Suchergebnisse

In the context of Aceh, the word "Ulama" refers to an Islamic scholar who own boarding school (In Aceh language known as Dayah) or a leader of an Islamic boarding school (known as Teungku Dayah). Ulama become "the backbone" of any social problem and play strategic and influential roles in Acehnese society. However, The Ulama roles have changed in the post-conflict era in Aceh. The assumption that Ulama are unable running their authorities in Acehnese society especially in the post-conflict era. Ideally, their roles are needed in the reconciliation regarding the agents of reconciliation who have authority like the Ulama and are trustworthy by Acehnese society. Therefore, this article aims to discuss the position of Ulama in the process of post-conflict reconciliation in Aceh. To investigate the problem, a descriptive qualitative method was used, where the method is to describe the nature of a temporary situation that occurs when the research is carried out in detail, and then the causes of the symptoms were examined. The data were literature studies, participatory observation, and in-depth interviews. The results of this research showed that during an important period of Aceh's history, the Ulama constantly become guardians that provide a religious ethical foundation for each socio-political change in Aceh, and subsequently they also act as the successor to the religious style that developed in the society. Even the formation and development of the socio-political and cultural system occurred partly on the contribution of the Ulama. The position of Ulama in the process of post-conflict reconciliation in Aceh can be found in four ways. Firstly, knowledge transmission. Secondly, as a legal decision-maker which refers to Sharia law, especially related to the reconciliation process. Thirdly, as a mediator. Fourthly, cultural roles in the form of ritual or ceremonial guides that are carried out when the parties of the conflict have met an agreement to reconcile. ; Dalam konteks Aceh, "Ulama" merujuk pada sosok individu yang memiliki Dayah (pesantren) atau pimpinan Dayah yang terkenal dengan sebutan Teungku Dayah. Pada ranah sosial, Ulama Aceh merupakan "tulang punggung" keputusan dalam berbagai hal. Ulama hadir sebagai kelompok strategis dan berpengaruh dalam kehidupan masyarakat Aceh. Namun, pasca konflik Aceh, telah terjadi dinamika pergeseran peran ulama di Aceh. Ada anggapan bahwa ulama tidak lagi mampu menjalankan otoritasnya dalam masyarakat, terutama pada masa pasca konflik. Padahal idealnya, ulama turut berperan dalam proses rekonsiliasi, mengingat saat ini belum ada agen rekosiliasi yang memiliki otoritas seperti ulama dan benar-benar dapat dipercaya oleh masyarakat Aceh. Oleh karena itu, penelitian ini ingin mendiskusikan tentang posisi Ulama Aceh dalam proses rekonsiliasi pasca konflik. Penelitian ini menggunakan metode deskriptif kualitatif, yaitu suatu metode untuk menggambarkan sifat suatu keadaan yang sementara terjadi pada saat penelitian dilakukan secara detail, dan kemudian berusaha memeriksa sebab-sebab dari gejala tersebut. Data dalam penelitian ini bersumber dari studi pustaka, obeservasi partisipatoris dan wawancara mendalam. Hasil penelitian ini menunjukkan bahwa dalam setiap periode penting seajarah Aceh, ulama selalu hadir sebagai satu kekuatan yang memberi ladasan etis keagamaan bagi setiap perubahan sosial-politik di Aceh, dan selanjutnya ulama bertindak sebagai penerus corak keagamaan yang berkembang dalam masyarakat Aceh. Bahkan pembentukan dan perkembangan sistem sosial-politik dan budaya masyarakat Aceh terjadi sebagian atas kontribusi para ulama. Adapun Posisi ulama dalam proses rekonsiliasi di Aceh pasca konflik dapat dilihat dalam empat hal. Pertama, transmisi pengetahuan. Kedua, sebagai pengambil keputusan hukum yang bersumber dari ajaran Islam, terutama terkait dengan proses rekonsiliasi. Ketiga, sebagai mediator. Keempat, peran kultural yang berupa pemandu ritual atau seremonial yang dilakukan ketika pihak yang bertikai sudah menemukan kata sepakat untuk berdamai.

Burundi is one of the poorest countries in the world that suffered from prolonged ethnic conflict. Conflict between Hutu and Tutsi has brought this country into genocide on 1972 and 1993 that led into 12 years of civil war. Peacemaking effort to end violent conflict in Burundi has gone through three main phases involving regional and international organisations. As result of this peace process, the parties have signed Arusha Peace and Reconciliation Agreement on 28 August 2000. This agreement directly addressed the issue of ethnicity in Burundi and devised a power- sharing arrangement. However, peace is a fragile thing so it's important to build strong foundation for ensuring its sustainability. Peacebuilding efforts are necessary to bring post-conflict recovery and prevent the outbreak of civil war in the future. The role of international community is also needed to support post-conflict peace-building in Burundi.

Conflict and violence was the destructive reality that showed reduction and alienated of existence humanity. The essence of human being has destruction because dominance of egoism of people's without care value of victim community. Because of that condition, the basic need to create a culture of peace as constructive reality that connected relationship between all of people is urgently. On the level individual and group, the acceptance of "the other‐self" as him/herself has destroy the wall of differences which always be source of conflict and violence. The fusion identity "we" (ingroup) and "them" (outgroup) has establish common ingroup identity as "us" in recategorization process that contribution to reduction negative aspect seems like prejudice, discrimination and stereotype. This research involve four subject with age 20‐30 years old, genre as masculin and feminin, and they have a comprehensive science about pela tradition. Other informant like a King of negeri, Kapitan negeri and all of people also involve in this research. Qualitative method with ethno‐phenomenology approach is use in this research with observation and interview as method and procedure to collect data. The result of this research showed that culture of peace can be found in local wisdom as pela tradition. The basic idea in this tradition is a common identity "saudara/orang basudara" which has calling as "ela". Pscychological dynamics occur in this perspective because the word of "ela" to contain a constructive and positive meaning that arranged relation between the groups Rohomoni‐Tuhaha. Implementation of values the culture of peace has been seen in the behavioral "saudara pela" that mutual constructive, trust, respect. This fact could be found in Molluccas conflict at 1999‐2004, pela tradition can be the media reconciliation between two groups Moslem and Christian.