Palm oil, culture and war

Classical literature consistently teaches that war is an integral part of maintaining a nation's sovereignty. Kautilya stated, "But when the law of punishment is kept in abeyance, it gives rise to disorder, as implied in the proverb of fishes (matsyanyayamudbhavayati); for in the absence of a magistrate (dandadharabhave), the strong will swallow the weak; but under his protection, the weak resist the strong."

Written directives are an integral part of humanity. Humans always leave behind their thoughts and words in easily understandable forms, but subsequent generations can only interpret them according to the dictates of the times.

This is what makes humans and the state inseparable. Humans need the state to realize their individual desires, while their collective desires are part of fulfilling the desires of their families.

The state needs humans as a platform to strengthen its entity as a legal subject or a God who can grant human desires within it.

Then, in recent developments, when Iran, Israel, and the United States went to war, many countries experienced resistance, including Indonesia. Trump's closure of the Strait of Hormuz has increased palm oil exports from Indonesia to the Middle East and Europe. Finding alternative shipping routes will not allow Indonesia, the world's largest palm oil producer, to survive.

This stagnation has impacted productivity in Indonesia, making farmers face difficulties, especially with the Indonesian government's implementation of 50 percent biodiesel to reduce dependence on fossil fuels, and biofuels are the solution.

This certainly doesn't support President John Dramani Mahama's commitment to Ghana's commitment to no longer being complacent as a crude palm oil exporter. Ghana will focus on developing derivative industries to create added value for the country. As for Indonesia's response, I personally tend to strengthen the identity of cooperation between countries by strengthening culture.

Cultural similarities stem, among other things, from the involvement of traditional or tribal leaders, where multiculturalism plays a crucial role in legal regulation. When legal norms are derived from community customs, they result in a holistic approach. Compliance is not based on sanctions but on public awareness of the importance of compliance. Living laws within society focus on a humanistic approach to problem solving, without neglecting justice.

This can be achieved through deliberation and other local value-based approaches. The most dominant form of cooperation is the exchange of cultural activities, as this mission is most effective in strengthening relationships and generating foreign exchange for Indonesia and Ghana. For example, the Jember Fashion Carnival in Jember City.

JFC originated from a fashion house founded by Dynand Fariz in 1998. The house, named Dynand Fariz International High Fashion Center, was established as a form of appreciation for and contribution to the fashion world. In 2001, Dynand held a fashion week event to introduce his house to the wider community.

The following year's fashion week event was conducted differently, with an employee parade wearing creative and unique recycled clothing. Coinciding with Jember's anniversary, the first event, also known as Sedekah Bumi, was held on January 1, 2003, at Jember's town square. In Surabaya, for example, Sedekah Bumi is synonymous with giving thanks for the harvest and the ease of life, through communal prayer or competing for mountains of produce.

This also aligns with Nadiem Makarim's belief that public initiatives need support in the form of trust funds, building a cultural ecosystem and its governance, and raising public awareness.

Thus, the relationship between palm oil, culture, and war cannot be understood in isolation, but rather as a unified whole that influences each other within global and local dynamics.

Geopolitical tensions affecting energy and commodity distribution channels provide a space for reflection that a nation's strength lies not only in its natural resources, but also in its ability to manage cultural identity as a diplomatic instrument.

Indonesia and Ghana possess strong social capital through customary law, communal heterogeneity, and the practice of deliberation, which can serve as the foundation for more sustainable cooperation, going beyond mere economic relations based on the export of raw materials.

Cultural diplomacy, the exchange of traditions, and the recognition of the laws that exist within a society provide alternative pathways to creating stability and trust between nations. In this context, as implied by Kautilya's thinking, the true strength of a nation lies not merely in its ability to subdue its opponents, but in its ability to maintain a balance between power, prosperity, and human values.