Jakarta. Rights activists representing several nongovernmental organizations slammed the government’s recent move to block dozens of Islamic websites allegedly containing radical content, saying it threatened freedom of expression.

Last week, on the request of the National Counterterrorism Agency (BNPT), the Ministry of Communications and Informatics blocked at least 19 Islamic websites considered to be spreading radical ideologies. Hidayatullah.com is among these blocked websites.

“We support the Indonesian government’s effort in banning hate speech in the name of religion or belief … [But] the web blocking has the potential to threaten the freedom of expression, which has long been the character of Indonesia as a democratic state,” rights monitors said in a joint statement issued during a press conference held on Monday afternoon in Jakarta.

According to the activists from, among others, Wahid Institute and the Institute for Policy Research and Advocacy (Elsam), any such ban should have strong checks and balances.

“The government should file a report to the police if they find any violation committed by the websites, such as publishing hate speech against a certain religion. This should be taken to the court, and the web blocking should be based on the verdict,” said Wahyudi Djafar, a human rights lawyer and researcher at Elsam.

Similarly, chief of the Alliance of Independent Journalists Suwarjono questioned the mechanism of the web blocking.

“It should be done through the court. We see that only a verdict can justify the web blocking. If not, it will likely create a conflict of interest,” he said.

Suwarjono added that the government blocked the websites based on the minister’s 2014 regulation on controlling sites containing negative content.

“We know that the regulation mentions content which can be blocked, such as pornography and something regarded as illegal.”

“The word ‘illegal’ has multiple interpretations. It could be something which is against the government’s interest. It remains unclear,” he said.

Alamsyah M Djafar, a program officer at Wahid Institute, said the ban is shortsighted and fails to address the inherent problem with such content.

“Instead, the government should construct a counter-argument to that of the radicalism promoted by the websites. The government hasn’t yet paid attention to this issue so far,” he said.

Mahladi, the editor in chief of Hidayatullah.com responded to the ban by saying that he didn’t understand why his website was blocked.

“There’s no evidence that our website contains radicalism,” Mahladi said. “After we checked with BNPT, they used two articles as evidence.”

“I, however, think that the articles are journalistic writings as they have sources,” he said. “If the problem lay only in the two articles,” he added, “why was our website blocked, instead of just the two articles?”

On Tuesday, Mahladi met with officials from the ministry.

“They said that they want to talk about the web blocking. We’ll wait for the result before taking the next move.”

Meanwhile, BNPT spokesman Irfan Idris maintained that the government’s effort had been discussed by the ministry as well as the ministries of religious affairs and political, legal and security affairs.

“We have reviewed it since 2012,” he said. “The websites could create violence done in the name of religion.”

This story was first published by Ucanews and was edited for style by the Jakarta Globe.

Ryan Dagur is a special correspondent for Ucanews.

The post Rights Activists Slam ‘Radical’ Islam Website Ban as a Threat to Freedoms appeared first on The Jakarta Globe.

Sui Utik, West Kalimantan. When Lukas Alfario Surya Dewanto arrived at the remote Sui Utik hamlet deep in the forests of West Kalimantan last year, he wasn’t sure what to expect.

A student at Gadjah Mada University in Yogyakarta, Lukas and his friends had little understanding of indigenous culture and life.

After two months of living with local families, however, Lukas has come to appreciate the unique site. The hamlet, which borders the northern part of Malaysia’s Sarawak state, is a stunning place: ancient trees and the forest canopy; birds, bears, snakes, and deer roam freely alongside fresh streams.

“We came here to feel how to live in the middle of ancestral forests and to get to know the local people that have protected the forests for years,” said the 23-year-old. “I want to go back there someday,” Lukas added.

Whether that is possible depends on the indigenous Dayak Iban’s ability to protect their sacred land. Already, Sui Utik is the only community in Kapuas Hulu district’s Batu Lintang village that hasn’t sold their trees or turned their land into palm oil plantations.

Instead, the villagers have banked on eco-tourism, hoping that by attracting students, locals and foreigners alike, they can convince the world of the importance of protecting their land.

Strong commitment

Over the past decade, a number of companies have come to the hamlet and surrounding areas to collect woods. With them, they brought Malaysian ringgits to lure the indigenous residents.

“We refused it. It was only the Sui Utik hamlet that rejected it. Almost all other communities living in other hamlets of the village as well as other villages accepted it,” said Raymundus Remang, 42, a community leader.

For the indigenous Dayak Iban living in Sui Utik, it has been a tradition that they only use about a third of their 9,500-hectares of ancestral forests for crop planting. They let the rest of the ancestral forests grow as they are — making it an appealing locale for loggers.

“Although we are told that we will be given money, we don’t want it,” he said.

Thanks to their strong commitment, massive trees such as gaharu or agar wood and ulin or Borneo ironwood can only be seen in Sui Utik.

Neighboring hamlets and villages only have few small trees. Worse, they are covered with palm oil plantations.

“We need money, indeed. But we don’t need to sell our ancestral forests. We love our ancestral forests so much,” Reymundus continued.

Unlike many of their neighbors, the villagers have held on to their traditional beliefs, including one that says destroying nature will only create a catastrophe.

“If any activity of illegal logging comes in, the existing order will vanish. We don’t want our next generation to see damaged nature because of their parents’ deeds,” Raymundus said. “We bring our children and grandchildren to our ancestral forests. We teach them how to protect our ancestral forests. We also tell them how important the effort is,” he added.

The community also calls on every member to plant trees starting as a young child. This has become an obligation. It’s hoped that this will allow for an ample supply of wood when they grow up and need to build houses.

For young indigenous men like Verdianus Muling, 23, such an obligation is never a burden.

“We will take care of our ancestral forests,” Verdianus said. “If we destroy our forests, we will have to face the impact,” Inam, 31, added.

Customary law

To protect the forest, indigenous villagers institute a complex traditional law — violations of which entail sanctions.

The customary law regulates, among other things, the correct time for planting trees, growing rice and cutting timber.

Traditionally, before cultivating their land between September and October, the Dayak Iban hold a ritual in which they slaughter a chicken to be given to so-called guardians of the land.

A similar ritual is held before cutting down trees, which includes the prayer: “Have mercy on us, we have to cut down trees as we need woods.”

Sanctions, meanwhile, depend on the gravity of the violation. If someone steals fruit from trees planted on a neighbor’s land, for example, he must give at least one sack of rice to the owner of the land.

A tribal leader is the one who decides the sanction.

“We respect this customary law. We even introduce it to our children and grandchildren,” Apay Janggut, a 44-year-old tribal leader, said.

Apay is a common honorific in the Iban language.

The 304 people living in Sui Utik adhere to the rules closely. Each of the hamlet’s 30 families is allowed to cultivate at least three hectares of land during a three-year period.

After that, they must move to another piece of land and leave the old one, a strategy that protects and preserves the ancestral forests.

The forests, in turn, provide all that the community needs. Its people hunt for animals, go fishing, and search for herbal medicine.

“Our forests have everything that we want and need,” assured Apay Salim, another tribal leader.

Deforestation

Forest comprises 60 percent of Indonesia’s land area, which makes it the third largest area of tropical rainforest in the world.

However, deforestation is an ongoing threat. Recent reports have found that Indonesia may have the highest rate of forest loss in the world.

Between 2000 and 2012 more than 6 million hectares of forest was lost, according to a University of Maryland study published last year and headed by a former Indonesian forestry official.

When it comes to deforestation, indigenous people comprising more than 500 communities across the archipelago play a significant role in protection and prevention.

And what the Sui Utik hamlet community has achieved received praise from Zenzi Suhadi, a forest campaigner with the Indonesian Forum for the Environment, or Walhi.

“Sui Utik shows that indigenous people make an effort to protect their ancestral forests for generations,” he said.

According to Zenzi, 58 million out of 130 million hectares of forest in the country — Sumatra, Kalimantan, Sulawesi, Maluku and Papua islands — have been turned into palm oil plantations or gold and manganese mines.

“I don’t know the exact number of permits for the plantations and mining. But it’s more than 10,000,” he added.

In having avoided such fates, the hamlet serves as a correction tool for the local government.

“People living in Sui Utik show that indigenous people have a local wisdom, which can help them survive if it is preserved well,” said Agapitus from the Indigenous Peoples’ Alliance of the Archipelago (AMAN), an umbrella of indigenous communities in the country.

Development of eco-tourism

The indigenous people’s effort in protecting their ancestral forests in Sui Utik has driven GreenIndonesia and AMAN to jointly develop an eco-tourism initiative.

Besides the hamlet, the initiative involving six communities of indigenous people from across the country is also developed in other areas with indigenous communities such as Bali, East Nusa Tenggara, Jambi and Maluku.

Through the program, women weavers from all over Indonesia connect, share knowledge, and keep their traditions alive. The communities work with many local plants to create unique colors and pay close attention to maintaining the environment where the vegetation grows.

According to Yopie Basyarah, program manager at GreenIndonesia, the initiative aims to re-enliven the culture of the indigenous people.

“We try to develop everything purely coming from the indigenous people in Sui Utik. We don’t want to do things that we want, but we always ask the indigenous people about what they want,” he said.

In January, GreenIndonesia joined a tourism program held in Oslo, Norway, to introduce the initiative.

“We wanted to introduce Sui Utik hamlet to the world. What impressed us during the program was that so many people said they wanted to visit Sui Utik,” he added.

Dozens of Norwegians have promised to visit the hamlet in June.

Support for the development of eco-tourism in the hamlet also comes from the local Catholic Church.

“The initiative is in line with the indigenous people’s effort in making nature their best friend,” said Father Marchadius Markus Golo of Benua Martinus.

The community sees nature as something which cannot be separated from their Catholic faith, he said.

Nearly all members of the indigenous community are Catholics.

“They see nature like they see the body and the blood of Christ. The land is like the body of Christ, and the water is like the blood,” Marchadius said.

The indigenous people have such way of seeing things because they view nature as something given for free by God.

“This is their faith, and with this faith they have the commitment to protecting their ancestral forests,” he added.

In Kapuas Hulu district, 51.6 percent of its 3.1 million hectares of land is a conservation area. Only 20 percent is given to palm oil plantation companies.

“We don’t want to force the indigenous people like those in Sui Utik hamlet to accept palm oil plantation companies. They already have a commitment to protecting their ancestral forests,” deputy district head Agus Mulyana said.

But eco-tourism is far from a guaranteed salvo.

Konkordius Kanyan from Lembaga Bela Banua Talino, a local NGO dealing with agrarian issues, stressed that indigenous people would likely face challenges with the development of eco-tourism.

“Eco-tourism will bring changes when everything is measured with money. The indigenous people in Sui Utik must be able to maintain their cultural values which they have kept for so long,” he said.

Residents, however, remain hopeful that their chosen path will succeed.

“We feel happy [with eco-tourism] as we can earn money from so many visitors coming here. This helps [our community],” Raymundus said.

For him and other members of the hamlet, turning their protected forests into an eco-tourism attraction may well be the best way to improve their lives.

“People come to Sui Utik, and it makes us believe that what we have chosen so far isn’t wrong,” Raymundus said.

This story is a publication of Ucanews.com and is edited for style by the Jakarta Globe.

Ryan Dagur is a special correspondent for Ucanews.com.

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