As norms and mechanisms, democracy has been set in place and

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This paper takes Borobudur as a showcase in the promotion of an artifact with poor knowledge management. It indeed, one of the UNESCO World Heritage Sites since 1991, but it has been presented merely as a physical appearance. What makes it interesting is its grandeur as the largest Buddhist temple in the world during the glory of the Sailendra Kingdom in Java for five centuries, instead of the landmark of science and technological advance which should have advanced Indonesia’s achievement by now. The commodification has led Indonesia to turn Borobudur as a magnet for foreign tourists. There are numerous Buddhist sites in Indonesia which are part of the tourist destinations to trace Buddhist civilization in Indonesia, such as Buddhist temple in Jambi (Sumatra), Sleeping Buddha Statue in Mojokerto (East Java), and other Buddhist temples in Java and Bali. Yet, Borobudur has not been presented as the trail of Buddhist Civilization given the absence of knowledge conservation, let alone knowledge reproduction. Borobudur signifies the fact that Buddhism is the earliest religion that heavily influenced the incoming dominant religion later on. Much of its intangible aspect of the heritage has lost and forgotten given the poor knowledge management in the country. Ministry of Education needs to recover and reinvent the lost knowledge to make the commodification go along with meaning-making.

This article expounds critical reflections and analysis on the discourse regarding the conflict in Palestine. The case is posited through the lens of a certain ethical position, namely the ethics of the real and the framework that it supports, namely Lacanian Psychoanalysis. Reflecting on the impasse that the discourse on the conflict in Palestine has been confronted with, this article argues that political analysis may take insight from psychoanalysis to make the course of analysis directed toward the deconstruction of the obsessive neuroticism at the core of this impasse. In doing so, the political analysis should take a retroductive course, moving back and forth between the ontological and ontical planes of the reality analysed. This enables political analysis to account more systematically the factors of inevitable lack in the structure and split on the subject and the corresponding affective dimension, which are central in the political constitution of social formation and identity. Through the analytical lens and approach from psychoanalysis, this article investigates and demonstrates how most of the discourses on the conflict in Palestine have strong propensity to avoid the conflict, which on its turn counterintuitively serve to prolong or fan further conflict, as they focus on the neatness and seamlessness of the reality constituted through their own discourses rather than grappling with the conflict.