Could You Trust Your News Feed? Indonesia’s Presidential Elections Embrace Fact-Checking, but at What Cost?

2024 is the year of democracy for Indonesia. The democratic election required actual and factual information. However, the hoax is a crucial threat to the Indonesian election. Reflecting on the previous election in 2019, hoaxes could cause unrest and confusion in the community, affecting the election results. In that year, the Ministry of Communications and Information of Indonesia (Kominfo) stated that the hoaxes circulating reached 3356 from August 2028 to 30 September 2019. It suggests that the hoax threat on the election is serious for the democratic election in Indonesia.

Regarding the face of the 2024 election, the Kominfo counted 160 election hoaxes that spread through 2623 on social media from 17 July 2023 to 6 January 2024. About 1236 pieces of content have been taken down; the rest are still in the process. So, in terms of addressing that issue, the Kominfo held press release no. 11/HM/KOMINFO/01/2024 about the Anti-Hoax Task Force by the central of the Indonesian Journalists Association (Persatuan Wartawan Indonesia – PWI), on Tuesday, 9 January 2024. Budi Arie Setiadi, as the Kominfo, encourages the increase of digital literacy through the national digital literacy movement in the upstream. Following this, emphasize the validation of the facts and information process and hoax content access cut-off. Lastly, the downstream level is support for law enforcement. This mechanism of collaboration is expected to increase the effectiveness in identifying and handling election hoaxes.

This initiative is likely to mainstream fact-checking in the media. This step can be one of the solutions to overcome the threat of election hoaxes by an effort by the media to check the truth of information circulating in the community. This strategy takes the role of helping society to differentiate the facts and hoax information about the election. This is vital to ensure that society is able to make the right decision on election day. Some media concerned with fact-checking are Kompas, Tempo, Katadata, and Narasi. Citizens can access those media to check for information.

Besides that, the decrease in the number of election hoaxes is likely due to several factors, including improving society’s awareness of election hoaxes and increased digital literacy. To some extent, I underscore the role of women, especially mothers, to decrease the election hoaxes in family groups to minimize the spread of hoaxes from the family level. Echoing the media, fact-checking for women at the grassroots level should be highlighted by the media, particularly from the feminist media. This can be influenced by encouraging women to be exposed and educated about media literacy skills, spreading the information about the importance of media fact-checking in their families or communities, and supporting the effort to develop independent and transparent media fact-checking. Hence, empowering women through community initiative and media literacy are vital to support media fact-checking at the grassroots level, ensuring a safer election.

Moreover, strengthening the role of media in fact-checking during election periods also requires support from the authorities. The capability and quality of fact-checking should also be improved. The media must implement the verification standard and employ appropriate fact-checking methods. Next, increasing individual awareness of hoaxes also plays a significant role in eradicating hoaxes. People need to improve their digital literacy and be critical of information circulating on social media. Hence, those steps will likely be more effective in overcoming the threat of election hoxes and safeguarding electoral democracy in Indonesia.

Nonetheless, this scheme of strategy can also be utilized as the government’s effort to control the information that is being spread and limit freedom of speech. Media fact-checking might be used for people who spread information authorities consider hoaxes or propaganda or discredit critics’ arguments.  

The potential utilization of media fact-checking needs to be watched out for. The public needs to be critical of the information conveyed by the government and media. The public must also support efforts to ensure that media fact-checking is conducted independently and transparently for peace and a prosperous election.

Source of image : https://www.kominfo.go.id/content/detail/54118/siaran-pers-no-25hmkominfo012024-tentang-tangkal-hoaks-soal-pemilu-2024-kominfo-gencarkan-tiga-inisiatif/0/siaran_pers

Southeast Asia region is notable for its vast religious and cultural diversity. This factor can create peace and a prosperous society but is likely a source of conflict without proper management. To maintain this situation, the ASEAN Institute for Peace and Reconciliation (ASEAN-IPR) and the International Dialogue Centre – KAICIID trained interreligious and intercultural Dialogue for ASEAN Officials on 27 November – 1 December 2023 in Bangkok, Thailand.

26 official participants from the ASEAN member countries participated in this training session. The participants were from various backgrounds, including governmental members or officials from the National Security Council, etc.

The two main objectives of this training are increasing the awareness and knowledge of interreligious dialogue (IRD) and intercultural dialogue (ICD) to promote understanding among communities from diverse religious and cultural backgrounds and facilitate stakeholders with the necessary religious and cultural comprehension to facilitate them in creating holistic policies to address political and social issues in ASEAN.

During the five-day training, the participants were provided with several materials, including:

1. History, theory, and dialogue methodology.
2. Introducing dialogue skills and various types of dialogue.
3. Conflict analysis framework, conflict transformation, and strategic peace development framework.
4. Best practices in engaging multi-faith/cultural leaders and communities.

On occasion, the participants had an opportunity to attend the Kudi Khoa-Kudi Chin community of Klongsan, Bangkok, to observe the disparity between religion and culture can coexist peacefully.

This training obtained positive feedback from the participants. They suggested that the training offers a vast religious and cultural perspective, as well as relevant skills to address the complexity of race and religious tendencies in the ASEAN region.

This training is a crucial effort in promoting interreligious and intercultural dialogue. Those types of dialogue schemes are a vital key to developing peace and a prosperous society in the ASEAN region. However, this can only contribute to preventing or solving the conflict caused by religion and culture in ASEAN. Dialogue is important to strengthen understanding and tolerance, but it is inadequate to address the core of conflicts like intolerance and discrimination. ASEAN member countries must initiate more concrete and robust actions to advance the IRD and ICD. Such steps may include: First, increase the participation of state and religious leaders in ASEAN member countries. Second, improve the collaboration with the interfaith and intercultural dialogue institutions. Third, expand the scope of training to gain more participation from ASEAN member states, especially for women. Fourth, incorporate education on IRD and ICD into the school curriculum. By strengthening this way, ASEAN possibly enhances its efforts to develop peace and a prosperous society for all.

Source of image : https://asean-aipr.org/joint-asean-ipr-kaiciid-news-releaseasean-ipr-kaiciid-training-on-interreligious-intercultural-dialogue-for-asean-officials/

The 2022 French film, situated in Saint-Paul, narrates the compelling tale of four women—Marguerite, Suzanne Faure, Agnes, and Caroline Dewitt—who made significant contributions to France’s efforts against the Germans during the First World War in 1914. Each woman assumed a distinct role, showcasing their impact during the wartime period.

Agnes, a nun, transformed her church into a makeshift hospital for wounded French soldiers, collaborating with fellow nuns to provide essential medical care. Noteworthy in Agnes’ narrative is her focus on the mental well-being of the soldiers. Eventually, the hospital’s overseeing doctor granted Agnes permission to address the mental health concerns of the soldiers.

Suzanne Faure, pursued by a French intelligence agent due to accusations related to an illegal abortion, sought refuge in Saint-Paul. While on the run, Suzanne actively treated wounded soldiers at the makeshift hospital, initially manned by a lone surgeon. With Agnes’s intervention, Suzanne expanded her role to assist the doctor, thereby enhancing the efficiency of the hospital’s treatment and care processes.

Caroline Dewitt, the wife of a trucker compelled to take over her husband’s business during his wartime deployment, encountered challenges finding a buyer for her truck. Resourceful and resilient, Caroline ingeniously converted her truck into an emergency ambulance to facilitate the evacuation of injured soldiers.

Marguerite, a prostitute searching for her son, discovered his frontline deployment in the war. In a compassionate gesture, Marguerite assisted in evacuating her son’s friend, injured by a German soldier. Facing a syphilis outbreak in her brothel, Marguerite approached Dewitt, proposing that the prostitutes serve as drivers for the ambulance. This collaborative plan received approval from the general in Saint Paul.

Upon the success of the French offensive, the crucial role played by these emergency ambulances became evident, leading to the prompt medical attention and survival of numerous French soldiers. In recognition of their efforts, the President of France honoured the four women.

The film illustrates the strategic role that women can play in war conditions, highlighting their capacity for innovative ideas that save human lives. While the movie does not explicitly delve into the role of women in peacebuilding and conflict reconciliation, it underscores the invaluable contributions women can make to preserving life during times of war.

Source of image: https://www.tvinsider.com/show/women-at-war/

The Kenduri Peace conducted on November 28, 2023, by the Asian Muslim Action Network (AMAN) Indonesia in collaboration with the Central Java Provincial Office of Women and Children Empowerment served as a commemoration for the enactment of Central Java Governor Regulation No. 51 C of 2023. This regulation, established in September 2023, delineates the Regional Action Plan for the Protection and Empowerment of Women and Children in Social Conflict (RAD P3AKS) for the period 2023-2027. The initiative was organized to express gratitude for the regulation, which seeks to enhance the efficacy of safeguarding and empowering women and children amid social conflicts.

For further detail about this event : https://amanindonesia.org/2023/11/30/aman-indonesia-dan-dp2a-jawa-tengah-gelar-kenduri-perdamaian/

Source of image : https://images.app.goo.gl/XzzbgtHr2A2viSEA7 – AMAN Indonesia

Unveiling the Political Edicts as Feminist Weapons: The rising of women ulama in Indonesia. Echoing the vibrant of Islamic feminism through transformative political assertion.

On 20 November 2023, the Indonesian Congress of Women Islamic Scholars (Kongres Ulama Perempuan Indonesia – KUPI) network collaborated with the Centre Studies of Gender and Children (Pusat Studi Gender dan Anak – PSGA) Universitas Islam Negeri Hidayatullah Jakarta conducted a discussion forum and declare the Political Edicts of Women Scholar – Maklumat Politik Jaringan Ulama Indonesia.  This event was held hybrid scheme with the theme “Clean and Dignified Election for a Just Civilization” and attended by more than 250 participants. This initiative revealed the strategic women’s role in responding to the political year in Indonesia.

In her speech, Ny. Hj. Badriyah, the leader of the KUPI Consultative Assembly, encourages the KUPI members and all the civil society elements to ensure the election in 2024 is implemented within the norms and in an appropriate manner (makruf). This principle must be followed for obtaining democracy and blessing elections for all nations not only for specific political actors. Afterward, all KUPI members read the five points of the decree in response to the Indonesian political situation. The first maklumat emphasized the nation’s noble ideals and enforced to upholding of human rights and the principle of state sovereignty. Second, the makruf norms and processes should be implemented in the election. All agendas to weaken democracy cannot be justified. Third, encourage women’s participation and representation in all aspects of organizing elections, in order to have dignity and integrity, so as to realize a civilization of justice. Fourth, continue to strengthen, maintain, and nurture the working power and movement of civil society to ensure that a true democratic process takes place. Fifth, Indonesian Muslim women scholars are determined to make a leadership contribution to participate in guarding the true democratic process.

From those edicts, the KUPI not only declared its position in the Indonesian political constellation, but also to some extent it will escalate the transformation of Islamic feminism in Indonesia. According to Haideh Moghissi, Islamic feminism is used to differentiate certain feminist agendas of women’s Muslim activities to reform women’s interest in social life and legal prescriptions that regulate the Muslim communities. The reality of reforming the rigid religious and social-culture practice is to find the strategies to attain equality and justice. Moreover, Nor Ismah argues women Muslims in Indonesia play a significant role as Islamic scholars (ulama) either in the public sphere or at the grassroots level. Even though their contributions were usually neglected by men, women had a religious authority as men to declare fatwas. Their authority is based on the local community’s sensitivity and knowledge. However, the KUPI forum escalated the national network of women ulama in Indonesia. It seems to bring a new atmosphere for the women Muslim feminists in Indonesia to advance gender leadership equality.

Through this KUPI edicts for the election in 2024 will be a milestone in the political transformation of Islamic feminism in Indonesia. To some extent, this movement can be achieved because of the power of the women’s ulama network in Indonesia through the platform KUPI. In other words, transforming Islamic feminism requires the bottom-up structural network of women’s agency. They were positioning their self as men who could play a crucial social-culture aspect of life to create a fatwa. In the previous conference KUPI event, they proposed the fatwa regarding the marginalization of women protecting the Republic of Indonesia from the dangers of violence in the name of religion, and the issue of protecting women from the danger of forced marriage.

Ahead of the Indonesian election year, is a promising moment for the KUPI to transform and strengthen its position to play a crucial role in political constellations. It is proven that the edicts not only emphasized the goal and the principle of democracy but also encouraged more women representatives in politics and the significant role of Muslim women’s leadership in maintaining the democratic process. It means not merely the concepts of the Islamic feminist movement but also the noble ideals for Muslim women to involve themself in reforming the religious rigid about the participation of women in the political constellation.

There is a possibility that this Political Edicts of Women Scholar can increase the chance of filling in the gender quota in Indonesia. As the experience, from the previous election only around 13,3% in 2014, and 20,5% in 2019. However, it will be impossible to obtain if there is no political education for Muslim women. Since the political constellation in Indonesia regulates that the candidate should be part of the party, Muslim women who want to represent their religion should join the party. To facilitate or encourage their representative candidate in 2024, the KUPI must consider this scheme or announce a fatwa that it is not terrible to join the political party. If the next election attains the gender quota, it will be hard to deny that the Muslim women’s edicts contribute to it.

Moreover, reflecting the cruel latest election that resulted in massive social cleavage because of the polarization in politics. The member of KUPI must propose a strategy to maintain election peace as in their edicts. They should create a technical guidelines strategy to educate and warn Muslim women to maintain the political issue during the election period.

In conclusion, the Political Edicts of Women Scholar will bring a new atmosphere to the political dynamic in Indonesia. How those edicts will work depends on the follow-up action of the members to realize in the next year. However, this step demonstrated the notion of the political transformation of Islamic feminism in Indonesia.

Source of image: https://images.app.goo.gl/qKdWrB2FHJgVvH6HA

On 5 December 2022, ASEAN released the Regional Plan of Action on WPS. This milestone indicated that ASEAN is committed to strengthening the WPS as a crucial part of achieving sustainable peace and prosperity in the region. It is also evidence of how ASEAN concerned about women’s empowerment issues since 2004 when this organization created the Declaration on the Elimination of Violence Against Women in the ASEAN region. The escalation of WPS was also signaled when the ASEAN leader adopted the Joint Statement on Promoting Women, Peace, and Security in ASEAN at the 31^st ASEAN Summit in November 2012. Subsequently, at the ministerial dialogue in September 2020, ensured the integration of WPS into regional policies and frameworks across the three ASEAN community pillars.

There are six main components to the RPA WPS. An overview of pertinent contextual aspects is provided in the first section. The RPA WPS is intended to respond to both established and new security concerns, including climate change, disasters, pandemics, and violent extremism. It acknowledges the overlapping and intersecting threats and challenges associated to peace and security. The fundamental international and ASEAN regional frameworks are covered in Section 2. The RPA WPS seeks to close gaps and increase the effect of ongoing work related to WPS by building on regional and global frameworks that are already in place. By providing an overview of the advancements, difficulties, and prospects associated with WPS in the ASEAN area, Section 3 fills up some of these gaps.

 Section 4 of the RPA WPS provides an explanation of its goals and reasoning, and Section 5 provides a thorough procedure for creating the regional plan. A results-based implementation strategy with prioritized actions, expected outputs, and desired outcomes is presented in the following sections. Clear guidelines for WPS implementation throughout the area that allow for flexibility in order to fit with national and sub-national peace and security priorities are one of the main objectives. The initiative aims to display and encourage the wider implementation of ASEAN’s history of creative local approaches to peace and security, especially those spearheaded by women. By showcasing effective practices across ASEAN, the RPA WPS aims to build new connections between local projects and regional WPS strategies.  In the end, the strategy hopes to make a meaningful difference for a variety of groups within the ASEAN area, including women, men, youth, children, and marginalized people.

Source: https://wps.asean.org/resources/asean-rpa-wps/

Source of image: https://images.app.goo.gl/ZAVBt7f5KE5N9UFM7

Link to the RPA on WPS ASEAN : https://wps.asean.org/wp-content/uploads/2022/12/FINAL_ASEAN-Regional-Plan-of-Action-on-Women-Peace-and-Security_reduced.pdf