What Is Bogging Down the Philippines’ COVID-19 Response?

Published by The Diplomat

More than a month after imposing a lockdown in mainland Luzon, Philippine President Rodrigo Duterte said the order to stay at home will be extended for another two weeks to contain COVID-19.

But as more cases of infection continue to be reported, the authorities have hinted at the possibility of a prolonged lockdown beyond April 30 in a bid to flatten the coronavirus curve.

The president’s spokesperson accused pasaway (reckless) individuals who are allegedly breaking quarantine protocols and risking the further spread of the virus. But this argument puts the blame on quarantined residents while keeping silent on the government’s shortcomings in dealing with the public health crisis.

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Are Schools in the Philippines Ready to Open in a Pandemic?

Published by The Diplomat

The Philippine government’s decision to again postpone the opening of public schools from August 24 to October 5 reflects the difficulties it is encountering in addressing the impact of the COVID-19 pandemic.

When COVID-19 lockdowns were imposed in March across the country, classes in most schools were already ending. Thus, the disruption caused by the pandemic to the learning of most students was minimal.

As the public health crisis intensified, the traditional June opening of classes was moved to August. This was seen by almost all stakeholders as necessary to ensure the safety of students, teachers, and other school personnel. But they also expected that the government would use the postponement to strategize and implement programs that would make it possible to resume classes without triggering further COVID-19 outbreaks.

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Pedagogy of the digitally oppressed

Published by Bulatlat

Under the ‘new normal’ of internet-based learning, those at the margins of society could find themselves struggling against further exclusion.

The concept of access needs further exploration beyond the popular understanding that it is mainly about the installation of broadband networks and distribution of gadgets to the community.

More than the means of providing a formal type of education in a world grappling with a pandemic, there should be a continuing review of what type of knowledge will be the focus of the adjusted curriculum.

The starting point in building a progressive education is recognition of the learner’s ‘cultural capital’. It assumes that every learner has a knowledge of the world that is worthy to be integrated into the schooling process. The student’s language, his ideas about the reality of the present, her struggles in a feudal household – all of these are essential in developing new knowledge and remaking the world.

Will this be the philosophy that will guide educators and technocrats?

Online education introduces a more difficult challenge since the learner has to be capable of coding, uploading, and streaming his worldview. She is allowed to articulate her reality but only in a language (and font) that is available on the internet. A student in a farming village can contribute to defining class topics but he has to present them in a digitized format.

What will be privileged are ideas, themes, and narratives shared by students who are not only able to participate in the online classes but also ready to interact with others because they have rudimentary familiarity with the rules for joining virtual sessions.

They have an advantage over the digitally excluded in unpacking the preprogrammed modules whose content reflects the values in mainstream society.

Education is under threat of being reduced into a mastery of prepackaged learning materials that are stored in downloadable files in the web cloud. Discovery of the new in the near future could simply refer to a browsing experience.

Information is presented in striking visuals, summarized in creative infographics, and standardized in conformity to national and global standards.

Diversity is equated with plural perspectives reacting to popular memes. Hence, the danger of limiting classroom discussions to topics that are viral and trending, even if these do not represent the lives of students. The valid aspiration to be relevant and seen could end up in a frantic race for cyber attention.

This has harmful consequences to students who might wrongly assume that their life stories have to garner social media boosting as a prerequisite for acceptance in society. Or they could disown their local cultures, habits, and ideologies because they diverge from the popular norm They might reject their framing of the world because it does not adhere to existing categories or it is deemed archaic for digital sharing.

The choice of what learning tools will be widely adopted, procured, and deployed should be subjected to critical scrutiny as well. The use of smartphones, laptops, and tablets has been normalized that it’s almost difficult to challenge the assumption that each gadget is fit only for individual usage. The varied IT applications in the community, the communal technologies in preserving local knowledge, the social character of schooling are all subsumed under the narrow technical discourse of making online education work. The sense of what community means might be lost in the rush to implement the individualized internet-guided type of education.

This could have a counterproductive legacy on community empowerment. Young citizens turning into self-obsessed, information-addicted, spectacle-seeking individuals with little or no sense of the grassroots and their liberating potential.

Enabling this looming reality is worship for a technological solution in response to the raging pandemic. What is discarded is the human factor in confronting a crisis. The sustained and systematic mobilization of communities to fight an invisible enemy. Blinded by the unpredictability of the situation, many succumb to fear which force them to put their trust in contactless technologies. When human interaction is suddenly viewed with suspicion, wireless alternatives suddenly become a necessity. This is taking place at a time when the pedagogic role of the internet is still promoted through corporate lens.

Therefore, the future of online education must be reshaped through a comprehensive critique of the political economy of the internet. Unmask the web of monopolies, the networks of surveillance, the economy of inequality that has condemned millions to be invisible and disconnected from the world. This will entail vigorous offline probing that students must undertake with others in the community in order to know the world and change the world.

Will this be the framework of the blended type of learning under the ‘new normal’?

What if the unmentionable aim is to pursue what neoliberal hardliners have been trying to impose through the policy reforms that they have been introducing for many years: establish a depoliticized education system. Remove the social context from the virtual environments of students. Mass produce an army of graduates possessing internet-driven skills required by the global labor market.

A complete negation of what education should be: transformative, radical, political.

Learning as an activity that makes the world knowable through dialogue and praxis. Individual enlightenment realized through the collective assertion of rights.

A reminder to build a stronger movement to derail the conservative agenda of making traditional and online education an instrument of hegemony.

And the antidote to the non-political education of learners is through political organizing. Knowledge of the world is grasped through political empowerment. A community of learners emerging from the margins asserting their voice and autonomy, tapping the power of the networks to build solidarity, and claiming power through struggle and resistance.

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IFEX April 2020 regional briefs

Pandemic exacerbates digital gap and media censorship in Asia-Pacific

An important component in the global campaign against the COVID-19 pandemic is upholding and promoting access to information. Unfortunately, this is severely undermined across the Asia-Pacific region. How can people get reliable data if they are disconnected from communication networks? What happens to media credibility if authorities mandate the reporting of government perspectives on the health crisis? What if news websites are blocked under the guise of combatting disinformation? How can journalists perform their duty without fear if their colleagues are charged under criminal laws for quoting public officials? These are pressing questions based on real cases and unfolding issues across the Asia-Pacific region.

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Voices under lockdown in Asia-Pacific

The COVID-19 pandemic has enabled many governments in the region to ride roughshod over civil liberties. Repressive measures were enacted in the name of addressing a public health crisis. Vulnerable segments of the population found themselves facing not just a virus outbreak but a weaponized regime imposing control and order supposedly for public safety and the common good.

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Bayan Metro Manila decries intensifying police harassment of community relief campaigns and peaceful protests

Published by Bayan Metro Manila

The police should immediately stop its trolling and terror tactics targeting activists and community leaders who are in charge of grassroots relief efforts.

We condemn the rising cases of harassment by state troops in our communities. Officials identifying themselves as DILG and intelligence operatives have repeatedly harassed our members and chapters in Manila for gathering donations and participating in online noise barrage (kalampag) actions.

We reiterate that organizing a community relief activity is not a crime. Participating in a political action highlighting the slow arrival of government assistance is not against the law. We fear that authorities are demonizing these peaceful initiatives as a prelude to a broader crackdown on dissent.

The government is desperate to silence criticism especially after its so-called social amelioration program is quickly being exposed as wholly inadequate, highly selective, and bogged down by bureaucratic inefficiencies. It is outrageous that authorities are more aggressive in harassing activists and filing ludicrous charges against critics instead of fast-tracking the delivery of aid to poor households.

This is the result of the national government’s ill-conceived strategy of militarizing the solution to the COVID-19 public health crisis. It is infuriating that the public health crisis is being resolved through the repressive lens used by law enforcers.

We seek an official investigation into these cases of harassment targeting ordinary citizens and activists.

We are calling for the lifting of the unnecessary lockdown restrictions and instead prioritize the delivery of social welfare programs in our communities.

Background

On March 29, 2020, two police officers “visited” the Bayan Manila office in Balic-Balic. They introduced themselves as operatives from Manila Precinct 4 Intelligence Operative Department. They inquired about the online campaign for a donation drive and the mass testing campaign posted on the Facebook page of Bayan Manila. They warned against fake donation campaigns meant to destabilize the government. When asked why they were in civilian clothing, the police officers answered that they are doing intel work and it isn’t necessary that they be in uniform.

On April 5, 2020, four residents of Barangay 105 in Tondo were summoned by barangay officials accompanied by three ‘DILG’ officers. The residents were told to stop initiating noise barrage actions or else authorities will start conducting arrests in the community.

Bayan Metro Manila has launched Kilusang Bayanihan, a network of people’s organizations that are gathering relief and organizing donation campaigns in various communities.

Bayan Metro Manila is part of the #ProtestFromHome event on March 22 and March 29 which criticized the inadequate assistance from the government. The group is also an organizer of the April 3 Black Friday protest which condemned the arrest of Sitio San Roque residents who protested the lack of government aid. The protest also demanded the immediate granting of economic aid, the deployment of testing kits, and the lifting of lockdown restrictions.

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What it means to be a lockdown protester in the Philippines

Published by Bulatlat

Hint: It has nothing to do with far-right ‘covidiots’ and anti-vaxxers.

Lockdown protests are derided in many parts of the world because of the threat they pose to public health. The deliberate disregard for social distancing rules provokes not just the spite of authorities but also the paranoia of quarantined residents. The organizers themselves expose the questionable political and scientific basis of their actions through their wild conspiracy theories, anti-vaccine conviction, and creepy revival of neo-nazi symbolisms.

This type of protest which has already mobilized several groups in the United States, United Kingdom, and some parts of Europe should not be lumped with the growing discontent in many developing countries. But even in the countries where far-right forces are aggressive and more visible in defying the lockdown policies, there exists a disgruntled segment of the population whose politics are far removed from what the anti-vaxxers are advocating. They deserve to be heard and it is irresponsible to dismiss their dissent as a manifestation of conservative groupthink.

We do not lose the freedom of expression and assembly even during a pandemic. If states enact policies restricting the movement of people aimed at preventing the spread of the virus, it should be temporary, proportionate, and transparent. The restrictions should not undermine the bill of rights. And citizen vigilance is imperative in monitoring the actions of authorities and the government response in battling the pandemic.

The people are justified in resisting unreasonable impositions. Dissent even becomes a citizen duty when the criminal negligence of leaders threatens to harm public safety. Politicians are aware of the public outrage that is why they betray their desperation by applying draconian measures to silence all kinds of criticisms.

What informs the lockdown-related resistance in countries like the Philippines is the people’s frustration and anger over the militarist and brutal approach in enforcing quarantine measures, the delay and inefficiency in extending aid to affected residents, the lack of a comprehensive medical response to contain the virus, the indifference to the plight of the poor, the callous double standard in penalizing so-called violators, and the arrogant refusal to acknowledge the shortcomings and excesses of the government in dealing with the pandemic.

Despite the peaceful conduct of online and offline protests, organized in compliance with social distancing protocols, dissent is viewed with suspicion. Any gathering promoted by activists is accused of harboring an anti-government agenda. Even relief work is criminalized. Surveillance is intensified not for contact tracing but to prosecute critics. Authorities interpret herd immunity as a goal to force people to think and behave like a herd, or else. A counter-narrative is instantly demonized.

During an emergency situation, access to verified information is vital for survival. Authoritarian governments are notorious for restricting information networks. Another tactic is to bombard the public with government pronouncements and directives until contrary views are either sidelined or relegated as unofficial and hence, unfit for wide sharing.

When authorities order people to stay home and strictly obey instructions under the guise of defeating an invisible enemy, majority will probably accept it as necessary. But the consequence of repeating this command on a daily basis is the normalization of state presence and even intrusion into our lives. This is evident in the surveillance apps made mandatory in countries like India, or the overkill deployment of security checkpoints in barangays.

To think and behave differently is to court community backlash. Who needs cyber troops when fellow citizens are policing for the state in the name of upholding the common good? And when conformity is violated, the law is invoked to identify and punish the pasaway (disobedient).

The idea of a social protest during a pandemic is rejected as a nuisance and danger to public security. State reprisal is operationalized as a valid measure to defend public interest. The people’s helplessness is exploited by the government to disarm one of the democratic means to assert power even if the cause of the suffering of many could have been prevented or minimized by effective leadership.

Two months of forced quarantine have isolated us from each other. It has weakened social bonds and other meaningful ties that define our roles in the community. Our daily source of sustenance is delivered by government propaganda which we can’t debate, dissect, and destroy with others without risking state persecution. During the pre-pandemic days, our sense of public duty emanates from the knowledge that our political activities are shaping not just the present but also crucial in the building of a new future. This powerful and liberating idea is slowly being taken away from us by the state which promises to deliver us from the scourge of a deadly virus.

Our hope lies in how we will face the pandemic not as mask-wearing individuals but as a group promoting medical measures, social reforms, and democratic rights. The pandemic demands medical attention, the crisis requires collective political action. It is an invitation to continue talking about the old and new normal, or how the virus of the oppressive social order is unmasked and defeated by the ‘specter’ of the coming liberation.

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A woman’s place is in the resistance: From the Aurat March to Shaheen Bagh

Written for IFEX

Women challenging patriarchy in Pakistan, fighting for democracy in Hong Kong, defying the communications blockade in Kashmir, and leading the sit-in against the CAA in India’s Shaheen Bagh.

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Love and life lessons from watching Korean TV dramas

Published by Bulatlat

The best moments in ‘Hotel del Luna’ showed us why letting go may be difficult but more important in demonstrating what it means to love. It is not how long we attach ourselves to an ideal other that defines our commitment but also when we finally muster the courage to accept that something has ended and one must take a step back for love to continue. Sometimes our clinging becomes fetishization and we mistake it for happiness even if it has turned the person into a vengeful ghost, a shell emptied of what makes us truly human. Hold on by letting go and wager that there’s a future for two souls that made a pact of love.

‘Goblin’ celebrates the solitary act of waiting. Love is not a negotiation for a clearly defined outcome. It is often a lonely long walk towards an unknown future. And when tomorrow is uncertain, we derive the strength to move forward by unpacking memories of the past. But if the memory is too painful, the real challenge is to embrace forgetting not as a negation but to preserve what is left of love. Meanwhile, ordinary life buzzes slowly for all except for you. Embarking on an emotional journey without a destination, endlessly waiting for someone and desperately hoping to arrive soon.

Waiting becomes more poignant if love is doomed from the start. ‘Crash Landing on You’ succeeded in depicting the struggle to overcome the impossible. The miraculous discovery of love from the unexpected, the skepticism turning into genuine affection, the decision to keep on doubting and affirming faith at the same time, surrendering to the magic and danger of the forbidden, and the irrational albeit brave act to love and love at all cost. The appealing illusory simplicity of love: two hearts from different worlds breaking the rules for a bond like no other; ultimately proving that the enduring condition of love is freedom.

If fate is harsh, ‘Signal’ is a reminder that our freedom is the agency to change the course of human events. Every action is an intervention to define the future, every decision has the potential to revise the judgment of what has transpired in the past. Rather than be gloom about the present, there’s the option to correct the misdeeds of history as a way to clear the path for a new future.

Korean dramas offer lessons in love and life in the same way we are seduced by the lens of Hollywood. The former has modified the formulaic themes of the latter but they share the same function in society. Comfort, entertain, and indoctrinate. They reveal so much about South Korea but they also hide ‘inconvenient truths’ by framing narratives that reinforce mainstream values.

We don’t watch TV dramas to learn political doctrines but we are also not naïve to think that they are produced and distributed simply because of their entertainment value. At the minimum, they carry the flag of South Korea’s soft power ambitions.

Their immense popularity and accessibility today deserve a more in-depth discussion about the political economy of the internet media landscape.

Critical literacy highlights the problem of disinformation and the role of civic institutions in promoting public education about new media. Perhaps it’s time to acknowledge that compared to the pernicious virality of ‘fake news’, the time spent on binge watching TV shows in the era of fast streaming has a more alarming impact on doing politics in the country and elsewhere. Time is our precious but finite resource in making politics work whether in our communities or in our engagement with national government bodies. If time is devoted to streaming TV programs, what act of politics is being sacrificed?

If the internet is a weapon of mass distraction, media streaming is the precision missile targeting citizens in search of escape and lazy fun. This is the extra dose supplied by the media industry after lockdowns have been enforced across the world as we battle a pandemic and an economic recession.

But we can’t afford to be distracted for an extended period and describe it as a necessary self-care prescription. We have a world to win by defeating repressive governments and greedy corporate powers.

How much time do we need to be comforted? One episode per day? One season? Two seasons and a special feature?

TV dramas are not evil, but they are also not the solution to our lingering social ills.

It’s hard to resist Korean TV dramas and their wonderful characters, the haunting musical scores, majestic landscapes, exotic food and drinks, odd humor, and the kilig scenes. But the fun of being mesmerized with these shows should not jeopardize our other pursuits in life, especially our social practice in world-building.

As we are headed into an extended COVID-19 lockdown, it’s time to reset how we integrate the streaming of TV programs into our daily lives. I offer no other advice except to make amends on how I spend my time in front of TV, computer, and mobile screens.

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Duterte Is Killing the Philippines’ Environment

Published by The Diplomat

In addition, mining, logging, and reclamation activities are expected to intensify if the proposal to change the 1987 constitution is passed by Congress. There are various drafts submitted to Congress, but all of them include several provisions allowing foreign ownership of lands and the exploitation of the country’s resources. Critics have warned that the Duterte-backed charter change campaign could lead to the wanton plunder of the country’s resources by big foreign corporations and their local proxies.

Finally, the Duterte government’s notorious record as a human rights violator also includes the intimidation and killing of environmental advocates. According to Global Witness, a London-based nonprofit group, the Philippines is the second deadliest country in the world, and the most dangerous in Asia, for land and environmental defenders. Global Witness recorded 48 cases of killings in 2017, second only to Brazil’s 57 deaths. The rise in killings is linked to the aggressive expansion of the extractive industries backed by a government accused of committing widespread human rights abuses.

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Duterte’s Anti-Women Behavior Sparks the Philippines’ Own #MeToo Moment

Published by The Diplomat

Philippine President Rodrigo Duterte is no stranger to controversy, and his current government has been under fire of late across a variety of issues, ranging from tax policy to its approach to China and the South China Sea. We saw yet another sign of this recently with a social media campaign criticizing Duterte’s anti-women and misogynist behavior.

The social media campaign, which mobilized popular support among women netizens and activists, used the hashtags #BabaeAko (I am a woman) and #LalabanAko (I will fight back) while encouraging women to post videos countering the anti-women remarks of the president.

#BabaeAko echoes the global #MeToo movement, which inspired women to share their stories of sexual abuse and express solidarity with others who also experienced the same violence. Like #MeToo, the Philippines’ #BabaeAko provided a space for women to speak out against abuse and hate perpetrated by powerful men in society. But unlike #MeToo, #BabaeAko is directly political since it focuses on the president, who remains unapologetic up to this day. #BabaeAko also clearly and immediately identified what it wanted to challenge: Duterte’s sexism and his anti-women policies. It is an indictment of Duterte’s failure to enact an inclusive social reform agenda.

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Delayed relief and slow testing abet domestic violence against women and children

Published by Bayan Metro Manila

The government’s failure to provide adequate assistance and its delayed decision to conduct massive COVID-19 testing could worsen domestic violence in the country.

Violence against women and children (VAWC) is a silent killer that is seldom reported or noticed.

In many communities, women bear the brunt of household work and taking care of the daily needs of the family. They are mothers, wives, and daughters who lost jobs and livelihoods in the past month. Many of them have been forced to depend on government relief to survive and ease the mental anguish caused by the spread of COVID-19.

The slow arrival of aid is a heavy toll they have to carry while taking steps to protect the health of their families. It could trigger more violence if they are part of abusive relationships.

The inadequate food assistance could negatively affect the health of malnourished children.

The indecision over the petition to conduct mass testing has contributed to the emotional and psychological torture of battered women and children. Testing in communities could have easily informed many households about their vulnerabilities in acquiring the infectious disease.

Any decision to extend the lockdown should consider how this will impact on women and children who are victims of VAWC.

But the government should be held accountable first for its criminal negligence in addressing the drastic impact of the total lockdown in our communities, especially on women and children.

The militarized approach in dealing with the public health crisis has enabled some state troops to harass or intimidate women workers and residents in various checkpoints.

Bayan and Gabriela chapters in Metro Manila have stepped up information awareness campaigns to combat domestic violence. We have also mobilized members to gather donation and deliver these goods in select communities.

But the national government should assume the primary responsibility in addressing the basic needs of our people. Its so-called social amelioration program is wholly inadequate, highly selective, and bogged down by bureaucratic inefficiencies.

Authorities should also be oriented about how public health emergencies could intensify VAWC cases, and efforts must be implemented to protect women and children.

We reiterate our urgent demands: free mass testing now, food and cash aid now, protection for frontliners now, and the lifting of unnecessary lockdown restrictions.

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When the People Have a Voice: The Value of Free Social Media in Southeast Asia

Written for Global Asia. Published in June 2014

WHEN the Royal Thai Army launched a coup in Thailand on May 22, the generals announced it through social media accounts. This makes sense, considering that about a third of Thailand’s population of 67 million has access to the Internet.

And after the army seized control of major media outlets, information about the coup and the political situation was widely shared through social media. This explains why the army, since it declared martial law in the early hours of May 20, has repeatedly asked Thai netizens to co-operate with the junta or else face prosecution. It even convened dozens of local Internet providers and told them to filter “inappropriate” websites and other web content it deemed harmful.

As mainstream media were put under tight regulation, only social media provided reliable updates about the coup, its impact on Thai politics and the opposition it sparked. “Flash mobs” organized via Twitter in the days following the Thai coup worried the military and have reportedly led to the arrest of some organizers who were tracked down by intelligence operatives tracing their mobile Internet use.

Despite threatening to impose a total Internet blackout, the army has so far failed to do this. Thankfully, many Thais did not flinch in giving regular reports about the new post-coup regime. Even the seemingly strange proliferation of “coup selfies” — citizens and tourists photographing themselves alongside soldiers — informed the world that soldiers were indeed deployed on the streets of Bangkok near malls, public transit stations and government buildings.

Thailand’s social media community, assuming the military does not derail it over time, perfectly illustrates the phenomenal rise of social media, not just there, but in the Southeast Asian region as a whole. It also confirms the status of Southeast Asia as one of the world’s most important IT markets. About 34 percent of the 600 million Southeast Asians have Internet access. Filipinos and Thais are among the most active social media users worldwide, according to global surveys. Indonesia, through its sheer size, is considered a strategic IT hub.

Southeast Asia’s social media activities are actually driving the growth of e-commerce, mobile gaming, startups and various software apps.

But as the Thai coup underscored, the unrestrained advance of social media has made many leaders in the region suspicious of its political influence. And this cynical attitude is one reason why measures to regulate the Internet have also grown in recent years.

THE SOCIAL MEDIA VOTE

The most evident political value of social media is its increased role during elections. Social media campaigning is now necessary to win the support of young voters as politicians must speak the language of the Internet to effectively deliver their campaign platforms. They have to spend time interacting with voters and even non-voters in the virtual world to get the support of the networked generation.

Proof of this “new normal” is the way Indonesian elections have been strongly influenced by the expectations and reactions of the large social media community there. It is no longer enough that a candidate has party backing; he or she must have a dynamic online profile. In the current presidential race, which will be settled on July 9, both retired General Prabowo Subianto and Jakarta Governor Joko Widodo have sophisticated social media teams that trade accusations and allegations steadily on various platforms. Indeed, the campaign on social media is widely seen as perhaps the most important aspect of the race for urban voters.

Of course, political parties can ignore social media and still win elections. This happened in Cambodia in 2013, where the winning party — the long-ruling Cambodian People’s Party (CPP) of Prime Minister Hun Sen — never integrated Internet campaigning into its overall election strategy. In contrast, the opposition actively campaigned through the Internet and recruited many volunteers; it still lost in the final count (although the opposition accused the government of electoral fraud), but it gained many seats in parliament at the expense of the ruling party, which has been in power for three decades.

Hun Sen, who is Southeast Asia’s longest serving head of state, publicly expressed his frustration with many Facebook users during his first major post-election speech in parliament. “The government has no policy to close Facebook, but I would like to appeal to people not to let Facebook become a tool to damage social stability and insult people.”

LIGHT TOUCH REGULATION

As social media becomes more ubiquitous, governments respond by acknowledging its immense impact on information-sharing and global communication, but many of them also say it undermines traditional Asian values. Governments are aware of the Internet’s enormous popularity, especially among young people, which explains the reluctance to impose absolute online censorship. They avoid excessive web filtering in order not to provoke mass outrage, but they still try to tame the Internet through sophisticated measures that enhance the regulatory powers of the state while diminishing opportunities for online free expression.

Singapore’s Internet policy is appropriately named “light touch,” which means only “minimum standards are set for the responsible use of the Internet.” This approach to regulating online activity essentially captures the policy framework adopted by many Southeast Asian governments: Minimum regulation that leads to effective control of the Internet.

In Singapore, this has meant requiring news websites to apply for a license that includes a condition demanding compliance within 24 hours if the government orders the removal of “content that is found to be in breach of content standards.” Further, political websites must reveal their sources of funding and submit the personal details of their editors and staff.

So far, mainstream news websites like Yahoo Singapore have been covered by this ruling, but a popular socio-political website Breakfast Network was forced to shut down last December after it failed to apply for a license. In this case, “light touch” became an indirect form of censorship.

CYBERCRIME AS AN EXCUSE

The most common and perhaps the least controversial Internet legislation deals with protecting the public from various cybercrimes such as data interference, computer fraud, illegal access, child pornography, hate speech and bullying. Governments find it easier to build a broad consensus for penalizing those who assault minors or insult and violate traditional norms.

Politicians usually remind the public of their conservative heritage every time they introduce policies that restrict Internet activities to fight indecent behavior. Most often, the target is sexual content, something that is still taboo in many countries in the region. Laws are easily passed if they are seen as intended to curb the proliferation of online porn, sex scandals or immoral sexual behavior.

Indonesia is most active in monitoring the web for immoral content. Police conduct random inspections in schools, where mobile phones of students are checked for porn downloads, and regulators sometimes block even legitimate and popular websites such as Reddit and Vimeo for purportedly allowing the uploading of porn videos on their portals.

But the war against indecent behavior can also intentionally or unintentionally target enemies and critics of the state. What if a ruling party accuses the opposition of engaging in immoral and indecent activities? What if online criticism of government policies is suddenly interpreted as a cybercrime?

When the nationwide implementation of Sharia Law in Brunei was announced earlier this year, it was met with fierce online reactions. The Sultan of Brunei quickly threatened netizens with prosecution if they “continue with their mockery” of the law.

Even before martial law was declared in Thailand, the police were warning social media users that it was a crime to “like” or share subversive Facebook posts or web content that undermined national security or insulted the monarchy.

Cambodia has a draft cybercrime law penalizing any online publication that “generates insecurity, instability, and political cohesiveness.” What exactly is “political cohesiveness?”

The Philippine Supreme Court, meanwhile, has affirmed the legality of a cybercrime law that contains a provision imposing a higher penalty for online libel than traditional libel.

As social media usage intensifies, the list of computer-related crimes is also growing. There is a recent worrying trend of public officials taking or threatening to take legal action against online critics. In Singapore, Prime Minister Lee Hsieng Loong is suing blogger Roy Ngerng for libel over claims of corruption made on his blog. An apology from the blogger has not stopped the suit.

In Malaysia, Prime Minister Najib Tun Razak has filed a case against Malaysiakini, the country’s largest independent news portal, for allowing users to write and post “seditious” comments. Coup or no coup, Thailand is notorious for imprisoning citizens accused of sending SMS messages or writing web comments that allegedly insult the royal family — a crime under Thailand’s lese majesté laws.

Cybercrime legislation is also a crucial policy tool to enhance trade, promote the growth of the IT sector, empower Internet users and protect data and national security systems from various cyber attacks. But in Southeast Asia, the policy objectives have been expanded to impose stricter control over the media and the Internet.

Myanmar and Vietnam provide examples of how online censorship is directly and indirectly undertaken by ruling parties.

MYANMAR IN TRANSITION

In Myanmar, there has been an easing of media regulations in recent years, but the lingering effect of censorship is still felt even in cyberspace. Connectivity problems often prevent many Burmese from accessing the web and Myanmar’s Internet woes are largely related to the country’s creaky infrastructure. However, the government is also accused of deliberately preventing the improvement of Internet connections in an effort to control the spread of critical information. Censorship also may be indirectly enforced by controlling Internet speed and making it difficult for citizens to acquire cheap telephone handsets and SIM cards.

In common with many societies in transition, Myanmar is currently besieged by growing ethnic and religious conflicts, some of which have turned violent, especially clashes between radical Buddhist monks and the Muslim minority. The crisis is reflected too in Myanmar’s social media, where young people who are hungry for information and political engagement are actively discussing and sharing their personal convictions. But what needs to be addressed is the alarming rise of racist remarks and hate speech on the Internet against the Muslim minority and other persecuted ethnic groups. If this threat is not immediately addressed, the military-backed government could invoke this as a reason to impose more restrictions on Myanmar’s new media.

DISSIDENT BLOGGERS IN VIETNAM

Vietnam’s mainstream media remain under strict state surveillance and licensing, while social media networks are regularly blocked. Dissident bloggers continue to push the boundaries despite arrests and harsh prison sentences.

The government often uses Article 88 of the Criminal Code, which bans anti-state propaganda, to detain bloggers who oppose the government. Last year, Decree 72 took effect, putting into force a law that many activists have described as the harshest legal offensive yet against freedom of information. The new regulation bans the sharing of news stories or “compiled information.” But the government claims it is intended only to protect intellectual property.

Also last year, Vietnam’s prime minister issued a directive ordering a crackdown on “reactionary” blogs. Broadly speaking, vague provisions in the law allow authorities to make arbitrary arrests with little accountability.

But if Vietnam scored low on Internet freedom because of its record of jailing dissident bloggers and blocking social networks, its netizens, meanwhile, are demonstrating the potential of the Internet to promote political causes. Doan Trang, a dissident blogger, observed that a growing number of Vietnamese bloggers have been tackling human rights and other political issues.

“Despite the emotional style which may sometimes reveal their non-professionalism, they filled the vacuum left by the mainstream media, which in most cases would only report news without producing any in-depth analysis,” he wrote on his blog.

Facebook is regularly blocked in Vietnam, but this hasn’t stopped Vietnamese users from maximizing it to promote various causes. They often create humorous Internet memes to dodge censors, which have proven effective in spreading news and alternative views. The recent maritime tension between China and Vietnam saw the emergence of a vibrant and nationalistic online campaign that united netizens in opposing China’s aggressive behavior in the South China Sea.

But for political analyst Patrick Sharbaugh, this movement could have a lasting impact on domestic politics. “Once this latest flare-up has passed, users there will have had a strong taste of what it is like to feel comfortable with expressing political sentiment online,” he wrote on article-sharing website Medium on May 16.

Speaking of social media-driven protests, Malaysia’s Bersih (Clean) and the Philippines’ Million People March are outstanding examples of how the Internet can inspire offline political interventions. Bersih united thousands of Malaysians in opposing election fraud, which seriously undermined the legitimacy of the country’s ruling coalition in national elections last year. Angered by seething corruption, Filipino netizens, meanwhile, succeeded in organizing a massive rally in the nation’s capital in the aftermath of the “pork barrel” scandal that tarred numerous high-profile legislators last year.

In Thailand, the anti-coup opposition has the potential to develop into a broad and popular pro-democracy campaign. Social media has been the primary tool used by protesters to share news, launch creative protests and organize opposition to the coup regime, which the military has worked hard to counter. It is anybody’s guess if the opposition will become a decisive factor as events unfold.

Could these various innovative protests lead to Arab Spring-like uprisings?

Perhaps yes. But so far, these protests have not yet reached the level where governments have been removed from power. The greater challenge is how to make social media in Southeast Asia more accessible to a wider audience, especially the poorest of the poor. Except for Singapore, Malaysia and Brunei, Internet penetration remains low in the region. Social media influence may be growing, but it must reach the majority of the population to have a lasting and radical political impact.

For now, it seems that the governments of the Association of Southeast Asian Nations have succeeded in creating at least one common platform across ASEAN — namely, a regulatory environment that is aimed at subtly and not so subtly undermining free speech and trying to control the media. This has to be reversed and, instead, Southeast Asian governments should embrace the liberating power of social media.

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