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This reflective paper aims to discuss the importance of using a cultural approach to resolve political conflicts and see the past as a learning space to create a civilization in the present and future. In the context of conflict, Aceh has become a medium for learning how the political conflict between GAM and the Indonesian government is resolved. The experience of past conflicts, a series of failed negotiations, and the cultural approach to the Helsinki negotiations, in parallel, serve as important lessons and evidence that "historical-humanism" does not work in a vacuum. This article illustrates that a cultural approach is a key to successful negotiations for a resolution. This is due to several things: first, building an estuary of peace with a cultural approach taking into account the representations and interests of the two conflicting parties, related to technicalities and mechanisms and matters of a substantive nature. Second, understanding and appreciating the perspective of others is important to know what messages and aspirations have not been conveyed properly so far. And third, acknowledging past mistakes and sins, then sincerely and boldly apologizing to those who were hurt, is a form of acknowledging regret for what has been done.AbstrakTulisan reflektif ini bertujuan untuk membahas pentingnya menggunakan pendekatan budaya untuk menyelesaikan konflik politik dan melihat masa lalu sebagai ruang belajar untuk menciptakan peradaban di masa sekarang dan masa depan. Dalam konteks konflik, Aceh menjadi media pembelajaran bagaimana konflik politik antara GAM dan pemerintah Indonesia diselesaikan. Pengalaman konflik masa lalu, serangkaian negosiasi yang gagal, dan pendekatan kultural terhadap negosiasi Helsinki, secara paralel, menjadi pelajaran dan bukti penting bahwa "humanisme-historis" tidak bekerja dalam ruang hampa. Artikel ini menggambarkan bahwa pendekatan budaya adalah kunci keberhasilan negosiasi untuk sebuah resolusi. Hal ini disebabkan oleh beberapa hal: pertama, membangun muara perdamaian ...

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.

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.

Artikel ini mengkaji tentang eksistensi dan transformasi Lembaga Wali Nanggroe dan perkembangannya dari peran dan fungsi Wali Nanggroe secara kultural kepada institusi formal dalam ketatanegaraan Republik Indonesia. Artinya tulisan ini ingin melihat lebih jauh bagaimana imajinasi sosiologis ideal Lembaga Wali Nanggroe dalam dualitas kedudukan saat ini antara hukum formil sebagai pemangku adat dan pemimpin ideologi dan politik secara sosiologis dalam meraih harkat , marwah dan kesejahteraan masyarakat Aceh. Dengan menggunakan metode deskriptif kualitatif, peneliti menemukan bahwa Lembaga Wali Nanggroe dapat menjadi salah satu pilar kelembagaan sosial politik dalam konsepsi kuadra politika sehingga tidak saja dapat berperan pada wilayah kultural tetapi juga pada wilayah sosial politik. Keywords: Eksistensi, Transformasi Kelembagaan,Wali Nanggroe, Dualitas Fungsi, Kuadra Politika.