Muslim Thailand Tak Yakin pada Perjanjian Damai

TEMPO.CO, Bangkok - Harapan baru muncul bagi Muslim di Thailand, menyusul melunaknya sikap Bangkok dengan mengajak pemberontak Muslim berunding sejak Februari lalu. Pertikaian di tiga provinsi selatan yang didominasi penganut Buddha Thailand telah merenggut 5.700 jiwa sejak tahun 2004.

Namun mereka pesimistis pembicaraan akan membuahkan hasil yang memuaskan. Otonomi yang diperluas, menurut sekelompok mahasiswa di Pattani, 'haram' dibicarakan dalam dialog itu. Konstitusi Thailand menetapkan bahwa wilayah negara tidak dapat dibagi dan berbicara separatisme sama saja dengan pengkhianatan.

Beberapa rincian dialog muncul dari dua putaran awal pembicaraan damai yang ditengahi oleh negara tetangga Malaysia, antara pemerintah dan Barisan Revolusi Nasional (BRN), grup pemberontak utama di wilayah ini.  Beberapa pemberontak telah menyerukan pembentukan pemerintahan sendiri.

Pada hari ini, para pejabat Thailand akan duduk untuk putaran ketiga pembicaraan dengan BRN untuk mencoba menyelesaikan konflik internal yang paling mematikan di Asia Tenggara itu. "Tak ada jaminan setelah pembicaraan itu kita tak akan di-blacklist. Seseorang di antara kami bisa jadi mata-mata dan melaporkan apapun yang kami lakukan dan bicarakan," kata seorang aktivis mahasiswa di Pattani.

Muslim di tiga provinsi  merasa kesal di bawah kekuasaan Bangkok selama bertahun-tahun. Mereka meyakini, Thailand mencaplok wilayah yang sebelumnya merupakan Kesultanan Islam Melayu abad yang lalu itu.

Selama bertahun-tahun, negara ini berjuang untuk menanamkan rasa nasionalisme yang kuat dalam populasi berbahasa Melayu. Lagu kebangsaan disiarkan dengan pengeras suara di pagi hari dan malam hari.

Banyak Muslim mengatakan kebijakan asimilasi pemerintah yang keras telah menyebabkan penindasan agama, bahasa, dan budaya. Pattani, bersama dengan Yala dan Narathiwat, menjadi daerah terbelakang di Thailand dengan beberapa tingkat pendidikan terendah.

Sementara militan sering digambarkan sebagai separatis, banyak warga selatan mengakui bahwa menciptakan republik Islam kecil di wilayah yang terjepit di antara Thailand dan Malaysia sangat tidak realistis. "Kebanyakan orang di sini tak bicara soal pemisahan diri, mereka hanya ingin memiliki hak yang sama dengan umat Buddha," kata Romuelah Saeyeh yang suaminya, Muhamad Anwar Ismail Hajiteh, seorang wartawan lepas, dijatuhi hukuman 12 tahun penjara pada bulan Mei untuk menjadi anggota kelompok pemberontak BRN.

Namun beberapa pengamat mengatakan perubahan sedang berlangsung dan menemukan momentum sejak pembicaraan dimulai. Grafiti hujatan di beberapa sudut kota telah dihapus.

"Untuk waktu yang lama, kepentingan negara Thailand adalah untuk mengkonsolidasikan kontrol di perbatasan," kata Thomas Park, direktur regional untuk konflik dan pemerintahan di Asia Foundation, sebuah organisasi nirlaba yang berbasis di AS, pada Reuters.

"Otonomi dulu adalah kata yang buruk, tapi sekarang ada diskusi terbuka tentang hal itu," katanya.

Srisompob Jitpiromsri dari lembaga think tank Deep South Watch mengatakan ia juga melihat perubahan sikap pemerintah. "Pola pikir banyak pembuat kebijakan yang berbeda, mereka telah menjadi lebih menerima tuntutan dari penduduk setempat," kata Srisompob.

Walikota Yala, Pongsak Yingcharoen, mengatakan pembicaraan ini mengangkat harapan. "Warga berharap kekerasan menurun ketika pembicaraan dimulai. Itu tidak terjadi, jadi sekarang mereka mencoba untuk lebih memahami proses perdamaian ini," kata Pongsak.

(repost from Tempo)

Negosiasi perdamaian di Patani

(Diterjemahkan dari www.aljazeera.com/news/asia-pacific/2013/03/201332833444182953.html)

Thailand dan kelompok pemberontak Muslim telah memulai perundingan perdamaian yang bertujuan untuk mengakhiri hampir satu dekade konflik di tiga negara provinsi paling selatan.

Putaran pertama Kamis pembicaraan antara pejabat keamanan Thailand dan perwakilan dari kelompok Revolusi pemberontak Barisan Nasional di ibukota Malaysia Kuala Lumpur, bagaimanapun, dirusak oleh ledakan bom dan penembakan yang menewaskan lima orang, menurut Hay Wayne Al Jazeera.Ahmad Zamzamin, seorang pembantu senior mantan Perdana Menteri Malaysia Najib Razak, yang memfasilitasi pembicaraan.

Sebelum pembicaraan, sebuah bom pinggir jalan meledak di Chor Ai-rong distrik provinsi Narathiwat, 840 kilometer selatan Bangkok, menewaskan tiga tentara yang sedang berpatroli di daerah itu, kata komandan Angkatan Darat Wilayah 4th, Letnan Jenderal Udomchai Thammasarorat.

"Orang-orang dari Thailand selatan telah terbiasa dengan kekerasan dengan serangan oleh separatis Muslim yang diduga terjadi di hampir setiap hari," kata wartawan kami.

Lima tentara lainnya juga terluka dalam penyergapan.

Pihak berwenang mengatakan serangan itu terjadi di sebuah desa yang merupakan rumah bagi pemimpin kunci dari kelompok separatis Muslim mengambil bagian dalam pembicaraan dengan pemerintah Thailand."Kami menduga ini adalah karya militan lokal yang ingin mendiskreditkan pembicaraan perdamaian berlangsung di Kuala Lumpur," kata Udomchai.

Sebuah insiden penembakan terpisah juga dilaporkan di Narathiwat menewaskan dua warga sipil Buddha.Suami dan istri ditembak di Tak Bai kabupaten, di mana pada tahun 2004 lebih dari 80 pria Muslim tewas dalam konfrontasi dengan pasukan keamanan.

"Itu semacam menggarisbawahi kesulitan pembicaraan ini," kata Al Jazeera Florence Looi, melaporkan dari Kuala Lumpur,.

Lebih dari 5.300 orang telah tewas dalam konflik di mayoritas Muslim-provinsi di Thailand, yang berada di bawah hukum darurat.

Pemberontak telah melakukan penembakan dan pemboman pada biarawan, guru, dan aparat desa sebagai simbol negara mayoritas-Buddha.

Di masa lalu, Thailand dan Malaysia telah berusaha, tapi akhirnya gagal, pembicaraan broker dengan pemberontak.

"Analis memperkirakan akan memakan waktu bertahun-tahun sebelum perdamaian dapat dicapai di Thailand selatan," kata Looi. "Ini akan menjadi jalan panjang dan sulit Tapi banyak setuju bahwa dialog Kamis merupakan langkah pertama yang penting."

Sulu dan Sengketa Sabah

Sulu, Sengketa Sabah dan Warisan Kolonialisme

Tak banyak orang tahu bahwa sat ini tengah terjadi sebuah peristiwa yang unik. Sekelompok orang bersenjata, berjumlah sekitar 300 orang, yang mengaku sebagai Pasukan Kesultanan Sulu, menguasai sebuah desa kecil di daerah Lahad Datu, Sabah Malaysia Timur. Pasukan Malaysia sudah sejak seminggu ini terlibat negosiasi dengan 'Pasukan Kesultanan Sulu itu'

Apa yang terjadi sesungguhnya? Peristiwa ini menggambarkan dinamika yang sangat kompleks yang terjadi di kepulauan yang terbentang dari Sabah di Kalimantan Utara ke kepulauan di Filipina selatan. Isu sejarah, konflik Moro dan Filipina sampai isu ketidakadilan menjadi pemicunya.

Sejarah
Secara historis wilayah Sabah pernah menjadi wilayah kesultanan Sulu. Kesultanan Sulu sendiri berdiri di sebuah pulau yang sekarang berada di wiliyah Mindano, Filipina selatan. Kesultanan Sulu berdiri sekitar abad ke 14 dan bertahan hingga sekarang. Daerah kesultanan ini membentang dari pulau-pulau kecil di Filipina selatan seperti Tawi-tawi, Languyan, Pandami sampai ke daerah Sabah di Kalimantan Utara. Sabah sebelumnya merupakan daerah Kesultanan Brunei yang saat itu mencakup wilayah hampir seluruh dataran Kalimantan Utara. Karena sebuah perjanjian atas jasa Kesultanan Sulu membantu menyelesaikan perang sipil di kerajaan Brunai, Sabah diberikan oleh Sultan Brunai ke Kesultanan Sulu. Singkat kata, setelah itu Sabah adalah daerah kesultanan Sulu.

Sampai datanglah orang-orang Inggris ke wilayah itu. Perusahaan Inggris bernama Perusahaan Inggris Kalimantan Utara menduduki Kalimantan Utara. Setelah lama bernegosiasi untuk menguasai Sabah sebagai pos perdagangan Inggris, akhirnya Kesultanan Sulu menandatangai surat perjanjian 'Kontrak' dimana Sabah di 'kontrakkan' kepada British North Borneo Company'. BNBC diwakili oleh Gustavus Baron de Overback dan Alferd Dent, sementara Kesultanan Sulu diwakili oleh Sultan Muhammad Jamalu Ahlam Kiram. Perjanjian itu diteken pada 22 Januari 1878.  

Kesultanan Sulu tidak sadar sedang dikadali Inggris. Perjanjian itu dibuat dalam dua rangkap, dimana satu menggunakan bahasa Arab dan satu menggunakan bahasa Inggris. Dalam versi yang dipegang Sultan Sulu, Sabah itu 'disewakan' atau 'dikontrakkan' pada perusahaan Inggris itu. Namun dalam versi Inggris dikatakan bahwa Sabah itu 'diberikan dan diserahkan' pada Inggris. Sampai sekarang hal ini masih jadi perdebatan. Namun uniknya, sampai sekarang ternyata pemerintah Malaysia, melalui Kedutaannya di Manila, masih rutin memberikan uang sejumlah 5000 ringgit kepada keluarga Kesultanan Sulu sebagai uang 'Kontrak' atas wilayah Sabah. Dokumen yang didapat menyebutkan uang itu sebagai 'cession fee' atau 'biaya penyerahterimaan'. Jika masih menyerahkan uang 'sewa' pada Kesultanan Sulu, bukankah ini berarti secara tidak langsung Malaysia masih 'mengontrak' tanah Sabah pada Sulu?

Konon pada 1963, setelah Inggris hengkang dari Malaysia, Pemerintah Inggris berniat mengembalikan Sabah pada Kesultanan Sulu. Dilakukanlah referendum pada warga untuk memilih apakah mau bergabung pada Sulu yang saat itu menjadi bagian dari Filipina atau mau bergabung bersama Malaysia. Referendum itu akhirnya berujung pada bergabungnya Sabah pada Malaysia. Namun referendum itu sendiri banyak disangsikan orang. Apakah berlangsung dengan objektif? Juga masyarakat Sabah yang sebagian besar adalah warga Sulu lebih memilih bergabung dengan Malaysia karena opsinya adalah Malaysia atau Filipina. Kedaulatan Sulu saat itu sudah berada dibawah kedaulatan Filipina. Tentu orang lebih memilih Malaysia karena kedekatan budaya dan agama. Jika pilihannya adalah Malaysia dan Kesultanan Sulu, mungkin lain ceritanya. Perlu juga dicatat, Sulu dan wilayah lain di Filipina selatan sampai sekarang tidak ridha bergabung dengan Filipina. Mereka keukeuh ingin merdeka dengan mengusung perjuangan Bangsa Moro merdeka.

Para tentara Kesultanan Sulu yang kini bertahan di Sabah itu dipimpin oleh saudara Sultan yang bernama Raja Muda Abgimudin Kiram. Sultan Sulu yang sekarang bernama Sultan Jamalul Kiram III. Sultan menyuruh saudaranya membawa pasukan kerajaan pergi ke Sabah karena Sabah adalah tanah mereka. Mereka sepertinya ingin mengakhiri 'perjanjian kontrak' dengan Malaysia yang sekarang bertindak sebagai pengganti otoritas Ingiris di Sabah. 

Politik
Sejarah hanyalah legitimasi. Dan legitimasi mereka cukup kuat. Kontrak perjanjian itu masih dimiliki sama Kesultanan Sulu. Namun ada yang lebih nyata sesunguhnya dari peristiwa pendudukan yang terjadi sekarang.

Perlu diingat bahwa Pemerintah Malaysia baru-baru ini telah berhasil memfasilitasi perjanjian damai antara Pemberontak Islam Moro (MILF) dengan Pemerintah Filipina. Perlu diketahui bahwa di Mindanao, secara umum ada 3 kelompok faksi Moro: MNLF (Moro National Liberation Front), MILF (Moro Islamic Liberation Front) dan Abu Sayaf. MNLF merupakan induk organisasi pembebasan ini. Didirikan oleh Muhammad Nur Misuari pada 1969, MNLF yang berideologi nasionalis Islam itu lantas pecah karena konflik internal. Sempalannya mendirikan MILF yang mengusung ideologi Islam. Hasyim Salamat, sejak saat itu, meminpin organisasi rival MNLF yang dipimpin Nur Misuari. Belakangan MILF malah menjadi dominan. Dan karena itu, seiring redupnya MNLF; pemerintah Filipine merasa harus melakukan perjanjian dengan kelompok ini. Dan perjanjian itu diteken tahun lalu (lihat post saya sebelumnya)

MNLF berbasis di Sulu. Nur Misuari sendiri berasal dari Sulu. Ketika perjanjian antara MILF dan Pemerintah Filipina diteken, MNLF menjadi penonton dan merasa tidak dianggap. Ada kemungkinan unjuk kekuatan para tentara Kesultanan Sulu ini merupakan bagian dari negosiasi politik MNLF untuk menunjukan bahwa mereka masih penting dan punya gigi. 

Terlepas dari apa motif para tentara Kesultanan Sulu ini menguasai sebuah desa di Sabah, tepatnya di Lahad Datu, yang menjadi perhatian utama banyak kalangan adalah bagaimana peristiwa itu tidak berujung pada konflik bersenjata. Cara-cara negosiasi harus diutamakan. 

Perkembangan
Konflik sulu itu kini sudah menjadi perhatian dunia. Hampir semua kantor berita dunia memngabarkan ihwal sengketa yang sekarang telah berubah menjadi sengketa bersenjata ini sejak dua minggu

Korban meninggal dunia diperkirakan sudah mencapai lebih dari 20 orang, dimana sebagian besar berasal dari kalangan pasukan 'Kesultanan Sulu'. Kepolisian Malaysia juga sudah mengerahkan pesawat tempur untuk menundukan para pemberontak.

MNLF sudah angkat bicara. Nur Misuari menyatakan bersedia menjembatani negosiasi antara pihak-pihak yang bertikai. Nur Misuari juga meminta Pasukan Malaysia untuk tidak membunuh Sultan Sulu karena jika ini dilakukan keadaan akan semakin runyam.

Pihak Kesultanan Sulu mengklaim bahwa pasukan tambahan dan para sukarelawan dari berbagai pulai seperti dari Isabela Island,Tawi-tawi, Sulu dan bahkan Zamboangga sudah berlayar menuju Sabah untuk membantu pasukan Sulu yang terdesak. Mereka mengklaim bisa mendarat di Sabah meskipun polisi Malaysia menjaga dengan ketata perairan di Perbatasan.

Presiden Filipina telah meminta pada Sultan Sulu untuk menyerah dan membiarkan para pasukannya dikembalikan dengan aman ke Sulu. Namun Sultan menolak dan mengatakan Sulu berhak atas tanah Sabah dan akan terus memperjuangkan hak Bangsa Sulu sampai titik darah penghabisan.

Call Papers

Call for Papers
Seminar & Workshop on

Islam and Humanitarian Affairs:
Views and Experiences from Southeast Asia

June 26-27, 2013

South East Asian countries have witnessed unprecedented development of Muslim NGOs working on humanitarian and relief projects. A series of natural calamities and communal conflicts taking place in some regions in Southeast Asia have appealed Muslim relief NGOs to deliver aid for the victims. Tsunami disaster in Aceh, devastating earthquake in Sumatra, Muslim-Christian conflicts in Moluccas, large-scale military operations in East Timor, Buddhist-Muslim tension in Rahkine state in Myanmar, clashes between the government and the politically-oriented Muslim movements in Mindanao and Southern Thailand are instances where natural and man-made disasters have witnessed the intervention of many Muslim relief NGOs in Southeast Asia..

Charity in Islam has been regulated since the very beginning of the revelation. Until recently however it belonged to the realm of social practice, or state-sponsored institutions, in Muslim societies. The proliferation of NGOs combining the rich heritage of Islamic ethics with recent organizational techniques has brought this tradition into the field of modern international humanitarian work both at a very practical level by rubbing shoulders with colleagues from other organizations in the field, and also at a discursive level in asserting the legitimacy of its principles. But rigorous studies on the notions of Islamic humanitarianism reflecting the South East Asian perspective and experience, its relation with positive law, national and international, its applicability, remain rare and are sorely needed. This workshop will investigate some key concepts, both normatively and practically, of humanitarianism and humanitarian law in an Islamic and Asian Perspective.

In particular, this workshop is interested in exploring the following themes:

1.    How have the Islamic concepts of humanitarian law (fiqh al-siyar) and the ethics of war and jihad been conceived in classical Islamic literature, and how do Muslim societies, represented by Islamic scholars and social activists in Southeast Asia interpret and in turn materialize those key concepts in their humanitarian actions?        
2.    In the scope covered by international humanitarian law, how do Islamic teachings talk about conflict, conflict resolution, the idea of peace, and public interest (maslahah)?
3.    According to "Islamic Humanitarian Principles" as formulated by NGOs how is the category of victims conceptualized and what are the rights of underprivileged groups (refugees, non-combatants, prisoners, women and children) in disaster affected spots?
4.    How do Muslim NGOs define dakwah and humanitarian actions, discern the relationships between Islam and the West, and universalize their humanitarian principles, both discursively and practically?

We cordially invite selected contributors (academia, NGO activists, religious leaders, policy makers) in Southeast Asia to participate in this two-day workshop, and we welcome papers exploring one of the listed sub-themes above. Selected papers from the workshop will be compiled for an edited volume that is conceived to be a follow-up of the 2012 publication of the book "Islam and IHL" (Mizan-ICRC, 2012). Organizers stand ready to communicate to potential contributors the bibliography available on the issue of Islam and IHL (see emails bellow)

Submission of Proposal
Proposals, written in Bahasa Indonesia or English, consisting of a title, 300 words abstract, and a brief personal biography, can be submitted to Hilman Latief, Ph.D. (hilman.latief@gmail.com) and Zezen Zaenal Mutaqin, LLM (zmutaqin@icrc.org) by 30 March 2013.  Successful applicants will be notified by 15 April March 2013 and will be required to send a paper (5,000-7,000 words) by 10 June 2013.

Note: Travel and accommodation support for successful applicants will be provided by the Organizing Committee.

The workshop is organized and co-sponsored by The Graduate Program-Universitas Muhammadiyah Yogyakarta (UMY) and the International Committee of the Red Cross (ICRC)-Jakarta.

Moro Peace Agreement

The year 2012 was closed with at least two important historical achievements for ASEAN: The declaration of ASEAN Human Rights and the signatory of the Framework of the Agreement of Bangsomoro between Moro Islamic Liberation Front and the Philippine government. ASEAN Human Rights Declaration is a phenomenal achievement because it is the outcome of long process and negotiation. It is also marked  the rise new approach to HR since it tries to combine a universal values with particularity of ASEAN countries (See article 7). The full Declaration has been posted in this blog.

The second great achievement was the Peace agreement between the Philippine government and MILF. It hopefully will put the long conflict into an end in Southern Philippine between the Govermenet and the Bangsamoro. The Framework agreement will give a guidance to the process of the establishment of Bangsamoro, a special autonomous region in Mindanao, Southern Philippine. Bangsamoro will replace the current Autonomous Region in Muslim Mindanao (ARMM). However, the implementation of this agreement is still long way to go since it will be implemented in 2017.

For a compelete Framework Agreement, see this

Asean Human Rights Declaration

WE, the Heads of State/Government of the Member States of the Association of Southeast Asian Nations (hereinafter referred to as "ASEAN"), namely Brunei Darussalam, the Kingdom of Cambodia, the Republic of Indonesia, the Lao People's Democratic Republic, Malaysia, the Republic of the Union of Myanmar, the Republic of the Philippines, the Republic of Singapore, the Kingdom of Thailand and the Socialist Republic of Viet Nam, on the occasion of the 21st ASEAN Summit in Phnom Penh, Cambodia.

REAFFIRMING our adherence to the purposes and principles of ASEAN as enshrined in the ASEAN Charter, in particular the respect for and promotion and protection of human rights and fundamental freedoms, as well as the principles of democracy, the rule of law and good governance;

REAFFIRMING FURTHER our commitment to the Universal Declaration of Human Rights, the Charter of the United Nations, the Vienna Declaration and Programme of Action, and other international human rights instruments to which ASEAN Member States are parties;

REAFFIRMING ALSO the importance of ASEAN’s efforts in promoting human rights, including the Declaration of the Advancement of Women in the ASEAN Region and the Declaration on the Elimination of Violence against Women in the ASEAN Region;

CONVINCED that this Declaration will help establish a framework for human rights cooperation in the region and contribute to the ASEAN community building process;

HEREBY DECLARE AS FOLLOWS:

GENERAL PRINCIPLES

1. All persons are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of humanity.

2. Every person is entitled to the rights and freedoms set forth herein, without distinction of any kind, such as race, gender, age, language, religion, political or other opinion, national or social origin, economic status, birth, disability or other status.

3. Every person has the right of recognition everywhere as a person before the law.  Every person is equal before the law. Every person is entitled without discrimination to equal protection of the law.

4. The rights of women, children, the elderly, persons with disabilities, migrant workers, and vulnerable and marginalised groups are an inalienable, integral and indivisible part of human rights and fundamental freedoms.

5. Every person has the right to an effective and enforceable remedy, to be determined by a court or other competent authorities, for acts violating the rights granted to that person by the constitution or by law.

6. The enjoyment of human rights and fundamental freedoms must be balanced with the performance of corresponding duties as every person has responsibilities to all other individuals, the community and the society where one lives. It is ultimately the primary responsibility of all ASEAN Member States to promote and protect all human rights and fundamental freedoms.

7. All human rights are universal, indivisible, interdependent and interrelated. All human rights and fundamental freedoms in this Declaration must be treated in a fair and equal manner, on the same footing and with the same emphasis. At the same time, the realisation of human rights must be considered in the regional and national context bearing in mind different political, economic, legal, social, cultural, historical and religious backgrounds.

8. The human rights and fundamental freedoms of every person shall be exercised with due regard to the human rights and fundamental freedoms of others.  The exercise of human rights and fundamental freedoms shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition for the human rights and fundamental freedoms of others, and to meet the just requirements of national security, public order, public health, public safety, public morality, as well as the general welfare of the peoples in a democratic society.

9. In the realisation of the human rights and freedoms contained in this Declaration, the principles of impartiality, objectivity, non-selectivity, non-discrimination, non-confrontation and avoidance of double standards and politicisation, should always be upheld. The process of such realisation shall take into account peoples’ participation, inclusivity and the need for accountability.


CIVIL AND POLITICAL RIGHTS

10. ASEAN Member States affirm all the civil and political rights in the Universal Declaration of Human Rights. Specifically, ASEAN Member States affirm the following rights and fundamental freedoms:

11. Every person has an inherent right to life which shall be protected by law. No person shall be deprived of life save in accordance with law.

12. Every person has the right to personal liberty and security. No person shall be subject to arbitrary arrest, search, detention, abduction or any other form of deprivation of liberty.

13. No person shall be held in servitude or slavery in any of its forms, or be subject to human smuggling or trafficking in persons, including for the purpose of trafficking in human organs.

14. No person shall be subject to torture or to cruel, inhuman or degrading treatment or punishment.

15. Every person has the right to freedom of movement and residence within the borders of each State. Every person has the right to leave any country including his or her own, and to return to his or her country.

16. Every person has the right to seek and receive asylum in another State in accordance with the laws of such State and applicable international agreements.

17. Every person has the right to own, use, dispose of and give that person’s lawfully acquired possessions alone or in association with others. No person shall be arbitrarily deprived of such property.

18. Every person has the right to a nationality as prescribed by law. No person shall be arbitrarily deprived of such nationality nor denied the right to change that nationality.

19. The family as the natural and fundamental unit of society is entitled to protection by society and each ASEAN Member State. Men and women of full age have the right to marry on the basis of their free and full consent, to found a family and to dissolve a marriage, as prescribed by law.

20. (1) Every person charged with a criminal offence shall be presumed innocent until proved guilty according to law in a fair and public trial, by a competent, independent and impartial tribunal, at which  the accused is guaranteed the right to defence.

 (2) No person shall be held guilty of any criminal offence on account of any act or omission which did not constitute a criminal offence, under national or international law, at the time when it was committed and no person shall suffer greater punishment for an offence than was prescribed by law at the time it was committed.

(3) No person shall be liable to be tried or punished again for an offence for which he or she has already been finally convicted or acquitted in accordance with the law and penal procedure of each ASEAN Member State.

21. Every person has the right to be free from arbitrary interference with his or her privacy, family, home or correspondence including personal data, or to attacks upon that person’s honour and reputation. Every person has the right to the protection of the law against such interference or attacks.

22. Every person has the right to freedom of thought, conscience and religion. All forms of intolerance, discrimination and incitement of hatred based on religion and beliefs shall be eliminated.

23. Every person has the right to freedom of opinion and expression, including freedom to hold opinions without interference and to seek, receive and impart information, whether orally, in writing or through any other medium of that person’s choice.

24. Every person has the right to freedom of peaceful assembly.

25. (1)  Every person who is a citizen of his or her country has the right to participate in the government of his or her country, either directly or indirectly through democratically elected representatives, in accordance with national law.

(2) Every citizen has the right to vote in periodic and genuine elections, which should be by universal and equal suffrage and by secret ballot, guaranteeing the free expression of the will of the electors, in accordance with national law.

ECONOMIC, SOCIAL AND CULTURAL RIGHTS

26. ASEAN Member States affirm all the economic, social and cultural rights in the Universal Declaration of Human Rights. Specifically, ASEAN Member States affirm the following:

27. (1) Every person has the right to work, to the free choice of employment, to enjoy just, decent and favourable conditions of work and to have access to assistance schemes for the unemployed.

(2) Every person has the right to form trade unions and join the trade union of his or her choice for the protection of his or her interests, in accordance with national laws and regulations.

(3) No child or any young person shall be subjected to economic and social exploitation. Those who employ children and young people in work harmful to their morals or health, dangerous to life, or likely to hamper their normal development, including their education should be punished by law.  ASEAN Member States should also set age limits below which the paid employment of child labour should be prohibited and punished by law.

28. Every person has the right to an adequate standard of living for himself or herself and his or her family including:
a. The right to adequate and affordable food, freedom from hunger and access to safe and nutritious food;
b. The right to clothing;
c. The right to adequate and affordable housing;
d. The right to medical care and necessary social services;
e. The right to safe drinking water and sanitation;
f. The right to a safe, clean and sustainable environment.

29. (1)  Every person has the right to the enjoyment of the highest attainable standard of physical, mental and reproductive health, to basic and affordable health-care services, and to have access to medical facilities.

(2)  The ASEAN Member States shall create a positive environment in overcoming stigma, silence, denial and discrimination in the prevention, treatment, care and support of people suffering from communicable diseases, including HIV/AIDS.

30. (1)  Every person shall have the right to social security, including social insurance where available, which assists him or her to secure the means for a dignified and decent existence.

(2) Special protection should be accorded to mothers during a reasonable period as determined by national laws and regulations before and after childbirth. During such period, working mothers should be accorded paid leave or leave with adequate social security benefits.

(3)  Motherhood and childhood are entitled to special care and assistance. Every child, whether born in or out of wedlock, shall enjoy the same social protection.

31. (1)   Every person has the right to education.

(2) Primary education shall be compulsory and made available free to all. Secondary education in its different forms shall be available and accessible to all through every appropriate means. Technical and vocational education shall be made generally available. Higher education shall be equally accessible to all on the basis of merit.

(3)  Education shall be directed to the full development of the human personality and the sense of his or her dignity. Education shall strengthen the respect for human rights and fundamental freedoms in ASEAN Member States.  Furthermore, education shall enable all persons to participate effectively in their respective societies, promote understanding, tolerance and friendship among all nations, racial and religious groups, and enhance the activities of ASEAN for the maintenance of peace.

32. Every person has the right, individually or in association with others, to freely take part in cultural life, to enjoy the arts and the benefits of scientific progress and its applications and to benefit from the protection of the moral and material interests resulting from any scientific, literary or appropriate artistic production of which one is the author.

33. ASEAN Member States should take steps, individually and through regional and international assistance and cooperation, especially economic and technical, to the maximum of its available resources, with a view to achieving progressively the full realisation of economic, social and cultural rights recognised in this Declaration.

34. ASEAN Member States may determine the extent to which they would guarantee the economic and social rights found in this Declaration to non-nationals, with due regard to human rights and the organisation and resources of their respective national economies.

RIGHT TO DEVELOPMENT

35. The right to development is an inalienable human right by virtue of which every human person and the peoples of ASEAN are entitled to participate in, contribute to, enjoy and benefit equitably and sustainably from economic, social, cultural and political development. The right to development should be fulfilled so as to meet equitably the developmental and environmental needs of present and future generations. While development facilitates and is necessary for the enjoyment of all human rights, the lack of development may not be invoked to justify the violations of internationally recognised human rights.

36. ASEAN Member States should adopt meaningful people-oriented and gender responsive development programmes aimed at poverty alleviation, the creation of conditions including the protection and sustainability of the environment for the peoples of ASEAN to enjoy all human rights recognised in this Declaration on an equitable basis, and the progressive narrowing of the development gap within ASEAN.

37. ASEAN Member States recognise that the implementation of the right to development requires effective development policies at the national level as well as equitable economic relations, international cooperation and a favourable international economic environment. ASEAN Member States should mainstream the multidimensional aspects of the right to development into the relevant areas of ASEAN community building and beyond, and shall work with the international community to promote equitable and sustainable development, fair trade practices and effective international cooperation.

RIGHT TO PEACE

38. Every person and the peoples of ASEAN have the right to enjoy peace within an ASEAN framework of security and stability, neutrality and freedom, such that the rights set forth in this Declaration can be fully realised.  To this end, ASEAN Member States should continue to enhance friendship and cooperation in the furtherance of peace, harmony and stability in the region.


COOPERATION IN THE PROMOTION AND PROTECTION OF HUMAN RIGHTS
39. ASEAN Member States share a common interest in and commitment to the promotion and protection of human rights and fundamental freedoms which shall be achieved through, inter alia, cooperation with one another as well as with relevant national, regional and international institutions/organisations, in accordance with the ASEAN Charter.

40. Nothing in this Declaration may be interpreted as implying for any State, group or person any right to perform any act aimed at undermining the purposes and principles of ASEAN, or at the destruction of any of the rights and fundamental freedoms set forth in this Declaration and international human rights instruments to which ASEAN Member States are parties.

Adopted by the Heads of State/Government of ASEAN Member States at Phnom Penh, Cambodia, this Eighteenth Day of November in the Year Two Thousand and Twelve, in one single original copy in the English Language

(quoted from http://www.asean.org/news/asean-statement-communiques/item/asean-human-rights-declaration)

Apa itu.....

Kenali beberapa istilah kunci dalam hukum humaniter internasional. Saya akan sarikan satu persatu secara singkat beberapa istilah kunci. Untuk menulis entri ini saya merujuk sepenuhnya pada buku ABC of International Humanitarian Law. Ayo, tebak, apa itu.....

Additional Protocols (Protokol-protokol tambahan):

Istilah ini merujuk pada protokol-protokol tambahan Konvensi Jenewa tahun 1949. Ada tiga protokol tambahan sampai sekarang ini, dua diantaranya disekapakati pada tanggal 8 Juni 1977 di Jenewa. Protokol Tambahan Pertama berkaitan dengan perlindungan korban konflik bersenjata internasional (international armed conflict).Protokol Tambahan kedua berkaitan dengan peraturan perlindungan konflik bersenjata non-internasional. Protokol tambahan yang ketiga diadopsi pada 14 Agustus 2007 yang menetapkan Kristal Merah sebagai lambang resmi selain palang merah dan bulan sabit merah