the Village Head Election This choice is considered safe because as of 2019, there have been 70 legal products that guarantee the rights of indigenous peoples.
“The existing law is a law that always confiscates the land of indigenous peoples. Why are there bad laws? Because we have no representation. Hence there is an expansion of political participation. We sent our friends to join political parties. Go inside, become village heads, regents, members of the DPR (Dewan Perwakilan Rakyat). So, we can do it. We think this is the right decision," said Rukka.
In the 2019 election, 34 AMAN delegates were elected as members of the DPR and the Regional DPR (DPRD). Munadi Kilikoda is one of AMAN's friends who was elected as a member of the DPRD of Central Halmahera Regency. Munadi took part in the 2019 General Election with the intention of representing indigenous peoples in Central Halmahera so that the policies drawn up by the DPRD and the Regional Government would not always harm the local community.
“What happened to the indigenous peoples confirmed our commitment to join a political party. We want to be the policymakers to ensure that the policies issued by the state are in favor of the rights and interests of indigenous peoples," said Munadi.
Experienced, Aletta Baun, a former member of the Indonesian House of Representatives from Timor Tengah Selatan, revealed the difficulty of safeguarding the interests of indigenous peoples in the law. The various backgrounds and interests of DPR members, as well as the lack of representatives from indigenous peoples, make the interests of indigenous peoples often not as expected. But apparently, Aletta understands it.
“When it comes to the mechanism, there are many rules. Especially if only one person has aspiration. There are many people who run for DPR with different backgrounds. Not everyone thinks about indigenous peoples, even though they are sent by the people. So, can't just say this should be so. We have to think about the state too,” he said.
Elections in the eyes of indigenous people
Munadi and Syafrin welcomed the election and democracy, although it was admitted that elections were often hijacked by money politics which were usually carried out by candidates who were not close to the people. Munadi said that in order for indigenous peoples to actively participate in elections, all parties, both election organizers, political parties, and election activists must educate that election can change the fate of indigenous peoples.
"If you see the election as a necessity, the participation is high. But if you see it only as a routine, being lied to by political promises, it's low. Well, yesterday in Central Halmahera the participation was high. Indigenous people here help each other in holding elections and it was lively too,” said Munadi.
In the Sakai community, as admitted by Syafrin, no candidate or political party has ever come to say hello. The people of Sakai know the candidate from readings in the media and government activities. The election organizers once involved the Sakai community to become election organizers at the lower level.
“Sakai was involved in the election. Become a KPPS in remote areas," said Syafrin.
On the other hand, Aletta reminded indigenous peoples to remain solid in carrying out deliberative democracy in groups. As the testimony of one of the founders of AMAN, Rukmini, the struggle of the groups facilitated by AMAN has succeeded in opening up equal relations between indigenous peoples and the government. There is no launching of a new program without the consultation and consent of indigenous peoples.
"The government used to say that for development, you can't oppose. Even though we have been very hurt. And the government just makes activities, we don't need to be present or not. Indigenous peoples are only objects. Now, if you want to carry out activities in my area, without a consultation process, it's over. So now, if there is development, the indigenous people are the first to attend from the preconditions until the development is finished," concluded Rukmini. []
AMALIA SALABI
This article is translated by Catherine Natalia
