Reimagining solutions: Southeast Asia’s cultural wisdom in the global fight against radicalism

SYNOPSIS

Southeast Asia’s rich cultural traditions can strengthen global efforts to tackle issues of radicalism, polarization and social cohesion. By integrating local wisdom and practices – such as Singapore’s ‘rojak’ culture, which celebrates diversity, and Indonesia’s musyawarah (deliberation and consensus) – the region provides valuable frameworks for promoting community resilience and harmony. This approach calls for more inclusive dialogue and collaboration, demonstrating that progress lies in embracing the diverse insights and strengths of Southeast Asian societies alongside Western methodologies.

COMMENTARY

Since US President George W. Bush introduced the term “war on terror” on September 16, 2001, Southeast Asian countries have often heeded Western guidelines, often ignoring local wisdom better suited to their unique contexts . This raises an important question: what if the solutions to urgent global challenges – such as radicalism, polarization and social cohesion – are achievable not only in the Western establishment, but also in the rich and diverse traditions of Southeast Asia?

To effectively address these complex issues, we must move beyond the one-sided narrative pursued by the West and embrace a nuanced, inclusive dialogue that respects the multitude of perspectives, histories and cultures that shape our world. Such comprehensive analyzes can deliver solutions tailored to different contexts, promoting genuine engagement and paving the way for a more harmonious society.

Rethinking Western narratives

Edward Said’s groundbreaking work Orientalism (1978) criticizes how the West has historically constructed the “Orient” as an exotic and monolithic entity inherently in need of guidance. This distorted perspective, steeped in colonialism, imposes Western values, norms and solutions on non-Western societies, often ignoring their cultural and historical complexity.

When applied to counter radicalization and polarization, this prescriptive approach can alienate communities and perpetuate the cycles of resentment that fuel radical ideologies. Moving beyond this unidirectional flow of normative knowledge requires a genuine exchange that values ​​all voices in the discourse.

Kishore Mahbubanis Can Asians think? (1998) challenges the assumption that Western perspectives represent the pinnacle of rational thinking and modernity. He argues that Asian societies have rich traditions that are capable of tackling global challenges. Asia’s successes in poverty reduction, economic development and social cohesion demonstrate the potential of non-Western solutions. By asking, “Can Asians think?” Mahbubani asked a rhetorical question and encouraged the recognition of Asia’s valuable contributions to governance, development and social harmony.

Dominique Moisi’s The geopolitics of emotion (2009) provides a framework for understanding current global dynamics. He argues that while the West is increasingly defined by fear – manifested in xenophobia and nationalism – Asia embodies a sense of hope. This hope, which comes from rapid economic growth and social cohesion, can counterbalance the fear and division present in many parts of the world. By positioning Asia as a source of hope, we can embrace a more inclusive approach to global problem solving.

Embracing Singapore’s “Rojak” culture

The Singaporean concept of “rojak” culture – which means mixed culture in Malay – is an example of the potential for social cohesion and multiculturalism. This metaphor is derived from a popular local dish that combines different ingredients and illustrates the country’s commitment to integrating different ethnicities, religions and traditions into a unified national identity.

Singapore’s success in reintegrating former members of Jemaah Islamiyah (JI) and other radical groups, led by the Internal Security Department (ISD), underlines the effectiveness of the country’s soft approach to countering radicalization. By working with community organizations such as the Religious Rehabilitation Group (RRG) and Inter-Agency Aftercare Group (ACG), Singapore authorities are demonstrating how community-led strategies can promote rehabilitation and integration. This enlightened and courageous position stands in stark contrast to the then dominant Western framework, which often avoided dealing with ‘terrorists’ and their families.

By treating diversity as a source of strength and promoting dialogue, Singapore offers valuable insights for policymakers seeking to combat radicalization and promote social harmony through inclusive, culturally sensitive interventions.

Harnessing pan-Asian emotional intelligence for sustainable solutions

Southeast Asia’s cultural wisdom, based on emotional intelligence, offers adaptable solutions to global challenges, often challenging more rational Western approaches. While it may cause discomfort, this inclusive, emotionally attuned perspective emphasizes common good over rigid logic. Its resilience will be tested over time and prove effective in addressing evolving challenges.

that of Indonesia musyawarah (deliberation) is a compelling example that is crucial in deradicalization efforts. Indonesia’s Detachment 88 – a counter-terrorism establishment – ​​facilitated JI’s self-dissolution on June 30, 2024, after the group demonstrated an eleven-year commitment to nonviolence in Indonesia. This progress was achieved through community engagement, with incarcerated JI leaders participating in virtual dialogues with supporters via Zoom, where musyawarah‘s transformative power in promoting peace and resilience.

The Philippine tradition of Bayanihan also provides a powerful model for tackling violent extremism through an emphasis on communal unity and cooperation. This is in line with the National Action Plan of the Philippines, in which the Bayanihan spirit in its Whole of Nation Approach, ensuring that all stakeholders are involved in the response to violent extremism.

Promote Bayanihan empowers local Filipino leaders to create a strong sense of belonging, motivating youth to make positive contributions to their communities instead of turning to extremist paths. A good example is the transformation of the Moro Islamic Liberation Front (MILF), which moved from armed struggle to a formal political force through engagement and dialogue. This shift underlines the potential of common practices such as Bayanihan promoting sustainable peace and resilience against extremism.

Education curricula should integrate local philosophies that promote harmony, respect for diversity and interfaith dialogue throughout the region, especially in Thailand’s deep south, where ongoing conflicts have created social tensions. The Thai philosophy of sufficiency economics, introduced by the late King Bhumibol Adulyadej, advocates moderation, resilience and mindfulness. Implementing this philosophy in schools and communities can promote shared responsibility and counter extremist narratives that exploit disenfranchisement. Addressing specific regional challenges – such as poverty and cultural misunderstandings – can promote peace and stability in a region seeking cohesion.

In Malaysia, a restorative justice approach is critical to addressing conflicts within multicultural communities, which often contrast with rigid Western perspectives. This approach emphasizes mutual respect, cooperation and communal harmony, prioritizing reconciliation over punitive measures. The repatriation of extremist Malaysians from Syrian camps is an example of this approach, which emphasizes reintegration and support while understanding the experiences of the individuals.

In addition, former JI members have become peace activists, sharing their stories to promote dialogue and awareness of the dangers of extremism and encourage young people to choose peaceful paths. By tapping into local wisdom, Malaysia can deal with complex issues of conflict and extremism, recognizing the nuances of human behavior that rigid Western frameworks often overlook.

A call to action

The approach advocated is not anti-Western; rather, it enriches Western methodologies with the profound wisdom of Southeast Asian societies. While Western strategies often rely on data-driven policies to combat radicalism, practices in Southeast Asia emphasize community engagement and empathy, effectively addressing root causes.

By integrating local insights with Western strategies, we can forge holistic solutions to challenges such as polarization and radicalism. Regional frameworks, such as the ASEAN Convention on Counter-Terrorism, underscore the need for collective action on these issues and recognize their transnational nature.

Regional cooperation is essential in our interconnected but fragmented world – made worse by social media. By sharing knowledge and resources across borders, all countries can devise comprehensive strategies that tackle the roots of extremism and promote lasting peace. As highlighted in the UN Plan of Action to Prevent Violent Extremism (2016), a joined-up approach that embraces diverse perspectives is crucial for building resilient societies.

Efforts to prevent and counter violent extremism are most effective when they integrate local wisdom and tailor approaches to unique cultural contexts, rather than relying solely on Western models. The root causes of extremism often stem from local problems, making community-based solutions essential. Programs must leverage local knowledge, with strong regional support, to ensure relevance and sustainability. Policymakers should prioritize culturally responsive strategies for more effective and sustainable impact.

About the author

Noor Huda Ismail is a Visiting Fellow at RSIS and Strategic Communications Advisor for Southeast Asia at the United Nations Office on Drugs and Crime (UNODC). He also runs the award-winning interactive community website, www.ruangobrol.id.