Tag: ASEAN

  • Bintan Resorts Stop Accepting Singapore Dollars, All Transactions in Rupiah

    Bintan Resorts Stop Accepting Singapore Dollars, All Transactions in Rupiah

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    SINGAPORE: Several hotels and resorts in the Indonesian island of Bintan have stopped accepting Singapore dollars since the start of this month, citing a government policy that requires all transactions to be made in the Indonesian rupiah.

    Five hotel operators, including Banyan Tree Bintan and Nirwana Gardens, told TODAY that they had been told not to accept foreign currencies. Prior to this, Singapore and American dollars were allowed to be used on the island, the operators said.

    The Indonesian Embassy in Singapore, however, said the rupiah-only policy is not a new one. An embassy official from its information, social and cultural department referred TODAY to a Bill passed by the Indonesian Parliament in May 2011, which requires all financial transactions within Indonesia to be made in rupiah.

    An online report posted on legal firm Allen & Overy’s website said the currency law took effect on June 28 that same year, but does not apply to “transactions related to the state budget, grants given by or to a foreign state, international commercial transactions, bank deposits denominated in foreign currencies and international finance transactions”.

    While it is not clear why the law is being enforced only now, a report by the Antara news agency in June this year said the Bank of Indonesia is encouraging people to use the rupiah in their transactions ahead of the establishment of the ASEAN Economic Community next year.

    “Bank of Indonesia has asked all entrepreneurs and the Indonesian community to use the rupiah currency in every transaction across the nation, as the bank feared that other countries will be one step ahead of Indonesia,” the central bank’s Deputy Governor Ronald Waas had been quoted as saying.

    Some travel agencies in Singapore said they had not been told about the rupiah-only policy. But an Asia Travel spokesperson said the company had been told by local operators in Bintan that travellers must use only the rupiah because of a “new government policy”, although it did not receive any official notification. Several travellers described the currency restrictions as inconvenient, but added that they will not be deterred from visiting Bintan.

    Communications specialist Chua Ee Ghim, 27, is concerned about carrying too much cash as the rupiah comes in far smaller denominations than Singapore dollars. “I have to be very careful in keeping my notes and ensure that shopkeepers give me the correct change,” he said.

    The policy appears to have not taken effect in Batam yet. Batam is another Indonesian island popular with Singaporeans seeking short getaways.

    Three resorts there told TODAY that they still accept payment in Singapore dollars. Batam was in the news last month after Indonesian immigration officials at the Batam Centre began sending ferry passengers back to Singapore for talking too loudly.

    Source: http://www.channelnewsasia.com/news/singapore/hotels-in-bintan-no/1367636.html

  • Polemik LGBTQ di Singapura: Kenyataan Rasmi ABIM

    Angkatan Belia Islam Malaysia/Muslim Youth Movement of Malaysia (ABIM)
    Angkatan Belia Islam Malaysia/Muslim Youth Movement of Malaysia (ABIM)

    Atas semangat persaudaraan Islam dan muhibbah komuniti ASEAN, Angkatan Belia Islam Malaysia (ABIM) merasa terpanggil untuk menyatakan keprihatinan terhadap usaha-usaha komuniti Lesbian Gay Bisexual Transgender (LGBT) di Singapura menyebarkan dakyah negatif terhadap Dr. Syed Muhd Khairuddin , seorang Pensyarah Jabatan Pengajian Melayu di National University Singapore (NUS), Singapura.

    Dalam perkembangan tersebut, sekumpulan pendukung LGBT telah mempertikaikan kenyataan di laman peribadi Facebook beliau yang berupa peringatan kepada umat Islam di Singapura agar menjauhi dan menolak amalan LGBT.

    Pertikaian tersebut telah berlanjutan apabila kelompok tersebut mendesak beliau agar memohon maaf secara terbuka atas kenyataan tersebut, yang dirasakan menyinggung pengamal dan pendukung LGBT. Tidak cukup dengan itu, mereka telah mengutus surat bantahan kepada pentadbiran universiti dan melancarkan petisyen atas talian bagi mendesak tindakan tataterbib dikenakan ke atas beliau.

    Rentetan itu, timbul tindak balas daripada komuniti Muslim dan pertubuhan Islam di Singapura yang memberikan respon mempertahankan kenyataan dan pendirian Dr Syed Muhd Khairuddin. Komuniti masyarakat Islam mempertahankan beliau yang bertindak sebagai penyampai mesej yang benar; bahawa Islam melarang amalan LGBT.

    Dalam konteks ini, ABIM ingin menegaskan bahawa pandangan Islam terhadap LGBT adalah jelas dan muktamad dalam Islam, baik dari segi moral ataupun perundangan Islam.

    Prinsip dan pendirian agama Islam berasaskan kepada sumber Al-Qur’an, Hadis, Ijma’ dan sumber-sumber lain yang jelas tanpa ragu menolak sama sekali amalan LGBT di kalangan umat Islam. Hakikat ini diketahui serta diperakui bukan sahaja di kalangan umat Islam, bahkan di kalangan masyarakat umum.

    Sesungguhnya pendirian yang dikemukakan oleh Dr. Syed Muhd Khairudin selari dengan pandangan sarjana yang berotoriti dalam Islam, antara lain seperti yang diungkapkan dengan tepat oleh mantan Presiden Islamic Society of North America, Muzammil Siddiqi (2003):-

    “Homosexuality is sinful and shameful. … But nowadays this act has become a phenomenon. There are agencies and lobby groups that are working hard to propagate it and to make it an acceptable and legitimate lifestyle. For this reason it is important that we should speak against it. We should warn our youth and children from this devilish lifestyle. We should make it very clear that it is Haram, absolutely forbidden and that it kindles the wrath and anger of Allah…”

    Percubaan mempertikaikannya oleh kelompok tertentu– termasuk dari dari kalangan Muslim sendiri – dari awal pelaksanaan Islam hingga ke hari ini ternyata tidak dapat diterima oleh umat Islam, di negara mana pun mereka berada. Hal ini dizahirkan dengan jelas oleh negara-negara Islam OIC menerusi persidangan-persidangan hak asasi sejagat.

    Bahkan di kalangan umat Islam yang merupakan golongan minoriti di negara-negara lain, termasuk di Barat juga jelas menunjukkan bahawa hampir kesemuanya menolak amalan LGBT. Meskipun wujud beberapa pertubuhan dan invidividu yang mengangkat pengamalan atau perjuangan LGBT atas nama ‘Islam’ atau ‘Muslim’, ia tidak pernah sama sekali menggugat pendirian Islam yang terbina kukuh atas sumber hukumnya.

    Penolakan terhadap amalam songsang LBGT bukan hanya terbatas kepada agama Islam sahaja. Waima ia turut disuarakan dengan jelas di kalangan majoriti penganu agama-agama besar yang lainnya. Adalah merupakan hal yang sedia dimaklumi bahawa agama-agama besar di dunia menjunjung tinggi institusi keluarga dan perkahwinan Justeru hanya perkahwinan diantara lelaki dan wanita dengan tujuan murni demi kelangsungan zuriat manusia yang harus dipertahankan oleh para penganut agama dari sebarang usaha meruntuhkannya melalui ‘hubungan dan perkahwinan sejenis’ melalui pintu LGBT.

    Sebagai komuniti penganut agama-agama besar yang penting di dunia, keengganan masyarakat dan pemimpin rantau Asia Tenggara untuk mengiktiraf amalan LGBT sebagai ‘nilai universal’ jelas terbukti. Sebagai contoh, ketua-ketua negara ASEAN (Persatuan Negara-Negara Asia Tenggara) sepakat menolak advokasi pelobi LGBT untuk memasukkan klausa berkaitan LGBT dalam Deklarasi ASEAN Mengenai Hak Asasi Manusia yang diumumkan pada 19 November 2013.

    Seperti Malaysia, Singapura sebagai sebuah negara maju dan terkehadapan dalam konteks persaingan dunia global turut mempertahankan undang-undang yang mengiktirafkan amalan liwat sebagai satu jenayah yang dihukum di bawah Kanun Keseksaan negara tersebut.

    Justeru atas justifikasi dan semangat agama dan muhibbah ASEAN inilah maka ABIM menyatakan sokongannya terhadap usaha-usaha individu seperti Dr Syed Khairudin dan pertubuhan Islam Singapura yang berusaha menyampaikan pendirian Islam yang jelas terhadap isu LGBT. Atas dasar ini juga, kita menyeru agar pihak yang menyokong LGBT di Singapura wajar untuk menghormati pendirian serta pandangan yang dikemukakan oleh Dr Syed Khairuddin berdasarkan kepada kerangka intelektual yang objektif serta ilmiah.

    ABIM sama sekali tidak berhasrat untuk campur tangan tentang hal ehwal masyarakat Muslim Singapura. Kenyataan ini diketengahkan sebagai satu penjelasan mengenai pendirian ABIM terhadap isu umat Islam sejagat

    ABIM turut yakin bahawa sebagai penganut agama Islam yang berpendidikan tinggi dan berwawasan luas, Prof.Dr Syed Khairudin dan pemimpin agama Islam di Singapura akan mengambil yang pendekatan sederhana dan berhikmah dalam menyelesaikan isu ini.

    Walaupun pendirian Islam cukup jelas dalam isu LGBT ini, Islam turut mengajar bahawa nilai akhlak dan moral yang tinggi menuntut mesej tersebut disampaikan dengan pendekatan yang terbaik. ABIM menolak sebarang pendekatan konfrontasi berunsur kekerasan di mana-mana peringkat, oleh sesiapapun terhadap komuniti tersebut.

    Tanpa sebarang provokasi dan dakyah yang tidak bertanggungjawab dari pihak yang mempertikaikan beliau, ABIM yakin inilah nilai murni dan akhlak Islamiyyah yang telah dan akan terus diamalkan oleh beliau dan pemimpin msyarakat Islam di Singapura.

    Atas dasar ini, ABIM turut menyeru semua pertubuhan-pertubuhan Islam di Malaysia untuk memberikan sokongan dan dukungan yang penuh terhadap Dr.Syed Khairuddin dan pertubuhan Islam di Singapura, untuk terus memperjuangan pendirian umat Islam terhadap LGBT sebagaimana yang diketengahkan oleh masyarakat Islam di Malaysia.
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    Mohamad Raimi Ab.Rahim, Naib Presiden
    Angkatan Belia Islam Malaysia (ABIM)

    Source: ABIM

    Read the ENTIRE chronology of saga in category ‘AGAMA’:

  • Silk Batik is Haram/Prohibited in Islam

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    The Muslim Consumers Association of Malaysia (PPIM) said many Muslims here are unaware of this fact, which it said is enshrined in several hadiths, also known as the collection of words and deeds of the Prophet Muhammad.

    “Rasulullah SAW has said that Muslim men cannot wear silk and gold.

    “Hadiths also state that one of the tanda kiamat (signs of the apocalypse) is when pure silk is being worn, and that there is no awareness about this,” PPIM activist Sheikh Abd Kareem S Khadaied told reporters at a press conference here.

    Batik is a form of textile art often marketed as a national heritage in Muslim-majority Malaysia and Indonesia.

    Government leaders and religious figures here commonly use batik, which comes in a variety of materials, including pure silk, rayon and cotton, for official functions.

    But Sheikh Abd Kareem said pure silk cannot be the way to go for Muslim men and suggested that alternatives to the material be used instead.

    He took aim at the Malaysian Handicraft Development Corporation, saying that it had not done anything to research on alternative materials besides pure silk to make batik, despite having enough funds to do so.

    “In the current industry most of the silk batik worn by Muslim men is pure  silk. Only about ten per cent is silk mixture,” he said.

    When asked to explain how PPIM might make non-Muslims understand the reasoning behind the banning of pure silk for Muslim men, Sheikh Abd Kareem said it was unnecessary.

    “When the Prophet says it is forbidden, that means it is forbidden, we listen and abide by it.

    “Logic is a (part of human) desire,” he added, saying that when it came to Islam one should not demand a reasoning or explanation on a matter.

    But Sheikh pointed out that PPIM had no problems with batik cloths which used silk mixed with other materials such as linen and cotton as there was no hadith which forbade this.

    He said he had brought the matter up with the National Fatwa Council and the Malaysian Islamic Department (Jakim) but they have yet to provide a solution on the matter.

    “There has to be labelling done on each batik cloth for that people will know it is pure silk and therefore haram,” Sheikh said.

    Source: The Malay Mail

  • Singapore and Indonesia: An Uneasy Coexistence?

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    The latest tensions to emerge between Singapore and Indonesia—this time after Indonesia named a naval warship for two marines executed for a 1965 bombing in Singapore—caught many political observers by surprise. Relations in recent years had remained cordial despite several noteworthy incidents, such as the transboundary haze caused by Indonesian forest fires (for which Indonesian President Susilo Bambang Yudhoyono memorably apologized), and Singapore’s sand reclamation works on Indonesian islands. The political fallout from both incidents seemed to have been contained by both sides.

    Yet in the recent days following Indonesia’s decision to name its new frigate the KRI Usman Harun, no fewer than five Singaporean ministers have spoken up against Indonesia’s actions, with the latest development being Indonesian defense officials pulling out of the Singapore Airshow (according to some reports, after Singapore canceled invites to junior officials).

    As with many other political events, the role of discourse has been central to the development of these tensions. Underlying these discursive tensions are structural factors that have made this conflict to be particularly intractable. However, structure and discourse have often become intertwined.

    Size Matters

    The structural disparities between Indonesia and Singapore have surfaced from time to time, most symbolically in for Indonesian President B. J. Habibie’s dismissal of Singapore as “a red dot” in 1998, which struck a raw nerve among Singapore policymakers at the time. They later deftly turned it into a synonym for Singapore’s success, as evidenced by books such as The Little Red Dot: Reflections of Singapore’s Diplomats, which paid tribute to the success of Singaporean diplomacy in helping the country punch above its weight.

    But size could also be a reason for the failure to resolve conflicts between Singapore and Indonesia. Size, in this sense, can be interpreted literally as well as symbolically, as the self-images of both countries. Both the original conflict in 1968 as well as the current one in 2014 have been directly attributed to size. When then-Prime Minister Lee Kuan Yew turned down a direct appeal by former President Soeharto to pardon the two Indonesian marines, in the words of former MFA Permanent Secretary Bilahari Kausikan, “he could not have done otherwise without conceding that the small must always defer to the big and irretrievably compromising our sovereignty.”

    However, if Singaporeans are adamant that the small must not defer to the big, then the Indonesians are equally adamant that the big must not defer to the small. A few days ago, Indonesia’s Coordinating Minister for Political, Legal and Security Affairs Djoko Suyanto declared that “the fact that there is a different perception of Indonesian government policy by other countries, in this instance, Singapore, cannot make us backtrack or be uncertain about carrying on with our policy decision and implementing it.” Golkar MP Hajriyanto Thohari, deputy chairman of the People’s Consultative Assembly, went one step further, declaring “Let Singapore keep shrieking, like a chicken beaten by a stick.”

    Discourses Matter

    The Singapore-Indonesia dispute could have just been like any other in the region—and there is no shortage of them—with patriotic populations echoing the nationalist rhetoric of their political leaders. Yet what is particularly striking in this case is the disconnect between “official” and “popular” discourses. While politicians have tried to drum up support for their respective positions through the mass media, this has had limited resonance with Singaporeans and Indonesians, who regard each other as “friends” to the extent of questioning state discourses portraying the unreasonableness of the other side.

    The mix of voices on both sides is evidence that nationalist narratives, while dominant, are balanced with a good dose of self-reflection among the general public in both countries. On February 8, the Jakarta Postpublished an editorial titled “Can we be more sensitive?” while on the same day, Singaporean playwright Alfian Sa’at argued that Singapore’s denial of clemency to the two Marines could have led to their “martyrdom,” setting off a chain of events that led to the current dispute. It is not the purpose of this essay to evaluate the veracity of these counter-narratives, but simply to point out that their existence is evidence of pluralism within both Indonesian and Singapore societies. This desire to understand the other’s perspective, despite state appeals to patriotism and nationalism, augurs well for the relationship between both countries, at least on a people-to-people level.

    ASEAN Centrality

    This article has argued that an asymmetry in size has formed the basis of the security dilemma that exists between Singapore and Indonesia, leading to a diplomatic impasse between the two countries. It has also shown, however, that a gap exists between official and popular discourses. With the exception of families affected by the 1965 bombing, the events of Konfrontasi, which took place half a century ago, have little resonance for Singaporeans and Indonesians who have the good fortune of living in an era of peace, one that both their countries have played a central role in creating, as founding members of the Association of Southeast Asian Nations (ASEAN).

    Indeed, both Indonesia and Singapore continue to play very important roles in ASEAN. Indonesia had an active role in mediating between Thailand and Cambodia during the Preah Vihear conflict, through a process of “shuttle diplomacy” that was the work of Foreign Minister Marty Natalegawa. Singapore, too, was instrumental in the setting up of many ASEAN-related initiatives, most notably the ASEAN Regional Forum, ASEAN Plus Three, ASEAN Defence Ministers’ Meeting, and the Asia-Europe Meeting (ASEM).

    Given the centrality of both Indonesia and Singapore to ASEAN, it is unfortunate that an error in judgment on the part of the Indonesian Navy has led to a diplomatic impasse from which neither the bigger nor the smaller state can extricate itself easily and gracefully—a timely reminder of ASEAN’s yet-unrealized dream of becoming a “security community.” Yet it is time for Indonesia and Singapore to set aside their historical grievances, painful as these may be, and concentrate on the areas in which further cooperation may be achieved, thereby sustaining their shared vision of creating a true ASEAN Community.

    By Yvonne Guo

    The author is a PhD candidate at the Lee Kuan Yew School of Public Policy, National University of Singapore.

    Source: The Diplomat