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Title: Anarchism in Indonesia
Author: Anonymous
Date: Apr 17 2011
Language: en
Topics: Indonesia, Asia, interview
Source: https://libcom.org/library/anarchism-indonesia
Notes: Source: Hidup Biasa; Interview published in German in the book Von Jakarta bis Johannesburg - Anarchismus weltweit, Sebastian Kalicha & Gabriel Kuhn (eds.) Unrast Verlag 2010

Anonymous

Anarchism in Indonesia

Can you tell us about the history of anarchism in Indonesia?

MT: As far as I know from my friends' stories and from what I’ve

learned, the origin of anarchism in Indonesia came together with the

arrival of punk music around 1998. At that time anarchy was synonymous

with punk and some people in that community began to delve deeper into

anarchic ideology and values. Since that time anarchist discourse began

to develop amongst individuals or collectives in the punk / hardcore

community, and later to a broader range of groups such as activists,

students, workers; essentially reaching a wider public with different

backgrounds.

Along with the spread of anarchic discourse, many discussions on this

topic began to occur, and anarchy began to be debated, analysed and

criticized more deeply (and this process continues until today, now with

a wider arena of different analyses). The next step was to bring it into

praxis, for instance forming collectives with anarchic principals and

values (decentralized, non-hierarchical & consensus). Despite the many

problems these collectives faced, collective models like this could be

seen as something different, a counter to the model of groups which

always seek to dominate (both in the political sphere and the

non-political) through their hierarchical, centralist, and authoritarian

forms or structures.

Actions such as Food Not Bombs can be regarded as one of the early forms

of direct action emerging from an anarchic praxis here, along with

producing zines and other publication such as newsletter, pamphlets,

etc. At first the themes and issues of zines were mostly about the punk

/ hardcore surroundings, but as time went on and the process developed,

more varied themes and issues were presented such as feminism, anarchy

values, anti-capitalism, global & social resistance, varients of

anarchism, environmental and animal movements, political news , and

others. The progress of anarchy is also helped by the increasing levels

of Internet access; internet media are used by our friends to

disseminate information about anarchist discourse.

PM: I think I have to tell you first, that Indonesian is not familiar

with english language so even in that time internet was also started to

spread, just a little bit of the whole first generation of anarcho-punk

whom understood what is anarchism theoretically. But the urge to do

something, shaped also by the turbulence of economical, political and

social situation around that time, and our thirst to understand about

who we are, led almost half of the first generation towards PRD (Partai

Rakyat Demokratik, or People’s Democratic Party), a Leninist political

party. We didn’t have much choice since we didn’t have much references

in our own language. There were several anarchist pamphlets by Bakunin,

Emma Goldman, Rudolf Rocker, translated by several anarchist friends and

distributed widely. But it didn’t help much since what that classic

thinker wrote is hardly connected to our understanding about our own

place and time. Like, how could we really understood about the evil of

the goverment since at that time Indonesian history had only experiences

life under two presidents? We’re a post-colonial state, and it has a lot

of things to do with the believe that the state is an evil naturally.

Around 2001, one by one burn out and left the party, but a lot of us

still hold the understanding that the only thing that seems possible to

do, is just a way which Lenin said: a revolution under one banner,

transitional government, and such stink like that. We’re also treated as

anomali by a lot of people, since we as anarchists start to believe that

the state is also our systematical enemy. When other people demands to

have more power to Indonesia as a state to have a voice in the

international circle, we declare that the state and all of the

functionaries are also our enemy. And in this time, came the second

generation of self-identify anarchists as a result of the first

generation activities and confusion. This second generation quitely has

more deeper understanding about anarchism and can point the differences

with Leninism, or I can say, this generation learn from the first

generation’s mistakes.

What is the situation today? What are the main groups and currents in

Indonesian anarchism?

JC: As far as I know there is no predominant grouping in Indonesia.

There are just several collectives and individuals from various

backgrounds and pursuing a range of different strains of anarchism. Not

infrequently, this difference in methods gives rise to debate, although

this debate does not cause hostilities between the collectives or

individuals involved. There are even various occasions when these

collectives and individuals from different backgrounds and variants of

anarchism become involved in the same project. Mayday 2007 and 2008 are

examples of this. Several collectives and individuals from various

cities became involved in planning the occasion of Mayday 2007. The

collectives involved were: Affinitas (collective from Yogyakarta),

Jaringan Otonomis (collective from Jakarta), Apokalips (collective from

Bandung) and Jaringan Autonomus Kota (collective from Salatiga). Aside

from these collectives, individuals from various cities such as Bali and

Semarang also participated, as well as people from punk collectives in

Jakarta. The collectives and individuals involved chose to name

themselves Jaringan Anti-Otoritarian (anti-authoritan network). On

Mayday 2007, the number of participants on the action came to around 100

people, all dressed in black. At that time, the message the Jaringan

Anti-Otoritarian was aiming to bring was the redefinition of Mayday,

because at that time Mayday was an occasion dominated by leftist groups

and individuals. Jaringan Anti-Otoritarian's action that day can be

called a success. The anarchist movement, which at that time was

considered non-existant, started to receive attention.

After Mayday 2007, the anarchist movement started to flare up. Several

new groups appeared in different cities. Anarchists also became more

involved in protests, the protests against the building of a nuclear

power station, for example.

As Mayday 2008 approached, the co-ordination between collectives and

individuals in different cites was reactivated. This co-ordination

followed two channels: via the internet and through face-to-face

meetings. This time round, an increasing number of participants were

involved. Unfortunately around that time Apokalips (collective from

Bandung) and Sindikat Melawan (collective from Salatiga) backed down

from being involved in the action for various reasons. The coordination

seemed in disarray, but Affinitas (collective from Yogyakarta) and the

Jakarta collectives as well as some individuals from different towns

still managed to pull through with an action. As with the year before,

the Mayday 2008 action took place in Jakarta. Up to 200 people

participated, including punkers. The issue focussed on was corporate

abuses, and the target of the action was the Bakrie Building. This

building is the office of the various companies owned by business mogul

and politician Aburizal Bakrie. Some participants vandalised the Bakrie

building, and not long after that, police arrived and began their

repression. Several participants were arrested by force (although some

of those arrested were successfully freed by the other participants).

After resisting as they could, the participants continued the march, but

unfortunately the police returned in greater numbers. All participants

on the action were then arrested.

Post-mayday 2008, the escalation of the anarchist movement started to

decline. Some collectives also collapsed. But that didn't mean anarchism

was dead. New collectives and individuals, as well as those who were

already a long time involved in the Indonesian anarchist movement,

started networking and taking action with people in various places who

have suffered at the hands of corporations. Until the present day, more

than a few anarchists are involved in people's struggles against

corporations and the state. Some anarchists even start with more

militant actions such as attacking police posts or damaging shopping

malls.

MT: I will respond more about the current situation, since JC’s answers

provide more description about group dynamics.

We can say that the state of anarchism today is still an ongoing

process. And I see it, it can be divided into 2 areas, first; that of

discourse & theory and second; the praxis.

In the area of discourse & theories; nowadays the topics for discussion

and analysis are becoming more widespread starting from capitalism,

work, security culture, civilization, philosophy, media, consumerism,

religion, gender, corporations, forms of free association, the relevance

of anarchy in the context of daily life and Indonesia, and so on. This

discussion is carried out both directly (classes, film screenings,

regular discussions, group discussions, open/public discussions), or

indirectly (mailing lists, email, books, journals, pamphlets, zines,

newsletters, websites, blogs).However I feel that at the moment,

discussions about corporations, capitalism, social resistance, and

direct action are becoming the hot topics in anarchist circles. As a

woman I perceive that issues around women, body, sexuality, sexual

orientation, and personal relationships are not being discussed enough.

That's why I am trying to raise this issue in variety ways and through

different media (direct action, criticism, writing, artwork), and now

I'm preparing a novel about rebellious genitals. Hopefully through

fiction my message can be more easily accepted and understood.

I also saw recently that similar kinds of women's writing are on the

rise and are becoming known as 'sasatra lendir'. They are concerned with

sexual freedom (women's' sexuality, lesbians and gay), yet without

highlighting the relationships and values that lie behind it, such as

power, dominance, control and so on.

When it comes to the practical level, nowadays more and more friends are

taking direct action based on anarchic values, such as food not bombs,

skill shares, street campaigns and demonstrations (about corporate

abuses, police violence, consumerism, capitalism, etc.), building

collectives with different focusses (such as free schools, reading

spaces, infoshops), DIY festivals, following an anarchist approach to

organising together with people affected by corporate abuse, and also

sabotage. It can be said that the existence of anarchists and their

discourse and activism are increasingly being 'noticed' by wider groups,

and of course that generates many dynamics and debates, especially in

the authoritarian left circles (Marxist-Leninist-Maoist-Chavist activist

groups) that dominate resistance movements. There are many errors and

misunderstandings about anarchist theory, philosophy and action amongst

this 'left' scene. I can understand this, because left groups always see

ideology only as a 'tool of their political struggle', while anarchists

understand that ideology is something very philosophical and personal

(something internalised in ourselves), which can be applied in a range

of contexts, whether personal, in relationships or daily life, or in

social and political struggles. At the same time I feel there is a more

widespread desire to know about anarchist discourse coming from other

individuals and groups. This can be seen from the increase of questions,

and friends becoming attracted by the idea of anarchy.

The involvement of women in anarchist activism is still quite minimal,

this has been troublesome for me during the more-or-less 10 years since

I began 'the struggle'. I feel that I have made an effort very often to

support and encourage female friends, but it always stops halfway, and

the majority opt to go back to their 'prison'. They choose to marry and

build a family, or choose to work, or choose to work in a woman's NGO. I

feel that in the society I inhabit, patriarchal and sexist values and

practices still have a very strong impact, and arise in nearly every

context (family, relationships of lovers, friendship, community,

organisations, schools, work, society, religion, etc.), maybe that is

one reason the situation is as it is. In Indonesia there is very little

history of radical women's movements. There was a movement during the

time of the PKI (Partai Komunis Indonesia = Indonesian Communist Party),

which included an organisation of women known as GERWANI (Gerakan Wanita

Indonesia = Indonesian Women's movement). This movement was destroyed

during the muzzling of the PKI by the state in 1965-66. Everything that

was connected with the PKI or communism has already left a profound

trauma on Indonesian society, and this has also become a propaganda tool

and threat used by authority to quell any form of popular struggle. “You

don't want what happened in 1965 to come back again, right?” After this

time there was almost no women's movement or radical individual women,

nowadays what is called the 'women's movement' is to a large extent

concentrated in women's NGOs or left organisations that repeatedly

compromise and are pro- the concept of the state.

Misunderstandings: I also see amongst friends that believe in anarchy

and live it in their lives that there are often debates and differences

of opinions, they still can't organise themselves and their groups well,

there are still misunderstandings about anarchist values and principles

in everyday relationships (for example hierarchy, domination and sexism

still exist). But I can also understand this, it is part of our process

of learning.

The lack of access to information and literature; apart from that, I see

that anarchist references and literature are still minimal and hard to

access. The majority of information available is in English (or other

languages) or from websites, however neither internet access, access to

books nor the English language are yet widespread in our society.

Institut-A Infohouse and Community Center was started more or less for

that reason, there is a need for a space to access anarchist literature.

Are there any historical movements in Indonesia that anarchists today

draw inspiration from - even if these movements did not self-identify as

"anarchist"?

JC: There are some movements which, although they never identified

themselves as anarchists, are nonetheless quite inspirational. Such as

in Blora and Pati, anarchists are inspired by the Sedulur Sikep movement

(known as Samin people), a social dissident movement that has existed

since the Dutch colonial period. However this was only ever active on a

local scale. There are also a lot of anarchists who feel social and

political movements in Indonesia are not inspirational. For various

reasons, some anarchists make a serious attempt to delve into the

history of struggle in Indonesia, struggles that despite not clearly

identifying themselves as anarchists, still have anarchistic features.

MT: I'm going to try to give a more complete answer about the Sedular

Sikep (Samin) movement and its philosophy.

The teachings of Sedulur Sikep were spread by Samin Surosentiko

(1859-1914), and were a concept for the rejection of the Dutch colonial

culture and capitalism as it emerged during the colonial era in

Indonesia, in the 19th century. This movement grew first of all around

Klopoduwur, Blora, Central Java. In 1890 the Sedular Sikep movement

developed in two forest villages in the Randublatung district,

Bojonegoro Regency, East Java, and quickly spread to other villages. It

ranged from the northern coast of Java to the forests of the North and

South Kendeng mountain range. All around the borders regions of East

Java and Central Java according to today's maps, a struggle arose to

resist the authority of the Dutch as as they seized land to use as teak

plantations.

The teachings of Sedulur Sikep emerged as a result of, or reaction to,

the Dutch colonial government and its arbitrary acts. The struggle did

not take the form of physical confrontation but instead laid down a

challenge to all regulations and obligations of the people to the

government, for example by not paying taxes. Influenced by their

attitude of challenging everything, they built up their own social

order, customary law and traditions independently.

One principle of Sedulur Sikep was “kulo ndiko sami, kowe aku podho” (me

and you are equal, so all people may be equal). This is a principle of

equality without making a distinction based on skin colour, ethnicity or

religion/beliefs. No human being ranks higher than any other, or has

more rights or obligations. Samin felt that in all matters, people

should sort things out on their own or by voluntary co-operation.

Sedulur Sikep was a practical philosophy, it didn't aim to create

something that's impossible. The objective of Sedular Sikep was to bring

about an effective freedom for all humanity. The minority does not have

any more rights than the majority, and vice versa. It is assumed that

each and every person must have the same right to obtain the richness of

the earth without money or payment; what a person produces becomes their

possession, and no one person, or people acting together, has the right

to take any such possession without that person's consent; that everyone

can exchange things they produce if they wish to; there are no limits to

what people can write, eat or drink, as long as it doesn't disturb the

rights of others.

Sedulur Sikep refused the rental of land, allowing whoever lives on the

land to make use of it, refused patents and copyright that are a form of

monopoly, rejected the imposition of tax on people because tax must be

voluntary, didn't send their children to formal education, treated

nature and the environment wisely because it was considered as a mother

that must be respected.

The key points of the Sedulur Sikep teachings are as follows: -religion

can be a weapon or a principal for life. It must be understood that

Sedulur Sikep didn't differentiate between religions, and because of

this followers of Sedulur Sikep never disavowed or hated religion. The

most important thing is how people behave in their lives. Weddings were

carried out directly, without involving government or religious

institutions because their religion wasn't recognised by the state.

-don't annoy other people, don't quarrel, don't be envious and don't try

to take others' possessions. -Choose to act wisely, and don't be

arrogant. -A living human must develop an understanding of their own

life, because our life is the same as our soul and we only have one for

all eternity. According to Sedulur Sikep, when a person dies their soul

doesn't die, it only takes off it''s clothes. -when speaking we should

take care of what comes out of our mouthed, it must be honest and show

respect for others. For Sedulur Sikep trade was forbidden because trade

contains an element of 'dishonesty'. Also contributions could not be

received in the form of money.

PM: Sadly, the regime under Suharto succeed in clearing of any

historical material that they found doesn’t suit their positions. An

Australian historian, Anton Lucas, wrote books about interesting social

upheaval in Indonesia in time the declaration of Indonesian

independence, that I found not specifically anarchist, but it

autonomously risen against the upper class—against the colonial forces

also against Indonesian Republic. I think Papuan indigenous movement

also interesting. I met one of their leaders around 2000, and several

years later I realized that his vision, his critics about Indonesian,

made me remember about the conflict between egalitarian (but primitive)

society against hierarchical modern society. I think the first thing to

do to find our own history, is a really hard work that have to be done.

Indonesia is an enormously big country with many cultural and religious

traditions. In which parts of Indonesia and in which of the country's

communities do you find anarchists?

JC: I live on the island of Java, and all this time my activities have

mostly been with anarchists that are also on Java (and I don't even know

all of those), and a little with anarchists from other islands (and this

is only in the context of communication, we have not yet reached the

stage of working on a project together).

MT: You have to understand that in Indonesia, the island of Java is the

'heart' of government, information, education, etc. which causes an

imbalance in access to this in other parts of the country. The state

intentionally creates this condition so that the people outside Java are

kept 'stupid' as their territories become the object for large-scale

exploitation by the state and corporations.

I live in Jakarta (in the west of Java) and I know of anarchists

(individuals or collectives) on the islands of: -Java (Jakarta, Bandung,

Jogya, Semarang, Pati, Blora, Surabaya, Rembang, Randublatung, Salatiga,

Porong) -Sumatra (Palembang, Pekanbaru, Medan, Aceh) -Kalimantan

(Balikpapan) -Sulawesi (Makassar, Manado, Gorontalo) -Bali However some

of the people or collectives on this list I have yet to meet with in

person.

PM: I believe that anarchy is a basic human character. So in that

believe, I think there’re some communities which we can find some

anarchist values, even if these communities doesn’t call themselves as

anarchist. Some even embrace religious traditions—that usually different

with the mainstream, legal religions.

Does religion play any role in the anarchist movement at all? Have

people drawn parallels between anarchism and Muslim traditions, for

example? Or are all anarchists anti-religion?

JC: I am an anarchist that is agnostic. Many of my anarchist friends

hold almost the same view as I do. But there are also some anarchists

which are inspired by the Sufi movement, for example. For me, religion

is a coercive and hierarchical institution, for which reason it's

necessary not only to reject it, but also destroy it. Religion is not

the same as spirituality. Although anti-religion, I'm not one of those

modern people that glorifies reason and negates spirituality.

MT: I made the choice to not follow a religion before I knew about

anarchism, because of my personal experiences in the family and in wider

society. I have felt critical of the strong domination or control which

religious institutions have in Indonesia ever since first hearing the

views and attitudes about religion of some friends about religion.

However in anarchist circles, many friends still 'have religion', or are

not yet brave enough to have an open mind about the rejection of

religion. Usually they are looking for a balance where they can still

show respect for their families or religious environments.

In the context of Indonesia being the country with the largest number of

Muslim inhabitants in the world, these values are rigorously implanted

into us, enforced on us, handed down to us and control us, starting at

the levels of family, society and state. However many of us have

discussed these points and see religion as a source of domination and

control that must be destroyed. Some anarchists look deeper into this

issue and make criticisms of Islam from an anarchist perspective.

PM: If we speak about anarchist movement, I can tell you that religion

doesn’t play any role in it. But one of my friends is a muslim who also

an anarchist. And yes, he can traces any parallels between anarchism and

muslim traditions. He even work as an editor in a book publisher that

focused more on publishing muslim books.

Is there a strong connection between all anarchists in Indonesia?

PM: I don’t know if I can call this “strong connection”, but yes, almost

all of anarchists (the one who self-identify as anarchist) in Indonesia

know each other.

MT: I can say yes, maybe because we feel that we are a minority, the

links between us are quite strong, there's a feeling that each of us

supports the others and there is a desire to know about the activities

of other friends. However because of the geographical and financial

situation of people in Indonesia, it is quite difficult to meet up for

face-to-face communication. Usually we communicate through the internet

or telephone.

What are anarchist positions on the independence struggles that have

been led in Indonesia over the last decades: in East Timor, West Papua,

Aceh, and other regions?

PM: I can’t speak for any anarchist in Indonesia, but personally I think

in some level I can support these struggle. I was also involved in the

struggle for free Timor Leste (they prefer Timor Leste, not East Timor)

before they became an independent state and have a corrupt government.

MT: It needs to be understood that every part of Indonesia has its own

problems, that is why anarchists will always take action and resist in a

way that is appropriate to the problems they encounter in their own

place first of all. We avoid methods that involve representatives (in

contrast to the majority of left groups), and this is why we always

build our movements and actions in the places we happen to be. Also

because there are no anarchist friends that live in those places

(actually there is one friend in Aceh, but he has not been able to do so

much because he has also just recently arrived there).

But we are nevertheless aware of what is going on in those places, and

we support all forms of struggle to fight state authority and all

autonomous struggles. However there is a contradiction when we look at

the people's struggles in those places to free themselves from

Indonesian and form a new nation (the system is the same, government and

power have new faces), as can be seen in the case of East Timor for

example.

Meanwhile we also discuss these issues from different viewpoints,

especially in the context of state authority, militarism and the

exploitation of the environment.

The Indonesian state has a terrible legacy as far as the persecution of

political dissidents goes. How have anarchists been affected by this

historically? What is the situation today?

JC: The Indonesia of today is an Indonesia that is not so totally

different from the Indonesia of the New Order period. What I mean by

that is, those who refuse to submit to the powers that be today are

still persecuted. Nowadays, Indonesia's leaders have learned from the

mistakes of their predecessors, and are better organised in their

repression. If in the New Order time dissidence was destroyed with in a

crude way, it's not like that any more. Those in power in Indonesia

today promote an erroneous image that they do not rule through violence,

and push the illusion of peace and security to a fantastic degree. This

makes many people more pro-government - and even if they are not, they

only disagree with its leaders. Hierarchy and power itself are

considered legitimate by the majority of people.

MT: Several of us have already had to confront repressive actions from

the state such as terror, intimidation, raids and arrests. To continue

from JC's answer, we remain alert to this situation and try not to be

influenced by the image which is projected by the state. We also try to

pay more attention to problems of security and safety by starting to

build a 'security culture' as something which should be seen as an

important consideration in all our activities, and we are developing

methods and strategies to face these situations. But it is important to

point out that it is still only a few people that are concerned about

this issue.

PM: Nowadays, the government actually still the same as before, but they

play it smoothly. They don’t openly declare their statement violently

anymore. But it doesn’t mean that they don’t use violence to solve what

they see as problems. Several months ago, a village in Riau (Sumatra

island) bombed and burned heavily by army helicopters because the

peasants in that village didn’t want to give their land to a national

palm oil corporation. In Sulawesi, several peasants being shot in the

similar case. Also in several village in Java. But no state controlled

media covered it all. Me and several of my friend usually publish the

terrible news independently.

How about international connections? Do you have strong relations with

other anarchists in South-east Asia, and further afield?

PM: Formally no. But for some friends, yes they have.

MT: For me personally, I have several connections with anarchists

outside Indonesia, and from the beginning Institut - A was able to exist

thanks to the help and solidarity of the international network. We try

to make connections with various collectives in order to spread

information about our existence and activities here. We are aware of the

importance of sharing information and networking, and actually we know

what tools we can use to share information, only sometimes we are

hampered by language constraints, or not having the time or being in the

right mood to translate a lot of material. Not many of us have the

ability and desire to be intensively translating.

How do you see the future possibilities of anarchism in Indonesia and

South-east Asia?

PM: I can’t speak about it as I don’t know much about anarchism in

Southeast Asia. I know, a network is important, but for now, I just want

to focus more on Indonesia since there’re so many things to do but so

few Indonesian anarchists who really do it down here.

JC: With the ongoing process that has been taking place, I think there

is lots of space that can be filled by anarchists in Indonesia. More

than a few people who used to be Marxist-Leninist are beginning to think

that all forms of power corrupt and repress. People that have become

victims of corporations also start to feel that government will only

ever take the side of corporations, and so it it is necessary to do

something stronger than just asking the government for help.

MT: I feel very positive, especially in the context of Indonesia where

there are so many problems. More and more different people and groups

start to feel that their form of struggle is arriving at a dead end, and

anarchy is seen as something very logical. Nevertheless, all this will

need a long process and hard work, we need to build up collaborations

and firm solidarity between us. I believe we will see the seeds of

anarchy which we sow and scatter today start to grow everywhere...