Abstract
The legitimacy of dynastic politics within the framework of democracy in Indonesia is increasing. This study discusses how Asian values grow and are used as a basis for rationalizing the practice of dynastic politics. This research uses previous studies to compile a structured analysis with a descriptive qualitative approach.
How Do Asian Values Grow?
The legitimacy of dynastic politics is increasing among Indonesians. It is not surprising that in a recently aired podcast, the opinion emerged that the current rise of dynastic politics is normal and tolerable under the pretext of "Asian values." Asian values, which teach about family, kinship, and cooperation, are used as shields to legitimize dynastic political practices in democratic countries like Indonesia. The Presidential Election in February 2024 sparked many discussions, including the emergence of the term dynastic politics. From social media, and print media to podcasts, this issue has been widely discussed. Recently, a podcast from the program "Total Politics" discussed this issue. Besides the term dynastic politics, the term "Asian Values" also became a hot topic after the video was aired. Going back to the 1990s, a political ideology emerged that reflected Asian identity, known as the definition of common societal, cultural, and historical elements with Southeast and East Asian countries (Hartati, 2018). Besides societal, cultural, and historical elements, Asian values are also considered a broad concept involving unlimited political, economic, social, and cultural issues. These values result in deeper family and kinship ties, especially in governance. Asian values tend to have a strong belief in family status in leading the government with 5 principal characteristics: hierarchical collectivism, Confucian family, interpersonal reciprocity, paternalistic meritocracy, and collective interest and harmony (Yuniarti & Wirawan, 2023).
The concept of Asian values is essentially a rejection of the "Western" culture and ideology of individualism, promoting communitarianism (Teehankee, 2007). This value is seen as clashing with Western values, which emphasize 8 points related to family, respect for hierarchical order, hard work, consensus, commitment to education, prioritizing morality, prioritizing community, and order. This has led several Asian countries to implement democracy in their way, adjusted to Asian values. Western countries consider this adapted form of democracy as not true democracy (Neher, 1994). This adaptation is influenced by the history of Western colonialism, which ultimately strengthened the principle of state sovereignty. Additionally, this adaptation is influenced by Confucian values. Several characteristics show the link between Confucianism and the Asian democracy model. These include recognition and respect for leadership authority, the role of the state, one dominant political party, and the power of personalism. Therefore, some believe that democracy based on Asian and Confucian principles is not a liberal democracy as it should be. These features are the main characteristics of Asian democracy and distinguish it from Western liberal democracy (Dwyer, 2003).
Understanding Asian Values Applied in Indonesia
Research by Hartati (2018) reinforces previous statements about Asian values. This research refers to the book "The Politics of Asian Values" by Richard Robison, which identifies Asian values in five characteristics. First, the main focus of togetherness is the family, not the state or the individual. Second, the interests of the group or community are more important than individual interests. Third, political decisions are reached through consensus, not confrontation in representative institutions. Fourth, the harmony of living together is a priority maintained and pursued by a strong state with moral principles. Fifth, development, and growth are the rights of every citizen and nation. These values are absorbed into the democratic life of Southeast Asia, including Indonesia (Juned, 2023).
Asian values were implemented in Indonesia during President Soeharto's era. These values were applied through Pancasila as the state foundation. During that time, President Soeharto emphasized hard work, obedience, stability, togetherness, and authority. The Asian values applied in Indonesia were based on the goal of stabilizing Indonesia's political condition at that time. However, in practice, Asian values in Indonesia were used to justify authoritarianism, restriction of civil rights, and suppression of political opposition. During Soeharto's era in Indonesia, Asian values and norms regarding human rights experienced limitations on freedom of expression, speech, association, and civil and political rights. In addition, the use of military instruments and extensive discourse on national values were also carried out (Permana et al., 2024).
Asian values that emphasize societal harmony for the common good and require loyalty and respect for leaders were used as political tools in governance. As noted, during Soeharto's presidency, there were many limitations on free speech and politics, leading to increased authoritarianism. This resulted in significant impacts related to corruption, collusion, and nepotism (KKN) cases at that time. During this period, Indonesia was known for its high levels of KKN, with many government positions filled by family members of the president (Suwirta, 2018). Nepotism is an interesting aspect to highlight, as this practice continues to this day due to the emergence of the term "political dynasty," frequently mentioned by many during presidential and vice-presidential elections. This raises the question, "Do Asian values foster nepotism that allows the development of political dynasties in democratic countries like Indonesia?"
Democratic Indonesia must face the heavy challenge of rampant nepotism from local to national levels in its government positions. Historical records show that Indonesia adopted principles of Asian values during President Soeharto's administration. The conditions at that time depicted the rampant nepotism during the New Order era. Nepotism was closely linked to the practice of Asian values in Indonesian politics. Research by Hasanah (2019) reveals that Asian values significantly contributed to Soeharto's corruption, collusion, and nepotism processes at that time. Asian values are also considered a challenge to democracy in Indonesia. For years, nepotism in Indonesia has become customary. This is rooted in Soeharto's thirty-year authoritarian regime. Nepotism has naturally become part of the culture, and Soeharto managed nepotism during his regime to gain the loyalty of subordinates and family wealth. These examples show a coherent line where nepotism in Indonesia must adhere to Asian values (Yuniarti & Wirawan, 2023).
When family ties are prioritized over professionalism and there are efforts to ensure their families are wealthy enough to sustain their lives, it becomes the main driver for the continued practice of nepotism within the government framework in Indonesia. The strong adherence to family, which is part of Asian values, is the main driver of the growth of nepotism (Mcleod, 2000). Violations of Asian values can lead to political nepotism, including the formation of political dynasties. This is facilitated by the strong emphasis on family and community ties, which can be misused to justify the allocation of power and resources to elite groups and their families. Dynastic politics resurfaces in society ahead of the 2024 Regional Head Elections (Pilkada). Some names are touted as potential candidates for regional heads, still having family ties with incumbent leaders. Dynastic politics, born from nepotism practices, needs to be specifically analyzed, especially in the Regional Head Elections (Pilkada) to be held in November 2024.
Identifying Dynastic Politics Practices in Regional Head Elections in Indonesia
The 2024 election has left a significant impression and attracted much public attention, from the announcement of candidates to the voting process. One issue that has consistently followed this electoral agenda is the issue of dynastic politics. The issue of dynastic politics arose when Gibran Rakabuming Raka, the son of President Jokowi, ran as the vice-presidential candidate alongside Prabowo Subianto (Muhid, 2024). In addition to the national election, findings from Formappi (Forum Masyarakat Peduli Parlemen Indonesia) revealed that 50 legislative candidates have familial ties with certain officials. These familial ties include relationships like father-child and husband-wife. This raises concerns about the state of political parties, perceived as very oligarchic, and further worries about transparency, accountability, and balanced representation if candidates from dynastic politics win the 2024 legislative election (Ramdhan, 2024).
As the Regional Head Elections (Pilkada) approach, names of potential candidates for regional head positions are starting to emerge. These names are drawing special attention because, according to research by Muhid (2024), at least 10 regional head candidates come from political families. These include Zita Anjani, the daughter of the Chairman of the National Mandate Party (PAN), Zulkifli Hasan or Zulhas; Sekar Krisnauli Tandjung, RA Ignasia Sukma Putri Maharani, and Andika Hazrumy, the son of politician and former Governor of Banten, Ratu Atut Chosiyah. Other names like Ratu Rachmatu Zakiyah, Untung Wina Sukowati, Rudy Mas’ud, Roby Kurniawan, and Muhammad Rudi also belong to families of incumbent leaders and politicians with positions in government. Additionally, Kaesang Pangarep has also caught public attention concerning his potential candidacy in the Jakarta Pilkada 2024. Kaesang Pangarep's candidacy raises concerns due to his age not meeting the minimum age requirement for governor and deputy governor. If Kaesang Pangarep officially runs in the Jakarta Pilkada 2024, it will result in a change in regulations based on Supreme Court Decision Number 23 P/HUM/2024 regarding the minimum age limit for governor and deputy governor.
Ideally, Pilkada should avoid dynastic politics that prioritize familial ties, conflicts, and group conspiracies. Such practices hinder party cadres from participating in political contests. This phenomenon of dynastic politics is seen as a failure of political education in developing internal party cadres capable of leading at various levels, from central to regional. The characteristics of dynastic politics are considered to have negative impacts, related to the abuse of power leading to corruption, collusion, and nepotism. This phenomenon seemingly limits individuals' political freedom to make decisions according to their conscience. Such issues may make the public apathetic and disinterested in making political decisions when choosing trusted leaders who hold strategic and important positions in government (Agus Dedi, 2022). Dynastic politics, based on familial ties, are not separated from the teachings of Asian values, which also emphasize familial relationships in determining leaders. Asian values, initially used to align with Western democracy, have become tools to legitimize familial interests within the government. Dynastic politics, as a product of the misuse of Asian values, inevitably results in negative impacts (Moody, 1996).
The practice of dynastic politics in Pilkada has been observed for a long time in Indonesia. In the context of Pilkada, several cases of interest due to dynastic politics have emerged. The case of Banten Governor Ratu Atut Chosiyah, who maintained her power for eight years in Banten and practiced dynastic politics by involving all her family and relatives in filling important positions, including regents and mayors, eventually resulted in her arrest for bribery and corruption. Years of nepotism resulted in bribery detrimental to the people of Banten (Sutisna, 2017). Similar cases also occurred in other regions, such as Probolinggo Regency. Hasan Aminudin, who served as the Regent of Probolinggo for two terms, was replaced by his wife, who also served for two terms, and they were eventually arrested by the Corruption Eradication Commission (KPK) for selling and buying positions. The Regent of Bangkalan also got entangled in a corruption case after inheriting leadership from his father, the former Regent of Bangkalan. In the 2020 Pilkada, there were 16 candidates from dynastic politics out of 270 electoral regions, with details of 9 provinces, 224 regencies, and 37 cities (Dairani, 2024). These numbers prove the occurrence of corruption stemming from dynastic politics.
The misuse of authority for personal interest is often done to ensure re-election as regional head. Besides the abuse of power, facilities, and positions are also frequently used in campaigns to win certain candidates related to incumbent leaders (Susanti, 2017). Many methods are employed to perpetuate dynastic politics, including distributing social assistance to the public, claiming it as aid from the dynastic political candidate or their colleague, even though it is legitimate government aid with no relation to the candidate. Furthermore, incumbents often visit many places under the pretext of working visits, though they are campaigning for public votes. It is not uncommon for candidates to provide infrastructure aid, such as cash envelopes and building places of worship, although this is inappropriate. There is also massive and systematic pressure on structural officials beneath them. Additionally, incumbents use their power to pressure civil servants, who should remain neutral, to support them or their endorsed candidate, accompanied by sanctions if civil servants do not comply. If necessary, incumbents can reorganize and assign positions to their supporters after winning the Pilkada (Dairani, 2024).
Conclusion
Various methods are employed to maintain power, including justifying political dynasties under the guise of familial values derived from Asian principles. In a democratic electoral system, it is normal to provide opportunities for anyone to engage in politics. The right to be elected and to vote is a fundamental right for all Indonesian citizens. However, what happens when this condition is exploited by individuals who use familial ties as a means to gain power within the government? The Regional Head Elections (Pilkada) are a prominent stage where the practice of political dynasties is evident, resulting in a series of disadvantages for society. While everyone has the right to engage in politics, including the right to run for leadership positions within the government structure, how can we address the situation where incumbent leaders use their authority to garner public support?
The public cannot determine who can run in the elections, but they can decide which leaders are capable and suitable to lead their respective regions. Therefore, as voters, they have the right to campaign and express their rejection of the expanding political dynasties. They also have the right to refuse to vote for candidates from political dynasties. If the public does not vote for these candidates, they are less likely to be elected, thus reducing the number of dynasty-related candidates in power. Political parties also play a crucial role in minimizing the practice of political dynasties. During the candidate selection process, political parties have the full authority to choose candidates who are deemed competent, and they are expected not to recommend candidates from political dynasties. The government must also enforce the constitution regarding the practice of political dynasties. Election organizers and supervisors can impose strict sanctions on candidates who exploit the positions of powerful family members during election campaigns, including disqualification if they use or benefit from state facilities due to their family connections. Indonesia, with its communal values derived from Asian principles, should not use these values to legitimize familial interests over the interests of the people and the state. Political dynasties, born from nepotism based on Asian values, are not appropriate for Indonesia as a democratic nation.