Political orders and peace-building: ending the Aceh conflict

Lee, Terence

doi:10.1080/14678802.2019.1705071

Cited by 21 publications

(21 citation statements)

References 42 publications

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“…Exploring loyalty of Aceh government and GAM exponents to maintain peace, it can be found in Lee (2020) study, which stated that peace in Aceh premised on the transition from a wartime political order to a peacetime order, where The end of the Aceh conflict has brought about the perpetuation of the stranglehold of the wartime elites over the political economy of the province (Lee, 2020). It confirmed Aspinall's publications (2009) that GAM elites were absorbed and transformed in the local economy in terms of contractors and other illegal relations.…”

Section: Furthermore the Central Government Also Rejected Qanun Numbmentioning

confidence: 99%

The Future of Peace Between Aceh and Jakarta Under Helsinki Agreement 2005

Mukti

Warsito

Ahmadi

et al. 2020

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Purpose of the study: The paper examines the waves of criticism on the Indonesian government's violations in the implementation of the Helsinki agreement 2005 between Indonesia and the Aceh National Liberation Front (GAM). The question is, why the Aceh government which is controlled by GAM is retaining and loyal to the peace treaty when the Government of Indonesia has less attention. The objective of this research is to identify the latent interest in the post-conflict period. Methodology: By the qualitative method, data from the Aceh region were collected by interviewing selected informants from stakeholders in parliament, bureaucrats, academicians, local parties' leaders, and ex-combatants. Main Findings: The findings show that the existence of the idea of self-government in Aceh societies is still maintained, and peace agreement becomes a new document of struggle in a democratic system. Applications of this study: This research is useful for those who involved in the peace agreement including the Conflict Management Initiative and the European Union who initiated the peace to find common ground on the issue of the implementation of all points in the agreement which has not been realized until now. Novelty/Originality of this study: The research argues that Aceh government that dominated by GAM exponents, has efforts to defend the treaty as a legal-political instrument to reach the self-government’s status with its main elements namely local parties, the Aceh Guardian institutions, and recognition of Aceh society with flag and hymn as continuity of ideological movement. It implicates the dynamic of relations between the center and the regional government.

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Section: Furthermore the Central Government Also Rejected Qanun Numbmentioning

confidence: 99%

The Future of Peace Between Aceh and Jakarta Under Helsinki Agreement 2005

Mukti

Warsito

Ahmadi

et al. 2020

HSSR

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“…Much has been written of the renewal of predatory political economy and the emergence of new exclusionary local political elites (Aspinall 2009a), and of Video 2: Poetic resistance I: whose peace is this? (05:07).…”

Section: Mou Poetrymentioning

confidence: 99%

“…Furthermore, despite the peace process, 11 years after the MoU was signed, both the military and police forces continue to have a strong presence in the city: the riverbanks of the centre accommodate the army's provincial and district commands, district police command, and civil service and Shari'a Police. Meanwhile, many ex-combatants have also migrated to Banda Aceh in search of employment and business opportunities, and as politicians (Aspinall 2009a;Myrttinen 2012). It is common to see police, military and ex-combatants patrolling the public parks and parking lots.…”

Section: Mou Poetrymentioning

confidence: 99%

“…Over the years, rich academic research on post-tsunami Aceh has been conducted both locally and outside the region: ethnographic and anthropological accounts of the aid effort and the politics of humanitarian aid (Grayman 2012;Grossmann 2012;Jauhola 2013); studies focusing on the role of religion, religious movements and Islamic politics in the aftermath (Ichwan 2007;Salim and Sila 2010;Feener 2013;Kloos 2017); analysis of the armed conflict and peace process in Aceh, focusing in particular on the latter's political economy and the transformation of combatants into the politicians, governors and businessmen of the province (Aspinall 2009a(Aspinall , 2009bMiller 2009;Törnquist 2009;Stange and Patock 2010;Sindre 2014); and Acehnese nationalism (Syamsuddin 2013). Several of these scholars have also addressed the policy rhetoric of 'building Aceh back better' adopted by humanitarian organisations and the Indonesian Government as part of post-tsunami reconstruction efforts (Daly et al 2016) and globalisation of aid response (Jauhola 2013), but also of recipients of the aid (Smith 2017).…”

Section: On Everyday Subjectivities: Feminism Islam Agency and Freedommentioning

confidence: 99%

“…Until recent years (Duriesmith 2015;Kunz et al 2018), research on the armed conflict in Aceh only theorises masculinities explicitly in passing. However, close reading of Edward Aspinall's research on Aceh's independence movement (GAM) (Aspinall 2009a(Aspinall , 2009b provides an interesting insight into how the GAM as a movement was, from the 1970s onwards, constructing hegemonic masculinities 6 in Aceh (this is expanded on by Abdulah 2018; see also Jauhola 2013, 100-104, 120-122, 125-130). Key to these constructs are kinship relations, strong village-based male bonds among fathers, sons and brothers, strict sex segregation due to both matrifocality and Islamic teachings, and preexisting patrimonial and hierarchical networks (Aspinall 2009a(Aspinall , 2009bAbdulah 2018;Kunz et al 2018).…”

Section: The Many Faces Of Masculinitiesmentioning

confidence: 99%

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Scraps of Hope in Banda Aceh: Gendered Urban Politics in the Aceh Peace Process

Jauhola

2020

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This book and the accompanied video documentaries would have not been possible without the support of a number of people over the past eight years, some going way beyond that, all the way to early 2000s at the Peace Station in Helsinki and dialogue with Acehnese human rights defenders. First of all, I want to thank all those Acehnese who allowed the project team and me to enter your homes and lives-I have a deep gratitude of having gained insights that led research towards appreciating Ilmu Bodoh, subaltern theorising on peace. On behalf of all of us who have formed the Scraps of Hope team during these years, we sincerely hope that we can live up to your expectations of this journey. Any representational biases and mistakes are solely ours. I also want to thank all the Acehnese counterpart organisations and their staff members, directors, researchers, lecturers and, most importantly, administrative staff members facilitating the paper bureaucracy related to foreign researcher visits in Aceh between the years 2012 and 2018. These institutions are the International Centre for Aceh and Indian Ocean Studies (ICAIOS), the University of Malikussaleh (UNIMAL) and the Islamic State University Ar-Raniry (UIN). My special gratitude goes to the staff of the Embassy of Republic of Indonesia in Helsinki and in particular the Ambassador of Indonesia in Finland, H. E. Wiwiek Setyawati Firman, for facilitating the filming permissions for 2015, and taking part in the University of Helsinki Think Corner Talk-Poetry-Dance ZUBAIDAH DJOHAR: BUILDING A BOAT IN A PARADISE-FEMINIST LITERATURE THAT RESISTS FORGETTING xii Scraps of Hope in Banda Aceh evening in November 2017. The Scraps of Hope team, daring to dream of a media-embedded, peer-reviewed monograph already in 2015, we truly were ahead of the times! Thank you Seija Hirstiö, Ariyuki Suzuki, Päivi Nikkilä, and Riitta Koikkalainen and Jukka Turunen for being part of Scraps of Hope! My gratitude for all the hard work by Rahmat in Aceh for essential logistics and additional camerawork in recordings in December 2015. Evi Sugianty (ICAIOS) and Mifta Sugesti-your professionalism in going through interview and video recordings, providing transcripts, translations and detailed comments on the draft videos, has provided deepened perspectives to ethnographic moments that could otherwise go unnoticed. My sincere thanks to poet, trainer, researcher and friend Ibed, Zubaidah Djohar and a colleague at UNIMAL campus Nanda Amalia, and all her colleagues who invited me to their classes in 2012. A special thank you to the Creative Minority student group for initiating the creative writing workshops leading to Zubaidah Djohar's edited book Dalam Keriput Yang Tak Usang: Suara Pemuda Dan Jalan Panjang Perdamaian Aceh and similarly, all the voluntary effort that went into writing, editing and publishing the book Bisu yang Bersuara, collection of writings of female survivors of violence in the midst of peace in Aceh after the initial joint writing workshop organized in August 2018. Similarly, the whol...

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