Suchergebnisse

Sidney Jones is director of the Jakarta-based Institute for Policy Analysis of Conflict (IPAC). From 2002 to 2013, she worked with the International Crisis Group, first as Southeast Asia project director, then from 2007 as senior adviser to the Asia program. Before that she worked for the Ford Foundation, Amnesty International, and Human Rights Watch. She is an expert on security in Southeast Asia, particularly Islamic terrorist move- ments in Indonesia. Jones has analyzed and extensively written on separatist conflicts (Aceh, Papua, Mindanao), communal conflicts (Poso, Moluccas), and ethnic conflict (Kalimantan) in Indonesia. She also has studied Islamic radicalism, producing reports on the Islamist terrorist network Jemaah Islamiyah and its operations in Indonesia and the Philippines, as well as issues of security sector reform and decentralization in Indonesia. This interview was conducted and recorded at IPAC office in Jakarta on 20 August 2019. It focuses on questions of religious extremism, political violence, and conflict dynamics in contemporary Indonesia.

Shadia Marhaban has been actively involved in international peace mediation, capacity building, and human rights activism for more than 20 years. She is from Aceh, Indonesia, where she joined the Free Aceh Movement (GAM) in the early 2000s. She was an advisory member of GAM's peace negotiating team during the 2005 Helsinki talks that brought an end to nearly 30 years of armed conflict. After her return to Aceh, she became a founding member of the Aceh Women's League (LINA). The NGO was involved in reintegration programs for female ex-combatants and provided democracy education trainings. In recent years, her work has focused on facilitating dialog between conflicting parties in many regions of Southeast Asia affected by armed conflict. In her work, she is mainly engaged with resistance and liberation movements and their political transition. She believes that considering the dimensions of identity, religion, and culture is key to successful war-to-peace transitions and the achievement of sustainable modes of conflict resolution. With a background in political science and international relations, she is a fellow at the Weatherhead Center for International Affairs, of Harvard University and has been teaching classes on mediation and conflict transformation at universities in Austria, Indonesia, and the US. In this interview, conducted by Gunnar Stange in Vienna in June 2018, Shadia Marhaban speaks about her peace-building work all over Southeast Asia and her experiences in violence prevention in the city of Marawi, Mindanao, Philippines.

Shadia Marhaban has been actively involved in international peace mediation, capacity building, and human rights activism for more than 20 years. She is from Aceh, Indonesia, where she joined the Free Aceh Movement (GAM) in the early 2000s. She was an advisory member of GAM's peace negotiating team during the 2005 Helsinki talks that brought an end to nearly 30 years of armed conflict. After her return to Aceh, she became a founding member of the Aceh Women's League (LINA). The NGO was involved in reintegration programs for female ex-combatants and provided democracy education trainings. In recent years, her work has focused on facilitating dialog between conflicting parties in many regions of Southeast Asia affected by armed conflict. In her work, she is mainly engaged with resistance and liberation movements and their political transition. She believes that considering the dimensions of identity, religion, and culture is key to successful war-to-peace transitions and the achievement of sustainable modes of conflict resolution. With a background in political science and international relations, she is a fellow at the Weatherhead Center for International Affairs, of Harvard University and has been teaching classes on mediation and conflict transformation at universities in Austria, Indonesia, and the US. In this interview, conducted by Gunnar Stange in Vienna in June 2018, Shadia Marhaban speaks about her peace-building work all over Southeast Asia and her experiences in violence prevention in the city of Marawi, Mindanao, Philippines.

Arahmaiani is one of the best known contemporary Indonesian women artists. Her works, performances, and installations have been exhibited at 7 biennials and in a total of 29 countries. She has taught at universities in Australia, China, Indonesia, Germany, the United States, and the Netherlands. Arahmaiani is a politically committed artist. In her works, she addresses the reduction of human beings to consumers, which is on the rise all over the globe, as well as the discrimination against people on the grounds of gender, religion, and ethnicity. While the phenomena addressed in her art are always of a global nature, the majority of her works deal with cultural, social, and political realities of Indonesia. She views these as being threatened by an increasing politicization and essentialization of Islam, whose protagonists supplant the country's diverse ethnic, linguistic, and religious heritage with a purely Islamic interpretation of the Indonesian past. In this interview, conducted by Gunnar Stange in December 2016, Arahmaiani elaborates on the main themes she addresses in her art works as well as on current political, social, and environmental challenges in Indonesia.

Arahmaiani is one of the best known contemporary Indonesian women artists. Her works, performances, and installations have been exhibited at 7 biennials and in a total of 29 countries. She has taught at universities in Australia, China, Indonesia, Germany, the United States, and the Netherlands. Arahmaiani is a politically committed artist. In her works, she addresses the reduction of human beings to consumers, which is on the rise all over the globe, as well as the discrimination against people on the grounds of gender, religion, and ethnicity. While the phenomena addressed in her art are always of a global nature, the majority of her works deal with cultural, social, and political realities of Indonesia. She views these as being threatened by an increasing politicization and essentialization of Islam, whose protagonists supplant the country's diverse ethnic, linguistic, and religious heritage with a purely Islamic interpretation of the Indonesian past. In this interview, conducted by Gunnar Stange in December 2016, Arahmaiani elaborates on the main themes she addresses in her art works as well as on current political, social, and environmental challenges in Indonesia.

Globalisation and international mobility have led people to settle in vastly different cultural contexts. Transnationally situated migrant families are becoming a more regular feature of children's and youths' lives in today's world. Thailand, one of four major economies in Southeast Asia, hosts over half of the region's migrant workers. In 2018, there were three million migrants living in Thailand and an estimated 300,000 to 400,000 of those were children and youths. It has been noted that migration experiences constitute substantial interferences in children's and youths' development and well-being, given the environmental and cultural changes they are exposed to. However, despite this trend, very few studies focus on the children of migrant workers. Language and language acquisition are central issues in debates about transculturation, cultural identity in transnational migration, as well as integration in host countries. Based on qualitative research with Myanmar migrant workers' children, aged between 12 and 18, in two Migrant Learning Centres (MLCs) in Ranong province in southern Thailand, this study contributes to current debates on transnational family migration by arguing for the centrality of language acquisition in the everyday lives of young migrants and their self-perceived integration into the host society.