grievances by prioritizing political and economic change (Huyse, 2003 ). 1 While these structural changes have played an important role in consolidating Aceh’s post-disaster transition, a key piece of the puzzle has been neglected.
Reconciliation, or a focus on intergroup relations, has so far received
psychological perspective, Galtung ( 2004 ) asserts that reconciliation requires traumas be healed and closure brought to the relationship between victims and perpetrators; likewise, Bar-Tal ( 2000 ) points out that a psychological shift is possible when former opponents adjust their attitudes, beliefs, and
Introduction: Jeju, Justice and Reconciliation
Betraying the South Korean government designated name of “Island of World Peace”, Jeju Island contains memories of state violence, civilian suffering and deep resentment. Located off the coast of the Korean peninsula, the civilians on the
, 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
the period immediately after the end of the civil conflict that followed the closely contested presidential and parliamentary elections of December 2007. Using a framework derived from political psychology and political communication can assist in identifying the process of reconciliation
Kyaw Yin Hlaing (ed.), (2014) Prisms on the Golden Pagoda: Perspective on the National Reconciliation in Myanmar . Singapore: National University of Singapore. 268 pages ISBN : 978-9971-69-636-8.
Prisms on the Golden Pagoda is a collection of essays offering interpretation and analysis
reconciliatory potential of the revival of tradition. Th e prominent village alliance system in the Central Moluccas called pela serves as an example how ‘traditional’ mechanisms were used in order to foster reconciliation. Th is paper also analyses challenges and problems of the revival-reconciliation interplay
threat posed by the Madurese. This notion that the vio- lence was caused by cultural factors was factored into government policy and peace initiatives, and was to a ﬀ ect the prospects for reconciliation and return of the displaced. The authors suggest these understandings of violence played a key role
groups for engaging in the warfare, while others tirelessly involved in peacebuilding and reconciliation processes by, among others, initiating and supporting peacebuilding groups in both state and society (see, e.g., Wilson, 2008; Pariela, 2008; Duncan, 2013; Al Qurtuby, 2016). It is not exaggeration to