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A Brief Introduction

1 Examples are the Correlates of War (CoW) project that was founded in 1963by a political scientist at the University of Michigan and that has immensely fostered quantitative research into the causes of war (see http://www.corre-latesofwar.org/); the International Conflict Research (ICR) group, based atthe Swiss Federal Institute of Technology in Zürich (ETHZ) and the Centerfor Comparative and International Studies (CIS), that conducts research on international and domestic conflict and mainly relies on statistics and com-putational methods for its analyses (see http://www.icr.ethz.ch/); or the European Network of Conflict Research (ENCoRe) at ETHZ that aims at pre-paring researchers and policy makers for future conflicts by coordinating andaccelerating ‘the construction and maintenance of conflict datasets with thehelp of an integrated online portal that allows researchers and policy makersto analyze and predict the outbreak and course of conflict processes aroundthe world’ (see http://www.encore.ethz.ch/index, 14.1.2014). The majority of contributions in influential journals such as the Journal of Peace Research andthe Journal of Conflict Resolution rely on such quantitative data and analyses.

1 The Emerging Cultural Turn in Peace Research

1 For a comprehensive overview of transitional justice see, for example, Kritz(1995). See also Daly and Sarkin (2007), Kayser-Whande and Schell-Faucon(2008), Merwe (2003), Minow (1998), and Rigby (2001).

2 See Fischer and Ropers (2004: 11), Galtung (2001), and Huyse (2008: 2–3). The problematic nature of the term ‘reconciliation’ and its elements and instruments are discussed by, among others, Bar-Tal and Bennink (2004:28–29), Bloomfield (2003b, 2006), Huyse (2003b), Lederach (1995, 1997), andPankhurst (1999).

3 Given the vagueness and unspecificity of the word ‘traditional’ and ‘tradi-tion’, some authors suggest using a different terminology instead, such as‘community justice’, ‘informal systems’, ‘customary law’, or ‘local justice sys-tems’ (Huyse 2008: 8, Mearns 2002: 8, 11). Since all these terms themselves involve terminological inaccuracies – what, for instance, is ‘a community’ andwhat is ‘the local’ – I intentionally continue using the term ‘traditional’ andthe enduring discourses related to it. In the course of this work, however, I use some of the other terms interchangeably.

4 For more examples where traditional mechanisms have been integrated intobroader justice-seeking structures after massive violence in various countries in Africa, see, for example, International Institute for Democracy and ElectoralAssistance, IDEA (2006), Gibbs (1997: 232), Ocen (2007), and Tom (2006).

Notes

210 Notes

5 For the most salient features of traditional justice systems, see Stevens (2001).Despite these common features, there are also significant socioculturallydetermined differences in how the various mechanisms deal with the past, how they try to restore the victims, and whether or not offenders need to be identified and sanctioned.

6 Various authors have criticized the original terminology and have suggested the use of more neutral terms such as ‘construction’ instead of ‘invention’(Jolly & Thomas 1992: 243, Linnekin 1992: 249). In 1993, Ranger (1993: 82)himself revisited the debate and argued that he would now prefer the term‘imagined’ to ‘invented’ since it lays much more stress upon ideas, images, and symbols – so central to traditions and identity – which ‘invention’ does not.

7 For Northern Uganda, for example, see Baines (2007: 98, 107); for Bougainville, see Boege (2006); for Indonesia, see Clark and Stephens (2011: 1–2).

2 Decentralization, Revitalization, and Reconciliation in Indonesia

1 This is only a brief outline, as a rich literature exists on the history of decen-tralization, the legislation and decentralization process, and revival move-ments throughout Indonesia (see e.g. Aspinall & Fealy 2003, Davidson &Henley 2007, Hadiz 2010, Holtzappel & Ramstedt 2009, Kivimäki, Jacobsen, &Kartasasmita 2002, H. Schulte Nordholt & Klinken 2007).

2 Most national laws and government regulations are by now available on the Indonesian government website (Law Regulations): http://www.indonesia.go.id/en/law-regulations.

3 Rosaldo (2003: 6) rightly criticizes Benedict Anderson’s notion of theIndonesian nation as an imagined community, as he fails to notice that theminorities in the peripheries have not been invited to take part in this imagi-nation process.

4 This is only a very cursory historical introduction to the area. For morein-depth accounts see, for example, Andaya (1993), Chauvel (1990), Fraassen(1972), and Knaap (1987).

5 Due to immigration and conflict dynamics and the difficulties of data surveys under such conditions, there were huge fluctuations in the population statis-tics of Maluku Province over the last years. Whereas in 2000 approximately44% out of a population of 1.2 million were Muslim and 56% Christian, 2003 government statistics claim that approximately 65% were Muslim and 35% Christian out of 1.27 million, and 2008 statistics report 50% were Muslim and 50% Christian out of 1.44 million (Badan Pusat Statistik Propinsi Maluku 2000, 2003, Badan Pusat Statistik Propinsi Maluku & Badan PerencanaanPembangunan Daerah 2010). In Indonesia as a whole, Muslims constitute some 87% of the population.

6 Data provided in the annual provincial government statistics and by the pro-vincial government (Badan Pusat Statistik Propinsi Maluku 2000, 2005/2006,Badan Pusat Statistik Propinsi Maluku & Badan Perencanaan PembangunanDaerah 2010, Pemerintah Provinsi Maluku 2010). See also Pieris (2004).

7 By March 2011, village perdas had only been passed for the districts of CentralMaluku and Ambon City. Only drafts existed for other districts in Maluku

Notes 211

Province (e.g. for Seram Bagian Barat, Seram Bagian Timur, Maluku Tenggara,and Maluku Tenggara Barat) or no efforts had been taken yet to sketch suchregulations. This is in stark contrast to other provinces such as West Sumatra,where the Provincial Regulation on Nagari (village) Government came intoeffect in 2000 and district regulations were finalized in 2001 (F. v. Benda-Beckmann & K. v. Benda-Beckmann 2007b: 226–227).

8 For examples that illustrate that prevailing confusion, the continuous argu-ments over jurisdiction, and the disputes about areas of competence between regional governments and local actors, see Bräuchler (2014b: 71–73).

9 This is a reference to the Saniri Tiga Batang Air, a structure meant to govern the regions of the three rivers Eti, Tala, and Sapalewa in West Seram in thepast, which is also subject to current revival for peace initiatives.

3 Conflict and Peacebuilding in Maluku

1 This outline of the Moluccan conflict is based on parts of chapter 3 in Bräuchler(2013), but has been shortened, updated, and revised. As the background to the conflict and how it took place differed widely from one Moluccan regionto the next (North, Central, and Southeast Maluku), here I will mainly con-centrate on Central Maluku and Ambon City.

2 I am well aware that such a short note cannot do justice to the much broaderphenomenon of war economies. However, its exploration would go beyondthe scope of this book. In her book Shadows of War: Violence, Power, and International Profiteering in the Twenty-First Century (2004), Carolyn Nordstromygoes beyond the local level of war economy and throws light on the interna-tional profiteering going on in the shadows of African wars.

3 Ambon is the name both of the capital city of Maluku (Kota Ambon) and of the island (Pulau Ambon) where the eponymous city is located.

4 The PDS is one level below martial law and places the police directly underthe person commanding the PDS, the then governor of Maluku, SalehLatuconsina.

5 For an overview of the various factors, see Bertrand (2002), Brown, Wilson, and Hadi (2005), Goss (2004). For a list of references, see Bräuchler (2013: 90, fn 25).

6 The reason is that usually an entire village joined a religion. Back in colonialdays, to avoid conflict, villages with populations of mixed religions, such asTial (Pulau Ambon) and Sirisori (Saparua), had been divided into a Christian and a Muslim village respectively, that were then called Tial Serani and TialIslam or Sirisori Kristen and Sirisori Islam (Kraemer 1927: 82).

7 See e.g. Ajawaila (2000b), Bartels (2003), Lee (1997), Manuhutu (2000), Pariela (2005: 187), Pattiselanno (1999), Taylor (2001). On the impact of Muslimimmigration on the Christian–Muslim relations in Ambon, see also Mearns(1999). As part of state-supported transmigration programs between 1969 and1999, 97, 422 people emigrated to Maluku, more than half of them to CentralMaluku. Given a total population of two million, this amounts to almost 5%. The majority came from Buton and Java and was Muslim. There are no figures on spontaneous migration. Estimates range from 50,000 to 200,000 (Regional Office of the Ministry of Transmigration and Forest Settlers Provinceof Moluccas, http://www.websitesrcg.com/ambon/transmig.htm, 22.7.2002

212 Notes

and 13.1.2012). While in 1930 about 60% of the Moluccan population was Christian, prior to the unrest the proportion had fallen to only 40%. In 2008, it had risen again to almost 50% (see also chapter 2, note 5).

8 Provokator is a more commonly used term in the Suharto era to describe thoserwhom the authorities believed to be behind a conflict triggered in a society that is regarded ‘as a pressure cooker in which the pressure of amok, rage andfrustration builds up until it erupts in violence’ (Panggabean 2006: 220).

9 For a critique of the program, see Amirrachman (2012). For an initiative bylocal academics that resulted in a publication on Central Moluccan cultural values to be used in local-content curriculum (muatan lokal), see Putuhena et al. (2009). In 2007, the mayor of Ambon City, Jop Papilaya, asked each adatvillage on Ambon to write down its history. Those documents would then beused in muatan lokal to teach the younger generations their history and their cultural heritage (Pesiwarissa 2007). No reflection took place about what the codification of oral history and culture could imply.

10 For another description of an NGO workshop culture in peacebuilding in Liberia and its positive and negative effects, see Fuest (2010).

11 During the Moluccan conflict (1999–2003/4) the Indonesian presidencychanged three times: J. B. Habibie until October 1999, Abdurrahman Wahiduntil July 2001, and then Megawati Sukarnoputri until October 2004.

12 Lembaga Kebudayaan Daerah Maluku (2010), Muis et al. (2010), Ralahalu (2006, 2007), Widoyoko (2008). The Banda Sail, an annual yacht race thattakes competitors from Darwin, Australia, to the Banda Islands in Maluku, for example, was suspended due to the conflict. In 2010, it was taken up againwith literally dozens of new hotels mushrooming in Ambon City (see also Dinas Kebudayaan dan Pariwisata Provinsi Maluku 2010).

13 Similar to the Maluku case, truth was strategically put aside in the Helsinkipeace process for Aceh, as its crucial task was to put an end to the decades-long hostilities – resulting in the so far successful MoU in 2005. As Aspinall (2008) suggests, the urgency of the case made justice take second place to peace.

14 Latu and patih were terms used for traditional leaders before the introductionof other titles of Malay or Javanese origin.

15 See LAIM’s website http://www.maluku-interfaith.blogspot.com/ (still avail-able in March 2015, but inactive).

16 The regional and local governments also frequently supported such ballgame competitions between villages of different faiths as an incentive to restore interreligious activities.

4 Reconciliation and the Revival of Tradition

1 According to a BakuBae survey in March/April 2002 almost 60% of res-pondents in Maluku believed that the conflict was solved by people from the bottom up (masyarakat dari bawah), 22.6% opted for civil and militaryelites, 4.3% for middle-range groups, and 13.6% for a combination of twoor more options. The survey shows that 79.2% considered measures taken by the government as insufficient or ineffective (Baku Bae Movement 2002:6–7).

Notes 213

2 More generally, it has rarely been truth that determined historical memory inIndonesia due to the decade-long oppressive Suharto regime (Zurbuchen 2005).

3 See also Bartels’ (1977: 30a) impressive sketch of pela relationships on andbetween the islands of Ambon, Lease, and Western Seram.

4 However, I think it is highly problematic to speak of a redefinition of ‘an inter-religious identity of Moluccan brotherhood and sisterhood as syncretically Christian-Muslim’, as Braithwaite et al. do (2010: 192), since no Moluccan would claim to be ‘syncretic’, but rather a good Christian or Muslim, no mat-ter how orthodox she or he is.

5 Ajawaila (2005: 170), Pattikayhatu, Talakua, and Ririhena (1993: 49), Renwarin(1986).

6 In some cases in the eastern part of Central Maluku, however, affiliation is not clear or contested (Ellen 2003).

7 For a detailed reconstruction of the myth, see Jensen (1939).8 The data in this section resulted out of personal communications between

2005 and 2011 with the founding fathers of the BakuBae movement such as Bob Birahy and Ricky Chris Palyama (Hualopu), Abdullah Ely (LEMM), JustusPattipawae (EWSC), Ichsan Malik (ITP), and other members and local NGOsinvolved, who supplied me with their reports – too many to be listed here – and added interesting details and personal experiences.

5 The Reinvention of Traditional Leadership

1 This chapter is based on an article published in a special issue of the Asian Journal of Social Sciences (Bräuchler 2011a) and has been profoundly adapted,restructured, complemented, updated, and embedded into this book.

2 This historical analysis is based on both secondary (e.g. Chauvel 1990, Knaap 1987, Leirissa, Pattikayhatu, & Kartadarmadja 1982/1983) and primary sources, such as the extensive compilation of Dutch colonial documents and corre-spondence edited by Chris van Fraassen and P. Jobse in 1997 and the writingsof people involved in colonial administration, such as Holleman (1923) andvan Hoëvell (1875). For more substantive references, see Bräuchler (2011a).

3 Due to the notoriously conflict-prone succession management of the raja, arti-cle 85 of the famous decree of 1824 (Staatsblad No. 19a) that formalized andinstitutionalized the Moluccan title hierarchy and status symbols outlawedany post-installation debates about the legitimacy of an office holder.

4 According to Cooley (1987: 238) and Bartels (1994: 308), the raja also used tobe the head of the village council before UU No. 5/1979, but, as adat experts tin a variety of Central Moluccan villages affirmed to me, the raja then was notable to make any decisions without the approval of the saniri – in contrast tothe situation after 1979.

5 There were other issues involved as well, but further analysis would go beyondthe scope of this chapter. Members of the raja’s family destroyed the house of the young murderer, who was sentenced to 20 years in prison.

6 Ichsan Malik promotes the partnership between adat and government, rathertthan their separation, and compares the MLM with the Majelis Rakyat Papua(MRP, Papuan People’s Council) (Institut Titian Perdamaian, Forum MalukuBaru, & Banda’s Culture and Heritage Foundation 2006: 51). The members

214 Notes

of the MRP, according to Widjojo et al. (2008: 15), ‘were chosen exclusively from the ranks of indigenous Papuans, from traditional institutions, religiousgroups and women’. For more details, see http://www.mrp.go.id/.

7 As outlined above, the Perda Negeri of Central Maluku (§ 23(b)) complies with national regulations, while subversion takes place rather unofficially at thevillage level.

8 http://latupatimaluku.blogspot.de. The website is updated only very irregu-larly due to financial and personnel issues.

6 Indigenous People, Migrants, and Refugees: A Clash of Individual and Cultural Human Rights

1 To a minor extent, this chapter draws on a formerly published article(Bräuchler 2010c). Case studies used in that article have been updated andexpanded here, put in a comparative and broader perspective, and embedded in further theoretical discourses.

2 This was pointed out to me by Karin Klenke in 2010, based on her ethno-graphic research in 2009.

3 As many migrants had to flee during the Moluccan war, there is a strong over-lap of these categories.

4 See General Explanations (Penjelasan Umum) of UU No. 32/2004, Section I,No. 10 (Desa).

5 Interestingly, adat figures involved in the negotiations referred to a mysterioustbook that they tried to make use of in their reconstruction efforts. As it is pub-lished in a foreign language, they did not want to make this public yet, as they wanted to have the book translated first in order to verify and legitimize the content. As it turned out in a later stage of my field research in the area, they had most probably referred to an ethnographic study by Adolf Ellegard Jensen (1939, 1948), who had visited Seram with an ethnographic expedition of theFrankfurt Frobenius Institute in 1937/38. In an even later stage of my research, I returned to the field with the books, which had still not been translated into Indonesian or the local dialect.

6 Another group notoriously left out of ‘traditional’ conflict regulation areyoung people, which is rather counterproductive in Maluku, as Keebet vonBenda-Beckmann (2004) argues, as they were key actors in the fighting onthe ground.

7 Things are in flux, however. Due to the increasing numbers of migrants in Amahusu (approximately 40% of the village population in 2011), it is no longer possible to isolate them in the former soa burger, as Raja Amahusurpointed out in March 2011. They are integrated into the soa where they live, that is, according to territorial and not genealogical aspects. As land has become rare, they cannot acquire more than use rights (hak pakai). AlthoughAmahusu was one of the few villages that tried to not get involved in the Moluccan conflict, the Butonese people living in Amahusu before the unrestsnonetheless fled and will most probably not return.

8 Interestingly, in the memoirs of the outgoing Assistant Resident van Wijk of Ambon in August 1937, it was mentioned that Muslim Batumerah mainly con-sisted of foreigners (mainly from Hoamoal) and in ‘old times’ (seventeenth cen-tury) has not been considered a separate village (Fraassen 1997b: No. 73, 555).

Notes 215

9 As the secretary of a Butonese organization in Ambon City (KKBSW) told mein 2011, the majority of votes for the raja of Batumerah came from immi-grants, as his father’s lineage also hailed from outside the area.

10 An estimate by Palmer (2004: 89) is 160,000. According to the secretary of the Butonese organization KKBSW in Ambon City in 2011, approximately 70% of them returned to Maluku after a while.

11 As Butonese on Seram and Haruku told me, some of them prefer living onthe margins of Christian villages, with which they maintain good relations.

12 Another problem in seeking an official land certificate is that the governmentcharges a high fee for it, approximately a million Rupiah in 2011.

13 One problem is the unreflected copying of regulations from one district to the other; another problem is insufficient if not a total lack of communica-tion between the various teams employed by the government to do research for and draft the respective district perdas. The Perda was still not finalizedby the end of 2014.

14 The current vice bupati of SBB is a Butonese (2011–2016).15 According to the head of the Butonese dusun (village district) Pakarena,

Kairatu, there were 37 Butonese dusun in SBB in 2011; among them wereButonese whose parents and grandparents had been born in Maluku whereassome were new arrivals.

16 Phillip Winn’s research on the Banda Islands is one of the few existing studieson Butonese people in Maluku. Whereas Butonese living in mixed communi-ties with non-Butonese people on Banda argued that adat primarily belongs tto a certain place and the earth and not to people, taking this as an excuseto give up their traditions and participate in local rituals and ceremonies, enclave Butonese in Banda see adat as a relevant body of practices to be maint -tained in exile (Winn 2008: 96–97).

17 The first pernegs passed in the villages usually focused on what concernedthe respective village most at the moment. In Suli this was the reconstruction of adat governmental structures and the integration of refugees, in Horale tand Rutong on Ambon it was protection of the environment and resourceexploitation to the disadvantage of the masyarakat adat, and in Kariu it was tphysical reconstruction and economic rehabilitation.

18 I do not mean to say that there is one ethnic group in Maluku. There areseveral ethnic groups ‘indigenous’ to Maluku that I here subsume under ‘ethnic Moluccans’.

19 In the Kei Islands (Southeast Maluku), migrants from Banda (Central Maluku)try to provide proof for ancestral kinship and alliance between their ances-tors and local power holders in order to construct a shared history, frame themselves as insiders, and legitimize their access to land on Kei (Kaartinen2009: 61–65). As Timo Kaartinen argues, in certain contexts, these Maluku-internal migrants help to mediate between the ‘indigenous’ population andmigrants from outside Maluku.

7 Concluding Reflections: Toward a New Anthropology of Peace

1 For a very critical review of the UN-initiated statebuilding process in EastTimor, see Chopra (2000).

216 Notes

2 Buckley-Zistel (2006: 150) interprets what she refers to as ‘chosen amnesia’ as ‘the deliberate eclipsing of particular memories, [which] allows people toavoid antagonism and enables a degree of community cohesion necessary forthe intimacy of rural life in [post-genocide] Rwanda’.

3 Central to this approach is the development of methods for aid organizations and external peacebuilders to judge the positive and negative impact of theiractivities in societies that underwent civil war or mass violence. The aim is to identify dividers (local actors widening the gap between the conflict parties) and connectors (those putting emphasis on common ground beyond the expe-rienced violence) and to empower the latter (Anderson 2004).

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247

Note: General topics of this volume such as reconciliation, culture, adat, conflict,tand peacebuilding, or places such as Indonesia and Maluku are not or only partlyindexed and not all occurrences are listed. In the Indonesian context, terms such as adat,t adat law, customary law or traditional justice can be used interchangeably, which also affects the index.

Index

access to justicein Maluku 89, 202in post-Suharto Indonesia 54, 55

Aceh (Indonesia) 19–20, 34, 40, 43,56, 131, 132, 183, 212

Acholi (Northern Uganda) 7, 34,194, 195

adatadat titles (honorary)t 130–31,

135–37, 138, 145and decentralization 49–50,

53–55, 62and democracy 176and positive peace 66and state law 47, 48, 90, 149,

180, 186, 191and the state 54, 55, 62, 152,

189–90and truth 45as colonial construction 46as divider 50as harmony 50, 57as holistic concept 135as invention 50as myth 46as peace force

(ambivalences) 118–20as peace force (limitations) 181as resource 51as social capital 50, 87as symbol for liberation 50authenticity 57codification versus

flexibility 43–49, 54, 62, 180–81

colonial government 44conflict resolution 56

continuity and change 46definition 43–44flexibility/adaptability 44, 46, 66,

96, 101, 145, 190, 197functionaries 64history 43–49insiders versus outsiders 50local specificities 134migrant–adat interfacet 160–70Moluccan conflict 77–78reinstallation as adat peoplet 34,

66, 105revival see revival of traditiontraditional justice 45–46weakening 65

adat istiadat see adatadat law see adatadat villages 53, 63–65, 151–52, 153,

162, 163, 167, 169, 212criteria 152immigration (Batumerah

Village) 162–63immigration (Honitetu

Village) 158–59, 164–65immigration (Kairatu Village) 167migrants’ status 163–64

adat–religion see religion–adatadministrative villages 53, 134,

151–52, 153, 168, 169agency see local agencyaggression theory 28agonistic pluralism 200AMAN (Aliansi Masyarakat Adat

Nusantara) 57–58, 149–51definition indigenous peoples

(masyarakat adat)tt 58Maluku 58

248 Index

ancestry (asal usul) 49, 62, 76, 99, 106, 128, 152

anthropologistsas knowledge broker 197as translators and mediators 208

anthropologyconflict and peace 28–30contributions xvii, xviii, 1, 27, 37deconstruction of reconciliation

toolkit 27ethnographic methods see

methodologyhuman rights 148–49indigenous peoples debate 57, 171relevance for peace studies 31–33revival of tradition 24–26symbols and rituals 33–35

anthropology of peace xvii, 182,205–8

Aru Islands (Maluku) 108, 133–34Asian values debate 22, 149Avruch, Kevin 12, 13, 183

baileo 64, 106, 108, 141, 152, 154, 155

baku bae 43, 110, 114BakuBae Legal Aid Institute

(LBH BakuBae) 89, 114BakuBae movement

beginnings 110criticism 113, 114–15neutral spaces 113pela (gandong) 113philosophy 110raja 112–13, 128–31revival of tradition 110–15siwalima 107, 113supporters 110–11survey 212underground 111workshops and other

activities 111–12Bali (Indonesia) 9, 40, 50Banda Islands (Maluku) 71, 215Banda Sail 141, 212Bartels, Dieter 73, 74, 103, 196, 213Basic Agrarian Law (BAL) 48Batumerah Village (Central

Maluku) 128, 162–63, 164, 214

BBM (Buginese, Butonese, Makassarese) 59, 72, 75–76, 80, 165, 173, 196

as second class citizens (Maluku) 165in post-conflict Maluku 165–66

Benda-Beckmann, Franz 165Benda-Beckmann, Franz and

Keebet 47, 151, 165, 174, 175Benda-Beckmann, Keebet 54, 120,

184, 214Bhinneka Tunggal Ika 47Burundi 6, 7Butonese migrants 107, 151, 165–70,

214, 215Banda Islands 215

cakalele 78Cambodia 4, 8, 198Certeau, Michel de xx, 208Chauvel, Richard 124citizenship 147–48, see also multiple

citizenshipand anthropology 176cultural 172, 174group-differentiated 169, 170–72,

174group-differentiated (criticism) 174group-differentiated

(Indonesia) 172–74group-differentiated

(Maluku) 173–74liberalism and its critics 170revival of tradition 187

civil emergency 72, 85civil society 15, 32

concept 13–14Coalition of Moluccan IDPs (KPM)

see Koalisi Pengungsi Malukucoexistence 7, 73, 74, 96, 199, 200collective identities 27, 34

de-essentalization 195instrumentalization 207integrative and exclusivist

potential 195intra-state violence xviireconstruction 153

collective rights 23, 147, 148, 164, see also human rights (cultural)

challenges 171–72

Index 249

conflict (Maluku) 70–80conflict resolution see peacebuildingconflict resolution (Maluku) 80–100conflicts (post-Suharto) 40, 55conflicts (Suharto era) 39, 40, 55Cooley, Frank 48, 63–65, 123, 124, 213cultural rights see human rights

(cultural)cultural turn in peace studies

definition xviioutline 11–37

cultureand change 18–19as capital (post-Suharto) 51, 56as obstacle to development 5, 26as social capital 15, 195–96as social capital (Maluku) 87, 116,

120in countries in transition 206misconceptions 1, 31power politics 12–13reification 13the rise of culture in peace studies/

peacebuilding 12–14UNESCO 18

Culture Institute of Maluku Region (Lembaga Kebudayaan Daerah Maluku, LKDM) 117

culture of violence 12, 76customary law 17, see also traditional

justice; adatand other normative orders 180,

184–89constructedness 18, 197contextuality 15, 18fostering 15incorporation into the formal

justice system 37, 184–85Indonesia 186institutionalization 18–20instrumentalization 19–20orality 16pragmatic pluralism 187self-recording 185–87

decentralizationadministrative partitioning

see pemekaranambivalences 49–52

and peacebuilding see peacebuildingand traditional leaders 23, 121contradictions 151customary and state law 186dealing with imbalances 202–3fragmentation 52–53implementation 152–53implementation (Honitetu Village)

52–53, 153–55implementation (Hutumuri Village)

65implementation (Latuhalat Village)

155implementation (Maluku) 61–62,

166in Indonesia 41–43integration of cultural outsiders

175laws (1999) 41laws (2004) 134migrants’ position 166–70of corruption 51, 202of the school curriculums 84reconstruction of history and

genealogy 153relationship adat and non-t adat

people 169revival of tradition 39, 50–51space for mutual accommodations

(local–state) 196traditional leaders see rajavillage categories (genealogical and

administrative) 151–52village level 49–50

democracyand indigenous organizations

198as good governance 42Indonesian-style 48local notions 54revival of tradition 187–88traditional leaders 132, 171Western notion 3, 4, 5, 120

displacement see refugees

Early Warning System for Conflict (EWSC) 115

East Timor xxi, 4, 8, 15, 16, 22, 24, 34, 37, 40, 41, 43, 54, 131, 161,

250 Index

East Timor – continued184, 185, 187–88, 193–94, 195, 202, 215, see also nahe biti

Commission on Truth andFriendship 20

Community Reconciliation Process (CRP) 19, 20

uma lulik 193–94era reformasi 39–40, 41–43, see also

decentralizationethnographic research xvii, xviii–xxii,

24, 27, 31, 32, 35, 37, 182, 206–7,208, see also methodology

ethnographyof Moluccan peace scape xixsites xix, xx

Flores (Indonesia) 43forgiveness 3, 4, 10Forum Latupati Pulau Haruku 94forum shopping 54, 184Freud, Sigmund 28Friendship Forum of Indonesian

Royal Houses 137Front Kedaulatan Maluku (FKM) 78,

85, 87

gacaca (Rwanda) 11, 20, 37, 183, 184, 185

Galtung, Johan 29–30, 36, 66, 182gandong 102, 103, 105, 113, 127,

see also pelaas conflict prevention 119

garap (Lombok, Indonesia) 43geneological villages see adat villagestGerakan Aceh Merdeka (GAM) 19

MoU (2005) 42Gerakan Perempuan Peduli (GPP) 99gotong royong (Indonesia)g 48, 103–4,

113group-differentiated rights

see collective rights; citizenship (group-differentiated)

Guatemala 8

hak ulayat 48, 50, 58Hatuhaha union (Central Maluku)

104–5, 128, 192–93Hobbes, Thomas 28

Hobsbawm, Eric 25Honitetu Village (Central Maluku)

52–53, 58, 153–55, 155–56, 158–59, 164–65

Hualoi Village (Central Maluku) 105,140, 158, 159, 201

hukum adat see adathuman nature 3, 5, 9, 27, 28, 32

Maluku 66, 105human rights 176–77

abuses 19, 20, 40and traditional justice 21–23cultural translation 153, 154,

176–77individual versus cultural

147–77law (Indonesia, 1999) 42masyarakat adat 58revival of tradition 187–88

human rights (cultural) 15, 23,147–49, 179

and democracy 176essentializations 148–49Indonesia 149–51, 176integrative and exclusivist

potential 180, 195human rights culture 3

Maluku 116Hutumuri Village (Central Maluku)

65hybrid identities 36hybrid justice 11, 17, 20, 36, 185hybrid peace 35–37, 198, 205, 208

definition 36hybrid polity 198hybridity 35–37

as participative concept 198local–liberal 32

identity transformation 11, 16, 34Maluku see Moluccan identity

inclusion of cultural outsiders see also revival of tradition

decentralization (Indonesia) 175dualism in Eastern

Indonesia 161–62MLM approach 163New Order approach 162–63village segments in Maluku 161

Index 251

independent team of investigators(Tim Penyelidik IndependenNasional, TPIN) 85, 91

indigenization of peace 198–99indigenous peoples

Central Maluku 150debate in anthropology 171, 206in Indonesia 148, 149–51, see also

masyarakat adatmovement 40, 57UN definition 57UNDRIP see UN Declaration on thee

Rights of Indigenous Peoples (2007)Indigenous Peoples Alliance of the

Indonesian Archipelago see AMANIndonesian Constitution 47Institut Tifa Damai Maluku

(ITDM) 115, 141, 142, 155Institut Titian Perdamaian (ITP) 114,

115internally displaced persons (IDPs)

see refugeesinternational aid organizations in

Moluccan peacebuilding 81–84,93, 111

International Crime Tribunal (former Yugoslavia) 11

International Criminal Court (ICC) 3islah 20

Java (Indonesia) 40, 46, 48, 97, 211Jensen, Adolf Ellegard 103, 213, 214juridical landscape (this

volume) 189–90justice see access to justice; restorative,

retributive, traditional, andtransitional justice

subjectivity 202justice and law in post-Suharto

Indonesia 53–55justice and truth in Moluccan

peacebuilding 200–5, see alsopeacebuilding in Maluku

Kairatu Village (Central Maluku) 167–69Kalimantan (Indonesia) 50, 169, 173Kalla, Jusuf 90, 129, 130Kariu Village (Central Maluku) 94,

104–6, 107, 157, 192, 201

kastom (Melanesia) 13, 66Keesing, Roger 25Kei Islands (Maluku) 9, 58, 71, 81,

103, 108, 113, 118, 130, 186, 188, 215

keto ajaa (Acholi, Northern Uganda) 7kewang 64, 65, 132, 133, 155Klinken, Gerry van 73, 204Koalisi Pengungsi Maluku (KPM) 97,

158, 159–60Kupang (Indonesia) 56Kymlicka, Will 170–72, 174

LAIM (Lembaga Antar Imam Maluku)see Moluccan Interfaith Council

land issues 17, 45, 61, 63, 77, 89, 94, 105, 137, 139, 140, 158, 160, 162, 163–64, 165, 168, 169, 173, 181,190–91, 201

larvul ngabal (Southeast Maluku) 81,118

Laskar Jihad 72, 78, 79, 85, 91, 93, 111latu 212latupati 90, 112–13, 129, 134Latupati Council Maluku see Majelis

Latupati Maluku (MLM)law enforcement 3, 179

in Maluku 88–90LBH BakuBae see BakuBae Legal Aid

Institute (LBH BakuBae)Lederach, Paul 12, 81legal pluralism 54, 151, 170, 174,

180, 181, 184–89in Indonesia 189–93in Indonesia (history) 189strong 189weak 189

Leiden legacy 46–47Lembaga Musyawarah Desa

(LMD) 132, 162, 167–68liberal peace 4–5, 12, 14, 32, 36

complementation through indigenization 198–99

Liberia 14, 24, 30, 98, 212lineage (keturunan or mata rumah) 22,

50, 58, 63, 64, 78, 123, 124, 125,126, 132–33, 153, 154, 167

LKDM see Culture Institute of Maluku Region

252 Index

localagency 12, 30–33, 36, 47, 127,

197, 205as discursive space 198concepts of reconciliation 43culture as construction 13denial of agency 4misconceptions of the local 1, 12,

24, 31notions of democracy 42, 54notions of justice and

reconciliation 66redefinition 27reimagining the local–state

relation 206rise of the local in peacebuilding 1,

12, 15, 205, 208the everyday in peacebuilding 32,

205, 208the local xvii, 4, 35timing and tempo 41

local ownership 1, 13, 15, 40as invention 37

local wisdom (kearifan lokal) 83, 116,117

Lombok (Indonesia) 40, 43

Mac Ginty, Roger 4, 32Majelis Latupati Kota

Ambon 137–39Majelis Latupati Maluku

(MLM) 121–22adat–government interfacett

134–35, 145as construction 196as political instrument 135beginnings 128–29conflict prevention 139–40, 194constituting declaration 129–30criticism 141–42district councils 137–39government–masyarakat adat

interface 129head (Raja Mamala) 128, 142–44implementing

decentralization 144, 145installation of functionaries 130internal struggles 142–44localization of

democratization 145

masyarakat adat 163means for reintegration 121, 194mobile phones/Internet 140–41, 143predecessors 122representativeness 133–34,

142–44, 145Malino II see Malino peace agreementMalino peace agreement 66, 72, 85,

90–93, 105, 140, 160criticism 91post-Malino 92–93preparations 92socialization and resistance 91–92

Maluku see also Moluccan conflict; Moluccan identity; Moluccan Interfaith Council; Moluccan village leaders; peacebuilding in Maluku

background information 59–61conflict resolution 80–100current tensions 69–70implementation of

decentralization 61–62peace and reconciliation 65–67population statistics 210religion–adat 74–80traditional village

constitution 63–65Maluku Ambassadors for Peace

(MAP) 83, 97Maluku Media Center (MMC) 100, 112Maluku Reconciliation and

Reconstruction Meeting 96, 140,163

Manuputty, Jacky 84, 96–98, 108masohi 87, 113, 117masyarakat adat 54, 57, 58, 81, 86,

94, 116, 134, 135, 138, 143, 149,150, 152, 176, 190, 215

and migrants 160–70masyarakat asli 162, 167mato oput (Acholi, Northern Uganda)t

183, 195mauweng 64, 65, 77Mead, Margaret 28meka sareka (Lamaholot, Indonesia) 43methodology xviii–xxii, 206–7,

see also multi-sited and multi-temporal fieldwork; ethnographic research

processual approach xx

Index 253

migrants 110, 151, 173–75, 181, 187,190, see also adat villages; BBM;tButonese migrants; inclusion of cultural outsiders

as refugees 73, 155, 214exclusion 50, 103, 116Honitetu Village 164–65in the decentralization era

166–70integrative mechanisms 155land access in adat villagest 163–64,

165, 168migrant–adat interfacet 160–70,

191modernity see tradition versus

modernityMoluccan conflict 67, 70–80

adat 77–78analyses 73escalation 71–72instrumentalization of religion 74Laskar Jihad 72, 78, 85, 91, 93military and police 78–79military intervention 85mutual accusations between

Christians and Muslims 78phases 72provocateur theory 79–80refugees 155–60religion 77results 70–71root causes 190, 202statistics 72–73

Moluccan identity xix, 66, 75, 76, 84, 102, 107, 108, 110, 113, 115,119, 130, 182, 188, 201

Moluccan Interfaith Council 96–98, 192, 204

cultural dimension of reconciliation 96

setup and mission 96–97Moluccan village leaders see also raja

raja, patih, orang kaya 63–64Moluccas see MalukuMontagu, Ashley 28motambu tanah (Central Sulawesi,

Indonesia) 43Mouffe, Chantal 200Mozambique xix, 8, 30, 34mufakat 42, 48, 65

multiculturalism 117, 173multiple citizenship 170–77, 195

definition 174in Indonesia 174–75representational rights 175

multi-sited fieldwork xvii, xix–xxi, 206

multi-temporal fieldwork xvii, xix–xxi, 206

musyawarah 42, 48, 65, 88, 126

nahe biti (East Timor) 34, 43, 194, 195

Namibia 185–86, 186–87National Dialogue on Revitalizing

Local Culture for Rehabilitation and Development in the Moluccas towards a New Indonesia (Symposium Kei Island) 118–19

negeri 52, 63, 122, 126, 197, see also Perda Negeri

as cultural community 64ethymology 64history of the concept 47pemekaran 61return to 62, 64

negeri adat see adat villagestnegeri induk 52, 134, 168New Order see Orde BaruNGOs 58, 73

civil society 13–14NGOs (Moluccan peacebuilding)

54, 80, 81, 82, 83, 89, 93–94, 100, 110, 115, 141

Arikal Mahina (Smart Women) 99as knowledge brokers 153Baileo 62, 93–94, 154revival of tradition 51YPPM 94

non-truth 203, 212and reconciliation 67, 79, 182

Nordstrom, Carolyn xix, 30, 205, 211

criticism xixnormative orders see also customary

law; legal pluralismpeacebuilding in Maluku 189–90

North Maluku 50, 61, 71, 72, 74, 93, 156

254 Index

Nunusaku 103, 108–9, 150Nuremburg Trials 2

orang kaya 63, 123Orde Baru 48, 50, 51, 55, 57, 111,

118, 121, 124, 131, 138, 162–63,165, 167, 172

reconciliation 39

Pacific Islands 13pancasila 48Papilaya, Jopie (then mayor of Ambon

City) 138, 212Papua (Indonesia) 40, 52, 213Papua New Guinea 29paradigm shift in peace studies 1, 12,

14, 179, 197Passo Village (Central Maluku) 106,

107, 113, 128patih 63, 123, 212Peace Building Institute see Institut

Titian Perdamaian (ITP)peace concept (this volume) 28–30Peace Gong (gong perdamaian(( ) 86,

131, 204peace scapes xviii

creation 182, 195–96, 205ethnography xixMoluccan xx–xxi, 36

peacebuilding in Maluku 80–100, see also BakuBae Legal AidInstitute; BakuBae Movement; Culture Institute of MalukuRegion (LKDM); Early WarningSystem for Conflict; independent team of investigators; Institut TifaDamai Maluku; Malino peace agreement; Moluccan Interfaith Council; NGOs (Moluccanpeacebuilding); Peace Gong;revival of tradition; (non-)truth

access to justice 89, 202adat as peace forcet 118–20adat as peace forcet

(limitations) 181alternative articulations of

truth 204ambivalences of a revival of

tradition 119–20

award of honorary adat titlest130–31, 135–37, 138

corruption 202culture festivals 83daily interaction 199dealing with imbalances 202–3decentralization of the school

curriculums 84, 116, 212government 85–88informal justice 88, 89–90international aid

organizations 81–84, 93, 111international aid organizations

(critique) 84interreligious dialogue 96justice and truth 200–5land issues 201, see also land issueslaw enforcement 88–90media use 87mobile phones/Internet 140–41,

143Movement of Concerned Women

(GPP) 99National Dialogue on Revitalizing

Local Culture for Rehabilitation and Development in the Moluccas towards a New Indonesia (Symposium Kei Island) 118–19

neutral spaces 83, 100, 113normative orders 189–90,

see also legal pluralismoverview 80–81Pattimura (national hero) 102peace education 84, 117politik berimbang (balancing out)g

87–88post-conflict justice 181–82public spaces 100Radio Pelangi – The Reconciliation

Station 100reinvention of traditional leadership

see rajarevealing conflict narratives 203–4seminar on siwalima

philosophy 84Tiga Batang Air 102, 117, 211traditional alliances 102–5truth-seeking 203–5

Index 255

Wayame 107women and children 98–100workshop on the revival of local

wisdom 83peacebuilding in Southeast

Maluku 118–19peaceful societies 28–29, 205pela 73, 87, 101, 102–4, 105, 127,

128, 213adaptation and expansion 103,

181, 193, 196, 205as conflict prevention 119as pan-Moluccan concept 103BakuBae movement 113criticism 103gandong 102–3government 117Nunusaku religion 103reunification 109, 127

Pelauw Village (Central Maluku) 94,105, 106, 137, 192, 201

pemekaran 52Central Maluku 167Honitetu Village 52–53, 164–65Kairatu Village 168–69Maluku 61West Papua 52

Perda Negeri 62, 126–27, 132, 138, 139, 152, 155, 166–67, 169, 210,214, 215

Perneg 53, 62, 127, 152–53, 155,167, 169, 215

perpetrators 3, 6, see alsovictim–perpetrator

Peru 8, 33petuanan 152, 168peusijuek (Aceh, Indonesia) 19–20,

34, 43, 56, 183positive peace 9, 29, 66, 182provokator 73, 77, 79–80, 115, 212putra daerah 52

quantitative research xvii, 209

raja 64, 119, 152, 161, 213, see also Majelis Latupati Maluku

Amahusu Village 214and conflict prevention 89, 120and conflict resolution 139–42

as absolute rulers 123as interface government–masyarakat

adat 86as peace agents 111, 139as peace symbols 127–31as primus inter pares 122as symbols for brotherhood 141BakuBae movement 112–13Batumerah Village 162, 215colonial ethic policies 123–24colonial

instrumentalization 122–23criticism 141–42decentralization era 125–27dishonoring 142–44during Orde Baru 124–25feudal hierarchical system 131historical retrospective 122–27Honitetu Village 154–55Hutumuri Village 65implementing decentralization 62,

126–27, 132–33, 138–39in independent Indonesia 124inauguration as peace

event 127–28Indonesian independence

movement 124installation (Hulaliu

Village) 127–28installation (Sirisori Villages) 128installation (Sirisori Islam

Village) 106installation (Tulehu Village) 127interface with masyarakat adat 144inventive adaptation 144–45Kairatu Village 167–68Kariu Village 162, 163Latuhalat Village 155Mamala Village 128, 131, 135,

142–44murder (Hulaliu Village) 132–33Passo Village 114post-conflict 125–26power politics and

representation 131–37pre-colonial times 63revitalization 121–45status hierarchy (raja, patih, and

orang kaya) 123

256 Index

raja – continuedsuccession 125, 181, 187, 190, 213succession (decentralization era)

126–27the return of the 121–22title 63Tulehu Village 106, 128, 139,

141, 162raja council see Majelis Latupati

Maluku (MLM)raja council (district) 137–39

Ambon City 137–39raja council (subdistrict) see also

Forum Latupati Pulau HarukuHaruku Island 137Saparua Island 137

Ralahalu, Albert (then Moluccangovernor) 86, 87, 130, 135

Ranger, Terence 25, 210Rawls, John 5reconciliation 9–11

from below (Indonesia) 39, 40–41

in Maluku 65–67, see alsopeacebuilding in Maluku

local concepts 10, 43micropolitics 32terminology 10, 43, 209

reconciliation toolkit xvii, 4, 5, 11,14, 179

deconstruction 27Indonesia 80

Reconciling Indonesia: Grassroots Agency for Peace 40

refugees 71, 147, see also Koalisi Pengungsi Maluku (KPM)

challenging their return 157–59government approach 156–57Honitetu Village 155–56, 158–59international aid 82land issues 158, 201Malino peace agreement 91misappropriation of aid 159–60negotiating their return 155–60return enabled by adat 120statistics 73, 159–60

rekonsiliasi 43relationship-building 6, 11, 16, 30,

34, 43

religionand the state (Indonesia) 48,

189–90in Moluccan peacebuilding 96–98instrumentalization xvii, 59, 74,

77, 180religion–adat (Maluku)t 74–80,

189–90, 191–93arrival of world religions 74–75colonialism and independence 75disempowerment of adat 76interreligious violence and

harmony 76–77Islamization during the Orde

Baru 75–76reimagination in post-conflict

society 206Republik Maluku Selatan (RMS)

75, 78, 85, 87, 90, 111, 114, 115,124, 133

restorative justice 3, 5–9, 16, 21, 22, 34, 36, 45, 111, see alsotraditional justice

retributive justice 2, 5–9, 15, 45, 66, 181

revitalization of tradition see revival of tradition

revival of tradition xvii, xviii, 24–26,41, see also BakuBae movement

adat and politicst 191adat as peace forcet 118–20adjustment 145, 181, 182–84,

193–200ambivalences 180, 182and change 197and reconciliation 101–20as cultural capital 55criticism 101current issues 190–92decentralization 39, 50–51democracy 187–88economy, family ties and other

interdependencies 105–7equal citizenship 187exclusivism 164, 193for peace xviii, 59, 77for peace (ambivalences) 119–20for peace (limitations) 181government and scholars 116–18

Index 257

Honitetu Village 153–55human rights 187–88inclusion and exclusion of cultural

outsiders 160–66instrumentalization xviii, 194–95international organizations 83knowledge gaps 144land issues 190–91larvul ngabal 118Latuhalat Village 155legalization 49, 65, 196memory politics 66motivations 21negeri 47pela (gandong(( )gg 102–4representation and legitimacy 195return to orderly society

(beradab) 101siwalima 107–10social capital 196supporting factors 101traditional alliances

(pela, gandong, uli( ) 102–5transferability 193Uli Hatuhaha 104–5

Richmond, Oliver 4, 32, 205, 208rituals 11, 25, 33–35, 105, 127, 128,

196, see also mato oput; nahe biti; peusijuek

Rosaldo, Renato 172, 174, 210Rousseau, Jean-Jacques 28rujuk sintuwu maroso (Central Sulawesi,

Indonesia) 43Rwanda xxi, 6, 7, 8, 11, 15, 20, 37,

183, 184, 185, 216, see also gacaca

saniri 62, 64–65, 86, 89, 122, 123,126, 127, 132, 139, 152, 154, 155, 162, 163, 167, 213

ethymology 64SARA (Suku, Agama, Ras, dan

Antargolongan, ethnicity, religion,race, or class) 39, 55

Sen, Amartya 5Seriholo Village (Central Maluku)

158, 159, 201Sierra Leone 9, 16, 21Sirisori Islam Village (Central Maluku)

106

Sirisori Kristen Village (Central Maluku) 72, 85, 106, 157

Sirisori Villages (Central Maluku) 63,106, 128, 211

siwalima 107–10adaptation 181, 193, 205BakuBae movement 113challenges 109–10government 108, 116, 117Museum Siwalima 108mythical and historical

explanation 108–9pan-Moluccan concept 107–10philosophy 108workshop 84, 109–10

social capital 15, 50, 87, 116, 120, see also culture; revival of tradition

Somalia 98South African TRC 3, 7Southeast Maluku 71, 81, 103,

118–19, 133, 186, 188, 215Sponsel, Leslie 29, 30, 31Sri Lanka 30State of Eastern Indonesia (Negara

Indonesia Timor, NIT) 61stranger king 135structural violence 15, 27, 29, 30Sulawesi 40, 43, 59, 72, 90, 150, 166,

187Sultan of Yogyakarta 112, 130Sumba 44, 56summary (lessons learned) 179–82symbols 11, 25, 33–35, 50,

66, 103, 105, 108, 113, 127, 128, 130, 131, 141, 142, 154, 193, 198

Tanjung Priok (Jakarta, Indonesia) 20tapan holo (Lamaholot, Indonesia) 43Teitel, Ruti 2–3terra nullius 4, 46, 145, 183The Idea of Justice 5The Invention of Tradition 25Theory of Justice 5Tiga Batang Air (West Seram,

Maluku) 102, 117, 211TIRUS 80, 94, 110Tonkinson, Robert 25

258 Index

tradition xviii, 25–26, see alsoculture; revival of tradition

adjustment 35, 181, 193–200codification 26in peacebuilding xviiinstrumentalization 12invention xximisconceptions 1politics 26terminology 209versus modernity 5, 26

traditional justice 11, 14–16, 36, 43, see also customary law

adaptation 176adjustment 182–84and change 18–19and human rights 21–23, 54challenges 16–23characteristics 16, 210for sustainable peace 182–84Indonesia 40–41, 55instrumentalization 21, 56, 183rise of 14–15traditional means for conflict

resolution xviiitransferability 19–20, 53, 55van Vollenhoven 45–46

traditional leaders 23–24, 34, 62, see also raja

in post-conflict settings (Indonesia) 131–32

raja council see Majelis Latupati Maluku (MLM)

revitalization of traditional leadership (raja) 121–45

traditional village conflicts in Maluku 77, 137, 140–41, 142

traditional village constitution in Maluku 63–65

transitional justice 1, 2–4democracy 3from below 11overview 209post-Cold War 2–3rule of law 3the rise of culture in peace studies/

peacebuilding 12–14today 3–4

traditional justice 1, 21, 182, see also traditional justice

traditional leaders 23–24World Wars 2

transmigration 48, 50, 60, 75, 158, 161, 162, 164, 172, 173, 187, 211

Trotha, Trutz 12, 13, 205truth 1, 31

alternative articulations 203, 204in post-conflict Maluku 182subjectivity 45, 202

truth and reconciliation commission (TRC) see truth commission

Indonesia 42truth commission (TC) 2–3, 6–8, 179truth-seeking 3, 6–8truth-seeking in Maluku 203–5tuan tanah 64, 65, 78, 161, 163Tulehu Village (Central Maluku) 92,

105, 106, 127, 163Turner, Victor 25, 33

Uganda 7, 24, 34, 183, 194, 195, 210uli 63, see also Hatuhaha unionuma lulik (East Timor) 193–94UN agencies in Maluku 82UN Declaration on the Rights of

Indigenous Peoples (2007) 42,57, 148, 150

UN Transitional Administration in East Timor (UNTAET) 184

UN World Peace Day 86UNDP 82, 83, 84, 85, 89, 97UNESCO 82

culture concept 18UNICEF 82, 83, 84, 99, 100Universitas Pattimura 62, 72, 87, 89,

91, 100, 112, 117, 139, 186

van Vollenhoven, Cornelis 44–46,62, 145, 185

critique 46–47traditional justice 45–46

victim–perpetrator 3, 6, 8–9, 16, 41, 88

victimsas objects 6as part of collectives 45

Index 259

human rights 22lack of protection 20passivity 31restoration 16women 98

Village Law No. 5/1979 48–49, 124, 132, 133, 152, 213

annulment 49VOC (Vereenigde Oost Indische

Compagnie) 44, 61, 63, 122

war economy 71, 211war scapes 205

warzone ethnography xixWayame (Central Maluku) 107West Seram (Maluku) 166–70,

see also Honitetu Village; Kairatu Village

women and children in Moluccanpeacebuilding 98–100

Young, Marion Iris 170, 175Yudhoyono, Susilo Bambang

(SBY) 87, 90award of honorary adat titlet

130–31, 136