Second Prize winner of the Written Essay Awards for “Which Road for Southeast Asia?” Competition
| Title | Southeast Asia’s Road To Being Heard |
| Author | Sarah Pathan |
Southeast Asia’s Road To Being Heard
“There is so much I could say!”
Was my initial thought when I decided to write this essay. So many topics I could dig into, explain, argue, describe, there was just so much that was open to be said. But dialling down, there was one thing I found in common with many developments and issues Southeast Asia (SEA) has experienced. The first step to ignite any plan or step forward to fixing an issue was addressing the topic at hand. Without opening a dialogue, no concern or plan can move forward. So much needs to be said but for many issues that SEA has dealt with, it turns out that a lot is being left unsaid. Look a little deeper and you realise that the reason is so much is not allowed to be said.
As an advocate for freedom of expression, a person who understands the exhilarating feeling of being able to use my own voice (such as to come out to my friends and family online and to show my support for social equality), and a Gen Z netizen swept under the trending community of Woke Culture, the topic of freedom of speech in seems almost common sense to me. But a simple conversation with my mother, born and raised in the small province of Pattani, Thailand, the concept of speaking your mind was disrespectful and somewhat, Western. “You have to at least be grengjai of the person you’re talking to.” My mother’s words clicked in my head. A common Thai value that I didn’t think affected anything outside of Thailand; Grengjai. To be considerate of another person’s feeling, background and position (Sakon Nakhon, 2023), a diplomatic response on how to maintain peace in society. Suddenly, ASEAN and SEA’s approach to political and economic concerns including human rights wasn’t as foreign as I thought it was. This essay aims to dive deep into SEA’s lacking approach of unspoken dialogues that restrict development and why using our freedom of speech and expression is crucial to moving forward to a more developed region where every concern is heard and acknowledged.
Southeast Asia and It’s Approach to Freedom of Speech Issues
In recent years, Southeast Asian countries have had their fair share of clashes with basic human rights issues, mainly revolving around breaching citizens’ freedom of speech. As a member of ASEAN, hearing new censorship laws or even hearing a relative warning you to be careful of what you say is almost a norm. Criticism is limited and most countries have little to no incentive in protecting people’s right of expression (Hayton, 2021). A simple search on Wikipedia or on the World Press Freedom Index List (RSF Reporters Without Borders, 2016) shows that most countries in SEA score low on how much freedom of speech can be practised. Vietnam was listed as the third worst country in the world, just behind China and North Korea (Hutt, 2023). When a structure that has been holding on—by a thread—for decades is deemed “good enough,” why disrupt it and start over just because someone decided to write an article or choose to speak up exposing the current flaws of a state? When a government’s regime has become the norm, why ruin what everyone is used to by exploitation accusations? Why not consider how it’ll affect the whole before you use your voice? Sound familiar?
So, what happens when a whole region is governed by the value of grengjai? What happens when someone chooses to speak even if it’s more convenient to be silent? A recent wave of voices have become louder since the disappearance of human rights activist, Wanchalerm Satsaksit, a wake up call to the severity of consequences when it comes to using our freedom of expression. The fact that he was punished for criticising the lack of basic human rights – mainly for gender minority groups in Thailand – holds the assumption that there may be a unity within SEA that enables criminalising anyone who speaks up (BBC, 2020). Till this day, Satsaksit’s disappearance has yet to receive the proper attention from Cambodian authorities for investigation, albeit his family and lawyer providing over 177 pages of documents and testimony during the hearing (Human Rights Watch, 2021). This was the breaking point that jump started the Three Finger Movement, a supportive sign for pro-democracy and pushed Thais to advocate for the right to speak and be heard without fear.
Similarly, Myanmar has tightened its own laws concerning criticism and speaking out against the military coup. An actor named Daung received warrants for arrest for joining the protests of Myanmar’s Military Coup in person and online, becoming a prominent figure of the Three Finger Movement (Eleven Media Group Co., 2021). In consequence, he was then denationalised in 2022, a tool that the military junta abuses to ignite fear on any Myanmar citizens who wants to speak up (Kyaw, 2022). Another worth noting is Nobel Peace Prize Winner and journalist, Maria Ressa published her book, How to Stand Up to a Dictator in 2020, describing her experience of the restriction on sharing genuine press and broadcasting real news on the political situation in the Philippines. A task that has risked her career, her own and friends and family’s life (Langfitt, 2022).
With the rise of online communities and a dependency to communicate, study and work online, platforms such as X (formerly known as Twitter), Tiktok, Facebook and even Line have become most people’s main platform for real time news (although authenticity is another story) and a place for them to vent out their thoughts and beliefs (DMFA, 2023). But at the same time, we have also seen a surge of stricter surveillance placed online. Again, SEA countries leaving a (almost permanent) mark on the list of countries with the most online censorship. Suddenly, those funny memes about the FBI watching your every move online doesn’t seem as funny anymore.
SEA’s usage of online panopticism is as successful as it is in real life and the concept of self-censorship has expanded to the online community (Primandari, 2022). Many countries in SEA have used their authority to create laws forcing people to be careful of what they post. Singapore implemented a “Grey List” of journalist names that discuss cultural taboos or criticise authority, causing online journalists to avoid using their real names when writing. In other countries such as Malaysia and Indonesia, some topics on queer sexuality or historical events such as Indonesia’s 1965 mass killings is outright illegal to mention at all. This has caused many local news channels and websites to create a subconscious that filters what to broadcast in news articles and on popular media. Some journalists have even leaned towards producing content in English, as it is less supervised and doesn’t reach a high level of local audience – the main people’s information and freedom of speech in being controlled (Primandari, 2022).
Of course, in these cases, there is a political agenda that needs to be protected. Limitations of news and criticism means limitations of the people questioning the credibility of authorities. The Value, grengjai, is not only considerate enough to avoids conflict but also helps many states avoid being questions for sketchy activities.
Now before I sound any more bitter than I really am, let’s look at the use of grengjai-ness in another light. What adjective most fits a well-rounded person involved in politics? Being careful of what they say and do, as to not offend any party and keeping a steady relationship with domestic and international parties for mutual benefit. Grengjai? No, I’m thinking about “Diplomacy.”
Khoman’s Road for Southeast Asia Under the Keyword: Diplomacy
Many would agree that Thanat Khoman’s speech “Which Road for Southeast Asia?” has influenced SEA and ASEAN’s approach after the cold war. He strongly stressed on unity and diplomacy, urging for SEA to move forward and resolve conflicts through communication. ASEAN to be the poster child symbolising unity. Even within his advocacy for SEA countries to stand their ground for national sovereignty and non-alignment is advised in a careful and peaceful method of communication (Khoman, 1967). But did he ever advise us to be quiet? When someone decides to be diplomatic or grengjai, does it really mean that a sacrifice on their freedom of speech is necessary?
While there is nothing wrong with Khoman’s speech, does a speech created post cold war still align with our times? Is it dangerous to weaken our national sovereignty? Is Non-alignment a necessity? SEA countries have a diverse range of unique qualities that identify each country as its own. It is very important that we keep our cultural aspects intact. But the globalisation of the digital world has made us capable of identifying with more than just our national or regional identities. Additionally, digitalisation has made our mosaic society more than just national. For the same reason, it is only organic that we would consume traditions from other regions and compare them with our own values. Is there a chance that we may have taken Khoman’s advice too literally? Or in other cases, is there a possibility that we can interpret his advice in another way to better connect with our times that are now more multi-culturally blended?
Learn From the Results
So, what’s next? Destroy diplomacy? Tell Thailand to reevaluate their national values? Fortunately, my Thai values still run deep in my veins and as humbly as I can say, I naturally exercise my grengjai-ness as much as I can. But in the course of my own interests in social advocacy and as someone who also strives to jump on the new Gen Z influencer bandwagon, freedom of speech is very important to me and should be for everyone.
In reference to Khoman’s use of diplomacy, I create my own manifesto of how ASEAN can build more trust with the regional community. Who said that diplomacy should only be consumed within political relationships, or more specifically, between political representatives only? In reality there is also an important relationship between governments and the people as well. While the space between these two groups widens, the amount of trust both sides have towards one another shrinks down more and more. ASEAN itself was created to enhance the growth of SEA countries (ASEAN, 2020). Khoman stressed on the beneficial usage of ASEAN as a poster child of SEA’s unity and a growing influence that will help us as neighbouring countries move forward together. And through great efforts, development has been made. The advocacy of Rohingyan people through many media outlets had become loud enough to push ASEAN to get involved and act as a mediating unit for the conflict between neighbouring countries and Myanmar (Shivakoti, n.a.).
Furthermore, ASEAN has also produced the SEAN Intergovernmental Commission on Human Rights (AICHR) that aims to follow the ASEAN Human Rights Declaration (AHRD). But both of these initiatives have been criticised as being non-abiding and correspondingly, non-confrontational to countries that don’t follow the AICHR advice (Reporting ASEAN, 2023). So, when current solutions aren’t creating enough results and people are now concerned, is ignoring their voices the correct way to go?
Truth is, speaking out has made a lot of progress in SEA and is very beneficial. Maria Ressa has shown that standing our ground, using our voice and striving for a change is never wrong. Resistance and solidarity of the people is important and without it, we can be at further risk to leaders that don’t actually have the majority in mind. One part of her book that ignited my passion for freedom of speech was her own inspirational announcement to Filipinos when she announced that everyone can be a journalist and anyone has the right to share information. A message that inspired a military officer to anonymously share an update on the governmental situation in life, knowing that they’re life was at risk (Ressa, 2020). Why? Because we, the people, deserve to know the truth. Especially when the truth is hidden to reduce our basic human rights.
Another recent movement that is slowly but very steadily finding positive development is the LGBTQ+ community. While Southeast Asia is still at a standstill for same sex marriage, we have seen more consideration for the community politically. In August this year, Singapore’s government announced that they would repeal a law that criminalised sex between men and Vietnam is looking into banning Conversion camps all together (Root, 2022). Movements like these benefit from the of advocating voices in real life and online, with communities no longer feeling fear of stressing the rights people deserve no matter their sexual identity. Because the truth is, if we don’t let them know that we would like to marry who we want, then the government doesn’t have to see a need to change a law that no one is complaining about. Our voices are powerful and our voices matter.
ASEAN Can Build a Path with its People
So, what can be learnt from this? Firstly, prioritise all voices and give importance to the presence of all communities. Of course, it is much easier said than done, but it is clear that the people are also part of the picture. Many countries focus on the diplomacy between national governments that they forget that a civil communication is also needed with the people. This includes providing communities the right to their freedom of speech. Many of this can be easily shown through acceptance of different content online. Eliminating fear of political criticism online, allowing access to websites and information online, providing people the freedom of speaking out opinions and questioning what, why and how. Most importantly, embodying Priyanka Chopra’s optimistic identity – as national, regional and global citizens – and knowing we deserve to use our basic human rights whether young or old. As long as what we say does not directly abuse another group of people, we should not be condemned for it.
While I ask upon leaders and ASEAN to listen and give more light to the importance of freedom of speech, I also want to illuminate that importance of everyone learning the importance of their voice. Many countries in SEA consist of a similar value like Grengjai that can unintentionally silence people’s ability to critically think and ask questions. We as a society should know that we are able to receive information, question it and comprehend it in a way that is independent of our own thoughts and voice. By stripping this away, we are only setting back future leaders who will have to use critical thinking in the future to lead the country. With the constant rise of voices and bravery online, I believe that many will gain the same inspiration as me to use our online platforms to our advantage, to allow those around us and abroad to hear our voices. And through this, I believe that we can lead ASEAN to a road of being heard loud and clear.
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Biography:
Sarah Pathan
Sarah is the co-founder of Salon of Siam, an online community platform aiming to create a safe and welcoming space for all voices and opinions. The platform also hosts episodes analysing different critical theories and how it affects Thai and international communities. She is currently working at an international organisation and is a part time freelance writer.
Organizer:
SEA Junction, established under the Thai non-profit organization Foundation for Southeast Asia Studies (ForSEA), aims to foste understanding and appreciation of Southeast Asia in all its socio- cultural dimensions- from arts and lifestyles to economy and development. Conveniently located at Room 408 of the Bangkok Arts and Culture Center or BACC (across MBK, BTS National Stadium), SEA Junction facilitates public access to knowledge resources and exchanges among students, practitioners and Southeast Asia lovers. For more information see www.seajunction.org, join the Facebook group: http://www.facebook.com/groups/1693058870976440 and follow us on Twitter and Instagram @seajunction
In collaboration with:
The JFK Foundation in Thailand was founded by H.E. Dr. Thanat Khoman, the former Ambassador to the United States, with the purpose of commemorating President Kennedy’s principles.
