ASIA IN FOCUS Check Approach Keywords: responsibility for wrongdoingassume follow and up with it forgiveness. To achieve thorough reconciliation, the former conflicting parties would need to peaceful coexistence, partly because issues of culpability remain taboo in NMP. local initiatives. The level of reconciliation does not, however, extend further than reconciliation were absent, as most international organisations also promoted the groups and migrants were largely included and standard top-down attempts at use a reinvigorated adat culture to reconcile the communities. In addition, minority government and most people at the grassroots level were united in their efforts to key to the successful peace-building was that both the elite actors in to explore the emic perspective of villagers at the grassroots level. An important with local elite and expert actors, and the Reality Check Approach (RCA) was used which was divided along ethno-religious lines. In-depth interviews were conducted quick consolidation of peace and its bottom–up efforts to reconcile the community, regime. Nonetheless, NMP stands out as arare success story for its comparatively by communal conflict from 1999 to 2000 following the fall of President Suharto’s efforts in North Province (NMP), . This province was plagued This article examines how adat culture influenced peace-building and reconciliation MARTIN BJÖRKHAGEN Indonesia Maluku, North in The Influence of Adat Culture Peaceful Coexistence: From War Communal to Peace-building, reconciliation, Adat, Province, Reality Reality Province, Maluku North Adat, reconciliation, Peace-building, 6 ISSUE 4 - - - - , which is ‘organ is , which communal violence 10). This was was This 10). & ised between (Öberg violence actors’ non-state lo divided violence this Although p. 3). 2007, Strøm, and roots its lines, ethno-religious along society cal and often involved multi-faceted more were drivers (Wilson, 2015); on the other hand, the reform pro reform the hand, other the on 2015); (Wilson, resistance. significant cess has also encountered that large-scale erupted violence five provinces, In vio intense most The citizen. against citizen pitted establishedlence newly North plagued the Maluku from 3,257 killed with 1), Figure (see (NMP) Province p. 2012, al., et (Barron 2000 June until 1999 August 7 - - - - Figure 1: North MoluccanFigure the Maluku and within Maluku provinces archipelago 2013). (Lencer,

nder President Suharto’s regime (1967– regime Suharto’s President nder was Indonesia within resistance any 1998), military. the fist of iron the with met swiftly

the one hand, these highly complex and extensive extensive and complex highly these hand, one the progress considerable made far so have reforms process, including political and economic decen economic and political including process, securi judiciary, the of reforms major and tralisation On structures. governance corporate and ty forces, Hadi, With Suharto 2005). out, Indonesia inaugurat democratisation and reform ambitious ed a highly Consequently, tensions simmered or remained dor or remained simmered tensions Consequently, & Wilson, (Brown, autocracy the of fall the until mant U ASIA IN FOCUS and proximate causes affected the conflict in NMP. ing to Brown, Wilson &Hadi (2005), both structural religious identity (i.e., Christian Muslim). vs. Accord grassroots perceived the more violence as linked to However, as Christopher Duncan (2014) notes, the Bertrand, 2004; Van Klinken, 2008; Wilson, 2008). economic and political elite incentives (see e.g., and Cultural Office North Halmahera Regency,North 2014). Culturaland Office Province Maluku in (Tourism North Regency Halmahera North Figure 2: - 8 ual erosion of traditional social structures up to the sions between the two communities and the grad cade of his rule further contributed to rising ten colonialism; Suharto’s turn’ ‘Islamic in the de last tween Christians and dating back to Dutch conflict; secondly, severe horizontal inequalities be strong state institutions to cope with and mediate The structural causes included: firstly, alack of - - - - ISSUE 4 - - - between Chris fear (NHR) unless (NHR) calm was and uncertainty return of internally displaced persons (IDPs) (Dun (IDPs) persons displaced internally of return 464). p. 2016, can, peace-buildingExploring and reconciliation NMP described have studies comparative Previous the provincial government provided an incentive for Tobe that a statement releasing by peace-building future the of capital the become not would Town lo North HalmaheraRegency safe the facilitated government local and restored to corrupt local elites loyal to the GoI) eliminated eliminated GoI) the to loyal elites local corrupt to the of much indeed had violence the of Some Muslims. and tians resulting dilemma a security by triggered been were which sides, both by attacks pre-emptive in attacks imminent of rumours) by (often convinced addition, In 2008). (Wilson, opponents their from 9 ------subsistencefarmers. between and mixed village The gardens are Muslims and Christians, mostthough NMP religion. segregated villages other are by Figure 3. My interpreter and I are about to accompany some village women to their gardens aboutaccompany gardens andsome are their I to 3. women village to Figure interpreter My peoplearea, where many harvest are to vegetables reality check the during the in it, as its illiberal security approach (e.g., imposing imposing (e.g., approach security illiberal its as it, impunity granting and elections, halting curfews, olution strategies in North Maluku’ (2016, p. 464). 464). p. (2016, Maluku’ North in strategies olution gov the that stresses (2014) Smith Claire However, deserves some cred (GoI) Indonesia of ernment Christopher Duncan contends that ‘the Indonesian ‘the Indonesian that contends Duncan Christopher res conflict any implemented never government tween several groups (Brown, Wilson & Hadi 2005). & Hadi Wilson (Brown, groups several tween incentives government National cial crisis, which divides existing exacerbated be incentive to mobilise along ethnic and religious lines lines religious and ethnic along mobilise to incentive finan Asian 1997 the secondly, elites; local among centralisation and democratisation policies, which which policies, democratisation and centralisation grabs for up was funding considerable that meant the in increase an to led this and elections, local in eruption of the violence is a third structural cause. cause. structural a third is violence the of eruption swift de firstly, included: causes proximate The ASIA IN FOCUS to by downplay reinvigorating religious animosities aim during the reconciliation process was generally culture and traditions are diverse within NMP, the nomic practices (Bräuchler, 2009). Although al code that can regulate social, political, and eco group of customary laws or the unwritten tradition 2009). (Duncan, Christians and lims culture, to bridge the religious divide between Mus NMP mainly centred on revitalising traditional deserve further attention. Reconciliation efforts in Bank, 2011, p. 4), peace-building and reconciliation opment nexus (for detailed World a discussion see economic impacts inherent in the conflict - devel ised below. Given the multiple negative social and of reconciliation, which will further be conceptual do this by employing Bhargava’s (2012) two notions munal war, NMP being treated as asingle case. I managed to reconcile in the aftermath of the com to what extent, former divided communities have how, and analyses article this research, previous fieldwork in NMP in 2015. As opposed to most 2007). This draws article data on collected through mentioned above (Barron et al., 2012; Van Klinken, provinceser affected communalby as violence, tained, peace process, compared with the oth as arare success story for its rapid, yet still sus precautions takenprecautions to anonymity. ensure are occupations of descriptions the interviewees’ general and Pseudonyms population. Muslim mirroring majority are NMP’s Muslim, interviewees Most Figure schedule. interview 4: In-depth 29.03.15 10.03.15 09.03.15 28.02.15 18.02.15 date Interview Yosef Fikri Emmanuel Wiwin Ibrahim Pseudonym Adat M M M F M Sex refers to a 30 53 68 38 34 Age adat adat Christian Muslim Christian Muslim Muslim Religion ------

10 household members should have members household lived in the area and time frame of the study. The criterion was that most effective technique given the research design area using purposive sampling, as this was the four days and nights. selected I the household and stays in ahousehold in the research area for around RCA is field immersion during which aresearcher adopted to explore this perspective. The core of Therefore, the Reality Check Approach (RCA) was it iscess, vital to include voices from the grassroots. or tacitly support the peace and reconciliation pro To grasp why most people in NMP chose to actively The approach check reality 1078). local ethnic and cultural bonds (Duncan, 2009, p. acted with several neighbouring households and at one host household in each location, but inter et al., 2012, pp. 12, 124). My interpreter and Istayed ant place during the reconciliation process (Barron violence and that subsequently became an import Figure 2), the regency most heavily affected by the side Tobelo Town. These locations are in NHR (see the Kao–Malifut area, and another in avillage out ing eras. Iconducted one immersion in avillage in throughout both the conflict the and peace-build Entrepreneur Civil servant the conflictleaders Civil servant/oneof staff Lecturer/ formerINGO Journalist Occupation Tobelo Tobelo Ternate Ternate Location - - - - - ISSUE 4 ------Critics claim that approaches based on local local on based approaches that claim Critics Apart from generally being bottom-up, these prac these bottom-up, being generally Apart from approach cloaked universally the from differ tices grassroots capture better to argued are es, they as peace-building socio-cultural andagency relevant 2016). Duncan, 2009; (Bräuchler, contexts objective of reconciliation (Bhargava, 2012; Jeong, Jeong, 2012; (Bhargava, reconciliation of objective describes (2012) Bhargava 2003). Sampson, 2009; recon of notion thin the as coexistence peaceful as recon be could characterised which ciliation, this of example A concrete resignation. as ciliation the forcing a stalemate, in ends conflict a when is no A stronger other. each to adapt to adversaries condition ‘a as characterised is reconciliation of tion or of two effort a collective by be realised must that to refers and 371) p. 2012, (Bhargava, groups’ more the via estrangement, or enmity of ‘cancellation the followed wrongdoing for responsibility of owning-up rec of notion stronger This (ibid.). forgiveness’ by accountability, with associated is usually onciliation (Duncan, truth shared and apologising/forgiveness, marginal the of criticism strong to reaction In 2016). reconcil to approaches top-down of achievements momen gained have approaches grassroots iation, on focus efforts such Many 2009). (Bräuchler, tum practices indigenous and traditional, localcultural, (Babo-Soares, 2004; Baines, 2009). Bräuchler, 2007; the remaining interviews took place in NHR’s capi NHR’s in place took interviews remaining the the both used was during interpreter An tal, Tobelo. interviews. in-depth and studies RCA Conceptualising reconciliation ‘neg end, an to come violence of episodes When might which linger, often residues’ emotional ative 2009). (Jeong, alleviated not if violence reignite veryviolent few is different, every conflict Though emotional and physical in result not do conflicts and communities, involved the among separations ongoing on feed divisions such of foundations the widespread, If (ibid.). and fear anger, uncertainty, build to challenges serious present these divisions Sev era. a post-conflict in peace sustainable ing first a vital is coexistence that agree scholars eral 11

------adat where the local elite and experts primarily reside, reside, primarily experts and elite local the where while there, conducted were most interviews thus dents’ networks were used to find additional re additional find to used were networks dents’ identities the protect to used are Aliases spondents. is City Ternate 4). Figure (see respondents the of and NMP elite respondents, most of whom were were whom of most respondents, elite NMP and respon the as sampling, snowball using identified the violence and the peace-building process, peace-building and the violence the it in- Five perspective. their include necessaryis to experts local with conducted were interviews depth Interviews with elite and local experts both in involved were elite local the of members As 1). (See Figure 3). For a more comprehensive dis comprehensive a more For 3). Figure (See 1). 279–293). pp. 2013, Arvidson see RCA, of cussion context of everyday life rather than looking at one one at looking than rather life everyday of context p. 2017b, Group, (Palladium lives’ people’s of aspect 2017a, p. 2). Though each RCA project has a certain a certain has project RCA each Though 2). p. 2017a, a cross-sectoral embrace should RCAs all focus, the within situated is enquiry the sure ‘making view, same households annually for several years. Yet, an an Yet, years. several for annually households same ‘pulse-tak a single as be used also can study RCA Group, (Palladium here case the is as study, ing’ 1999). RCA is often employed to understand lon understand to is often employed RCA 1999). the to return researchers where change, gitudinal a more relaxed atmosphere and reduces power dis power and reduces atmosphere relaxed a more stud ‘listening to linked sometimes is RCA tances. al., et (Narayan voice giving of notion the and ies’ 2006, p. 856). Correspondingly, having informal informal having 2006, Correspondingly, p.856). creates interviews formal of instead conversations rapport and maintaining good relationships that that relationships good maintaining and rapport self-examina and self-disclosure, sharing, involve (Dickson-Swift, tion James, Kippen, & Liamputtong, strive to informally experience the ordinary life of of life ordinary the experience informally to strive guest household members, avoid and trying to building to be paid must attention such, As status. grassroots’ voices (Arvidson, 2013; EDG, 2014). One One 2014). EDG, 2013; (Arvidson, voices grassroots’ should researchers RCA is that important principle leaders). in are RCA in principles methodological Several capture better to fieldwork, the guide to tended many people in the village area (i.e., youths, elderly, elderly, youths, (i.e., area village the in people many and traditional service and religious providers, ASIA IN FOCUS the general realisation that the communal violence amidst widespreadhappened conflict fatigue and receivedhad considerable This grassroots support. ciliation efforts were initiated by the local elite, but (2015), many villagers relayed that the the immersion fieldwork in Kao and Tobelo areas in bridge the religious divide (Duncan, 2014). During sidered the approach with the potential best to toaged prevent violence from erupting. p. 113). In afew areas of NMP, oath would suffer illness and death (Duncan, 2014, cording to local cosmology, one breaking an throughout ac the communal because, violence, The oath kept Christian and Muslim Kao united sub-groups constitutingious the Kao ethnic group. flict, is the An example of strong Elite grassroots and cooperation context. are used for triangulation and to put the findings in study, it is indicated in the text. Secondary sources if afindingless, was supported by data from an RCA ogy does not result in direct quotations. Nonethe derive from the interviews, as the RCA methodol the above conceptual framework. quotations Most the RCAs and interviews will analysed be in light of In the following sections, the empirical findings from reconciliation process and peace-building the Explaining litical leaders. being cooperation between the grassroots and po reconciliatory potential, akey to its success often (2009) contends that (Davidsones Henley, & 2007). However, Bräuchler manipulatedbe by elites to gain power and resourc rulesary (Duncan, 2009). Furthermore, them to assimilate to the dominant group’s custom the community could exclude migrants force or nant ethnic group’s traditional way of reconciling traditions also involve risks. For example, adomi Thus, after the conflict, this came to con be adat oath of unity in 1999 among the var adat adat adat culture, prior to the con also possesses great also possesses adat had thus man adat adat recon could adat ------

12 hibualamo own local ined various ways, as some communities have their The use of of perceptions Local expert elite and members’ byimposed central government (interviews, 2015). from NMP, as opposed to cookie-cutter approaches role based on notions of the thefit process in NMP. Local leaders took aleading ical arguments favouring alocalised approach best and expert respondents. It seems that the theoret similar opinions were also manifest among all elite emerged from interviews Iconducted in 2015 that had chiefly brought death and destruction (ibid.). It Former conflict leader, Emmanuel, agreed as well: 2015: February explained the concept to me during an interview in have only been revived in spirit. Journalist Ibrahim mediation as for communal spaces served conflicts, other areas these traditional meeting which places, or house Tobelo and on Kakara Island, the traditional long ciliation process (Duncan, 2016). For example, in sity (interview,sity March 2015). though these groups should still keep their diver different groups within the weties, decided that to we must try gather all the different areas in withIndonesia, different ethnici Even though we have many newcomers here from amo communities. Immigrants also can visit the hibual it means ameeting place for diverse and people amo. Physically, butit philosophically, is a house, it has shape ahouse similar to that of the hibual In West Halmahera it is called wisdomcal found and West in North Halmahera. The . hibualamo hibualamo became most important for the recon adat adat adat culture. In NHR, the in NMP was, and still articulat is, exists asaresult of our ancient lo adat has been rebuilt. Yet, in many adat adat hibualamo sasadu culture originating originating culture adat even though [in Tobelo], notion of of notion ------ISSUE 4 ------adat traditions adat , some religious , some religious approach to be in to approach approach inclusive inclusive approach adat adat adat . As religious leaders often . As religious adat leaders should be considered one of the keys keys leaders the one be should of considered leaders in our programmes because they could could because they programmes our leaders in programmes had We people together. bring help sports, com the arts football, bring the and with to both included team my … and together munities a very solid were we and Muslims and Christians February 2015). (interview, team We [the UNDP] used to involve important leaders important leaders involve used to UNDP] [the We leaders, leaders, and youth religious as such Nonetheless, during informal conversations, conversations, Nonetheless, informal during approach, for example, religious leaders who religious example, for approach, have generally supported, and at times actively pro actively times at and supported, generally have of notion the moted, possess communi authority their considerable in with cooperation their 2014), (Duncan, NMP in ties adat many to according peace, of consolidation the to Their 2015). (fieldwork, area Kao the in villagers significant, is case this in amenability pragmatic been considerable have there because historically and religion between frictions certain that argued leaders having incompatibleare with strict or im the during both Furthermore, 2009). (Bräuchler, in expert and elite many in and fieldwork mersion their in impacts positive mentioned people terviews, implemented programmes to relating communities aid former and Lecturer INGOs. or NGOs local by Wiwin explained: worker recurrence of ethno-religious provocations. Accord provocations. ethno-religious of recurrence is character exclusionary an (2001), Acciaioli to ing approaches reconciliation cultural of pitfall a major the keeping By general. in gener has NMP groups, minority and migrants of 2015) (interviews, pitfall common this avoided ally im the during clear very became also aspect This lo the of majority the which in fieldwork, mersion the considered people cal for important be more to and everyone of clusive actions. GoI’s the than peace-building ac other that argued area Kao the in villagers some ab the to contributing for credit deserve also tors the of backdrop the against conflicts new of sence adat 13 - - - discourse focused on their focused on discourse their that I believe are integral to the the to integral are I believe that adat used to reconcile the communities communities the reconcile to used adat adat can see that, up to today, we do not have conflict, conflict, have not do we today, to up can see that, people, it the and because peace came from the realised also … People self-awareness started with they places where the in die to like would they that 2015). March (interview, came from Civil society, but especially the people, had the people, the the had especially but society, Civil You government. the with compared biggestrole just have a traditional hat. But now we have got got have we But now hat. a traditional have just modernised have we and outside from inspiration students all Thursday, every on Now, tradition. our batik’ Tobelo ‘traditional wear servants civil and 2015). March (interview, On special occasions [in the past] when many eth many when past] the occasions [in On special gathered, were Indonesia around from groups nic Tobelos the only because was it ironic, bit a was it … we clothing traditional special have not did who encouraged to be part to encouraged community-based this of the prevent to aimed that reconciliation, traditional of the keys to the success. Even though a common a common though Even success. the to keys the of notion that focus, the part of often was ethnicity were migrants and locals both exclusive: not was A pragmatic revitalisation one was pragmatism that show findings above The people at the grassroots level with whom I had in had I whom with level grassroots the at people fieldwork. the during conversations formal common descent or culture, as was the view of of view the was as culture, or descent common many as well as respondents, expert and elite most the actions of the GoI. For example, most commu most example, GoI. For the of actions the by identities religious their downplay to seem nities anrearticulating the notion of of notion the besides NMP, in peace of consolidation successful These accounts reveal certain important aspects of reveal These accounts Another aspect was stressed by civil servant, Fikri: servant, civil by stressed was aspect Another after the communal violence were not, fact, in very were violence communal after the conservative: Emmanuel reflected further on the fact that the the that fact the on further reflected Emmanuel of notions ASIA IN FOCUS ting the violence, as is evident in the local peace stressed the importance of moving on and forget (Duncan,cess 2016). Unsurprisingly, the local elite ly absent from the peace and reconciliation pro In NMP, the issue of culpability has been large Lingering vulnerabilities peace 2013). (Björkhagen, for post-conflict of the Moluccas violence in parts nities. This narrative has helped reduce incentives ciliation by bridging the divisions in local commu admitting guilt; on the other, it can promote recon rative may make it easier for perpetrators to avoid feelings of collective guilt. Onthe one hand, this nar post-conflict reduce helps it as in-group scenarios, from elsewhere in NMP. This strategy is common in litical elites, military units, and sometimes people had been driven by ‘outsiders’, such as national po unification by suggesting that much of the violence conspiracy theory (Van Klinken, 2007), it advances people. Although this narrative is more or a less was the ‘provocateur narrative’ advocated by afew the suffering local economy. ers said this was great for reconciliation, and helped Villag Muslims. and Christians both included village together with people from different religions, as the a fishing cooperative. He required workers to work purchased founded and he boat fishing a houses, from donating Apart construction materiallage. for and wanted to help reconcile his former home vil regarded as very successful. He returned in 2003 toed Germany before the communal violence was man called ‘Pak Thomas’ (alias), who had emigrat belo area; Aphilanthropic initiative that involved a views later surfaced during the fieldwork in the To by interviewee Wiwin in February 2015, and similar mentaland rehabilitation was as stressed projects, examplesSome include physical reconstruction to several NGOs for benefitting their communities. people at the grassroots level, moreover, give credit ample of inter-faith collaboration for peace. Many These religiously mixed working teams are an ex Another finding from the fieldwork in this area ------14 conflict, which indicates adesire to move on. to return to the same mixed-faith villages after the the hadthemselves people same theless, chosen None any not had faced consequences. legal bers that people responsible for killing their family mem local people privately expressed anger at the fact tolonger move During informal on. interactions, have and olence might it family lost take members, (Duncan, 2014 p. 114). Yet, if you are avictim of vi many people involved in the communal conflicts the justice system is incapable of prosecuting the and identical, narratives were seldom Muslim and groups thecould spark as Christian new violence, maintained that assigning blame to individuals or agreement (Duncan, 2014). Government officials I argue that the above efforts, that a is, focus on Conclusion social cohesion (Brown et al., 2005). from the local government, in order to strengthen ties still remain aproblem in need of serious action equalities between the former conflicting communi isation or Islamisation (Duncan, 2016). Horizontal in Christian of fears lingering and patronage religious are also still present in local politics in the form of Underlyingmono-faith religious schools. tensions segregated, asituation exacerbated by the many (CNN, 2015). Still, NMP remains largely religiously for embezzling funds earmarked for IDPs in NMP former governor Thaib Armaiyn was incarcerated have not been completely fruitless, however, as the (Wilson,off 2015). In NMP, anti-corruption measures sends the message that the use of violence can pay ernments perpetuate institutional weakness. This now enjoy high positions in local and provincial gov and the fact thates, of leaders some the conflict weak rule of law, the inaction of the security forc Regrettably, (2015). March in interview our during taining permits to build a church), which he relayed ob (e.g., difficulty community Christian minority the mentioned ongoing discrimination also he towards stressed that relations were ‘back to normal’, though Yosef, Christian a entrepreneur in Ternate, ------ISSUE 4 ------was insufficient insufficient was adat approach has contributed has contributed approach has a Master of Science de Science of has a Master adat [email protected] Although the became a strong unifying factor, by providing providing by factor, unifying a strong became used in other areas affected by communal violence violence by communal affected areas used other in in potential reconciliatory its assessing thereby and im RCA yearly employing by e.g., context, a wider to methods, quantitative with combined mersions intrin are that complexities better the understand and reconciliation peacebuilding, of processes in sic time. over development Björkhagen Martin Universi Lund from Studies Development in gree a Bachelor’s and Science, Political in majoring ty, Malmö from Studies Conflict and Peace in degree ex an as studies his of half did he where University Yog of University Mada Gadjah at student change yakarta. Email: Adat unified indeed that reconciliation for a framework a syn created which levels, various at society local where addition, In effect. ergy support was infrastructure), rebuilding as for (such general which INGOs, and NGOs local by provided sponsoringcookie-cutter ly avoid managed to ap proaches. attention political coexistence, peaceful today’s to lo weak strengthening towards be directed must inter-religious further improving cal governance, horizontal longstanding and reducing collaboration, inequalities to erase the lingering vulnerabilities of re future for be fruitful would It peace. current the been has culture local how explore further to search 15

------culture, be adat (Sampson,2003) as was successfully revit was adat approach multifacetedare andinclude peaceful coexistence adat To conclude, the reasons behind the success the behind reasons the conclude, To , but the notion of of notion the , but This is of course reasonable, given the conflict’s lev conflict’s the given course reasonable, is of This communities. both for destruction and death of el adat had people many because rearticulated and alised reconciliation. and peace for work to a motivation thin notion of reconciliation. This study indicates indicates study This reconciliation. of notion thin of because just reconciled not were people that ligious) kinship ties; inclusiveness; and the outsider outsider and the ties; inclusiveness; kinship ligious) contrib have factors These narrative. ‘provocateur’ the mirroring coexistence, peaceful today’s to uted widespread conflict fatigue; incentives created by by created incentives fatigue; conflict widespread (inter-re coexistence; peaceful of a history GoI; the ness’ as Bhargava (2012, p. 371) suggest. suggest. 371) p. (2012, Bhargava ness’ as the of strong reconciliation in the sense of ‘owning-up of of ‘owning-up of sense the in reconciliation strong forgive by followed wrongdoing for responsibility areas elsewhere, and for some, there was continued continued was there some, for and elsewhere, areas addi In community. Muslim majority the of distrust realised not have NHR and NMP that I argue tion, or in Ternate, as theorised by Bhargava (2014). In In (2014). Bhargava by theorised as Ternate, in or Christians many never returned for various Ternate, Christian majority in resettled had many reasons: Nonetheless, I would not argue that the strongest strongest the that argue not I would Nonetheless, NHR in realised fully been has reconciliation of level significantly from the violence, the majority wanted wanted majority the violence, the from significantly behaviours and attitudes fact, In hostilities. end to framework. the for essential was which change, did aside the dehumanisation of the ‘religious other’. other’. ‘religious the of dehumanisation the aside suffered had people local of majority vast the As NHR, both sides realised that they had to adapt and and adapt to had they that realised sides both NHR, and identities other’s each respecting towards work setting thus humanity, common their emphasise both sides shared a desire to reconcile by empha by reconcile to a desire shared sides both differences. than sising commonalities rather their in a stalemate in ended NMP in violence the As fulfil the first important objective of reconciliation, reconciliation, of objective important first the fulfil namely, eration between the elite and the grassroots, have have grassroots, the and elite the between eration reconcili and peace successful the to contributed efforts the that suggest findings The process. ation a common descent by revitalising revitalising a by descent common coop pragmatic the and migrants, to inclusive ing ASIA IN FOCUS Duncan, (2009). R. C. Reconciliation and revitalization: The resurgence of tradition in Duncan, (2007). R. C. The devil is in the details: Representations of conflict in northern Dickson-Swift, V., James, E. Kippen, L., &Liamputtong, S., P. (2006). Blurring boundaries Davidson, J., &Henley, D. (2007). The revival of tradition in Indonesian politics: The (2015). Indonesia. CNN Bräuchler, (2009). B. Brown, Wilson, G., &Hadi, C., (2005). S. (2013). M. Björkhagen, Bhargava, (2012). R. The difficulty of reconciliation. Bertrand, J. (2004). Barron, P., &Susdinarjanti, Azca, N., M. T. (2012). Baines, (2007). E. K. The haunting of Alice: Local approaches to justice and reconciliation Babo-Soares, D. (2004). Nahe biti: The philosophy and process of grassroots reconcil Arvidson, (2013). M. Ethics, intimacy and distance in longitudinal, qualitative research: Acciaioli, G. (2001). 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