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This pathbreaking book grapples with an established reality: well-intentioned international development programs often generate local conflict, some of which escalates to violence. To understand how such conflicts can be managed peacefully, the authors have undertaken a comprehensive mixed-methods analysis of one of the world's largest participatory development projects, the highly successful Kecamatan Development Program (KDP), which was launched by the World Bank and the Indonesian government in the late 1990s and now operates in every district across Indonesia. --
Between 1999 and 2000, sectarian fighting fanned across the eastern Indonesian province of North Maluku, leaving thousands dead and hundreds of thousands displaced. What began as local conflicts between migrants and indigenous people over administrative boundaries spiraled into a religious war pitting Muslims against Christians and continues to influence communal relationships more than a decade after the fighting stopped. Christopher R. Duncan spent several years conducting fieldwork in North Maluku, and in Violence and Vengeance, he examines how the individuals actually taking part in the fighting understood and experienced the conflict.Rather than dismiss religion as a facade for the political and economic motivations of the regional elite, Duncan explores how and why participants came to perceive the conflict as one of religious difference. He examines how these perceptions of religious violence altered the conflict, leading to large-scale massacres in houses of worship, forced conversions of entire communities, and other acts of violence that stressed religious identities. Duncan's analysis extends beyond the period of violent conflict and explores how local understandings of the violence have complicated the return of forced migrants, efforts at conflict resolution and reconciliation.
local conflict and unemployment, inequality, natural disasters, changes in sources of incomes, and clustering of ethnic groups within villages. The institutional variables indicate that the presence of places of worship is associated with less conflict, while the presence of religious groups and traditional culture (adat) institutions are associated with conflict. The authors conclude by suggesting future areas of research, notably on the role of group inequality and inference, and suggest ways to improve the measurement of conflict in the village census. This paper-- a product of the Public Sector Governance Division, Poverty Reduction and Economic Management Network-- is part of a larger effort in the network to evaluate decentralized/local governance and service delivery"-- World Bank web site.
Indonesia suffered an explosion of religious violence, ethnic violence, separatist violence, terrorism, and violence by criminal gangs, the security forces and militias in the late 1990s and early 2000s. By 2002 Indonesia had the worst terrorism problem of any nation. All these forms of violence have now fallen dramatically. How was this accomplished? What drove the rise and the fall of violence? Anomie theory is deployed to explain these developments. Sudden institutional change at the time of the Asian financial crisis and the fall of President Suharto meant the rules of the game were up for grabs. Valerie Braithwaite's motivational postures theory is used to explain the gaming of the rules and the disengagement from authority that occurred in that era. Ultimately resistance to Suharto laid a foundation for commitment to a revised, more democratic, institutional order. The peacebuilding that occurred was not based on the high-integrity truth-seeking and reconciliation that was the normative preference of these authors. Rather it was based on non-truth, sometimes lies, and yet substantial reconciliation. This poses a challenge to restorative justice theories of peacebuilding.
Maluku in eastern Indonesia is the home to Muslims, Protestants, and Catholics who had for the most part been living peaceably since the sixteenth century. In 1999, brutal conflicts broke out between local Christians and Muslims, and escalated into large-scale communal violence once the Laskar Jihad, a Java-based armed jihadist Islamic paramilitary group, sent several thousand fighters to Maluku. As a result of this escalated violence, the previously stable Maluku became the site of devastating interreligious wars. This book focuses on the interreligious violence and conciliation in this region. It examines factors underlying the interreligious violence as well as those shaping post-conflict peace and citizenship in Maluku. The author shows that religion—both Islam and Christianity—was indeed central and played an ambiguous role in the conflict settings of Maluku, whether in preserving and aggravating the Christian-Muslim conflict or supporting or improving peace and reconciliation. Based on extensive ethnographic fieldwork and interviews as well as historical and comparative research on religious identities, this book is of interest to Indonesia specialists, as well as academics with an interest in anthropology, religious conflict, peace and conflict studies.
Understanding and managing inter-religious relations, particularly between Muslims and Christians, presents a challenge for states around the world. This book investigates legal disputes between religious communities in the world’s largest majority-Muslim, democratic country, Indonesia. It considers how the interaction between state and religion has influenced relations between religious communities in the transition to democracy. The book presents original case studies based on empirical field research of court disputes in West Java, a majority-Muslim province with a history of radical Islam. These include criminal court cases, as well as cases of judicial review, relating to disputes concerning religious education, permits for religious buildings and the crime of blasphemy. The book argues that the democratic law reform process has been influenced by radical Islamists because of the politicization of religion under democracy and the persistence of fears of Christianization. It finds that disputes have been localized through the decentralization of power and exacerbated by the central government’s ambivalent attitude towards radical Islamists who disregard the rule of law. Examining the challenge facing governments to accommodate minorities and manage religious pluralism, the book furthers understanding of state-religion relations in the Muslim world. This accessible and engaging book is of interest to students and scholars of law and society in Southeast Asia, was well as Islam and the state, and the legal regulation of religious diversity.
For decades almost the only social scientists who visited Indonesia’s provinces were anthropologists. Anybody interested in politics or economics spent most of their time in Jakarta, where the action was. Our view of the world’s fourth largest country threatened to become simplistic, lacking that essential graininess. Then, in 1998, Indonesia was plunged into a crisis that could not be understood with simplistic tools. After 32 years of enforced stability, the New Order was at an end. Things began to happen in the provinces that no one was prepared for. Democratization was one, decentralization another. Ethnic and religious identities emerged that had lain buried under the blanket of the New Order’s modernizing ideology. Unfamiliar, sometimes violent forms of political competition and of rentseeking came to light. Decentralization was often connected with the neo-liberal desire to reduce state powers and make room for free trade and democracy. To what extent were the goals of good governance and a stronger civil society achieved? How much of the process was ‘captured’ by regional elites to increase their own powers? Amidst the new identity politics, what has happened to citizenship? These are among the central questions addressed in this book. This volume is the result of a two-year research project at KITLV. It brings together an international group of 24 scholars – mainly from Indonesia and the Netherlands but also from the United States, Australia, Germany, Canada and Portugal.
The widespread presence of local conflict characterizes many developing countries such as Indonesia. Outbreaks of violent conflict not only have direct costs for lives, livelihoods, and material property, but may also have the potential to escalate further. Recent studies on large-scale "headline" conflicts have tended to exclude the systematic consideration of local conflict, in large part due to the absence of representative data at low levels of geographic specification. This paper is a first attempt to correct for that. We evaluate a unique dataset compiled by the Indonesian government, the periodic Village Potential Statistics (PODES), which seeks to map conflict across all of Indonesia's 69,000 villages/neighborhoods. The data confirm that conflict is prevalent beyond well publicized "conflict regions," and that it can be observed across the archipelago. The data report largely violent conflict in 7.1 percent of Indonesia's lowest administrative tier (rural desa and urban kelurahan). Integrating examples from qualitative fieldwork, we assess issues in the measurement of local conflict for quantitative analysis, and adopt an empirical framework to examine potential associations with poverty, inequality, shocks, ethnic and religious diversity/inequality, and community-level associational and security arrangements. The quantitative analysis shows positive correlations between local conflict and unemployment, inequality, natural disasters, changes in sources of incomes, and clustering of ethnic groups within villages. The institutional variables indicate that the presence of places of worship is associated with less conflict, while the presence of religious groups and traditional culture (adat) institutions are associated with conflict. We conclude by suggesting future areas of research, notably on the role of group inequality and inference, and suggest ways to improve the measurement of conflict in the village census.
This book is open access under a CC BY 4.0 license. This edited volume examines the policies and practices of rising powers on peacebuilding. It analyzes how and why their approaches differ from those of traditional donors and multilateral institutions. The policies of the rising powers towards peacebuilding may significantly influence how the UN and others undertake peacebuilding in the future. This book is an invaluable resource for practitioners, policy makers, researchers and students who want to understand how peacebuilding is likely to evolve over the next decades.
One of the most troubling but least studied features of mass political violence is why violence often recurs in the same place over long periods of time. Douglas Kammen explores this pattern in Three Centuries of Conflict in East Timor, studying that region’s tragic past, focusing on the small district of Maubara. Once a small but powerful kingdom embedded in long-distance networks of trade, over the course of three centuries the people of Maubara experienced benevolent but precarious Dutch suzerainty, Portuguese colonialism punctuated by multiple uprisings and destructive campaigns of pacification, Japanese military rule, and years of brutal Indonesian occupation. In 1999 Maubara was the site of particularly severe violence before and after the UN-sponsored referendum that finally led to the restoration of East Timor’s independence. Beginning with the mystery of paired murders during East Timor’s failed decolonization in 1975 and the final flurry of state-sponsored violence in 1999, Kammen combines an archival trail and rich oral interviews to reconstruct the history of the leading families of Maubara from 1712 until 2012. Kammen illuminates how recurrent episodes of mass violence shaped alliances and enmities within Maubara as well as with supra-local actors, and how those legacies have influenced efforts to address human rights violations, post-conflict reconstruction, and the relationship between local experience and the identification with the East Timorese nation. The questions posed in Three Centuries of Conflict in East Timor about recurring violence and local narratives apply to many other places besides East Timor—from the Caucasus to central Africa, and from the Balkans to China—where mass violence keeps recurring.