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reconciliation between French ‘scientific’ methods and local farming practices and cosmologies. Kathryn Sweet offers a historical explanation for poor women’s health conditions in present-day Laos. As she convincingly argues, various rulers attempted to modernize Laos’ nursing and midwifery systems during

and glaringly kleptocratic features of the prime minister Najib Razak’s administration. Second were the intertwined developments of the return to politics of the ninety-two-year-old Mahathir (motivated by his disgust of Razak’s egregious corruption), the 2016 public reconciliation between Mahathir and

today, of reconciliation. References M.B. Hooker (1984), Islamic Law in South-East Asia , Singapore: Oxford University Press. Moshe Yegar (1972), The Muslims of Burma; A Study of a Minority Group , Wiesbaden: Otto Harrassowitz.

, however, was and still is almost ostracised since the Orde Baru . In reality, unity is played out against diversity. Despite this, the general expectation or hope was that a devolution of power would generally promote local patterns, diversity, plurality, and thus probably allow for more reconciliation

In: Asian Journal of Social Science

:654–8). The result was the introduction of Law No. 1/1974 on Marriage, which for the first time required, among other things, the civil registration of marriages, divorces, and reconciliation (meaning the reuniting of a husband and wife after an initial declaration of divorce by the husband); regulation of

reconciliation. Since then, twenty conferences have been organized—and to mark this milestone, this book, giving an overview of the history and activities of Dialoog (Dialogue), was published. Apart from the conferences, Dialoog organized trips to Japan, published books, including in Japanese, erected memorials

-sponsored reconciliation initiatives sought to bring religious leaders from different faiths together. The effectiveness of these reconciliation initiatives is questionable, in my view. More significantly, state officials have kept the memory of the rioting alive by being quick to remind citizens of the need to avoid

narratives. For others, it may mean engaging in grass-roots campaigns for justice or reconciliation, or in creating works of art, literature, and music that disrupt or question political and social conventions. For others still, it will mean telling their story to relatives and friends, thereby keeping alive

are included. Deibert’s story is a personal one, characterized by a search for reconciliation and healing. After a long quest he finds these in the writings of A.H. Almaar, the founder of the Diamond Approach to Self-Realization, a contemporary teaching method that developed within the context of both

narratives of 1965 can appear through silence. 4 Revisiting Memories of the 1965 Violence More than 50 years have passed since the tragedies of 1965. In Indonesia, the movement towards justice and reconciliation is facing many challenges. Yet, memorialization initiatives have gradually become more inclusive