This research note analyses the experiences of Dutch Muslim soldiers during peace operations in Muslim societies. It is based on 19 in-depth interviews with soldiers and (non-commissioned) officers of different services, for the large part of Moroccan descent. It focuses on their interaction with the local population, mostly Muslims. The findings indicate four types of interactions with the local population: positive encounters, encounters with conflicting loyalties, masked encounters and hostile encounters.Al-gharieb a'ma, walaw basir. . . Even if he was smart, the stranger is blind. . . 1In peace operations, culturally sensitive interaction and communication with the local population is essential. 2 The relevance of culture to peace operations is quite evident: 'Consent will be promoted if the parties feel understood and are made shareholders of the peace process; intervention will be viewed as legitimate if the international community invests time to understand and support the local resources and institutions'. 3 An example of what may happen if the importance of cultural awareness is underestimated was the UN peacekeeping mission in Somalia, where cultural incomprehension increased the risk of large armed confrontations, mistrust by the local population, and excessive levels of racism by some of the troops in theatre. In studies on other peace operations, similar problematic findings were reported, indicating that the local population often see peacekeepers as 'foreigners', 'who are odd' and 'do not communicate with locals' because 'they are more concerned with their own publicity' and 'often have a condescending attitude'. 4 Thus, in order for them to operate effectively, it is essential that soldiers show respect and understanding of the cultural structures in peace operations. 5 This is particularly true for operations in a non-Western context because '[a] failure to understand foreign cultures has been a major contributing factor in multiple national-security and intelligence failures'. 6 There are clear differences in the way armed forces act towards local populations in areas of operations, as a study on Turkish -Dutch cooperation in peacekeeping in Kosovo and Afghanistan shows. 7 Whereas Dutch servicemen were reported sometimes to offend the local population by sunbathing half-naked,

Di Indonesia ini, ada banyak norma hukum yang sudah mengatur tindak pidana pembunuhan, termasuk mutilasi. Tindak pidana mutilasi telah diatur dalam berbagai peraturan perundang-undangan di Indonesia.  Perspektif kriminologi menyebutkan atau menggariskan pada pembahasan masalah faktor-faktor penyebab terjadinya tindak pidana mutilasi dan modus operandi kejahatan atau tindak pidana mutilasi, khususnya yang terjadi di Indonesia. Perspektif viktimologi menekankan pada aspek korban, yakni ketika seseorang menjadi korban tindak pidana mutilasi, mengapa sampai seseorang bisa menjadi korban mutilasi. Karena tindak pidana ini termasuk jarang terjadi atau hanya pada pelaku tertentu, sehingga kajiannya tidak mudah, apalagi yang berkaitan dengan  posisi korban.Kata kunci: korban, mutilasi, HAM, hukum, viktimologiIn Indonesia, there are many legal norms that already regulate murder, including mutilation. The crime of mutilation has been regulated in various laws and regulations in Indonesia. Criminology perspective mentions or outlines in the discussion of the problems of the factors causing the occurrence of criminal acts of mutilation and modus operandi of crimes or criminal acts of mutilation, especially those that occur in Indonesia. The victimology perspective emphasizes the aspect of the victim, that is, when a person becomes a victim of a criminal act of mutilation, why can someone become a victim of mutilation. Because these crimes are rare or only occur in certain perpetrators, so the study is not easy, especially related to the position of the victim. Keywords: victim, mutilation, human rights, law, victimization