RELIGION SOCIAL CULTURE

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April 16, 2005 - April 16, 2009

RELIGIONSOCIAL

CULTURERevitalizing the Dignity of Society

Development of the BRR Book Series is supported by Multi Donor Fund (MDF)through United Nations Development Programme (UNDP) Technical Assistance to BRR Project

ISBN 978‑602‑8199‑56‑8

THE EXECUTING AGENCY OF REHABILITATION AND RECONSTRUCTION FOR ACEH AND NIAS (BRR NAD–NIAS)

April 16, 2005 - April 16, 2009

Head Office Jl. Ir. Muhammad Thaher No. 20 Lueng Bata, Banda Aceh Indonesia, 23247 Telp. +62‑651‑636666 Fax. +62‑651‑637777

Nias Representative Office Jl. Pelud Binaka KM. 6,6Ds. Fodo, Kec. GunungsitoliNias , Indonesia, 22815Telp. +62‑639‑22848Fax. +62‑639‑22035

www.e‑aceh‑nias.orgknow.brr.go.id

Jakarta Representative Office Jl. Galuh ll No. 4, Kabayoran Baru Jakarta Selatan Indonesia, 12110 Telp. +62‑21‑7254750 Fax. +62‑21‑7221570

Advisor : Kuntoro Mangkusubroto

Author : Fuad Mardhatillah T. Safir Iskandar Wijaya

Editor : Cendrawati Suhartono (Coordinator) Gita Widya Laksmini Soerjoatmodjo Margaret Agusta (Chief )

Copy Editor : Suhardi Soedjono

Writer : Delsy Ronnie Hasan Basri Ihsanuddin M.Z Iskandar Zulkarnain M Agus Susanto M.Nur Rahmad Fadhli Rosman Husein Tgk. Muntasir T. M. Zulfikar

English Translation

Editor : Melinda Hewitt

Copy Editor : Margaret Agusta

Translator : Oei Eng Goan T. Ferdiansyah Thajib

Photography : Arif Ariadi Bodi Chandra

Graphic Design : Bobby Haryanto (Chief ) Edi Wahyono Yulian Ardi

Final Reviewer : Aichida Ul–Aflaha Heru Prasetyo Ricky Sugiarto (Chief ) Rudiyanto

With this BRR Book Series, the Indonesian government, its people, and BRR wish to express their deep gratitude for the many kind helping hands extended from all over the world following the December 26, 2004 earthquake and tsunami in Aceh and the March 28, 2005 earthquake in the islands of Nias.

Four years on, the once devastated landscapes are again vibrant with the sporadic rhythm of human life. This achievement is the result of a steadfast commitment of the local, national and international community, combined with the resilience of the people who lost so much.

The dynamics and challenges encountered during the massive undertaking of rebuilding homes, hospitals, schools and other infrastructure, while striving to empower those who survived to reshape their future and redevelop their way of life, provide an important understanding of the disaster-recovery process in Aceh and Nias.

In light of this, within the pages of this book, BRR would like to share those experiences and the lessons learned as a small contribution to return the favor to the world for the invaluable support it contributed to building Aceh and Nias back better and safer; as a history of the humanitarian journey of a united world.

I am proud,that we can share the experiences, knowledge, and lessons

with our fellow countries. I do hope that what we have done can be a standard, a benchmark, for similar efforts

at the national and international levels.

Speech of President Susilo Bambang Yudhoyonoat the Official Closing Ceremony of BRR at the State Palace, April 17, 2009

about the BRR’s trip to the Tsunami Global Lessons Learned Conferenceat the United Nations Headquarters in New York, April 24, 2009

Pinto Khop, the name of the dome-shaped gate was built by Sultan Iskandar Muda Meukuta Alam (died December 27, 1636) for his beloved Putröe Phang (the Princess of Pahang) as a leisure place after taking bath in the Dar ul-’Isyki River (now Krueng Daroy River). This icon of Banda Aceh that connects dalam (the inner palace) and Gunöngan (Putröe Phang Park) becomes the Acehnese traditional motive “pinto Aceh” which means the Acehnese door. Picture taken on July 12, 2008. Photo: BRR/Arif Ariadi

ContentsIntroduction viiiChapter 1. Interpreting Complexities, Encouraging Transformation 1

Society in the Midst of Conflict 1Tsunami which Opened Up Aceh 4Social Upheaval Rose as Aid Flew In 6An Almost Unlimited Scope 9

Chapter 2. Sticking to the Local Context 17A Single Deputy at the Frontline 18Respecting the Sensitivity of Local Culture 22Three Categories of Participatory Approach 23

Chapter 3. From Ideas to Implementation 31Chapter 4. Realizing Visions through Key Programs 37

Dispatching Psychological Rehabilitation Team to Tsunami Affected Area 39Bracing Dignity through Social Assistance 40Productive Youth Business Group 41Advanced Ulemas Studies Program 43Publication of Ulemas and Islamic Boarding School Student Books 46Youth and Sports 49Services and Rehabilitation of People’s Social Welfare 51International Conference on Aceh and Indian Ocean Studies 51Book Fair Debute 53Reconstruction of Calculation and Observatory Center and Facilities 54Recovery of Community Life 56Translation of the Al-Quran into Acehnese 56

Chapter 5. Overcoming Challenges in a Complex Society 59Understanding Social Networks, Identifying Potential Partners and Building Sustainable Partnerships 59Involving Partners to Participate, Building Consensus and a Shared Perception 63Striving to Empower Partners 67Affirming Aspirations through a Participative Approach 69

Chapter 6. Lessons Learned 77Glossary of Abbreviations 82

FOR a period of three days, beginning on December 27, 2004, the Indonesian flag was drawn to half mast, and a nation was in mourning. A national disaster was declared and the world watched in disbelief. An earthquake, followed by a series of tsunamis, struck the western-end of Indonesia, causing an unprecedented loss of life and the obliteration of whole communities. For those who survived, their homes, livelihoods, and prospects for the future were swept out to sea.

The earthquake, one of the largest in recent history measuring 9.1 on the Richter scale, was the result of a convergence between two tectonic plates beneath the ocean floor. Although dormant for over 1,000 years, with the buildup of pressure caused by one plate slowly sliding under the other at an estimated rate of 50 mm per year, on December 26, 2004, these two tectonic plates ruptured along a 1,600 km length of what is known as the Sunda mega-thrust.

The epicenter of this earthquake was located 250 km south-west of the Indonesian province Nanggroe Aceh Darussalam. Its rupture - a slippage of up to 10 meters, resulted in the ocean floor being (permanently) lifted and dropped, pushing the entire water column up and down, and generating a series of powerful waves. Tsunamis swept violently up to 6 km inland over the shorelines of Aceh and surrounding islands, beginning less than half-an-hour after the earthquake. A total of 126,741 lives were lost and, in the wake of the disaster, an additional 93,285 people declared missing. Some 500,000 survivors lost their homes, while as many as 750,000 people lost their livelihoods.

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In the private sector, which constituted 78 percent of the destruction wrought by the earthquake and tsunamis, up to 139,195 homes were destroyed or severely damaged, along with 73,869 ha of land with varying degrees of productivity. A total of 13,828 fishing boats vanished, up to 27,593 ha of brackish fish ponds disappeared, and 104,500 small-to-medium businesses ceased to exist. In the public sector, 669 government buildings, 517 health facilities, and hundreds of educational facilities were either destroyed or rendered non-functional. The loss to the environment included 16,775 ha of coastal forests and mangroves, and 29,175 ha of reefs.

The loss and damage of these regions did not end there and, on March 28, 2005, another major earthquake measuring 8.7 on the Richter scale struck the nearby islands of Nias in the Indonesian province of North Sumatera. This second natural disaster resulted in the death of 979 people and the displacement of 47,055 survivors. The proximity of this earthquake, a result also of two tectonic plates rupturing, slipping a length of 350 km, directly beneath the Simeulue and Nias islands, resulted in massive damage to the islands’ infrastructure.

The eyes of the world once again watched in disbelief as the devastation of these regions unfolded, and helping hands began arriving from all corners of the globe to assist in the rescue and relief operations. Individuals of every race, religion, culture and political persuasion across each and every continent worldwide, along with governments, the private sector, non-government organizations and other national and international bodies, reacted in an unprecedented show of human concern and compassion.

From the scale of the devastation wrought by both disasters, it was clear that it would not be enough to simply replace the homes, schools, hospitals and other infrastructure. The rehabilitation and reconstruction program would need to embrace the rebuilding of the social structures that once thrived along the shores of Aceh and within the hinterlands of Nias. The trauma of losing friends, family and a means to support those who survived required that the recovery program focused not only on physical, but also non-physical, development, and on rebuilding an economy to a level that would ensure a firm foundation for future (re)development and growth.

On April 16, 2005, the Government of Indonesia, through the issuance of Government Regulation in Lieu of Law No. 2/2005, established the Agency for the Rehabilitation and Reconstruction (Badan Rehabilitasi dan Rekonstruksi, BRR) to coordinate and jointly implement a community-driven recovery program for Aceh and Nias. BRR’s mandate was to design policies, strategies and action plans, within an atmosphere of transparency and

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accountability, and to implement them through effective leadership and coordination of the combined domestic and international effort to rebuild Aceh and Nias back better and safer.

The rehabilitation and reconstruction of Aceh and Nias have constituted a challenge not only for the people and Government of Indonesia but for the entire international community. That this challenge was overcome successfully is reflected in the conclusions drawn in evaluations concerning the recovery program. In the final months of the program, the World Bank among others concluded that the recovery was an unprecedented success story and a model for international partnership - outcomes which were realized through effective government leadership.

The nation’s management of the recovery program gained the confidence of donors, both institutions and individuals, and through BRR’s anti-corruption policies and processes, the trust of the international community. And without the cooperation of the international community, the post-disaster situation in Aceh and Nias - the unparalleled devastation - could never have been reversed.

In recording this humanitarian achievement, BRR has produced the BRR Book Series containing 15 volumes that detail the processes, challenges, solutions, achievements and lessons learned during the rehabilitation and reconstruction program in Aceh and Nias. It is hoped that these books will function to capture and preserve the experience of the recovery, and to establish guidelines for future disaster-recovery programs across the world.

This book titled Revitalizing the Dignity of Society raises the development issues on religion, social and culture – the three key sectors for the survivor community. Especially in Aceh, supporting infrastructure to relevant activities, the provision and construction, have begun since the beginning of Recovery. It holds an important role in normalizing the integration of religious and cultural values into daily lives, as well as in developing the community self-sufficiency based on local wisdoms.

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4-Year AchievementRehabilitation and Reconstruction

104,500small-medium enterprises (SME) destroyed

155,182laborers trained

195,726SMEs received assistance

635,384people displaced

127,720people killed and 93,285 missing

139,195 houses destroyed

73,869 hectares of agricultural lands destroyed

1,927 teachers killed

13,828 fishing boats destroyed

1,089 religious facilities destroyed

2,618 kilometers of road destroyed

3,415schools destroyed

517 health facilities destroyed

669 government buildings destroyed

119 bridges destroyed

22 ports destroyed

8 airports or airstrips destroyed

140,304permanent houses built

69,979hectares of agricultural land reclaimed

39,663teachers trained

7,109fishing boats built or provided

3,781religious facilities built or repaired

3,696kilometers of road constructed

1,759schools built

1,115health facilities constructed

996government buildings constructed

363birdges constructed

23ports constructed

13airports or airstrips constructed

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Society in the Midst of Conflict FOR more than three decades the people of Aceh experienced a form of government

that they regarded as authoritarian, bureaucratic and centralistic, which did not respond to their demands for social justice. This is believed to be the main factor that caused the protracted violence and conflicts in Aceh from 1976 to 2005.

The systemic social engineering and armed conflicts had a negative impact on the lives of the people of Aceh both at the micro and macro level. On a smaller scale, the negative impact was visible in the psychological problems of individuals, causing them to be suspicious of one another, thereby creating mistrust and discontent, as well as revenge without a clear target. The negative impact also prevailed in the mindset of the Acehnese who adopted a way of thinking which rejected alternatives, but tended toward uniformity, making them narrow-minded and isolated, with a dichotic black-and-white mentality.

In addition, the creative dimension and productivity of the people also faded. In its place there emerged a sociopolitical culture that was counterproductive and selfish in nature. Altruistic behavior diminished, as society was dominated by corrupt, manipulative, and defensive behavior. Social solidarity also fragmented.

A military operation in a community settlement Langsa, Aceh Timur. Photo: Documentation of Puspen TNI

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Interpreting Complexities, Encouraging Transformation

People who held on to religion as their social reference point then built a comfort zone to prevent infiltration by emphasizing the importance of Islamic law. This happened at a time when rational argument and Islamic values were tainted by violence and armed conflicts. Eventually, the public no longer had a high respect for constructive argumentation. They shut themselves off and responded to violence with violence that gave rise to more violence.

While on a macro level, the social and economic condition of Acehnese society had long been paralyzed. The protracted armed conflicts had destroyed a number of economic resources of the people. Arson, destruction, and damage of farmland, or crop failure because farmers had to flee, clearly had drastically reduced the people’s productivity and purchasing power.

Also, during the period of armed conflict, trade had a unique characteristic. There were often no transactions in the markets. Basic commodities were scarce, because traders did not want to bring in goods as they did not want to speculate when security was unstable. As a result, circulation of goods and money in Aceh was sluggish and trade volume was very low. The scarcity of goods was followed by a rise in prices and the people’s purchasing power was further eroded.

Conditions worsened following the closure of a number of vital production facilities in North Aceh which – despite being considered a symbol of the inequitable distribution of earnings between the central government and the provincial administration – constituted the most important source of income for the Aceh public. Companies that exploited natural resources, such as ExxonMobil, Iskandar Muda Fertilizer Plant, and LNG Arun refineries, which had stimulated the region’s economic growth, discontinued operations due to supply problems and high production costs, triggered by the armed conflict. Worse still, as a result of reduced production and company closures, many workers lost their jobs and were forced to look for employment outside Aceh.

In addition, legal and governmental systems in the province were on the brink of collapse. These two institutions, which should have functioned to protect and guide the lives of the people and their future, did not function as hoped. Court buildings, especially in conflict areas, were closed; some were even looted or burned to the ground. Many judges and public prosecutors were forced to leave Aceh for their own safety.

The deterioration of the economy, the loss of confidence in the government and the legal system, as well as the prevailing violence, caused an increase in the crime rate in the province. People often took the law into their own hands, resulting in worsened conditions for the people.

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The terror that accompanied the conflict caused widespread helplessness and apathy among the people. This situation benefited corrupt officials. Decreasing demand for the accountability of officials, whether intentional or not, provided “justification” for their actions, which destroyed the foundation of proper interaction between society and the government. This condition proved extremely difficult when cooperation between the government and the people was needed to overcome the problems in post-disaster Aceh.

The psychological condition of the people, traumatized by fear, and the condition of the government agencies, made it difficult to undertake a major operation.

The shattered social life became even more fragmented after the massive earthquake and tsunami that took place on December 26, 2004. The natural disaster claimed not only tens of thousands of lives, but also devastated a huge number of properties, houses, office buildings, public infrastructure, and the remaining social institutions and kinship already eroded by the armed conflict. Thousands lost their jobs, and hundreds of thousands of others had to seek refuge in camps. Public services, which had been diminished during the conflict, came to a complete standstill.

Locals fleeing to a safer place during a military operation prior to Aceh being plundered by the tsunami. Photo: Documentation of Puspen TNI

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Tsunami which Opened Up AcehDramatically, the natural disaster became the impetus to reveal the social damage in

the province. In the first few days after the disaster the people of Aceh were gripped by confusion and apathy, as if they had no future, but only emptiness. Even those who lived outside the disaster areas experienced a state of helplessness. There seemed to be no hope of helping their relatives who had suffered great losses following the tsunami. With the magnitude of the damage, all the help they could offer seemed to be swallowed by a bottomless well. The situation was really discouraging.

On the other hand, such massive destruction, which had completely crippled the people and provincial government of Aceh, triggered worldwide sympathy. The

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An Acehnese looks on in amazement at the devastation wrought

the tsunami, January 8, 2005. Photo: Donang Wahyu

international community demonstrated a great sense of moral responsibility by assisting the tsunami victims on an amazingly grand scale. They came from everywhere, bringing what they could to relieve the suffering of the tsunami victims. Hundreds of national and international non-governmental organizations (NGOs), in addition to dozens of multilateral governmental agencies from neighboring countries, arrived in Aceh and Nias with abundant humanitarian aid. The people of Aceh, still gripped by fear of the tsunami, suddenly busied themselves with the influx of humanitarian aid. While some responded positively and realistically, others were skeptical of the aid, not wanting to trust the sincerity of the donors. Others, fearing the flow of aid would not continue, even tried to make use of it for their own benefit.

The great quake and tsunami thus opened the eyes of the Acehnese people who had been isolated from the outside world during the conflict. Aceh then became a cosmopolitan melting pot where people of different nationalities gathered together, this time to carry out a humanitarian mission.

From the donors’ viewpoint, the “massive disaster and massive aid” was truly incomparable. Indirectly, Aceh and Nias, which had been devastated by earthquake and tsunami, became the world’s largest laboratory where numerous scientific disciplines and expertise were applied and where partnerships were forged. People were forced to put aside the arrogance of their fields, institutional structures and ideologies. All were focused on efforts to improve the condition of the people and to reconstruct the disaster area to rebuild Aceh and Nias better than before. This situation made the local people aware amid the chaos that without coordination with other parties and organizations, the maximum results of organizational contribution could not be achieved. The need for logistics services became the initial unifying force.The presence of people from across the globe and humanitarian aid also brought other benefits for the Acehnese people, who learned more about the importance of rules, systems and methodology for development. The Acehnese people had the opportunity to broaden their horizons and improve their sense of humanity and quality of human interaction. Other demands for new opportunities, skills, and capability suddenly came to the fore.

In activities related to public empowerment, there were at least three issues that developed in society, namely: human rights, pluralism, and gender. These issues – which are in fact still being debated in academic circles around the world – also prevailed in Aceh. Later, “human sensitive development” was also included in the “build back better” concept, which was adopted in the Aceh social development program.

The process of empowering and involving the people of Aceh in the reconstruction work was aimed at changing their paradigm and mindset. This change was expected to be useful for the people in building Aceh during the reconstruction period, as well as for the sustained development meant to ensure a better Aceh in the future.

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Social Upheaval Rose as Aid Flew In The potential positive result was not based solely on the huge amount of aid that had

flowed in following the (Indonesian) government’s open door policy. There were other factors and challenges. The remaining trauma from the conflict was not easy to erase. The concept of “justice” which was interpreted as, “if anyone gets something, then I must also get it”, was still strong among the Acehnese people.

The aid, be it in the form of money, goods, or services, had flowed into the Veranda of Mecca, as Aceh is sometimes called, in abundance. Unfortunately, the aid was not always well distributed. As a result, while some groups of victims were provided with more than they needed in terms of food, clothing and shelter, other groups lacked those basic necessities. Whereas, the social values and solidarity of the people had long been eroded by the conflicts, the quake and tsunami sparked the fear of living in poverty, of not being able to support their families.

Such a condition gave birth to desperation, providing justification for all means and resulted in greed. The emergence of solidarity and a moral awakening had not fully come into existence. Social envy still showed its ugly face from time to time.

Another problem that emerged was the Acehnese people’s perception of the period of time available for the aid. Protracted conflicts had made the people think only of the here and now. The growing needs for accommodation and transportation for relief workers, whose number had surged in a very short time, triggered a sudden increase of prices. Arbitrary pricing became the norm. The influence of money in governing everyday life was great. The “cash for work” program, for example – launched in the aftermath of the tsunami by large aid organizations, including the United Nations, was initially launched to help boost the purchasing power of people at the grass roots level. At the same time, however, the program also posed a new challenge to the tradition of helping one another among the people. A person who cleared the rubble around his own yard could receive tens of thousands of rupiah per day.

This had an impact on the social responsibility and solidarity of the people. Their positive attitude toward solidarity, already diminished by the conflicts, was further dissipated by the influence of money. Offers for help from numerous organizations with such an immense amount of money made most disaster victims, especially those who ‘represented’ them, feel that they deserved special attention. They felt as if they were at liberty to choose which aid they would accept or reject. It often happened that a community refused the help of an NGO, because members of the community considered the help offered was not commensurate with what they required, or that the financial value was less than that offered by another NGO. There were scores of newly built houses whose construction was so designed as to encourage the people to further develop the

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houses themselves. The new houses – normally called the standard core houses – were left vacant by the disaster victims. They did not want to occupy the houses because they considered them to be less attractive than those built with ceramic floor tiles, known as the permanent houses, which were financed by other organizations with stronger financial capabilities and a different concept of aid donation. The variety of concepts, designs, and building materials from different donor organizations, even within the established standards, was the cause behind this problem.

The circulation of a large amount of money in the province also affected the effectiveness of information exchange among members of society. One such example was that disaster victims were tiring of the repeated questions asked in surveys conducted by various organizations that wanted to make an inventory of the victims’ needs in order to provide aid. Many victims felt that they should be paid for giving the information, totally unaware that their information was useful for rebuilding their own communities and villages. Most of them were not interested in participating in activities that did not offer any money.

The community working together to clear the land as a part of the cash for work program in Lampaya, Aceh, Besar, August 20, 2005. Photo: BRR/Arif Ariadi

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Another important effect of the sudden openness of the province was the issue of moral values. It began with the remuneration of workers, including the local people. The remuneration which by international standards was standard was relatively high for the people of Aceh, most of who were far from well off. This caused the sudden emergence of a new middle class among certain groups in the society. This gave birth to a new lifestyle and subculture very different from what had developed in the province before the tsunami. The new lifestyle led to a new social and economic gap among social groups during the rehabilitation and reconstruction period.

Obviously the social gap gave rise to social envy and at one time triggered the notion that there had been an attempt to impose an international culture launched by certain parties who were against Aceh’s Islamic culture and the province’s imposition of Islamic sharia law. Such a notion had provoked local resistance. One of the critical issues that came to the fore was an identity crisis and proselytization or weakening of Islamic faith. The issue had to be taken seriously as it had the potential to hamper the rehabilitation and reconstruction work in the province.

The audience express their enthusiasm as they watch

the religious singer, Opix, at a charity performance in

Banda Aceh, August 20, 2005. Photo: BRR/Arif Ariadi

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An Almost Unlimited ScopeThe above provides a description of the context within which the Agency for

Rehabilitation and Reconstruction of Aceh and Nias (BRR) worked on a daily basis. This showed how broad the scope and range of BRR’s task was. BRR was a multisectoral agency because it undertook both physical and nonphysical development, dealing with the province’s damaged buildings and infrastructure, as well as improving the lives of the disaster victims. The agency also had to manage the policy, strategy, implementation, and coordination of the various stakeholders in the field. In view of the wide range of tasks within the post-disaster work, everyone who worked for BRR needed to be aware that they had to be prepared to work hard aside from being serious, focused as well as innovative and, at the same time, flexible in adapting to local demands.

Hard work was required because the agency was entrusted to undertake a historic task to rehabilitate and reconstruct both the physical infrastructure and the mental superstructure of Aceh and Nias so that the regions would become better than they had been before. More than just responding to the demands of the disaster victims, BRR also laid the foundation for social transformation, changing the existing social reality and making it into the society that they had hoped for.

This was the vision and mission that BRR had to carry out, to provide both enlightenment and physical transformation for the regions. This explains why that the agency made efforts to rebuild symbiotic relations between the government and the people. Such cooperation required both the government and the people to adhere to the principles of transformation so that the common ideals could be achieved. BRR was expected to act as an exemplary institution with the spirit and working principles to build infrastructure and a moral superstructure within the context of reformation and transformation. All this was aimed at achieving the ideals and vision of BRR, that is, to bring into being an upright, just, prosperous, religious, and democratic society in Aceh.

In carrying out its work, BRR adhered to a set of basic principles which, among others, were:

1. Participation Principle

The devastated Aceh was to be rebuilt with the motto “build back better”, while encouraging public or village-based participation, that could be understood and accepted as a method that ensures a realization of development that can rationally respond to public aspirations.

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2. Community-driven Principle

All reconstruction work was based on the expectation that beneficiaries must clearly formulate a proposal of the things they needed. For this, beneficiaries must participate, directly or indirectly, in the reconstruction work. Reconstruction is carried out by taking into consideration both the actual material, as well as the subconscious needs of the public. This intangible development is truly difficult as it cannot be quantified. It involves character building, enlightenment, empowerment of the individual, and improvement of the intellectual capacity of the individual.

3. Anticorruption Principle

All management and program implementation of BRR projects is based on the “zero tolerance against corruption” principle. This means that the agency had no tolerance for anyone involved in corruption or any form of corruption. Each employee of BRR had to sign an Integrity Pact, which states that they would not commit any irregularities in any manner or form. Right from the start, BRR had set up an Anticorruption Taskforce Unit to prevent possible corruption and to investigate reports from the public regarding corruption.

Facilitating discussions with victims of the disaster, Genting

Timu, Pidie, August 20, 2005. Photo: BRR/Arif Ariadi

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4. Transparency and Accountability Principle

All work carried out by BRR had to be transparent so as to allow the stakeholders to have access to the agency’s information, and at the same time enabling them to monitor the implementation of the program. This management system was required to ensure that every single activity was accountable, and substantively in line with the regulations. Through this mechanism, the agency maintained the effectiveness of its performance while minimizing the possibility of corruption.

The complexities of the society depicted above were a reality that had to be dealt with. The depth and complexity of the problems, which were responded to by various means, obviously affected the level of the program achievements, particularly in issues relating to religion, society, and culture.

BRR has tried to uphold these basic principles in the implementation of all the projects, right from the beginning of its operation, to ensure that Aceh could be quickly and properly rebuilt. This was done to re-instill in people the awareness of their social responsibility as citizens and that justice and prosperity are not just an empty dream, but that hard work and sincerity have a large role to play in achieving these ends.

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Timeline of Aceh Conflict

August 22, 1945 A number of Acehnese figures and fighters gathered at the home of Teuku Abdullah Jeunib in Banda Aceh. Banding together Acehnese people, figures, and fighters to support Soekarno-Hatta.

August 23, 1945 Fifty-six figures attended a follow up meeting in “Shu Chokan” (Aceh Residency Office, currently the Aceh Governor’s Office). Tengku Muhammad Daud Beureueh was absent. Teuku Nyak Arief picked up an Alquran, rose up, and stated “Wallah, Billah, (I swear to God) I will be loyal to the independence of Republic of Indonesia until my last breath.”

September 15, 1945 Teuku Muhammad Daud Cumbok, the son of Cubok village commander, opposed Indonesia’s independence in Aceh. Indonesian freedom fighters in Aceh, led by Sjamaun Gahara, attacked Daud Cumbok’s command base. Daud Cumbok was presumed dead. The Cumbok Incidence marked the first conflict between pro-Indonesia group and its opponents.

June 15, 1948 Soekarno visited Aceh to meet with Acehnese Military Governor, Daud Beureueh. Soekarno appealed to Beureueh to help Indonesia that is de facto Yogyakarta and to compel the Dutch to acknowledge Indonesia’s Independence. If independence is gained, Aceh will be given the opportunity to administer its own government. Daud Beureueh was willing. He urged Acehense merchants to collect gold to help Soekarno purchase two Dakota planes.

December 19, 1948 The Indonesia’s capital was moved from Jakarta to Yogyakarta. Soekarno-Hatta appointed Syafruddin Prawiranegara to establish the Emergency Government of Republic of Indonesia (Pemerintah Darurat Republik Indonesia¸PDRI) at Bukit Tinggi, North Sumatra. Tengku Daud Beureueh assisted this emergency government.

December 17, 1949 Daud Beureueh’s demonstrated support for Syafruddin is welcomed by prominent religious leaders, among them, Hasan Ali, Ayah Gani, H.M. Nur E.L. Ibrahimy, and Teuku Amin. They lobbied to Syfruddin to establish Aceh as a province. Syafruddin agreed and released the PDRI Resolution Number 8/Des/WKPH dated Kutaraja, December 17, 1949. Daud Beureueh was appointed as Aceh’s Military Governor.

End of 1949 Daud Beureueh unwaveringly supported Indonesia’s Independence. Further, he urged the collection of funds from Acehnese to pay for Indonesia’s struggle.

August 8, 1950 In Jakarta, the Ministerial Board of a United Indonesia determined Indonesia would be divided into 10 provinces. The Province of Aceh established on December 17, 1949, was dissolved into North Sumatra Province.

January 23, 1951 Prime Minister M. Natsir read the letter on the dissolution of Aceh province in RRI Banda Aceh.

April 21, 1953 Daud Beureueh was chosen as the General Chairman of the National Ulema Congress in Medan. He requested all

religious leaders to support the transformation to Islamic State of Indonesia (Negara Islam Indonesia, NII) in the

1955 elections. Similar concept was expressed by Kartosoewirjo on August 7, 1949 in West Java, his troops were known as Darul Islam/Tentara Islam IndonesiaDI/TII.

The assasination of General Kohler in front of Baiturrahman Mosque, January 26, 1874, is one of the initial upheavals that Aceh experienced in the past.

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September 20, 1953 Daud Beureueh opposed Jakarta and worked with Kartosoewiryo NII. Jakarta called this a “rebellion” and sends troops from Java to Aceh.

September 23, 1955 Acehnese figures held Batee Krueng Congress. Beureueh was designated as Head of State and Guardian of Nanggroe Aceh. Aceh becomes the State of Aceh in the NII Confederation led by Kartosoewirjo.

September 27, 1955 Government of Indonesia (GOI) sent military troops for Operation August 19.

January 27, 1957 Minister of Home Affairs, Sunaryo, inaugurated Ali Hasjmy as the Governor of Aceh and Lieutenant Colonel Sjamaun Gaharu as the Aceh Regional Military Commander. This inauguration nullified the liquidation of the Aceh Province.

July 1957 Governor Ali Hasjmy and the Acehnese Military Commander signed an agreement with DI/TII in Aceh in the Ikrar Lam The. The uprising in Aceh subsided.

February 15, 1958 Beureueh joined the Revolutionary Government of Republic of Indonesia (Pemerintah Revolusi Republik Indonesia, PRRI) – Permesta (The Total Struggle), as well as ending ties with DI/TII Kartosoewirjo. PRRI- Permesta with DI/TII, in Operation Sabang-Meurake, in a united movement to eliminate Soekarno’s supporters.

December 1958 DI/TII in Aceh sent Prime Minister for the State of Aceh, Hasan Ali, to a meeting in Geneva. Hasan Tiro, who was studying in the US attended the meeting as a young Acehnese supporter of DI/TII.

May 16, 1959 The DI Province of Aceh was established, Vice Prime Minister of Indonesia Mr. Hardi released a Decree No.1/Missi/1959, the contents of which gave the province autonomy in education, religion and customs and traditions.

May 25, 1959 Two sides agreed to a cessation of hostilities and established Aceh as a “Special Region” wherein Aceh could receive “autonomy” including the implementation of Islamic law. Ibrahim Hasan and Syamsuddin Mahmud stated Aceh is dedicated to the “Indonesian” national pride project. Daud Beureueh demonstrated this dedication by willingly supporting the Soekarno-Moh.Hatta proclamation on August 17, 1945.

February 8, 1960 The United Republic of Indonesia was established with President Syafruddin Prawiranegara and Vice-President Daud Beureueh. Former Prime Minister of Indonesia M. Natsir and Burhanuddin Harahap. Even Sumitro Djojohadikusumo joined within the PRRI body. Soekarno responded by organizing “Operation August 17” and “Operation Freedom”.

August 25, 1961 President of the United Republic of Indonesia, Syafruddin Prawiranegara surrendered to GOI in Padang Sidempuan, North Sumatra. Followed by M. Natsir. Beureueh rejected the path of his president and proclaimed the Islamic Republic of Aceh.

December 22, 1962 A reconciliation was held during the Acehnese Accord Meeting (Musyawarah Kerukunan Rakyat Aceh, MKRA), giving birth to the “Blang Padang Declaration”. Beureueh accepted peace and ended (in 1964) the NII rebellious movement or the Islamic Republic of Aceh. The Acehnese temporarily enjoyed peace at the cost of 4,000 – 5,000 Acehnese lives.

1972 Daud Beureueh reassembled DI/TII forces to unite opposition against central government and delegated Zainal Abidin (Minister of Home Affairs of the Islamic State of Aceh Government) to go and get his older brother, Hasan Tiro in Columbia, USA. Hasan Tiro warmly welcomes him.

December 4, 1976 Hasan Tiro declared freedom for the “Acehnese nation” on Tiro hill.

May 20, 1977 The Free Aceh Movement (Gerakan Aceh Merdeka, GAM) was founded as a reaction to President Soeharto’s policy to establish multinational projects in Aceh since 1970.

May 24, 1977 GAM leaders formed a cabineta nd Duad Beureueh recommended Hasan Tiro as the Head of GAM and Guardian of Nanggroe Aceh.

Beginning 1978 Indonesian National Army (Tentara Nasional Indonesia, TNI) conducted an ambush. Abdullah Syafel dkk absconded to Malaysia, Thailand, then wandered to Libya.

Beginning 1989 Eleven ex-Libyan fighters formed the GAM Government Council (MP) in Kuala Lumpur. Led by Husaini and Secretary Tengku Don Zulfadli declared Aceh’s independence by 2004. Infuriated, Hasan Tiro expelled the two from GAM. Zulfadli was shot to death by his rival on June 1, 2000.1989-1998 Soeharto applied a policy for Aceh as an Emergency Military

Operation (Daerah Operasi Militer, DOM) with the code name “Operation Red Net” as requested by Aceh Governor, Ibrahim Hasan. Casualties were estimated around 4,000-5,000 people (other sources have mentioned 8,344).

August 7, 1998 President Habibie officially ended Aceh’s Military Operation Region (DOM) status.

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January 3-4, 1999 Pusing Incident, North Aceh. Seventeen were recorded as dead, 14 injured. Random shots were fired at the mass of protesters in front of the home of the North Aceh Head of District.

4-9 January 1999 The hunt for Ahmad Kandang in Aceh Utara.

January 5 - March 5, 1999 TNI conducted “Operation Bona Fides”; as many as 730 Acehnese and 170 state apparatus died.

March 24, 1999 Students formed Aceh Referendum Information Center (Sentra Informasi Referendum Aceh, SIRA) to support General Assembly of the Referendum Fighters Community (Sidang Umum Masyarakat Pejuang Referendum, SUMPR) in Baiturrahman Mosque, Banda Aceh.

March 26, 1999 President Habibie visited Banda Aceh. His visit was met with demonstrators.

May 3, 1999 Tragedy on Simpang KKA, Kreung Geukuh, North Aceh. No less than 46 people died, 156 injured. This incident was documented by RCTI which aired its coverage on May 4, 1999.

May 1999 – January 2000 TNI conducted Operation “Rencong Aware I”.

July 23, 1999 Bantaqiah Tragedy in Beutong Ateuh, West Aceh. No less than 57 people died. This incident occurred in an Islamic school that was also the home of Tengku Bantaqiah and his students.

November 8, 1999 Referendum erupted in Banda Aceh.

December 4, 1999 GAM openly celebrated its anniversary; led by Abdullah Syafei.

February – May 2000 TNI carried out operation “Rencong Aware II”

June 2 –September 2, 2000 Humanitarian Pause Phase 1, marked by the launching of operation “Devotion to Meunasah I”

September 1, 2000 President of Unsyiah, Dayan Dawood was shot to death while walking from campus to his home in Lampriet, Banda Aceh.

September 6, 2000 President of IAIN Ar-Raniry was shot to death at his home.

September 15, 2000 – January 15, 2001 Humanitarian Pause Phase 2, marked by the launching of “Operation Devotion to Meunasah II” until February 2001.

January 15 –February 15, 2001 Cessation of hostility known as Moratorium period.

December 2000 Ahmad Kandang made a public appearance as another GAM Commander. He was killed by TNI.

January 16, 2000 Abdullah Syafei was declared shot to dead. MPR GAM in Kuala Lumpur denied, saying Abdullah Syafei was still alive.

November 29, 2000 President Abdurrahman Wahid invited Acehnese intellectual figures, religious leaders and students to the Presidential Palace. It was agreed that the situation in Aceh would be resolved through dialogue between TNI and GAM by appointing Henry Dunant Centre (HDC) as a mediator.

Beginning 2001 Gus Dur further expedited the initiative to resolve the situation in Aceh, not only through peaceful approach but by releasing a Presidential Instruction 4/2001.

February – August 2001 TNI carried out “Operation Recover Law and Order I”

September 2001 – February 2002 TNI carried out “Operation Recover Law and Order II”

March 2002 TNI carried out “Operation Recover Law and Order III”

December 9, 2002 Cessation of Hostilities Agreement (CoHA). This occurred during Megawati Soekarnoputri’s presidency.

May 18, 2003 President Megawati declared Aceh as a Military Region through Presidential Decree 28/2003. Previously, Megawati had issued Presidential Instructions 7/2001 and 1/2002.

November 18, 2003 President Megawati extended Military Emergency status in Aceh through Presidential Decree 97/2003.

May 18, 2004 President Megawati declared Civil Emergency status for Aceh through Presidential Decree 43/2004.

November 2004 President Megawati extended Civil Emergency status for Aceh.

December 22, 2004 Vice President Jusuf Kalla invited Martti Ahtisaari who was the Chairman of Crisis Management Initiative (CMI) to facilitate GOI and GAM negotiations.

May 18, 2005 End of Civil Emergency status in Aceh.

August 9, 2005 Beginning of non-organic TNI troops withdrawal. This four-phase withdrawal was scheduled for completion on December 31, 2005.

August 10, 2005 President SBY issued Presidential Decree 21/2005 on providing remission for inmates and children of inmates who died in the tsunami.

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August 15, 2005 On 12.00 local time (16.00 WIB), MoU on Peace was signed by Hamid Awaludiin (Minister of Law and Human Rights as GOI representative) and GAM (Prime Minister Malik Mamud), and facilitated by Martti Ahtisaari. The five-round negotiations were held in Smolna Etalaesplanadi 6, The Government Banquet Hall, Helsinki, Finland.

August 15, 2005 - September 14, 2005 As many as 80 personnel in Initial Monitoring Presence (IMP) arrived and dispersed to 5 locations: the headquarters in Banda Aceh, as well as 4 posts in Banda Aceh, Bireuen, Lhoksemauwe, and Meulaboh.

August 30, 2005 President SBY issued Presidential Decree 22/2005 on the Issuance of Public Amnesty and Abolition to all those involved in GAM.

August 31, 2005 President SBY gave amnesty to 1,421 former GAm inmates: 958 people in Aceh and 463 outside of Aceh) 3 of whom refused to return to Aceh).

September 15, 2005 Aceh Monitoring Mission (AMM) composed of 223 people was formed under the leadership of Pieter Cornelis Feith. The main objective of the AMM is to monitor the implementation of Helsinki MoU. This date was also established as the beginning of the decommissioning of weapons to later be followed by destruction in Blang Padang Field, Banda Aceh. The process will be carried out in four phases ending on December 19, 2005.

November 28, 2005 Governor of Aceh formed the Helsinki MoU Socialization Team, based on Governor’s Letter of Instruction No.330/255/2005.

December 19, 2005 End of decommissioning of all weapons, ammunitions and explosives owned by GAM.

December 21, 2005 End of disarmament period was carried out on Blang Padang, Banda Aceh. The mission successfully collected and destroyed 840 weapons. The ceremony was opened by Pieter Feith (Head of AMM), Major General Bambang Dharmono (Special Representative of GOI), as well as Irwandi Yusuf (Senior GAM Representative).

December 24, 2005 Formation of Joint Forum for Supporters of Peace in Aceh (Governor’s Instruction Letter No. 330/406/2005).

December 29, 2005 Last TNI non-organic troops, numbering at 3,300 persons, withdrew from Aceh through Lhokseumawe Port. With this TNI has entirely complied with the Helsinki MoU.

December 31, 2005 Ceremony marking the withdrew of the last non-organic police officers on Lhoksemawe Port, attended by Police Inspector General Bahrusmsah Kasman (Head of Aceh Provincial Police)and Lieutenant General nipat Thonglek (Vice Head of AMM).

January 4, 2006 As many as 2,150 relocated non-organic police officers pulled out Aceh, concluding complete withdrawal. The delay, as reported to the AMM, was due to technical problems regarding the over sea transportation.

February 11, 2006 Aceh Reintegration of Former GAM Members was formed based on Governor’s Instruction Letter No. 330/032/2006.

February 22, 2006 Verification Process Completed: AMM, after assessing the location and the strength of the organic TNI/National Police in Aceh, concluded GOI has abided by MoU Helsinki.

February 23, 2006 Minister of Law and Human rights, Hamid Awaluddin, released a letter, M.PW.07.03-43, on the commission of amnesty for 13 former GAM inmates in Lapas Medan along with their freedom on April 20, 2006.

February 27, 2006 The AMM Mission for the following 3 months, June 15, 2006, was continued. At the same time, over one hundred AMM evaluators from Europe and ASEAN departed from Aceh after the success of completing their assignment. Meanwhile, around 85 evaluators until the end of the extended period of AMM’s mission.

February 28, 2006 As stated in the Helsinki MoU, this is the deadline for those who have abandoned their Indonesian citizenship during the conflict period to regain their rights.

April 13, 2006 Formation of the Aceh Peace-Reintegration Agency based on Governor Instruction Letter No. 330/106/2006, regarding the revision to Governor Instruction Letter No. 330/032/2006 (February 11, 2006).

April 22, 2006 Javier Solana (European Union High Representative for the Common Foreign and Security Policy) visited Aceh. Solana came to directly lead a high-level meeting on Commission on Security Arrangement (CoSA) whick took place at the Governor’s Residence, Banda Aceh. The CoSA meeting was held bi-monthly.

June 15, 2006 AMM mission extended for the second time until September 15, 2006.

July 3, 2006 Paya Bakong Incident, Lhoksemawe. One person died and two others were injured. All parties finally agreed that the incident would be processed as an ordinary crime through regular Indonesian Government judicial process.

August 2, 2006 Law 11/2006 or Law on Governing of Aceh (Undang-undang tentang Pemerintahan Aceh, UUPA) signed by President SBY in Jakarta.

August 3, 2006 Muhammad Ma’aruf (Minister of Home Affairs) symbolically handed over UUPA to Mustafa Abubakar (Acting Governor of Aceh) in the Banda Aceh DPRA Office.

September 15, 2006 Third (and final) extension of AMM’s mission until December 15, 2006.

October 11, 2006Head of AMM, Pieter Feith, accompanied by AMM Head of Staff, Justin Davies, conducted a courtesy visit to Tenku Hasan Tiro in Stockholm, Sweden to discuss the latest developments in the Aceh peace process. The visit was part of the broader AMM mandate to support the implementation of the Helsinki MoU and to facilitate dialogue between GOI-GAM.

December 11, 2006 Aceh conducted direct and democratic elections.

December 15, 2006 After three extensions, at last, all duties entrusted to AMM in the Helsinki MoU were completed. Peace was strengthened.

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THE Agency for the Rehabilitation and Reconstruction of Aceh and Nias (BRR) faced enormous challenges when it was set up in April 2005. The earthquakes that hit Aceh in 2004 and Nias in 2005 were two of the world’s 10 greatest quakes. The tsunami, which devastated Aceh in 2004, was also one of the 10 largest in the world. Natural disasters of this magnitude caused extensive devastation, posing a great challenge to the ad hoc agency.

Moreover, the social and cultural structure of Acehnese society had also changed completely. From being totally cut off, the Veranda of Mecca was suddenly opened up through interaction with the citizens of the world, who brought in waves of aid to the region following the disaster. This sudden change threw the local people into confusion; they were suddenly out of their depth, facing a situation which was very different from what they had known before the tsunami. This was the context that BRR had to deal with in its four-year mission.

It should also be noted that after the quake and tsunami, Aceh’s local administration had effectively been paralyzed because a lot of government facilities and infrastructure had been destroyed. BRR also had to deal with the lingering problems of the administration of the conflict-ridden province that had given rise to bribery and corruption.

Sticking to the Local Context

Returning to the remains of their destroyed home, Lhok Nga, Aceh Besar, April 22, 2005. Photo: BRR/Arif Ariadi

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Even so, it does not mean that BRR was grasping in the dark. There was still a glimmer of hope. Amid the indescribable destruction, many organizations and parties, domestic as well as international were offering a helping hand. But the main reason for BRR’s optimism was the Acehnese people themselves who, despite their trauma, enthusiastically supported the rehabilitation process.

It is not uncommon for victims of natural disasters to become vulnerable to rioting, looting, arson, or even conflicts between groups. But none of this happened in Aceh. The huge volume of aid, which far exceeded demand, the great economic opportunities available and the caring attitude of aid workers obviously helped prevent such occurrences.

Within days after the quake and tsunami, the people of Aceh began to roll up their sleeves to start rebuilding their province, some by working hard, others through discourse and indirect support through other means. Besides, their spirits were boosted when they realized that there were going to be no further earthquakes or a tsunami resulting in more fatalities.

The glimmer of hope became brighter following the signing of the Memorandum of Understanding (MoU) between the Free Aceh Movement (Gerakan Aceh Merdeka, GAM) and the Indonesian government in Helsinki. The fresh winds of peace blew harder and brought new hope to the hearts of the people of Aceh. Thus, optimism, which had long left the province, eventually returned to Aceh. Undeniably the people of Aceh had long yearned for peace. The protracted armed conflict had blurred the boundaries of right and wrong among the conflicting parties and discouraged people from doing something good and useful in their lives. Because of this, there was the concern and fear that what they had worked so hard to achieve would be destroyed in further acts of violence.

The behavior of provincial officials during the conflict period had also disgusted the people of Aceh, some of whom even believed that God had sent the tsunami to punish those who had acted immorally during that period. Hence, the public warmly welcomed the signing of the MoU when it was televised on a big screen at Baiturrahman Mosque; a positive indication of their desire for peace.

This was the situation BRR had to face from the time of its establishment in April 2005. The agency tried to maintain and even boost the optimism of the general public, because the mission of BRR was to rebuild Aceh and restore the welfare of the people so that they were far better off than before.

A Single Deputy at the Frontline Cognizant of the fact that Aceh had its own unique social and cultural issues as a

result of the protracted armed conflict, BRR deemed it necessary to have a special Deputy to address these issues. This was to ensure that BRR’s basic principles, such as

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the participative, community-driven approach, could be implemented properly in all programs and activities. The Deputy that gave special attention to religious, social, and cultural concerns was at the front line in handling these complex issues, as stipulated in Presidential Regulation No. 30, 2005.

Since its inception, the Deputy had included the empowerment of women and children in its agenda. In mid 2006, when BRR’s organizational structure underwent change, the women and children’s empowerment sector was assigned to the Deputy for Education, Health, and Women’s Empowerment. The change was aimed at maximizing efforts to empower women and children.

The need to pay special attention to issues concerning women and children increased as intensive interaction with members of the community went on. BRR’s early hypothesis that one of the basic principles to foster change (in Aceh) was through the participation of women continually gained ground. The perception that women were the most badly hit by the tragedy and were therefore more difficult to empower was erased by their obvious enthusiasm. BRR further intervened in other sectors, such as education and health, compelling the agency to change its structure so as to be able to work more effectively.

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Local people gather in front of tv screen at the Baiturrahman Mosque, witnessing the moments of Peace MoU signing between the Government of Indonesia and Free Aceh Movement, Banda Aceh, Agustus 15, 2005, Photo: BRR/Arif Ariadi

It could be said that religious, social, and cultural aspects were the soul of the entire rehabilitation and reconstruction work in Aceh and Nias. Without considering these aspects in the rehabilitation and reconstruction process, the people of Aceh and Nias, who were already victims of a natural disaster, were at risk of being dragged into serious social problems. The risks were too great for BRR to focus merely on rebuilding damaged houses and infrastructure. The agency also needed to facilitate social transformation, and therefore geared all its programs and activities toward achieving social reconstruction.

To revive the spirit that became the driving force for the whole process of rehabilitation and reconstruction work in Aceh and Nias, religious, social, and cultural activities in the regions stuck to the policy of BRR, namely building leadership in developing public policy and programs, as well as improving the quality of the religious, social, and cultural life of the people of Aceh and Nias.

The main strategy adopted was to raise public awareness and to improve access and the quality of services in the religious, social, and cultural, youth and sports spheres. Based on the above strategy, a broad scenario was composed that translated the strategy into five programs: (1) mental and spiritual rehabilitation (2) training of personnel in charge of religious services and cultural activities (3) rehabilitation of religious and cultural symbols (4) promotion of the noble local social and cultural values into a new set of values that could promote the advancement of civilization, and (5) protecting and developing local values, especially local wisdom, arts, traditions and sports.

To achieve the above, BRR, in particular the Deputy for Religious, Social and Cultural Affairs, coordinated, developed and promoted cross-sectoral activities to strengthen and renew the spiritual and social life of the people. BRR also facilitated the identification process of aspects of the religious, social, and cultural life of the Acehnese people that needed strengthening by coordinating support from donor organizations and NGOs to boost the process of normalization. The Agency also worked hand in hand with the provincial administration and local institutions to push for a legal basis for supporting policies that were relevant to the Acehnese people. It also supported the birth of a framework to build a learning society in the global context in Aceh and Nias.

The agency undertook those measures by providing the people’s basic needs, such as food, clothing and shelter, as well as public services covering religious, social, and cultural issues, youth affairs and sports. Again, all the measures were undertaken through the reinforcement of religious and cultural values, which had long been weakened due to more than 32 years of armed conflict. Besides the effectiveness of the program, the strategy was also designed for sustainability. Fully aware that the social-cultural program would continue beyond the reconstruction and rehabilitation period, BRR felt it prudent to integrate its program with a similar program of the province’s social agency.

It has to be acknowledged that the religious, social and culture sector – the driving force for post-tsunami rehabilitation and reconstruction – is a sector that is full of

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challenges. Besides covering a vast sphere, these issues are very fluid and can be seen from various angles. These issues are also relatively intangible. As a result, it is difficult to judge the results or achievements made in these sectors. All the more so as BRR itself was an ad hoc agency with a mandate of only four years. Despite the limited time, ‘the show must go on’ and thus BRR worked hard to implement transformation in Aceh and Nias through its rehabilitation and reconstruction work.

Based on the above considerations, BRR adopted several approaches to respond to those challenges. BRR’s strategy in these sectors was to lay the basic foundation and after the foundation became stable it was hoped that the people themselves would be able to develop it further, even after BRR ended its term.

BRR tried its utmost to involve as many local stakeholders as possible to actively participate in the agency’s programs with the hope that they would help to strengthen the basic foundations.

BRR and the public shared various experiences together in implementing pilot projects; some that were well prepared and others that were done through trial and error. Some were successful, while others failed. The knowledge and skills gained from this experience will be useful for the people of Aceh and Nias.

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A community working together to construct temporary shelters, replacing barracks and tents, Neuhuen, Aceh Besar, June 9, 2006. Photo: BRR/Bodi CH

Someday BRR will pass on the baton of Aceh and Nias development to the people who have played an active part in the whole rehabilitation and reconstruction process. In the future, the people themselves will independently determine the development course of their own region. To achieve these aims, BRR sought to implement a participatory approach and community-driven principles in its activities, including its interaction with the community in the refugee camps during their relocation to their houses, and in rebuilding meunasah (Islamic community center) and mosques, as well as revitalizing the Aceh art scene.

Respecting the Sensitivity of Local Culture One of BRR’s institutional breakthroughs was conducted by the Integrated Team.

This team was formed with the express purpose of facilitating the flow of goods and people to the disaster-hit areas, by bypassing and simplifying bureaucratic procedures. Formed in 2006, the Integrated Team contributed significantly in speeding up the relief disbursement to those who were in need.

In its day to day operations, the Integrated Team often worked together with foreign non-governmental agencies. The foreign NGOs represented the international community in connection with the earthquake and tsunami that afflicted Aceh and Nias. On the other hand, this also meant that people from very diverse cultures were working in close proximity with one another.

In a normal situation, cultural differences could easily lead to misunderstandings. In a disaster response situation, in which everything is in a state of emergency and requires immediate action, cultural differences could even cause social unrest, leading to new conflicts. In Aceh this issue had become particularly sensitive, considering that for years access to the region had been extremely difficult, while the people had suffered due to the prolonged armed conflict and the rising sentiments among both Acehnese and non-Acehnese people.

This became one of the challenges that had to be addressed by the Deputy for Religious, Social and Cultural Affairs. The Deputy, through the Integrated Team, played a role in communicating the customs and traditions of Aceh, the Islamic religious values of the people, and the socio-cultural norms that the society abides by.

From the inputs gathered from the Acehnese people, the Deputy succeeded in creating an important list of dos and don’ts that took into consideration the socio-cultural norms and religious values practiced by the Acehnese people. This list was then made into a leaflet and 30,000 copies were printed in two languages (English and Indonesian) in cooperation with the UN Office of the Recovery Coordinator for Aceh and Nias (UNORC). The leaflets were disseminated to foreign agencies and some were distributed at Sultan Iskandar Muda Airport.

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The Deputy also helped the Integrated Team in disseminating general information about the religious, social and cultural conditions in Aceh. The leaflet was considered good enough to serve as a basic guideline for foreigners who came and worked to assist Aceh in the aftermath of the tsunami. In that way, the goodwill of the foreign NGOs would not have an unintentional negative impact that would cause more distress to the people.

As illustrated above, apart from applying a culturally sensitivity approach, the Deputy for Religious, Social and Cultural Affairs also applied a participatory approach. This approach became crucial, bearing in mind that BRR, particularly the Deputy for Religious, Social and Cultural Affairs, was not only building housing and physical facilities. Through this approach, BRR embodied the spirit of build back better by means of an innovative development program in the local context.

Three Categories of Participatory Approach The task of rebuilding a disaster-hit area is not an easy one. In implementing this huge

responsibility, the Deputy for Religious, Social and Cultural Affairs classified its task into three categories: emergency (rescue), rehabilitation, and reconstruction.

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The community discusses the rebuilding of their village, Leupung, Aceh Besar, July 29, 2005. Photo: BRR/Arif Ariadi

The rescue category is an emergency response period that prioritizes the provision of direct relief to the people in the form of food supplies, clothing and psychosocial counseling. It also covers intervention in public hygiene to prevent infectious diseases that may exacerbate the victims’ condition. This phase focuses on providing and distributing relief and providing basic essential services for the victims.

The Deputy for Religious, Social and Cultural Affairs conducted specific programs for the rehabilitation of various facilities and revitalization of basic services. In terms of the psychosocial intervention, the Deputy conducted this program in the refugee camps, as well as distributing religious books and equipment for religious services, etc.

After a year when the people’s condition had gradually improved, BRR initiated the second phase. The rehabilitation phase took place in the middle of BRR’s term of service, from 2006 until 2007. This phase saw the construction of various facilities and supporting infrastructure to restore the religious, social and cultural aspects of people’s lives.

Sweeping the yard of a house rebuilt on the site of the

destroyed house, Kampung Jawa, Banda Aceh, February 4, 2006.

Photo: BRR/Arif Ariadi

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The activities in the rehabilitation phase focused on the development of the society as a whole, so that they could reach a broader number of beneficiaries. In this phase, the Deputy for Religious, Social and Cultural Affairs concentrated on the issues of community empowerment and capacity building. One way was by providing financial support for schooling or scholarships for the earthquake and tsunami victims so they could continue their educations, which had been halted for months.

This phase was later followed by the next category, reconstruction. In this phase, the need for physical facilities and infrastructures became inexorable. The activities in this phase were aimed at specific targets and beneficiaries. In practice this implicated a bigger program, and more detailed result indicators. The phase, which started toward the end of BRR’s term of service in 2008, was marked by the reconstruction of the physical facilities and infrastructure destroyed by the earthquake and tsunami.

Here it is worth noting that the three phases were not conducted separately or one at a time. The three categories, starting from the emergency response, rehabilitation to reconstruction were held simultaneously, although with a different focus emphasized according to the course of time.

Considering the complexity of the mandate borne by the Deputy for Religious, Social and Cultural Affairs, the Deputy first identified the stakeholders. Among the most important stakeholders were the victims themselves. In order to be able to respond to their needs, they needed to be involved in the development process from the very beginning.

This kind of participatory approach underlines collective responsibility in rebuilding Aceh. This approach reaffirmed that the implementation of development belonged to everyone and had to be achieved in accordance with each one’s capacity and ability. Employing the participatory approach, in the rescue phase the Deputy for Religious, Social and Cultural Affairs had previously formed a special team to attend to the needs of the people living temporarily in the barracks. The people living in the refugee camps also created their own Inter-Barrack Communication Forum (Forum Komunikasi Antarbarak, Forak) which became a partner of the Deputy.

The participatory approach also yielded a series of programs. The Deputy for Religious, Social and Cultural Affairs, divided the programs into two main categories, contractual and self-managed or community-run. This categorization is based on a presidential decree from year 2003, which regulates the implementation of activities funded by the Government of Indonesia’s National Annual Budget (Anggaran Pendapatan dan Belanja Negara, APBN). Since the funds are sourced from the state treasury, its management should be in compliance with state regulations.

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Participatory Approach for Religious, Social and Cultural AffairsThe participatory approach was further implemented through the following activities:

Dialogs with the stakeholders such as the victims, ulemas, cultural 1. activists, and women’s groups,

Making site visits to areas hit by the earthquake and tsunami, such 2. as Banda Aceh, Aceh Besar, Aceh Jaya, Meulaboh, and other regions, including the areas adjoining the earthquake and tsunami-hit areas, that also needed attention, and

Gathering input from key members of society, such as ulemas and public 3. figures, as well as local government.

The contractual program is marked by a tender mechanism, in which the firm who wins the tender will become the implementing party. One of the programs based on the contractual scheme was the construction of the Religious Ministry office in Pidie, which was done by a contractor.

Meanwhile, the self-managed programs were carried out as follows. A certain party who had the capacity to organize a program would submit a proposal to BRR. The proposal was independently prepared by the particular community group, from the planning to implementation and monitoring. After BRR gave its approval, the funds were disbursed in stages to the implementing party. BRR then monitored and supervised the implementation on the site. Corrective measures would be taken, such as holding back the next fund disbursement, if the implementation did not correspond with the stipulated guidelines.

Here we can see that the participatory approach had become a principle adopted by BRR, particularly the Deputy for Religious, Social and Cultural Affairs. The programs that were implemented in the self-managed scheme were, among others, the construction of several dayah Islamic boarding schools such as the Nurul Jadid Boarding School in Southwest Aceh.

The concrete examples can illustrate how the participatory and community-driven approach could bring optimal results. The Deputy for Religious, Social and Cultural Affairs ran a program to rebuild various religious facilities, including mosques, prayer houses (musala), and Islamic boarding schools. The Deputy realized that non-physical development had to be an integral part of physical development. Therefore, the reconstruction of religious facilities should be followed though by an empowerment and development program for mosque, prayer house and boarding school officials.

This could be accomplished since in building a total of 1,057 mosques and prayer houses, and 746 meunasah (Islamic community centers), BRR carried out a direct aid program

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for the construction of religious facilities and a micro-financing system for rebuilding meunasah. In many situations, the funds were insufficient to cover large reconstruction projects. Indeed, in this way, BRR encouraged community participation. Communities were “invited” to participate in building a facility that would become their own.

The results were quite encouraging. They worked together in cooperation to repair the mosques and meunasah. In short, through the empowerment and development program, the keepers of the mosques, prayer houses and boarding schools were involved in reconstructing the religious facilities. Hence, they have taken an active role as financial manager, work organizer, and monitored the quality of the construction work. In all of this they were assisted by BRR.

It appears that through a participative approach, BRR through the Deputy for Religious, Social and Cultural Affairs, has not only succeeded in building religious facilities, but also brought changes in the way the management committee practiced financial and administrative management. Thus, social transformation has occurred, particularly in terms of the management of places of worship, with an emphasis on the principles of transparency and accountability.

Facilities for language training in Dayah Malikussaleh, Jambo Aye, North Aceh, December 26, 2008. Photo: BRR/Arif Ariadi

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The principle behind this approach is based in the awareness that BRR, particularly the Deputy for Religious, Social and Cultural Affairs is not the sole actor in Aceh reconstruction. Aceh is built upon the cooperation of all stakeholders, that is, all the concerned parties and those who have an interest in Aceh’s rehabilitation and reconstruction.

Therefore, it is important to understand that the Deputy took on the role of facilitator in accommodating community initiatives. With such a role, the community was able to have a sense of belonging toward what they had built together.

As a facilitator, BRR played a key role in ensuring that the whole process went in line with the procedures employed to maintain transparency and accountability. In addition, BRR also ensured that each initiative yielded great benefits for the beneficiaries in the long term.

Therefore, the Deputy for Religious, Social and Cultural Affairs designed a unique format comprising hard programs and soft programs. The term “hard” refers to activities which emphasized the reconstruction of facilities and infrastructure. The “soft” programs included activities oriented toward the socio-cultural transformation of Acehnese society, for example, through awareness-raising and capacity-building programs. Through this unique composition BRR brought into realization the spirit to build back better in an innovative way with sensitivity to the local context.

The mosque at Dayah Malikussaleh following its rehabilitation, Jambo Aye, North Aceh, December 26, 2008. Photo: BRR/Arif Ariadi

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THIS goal and vision was written after a long reflection in front of the ocean on Weh Island by a group of people whose hearts were pounding with a fervor to work for post-disaster recovery.

The core idea being discussed here is in fact a relative one. Society: a real idea yet impossible to comprehend in a tangible definition. Society: who are we talking about? Abdurrahman or Mariani? The remaining residents of Lampu’uk and Meuraxa, or mourning relatives who were glued to the television screen in Setiabudi Dormitory in Jakarta after the tragic news of the disaster was aired? Those who left Aceh to flee the conflict only to find out that their relatives perished in the disaster? Does society also include those who incited the conflict that separated the families who are now grieving?

Actually, it must be understood that all of these are relative ideas. Recovery is not just a game of bricks and mortar. Taking a narrow definition would indeed risk upholding a higher injustice, which all this time has been seen as the source of the conflict that is expected to end.

The core matter is the realization, not the creation. “Creation” is perhaps the easier of the two to achieve since it emerges from the soul and takes both virtual and symbolic forms. While “realization” is about everyday living and interchanges between human beings. More importantly, “realization” implies something is taking form within the self.

“The realization of a dignified, democratic, upright and prosperous society in Aceh and Nias.”

—Vision of BRR NAD-Nias, formulated in Sabang, Weh Island, on August 7, 2005

From Ideas to Implementation

Devotees gather together in prayer on the occassion of Idul Fitri 1406 at the Great Mosque Baiturrahman, Banda Aceh, November 3, 2005. Photo: BRR/Arif Ariadi

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“Realization” is like bursting lava which melts in the center of the earth, energized with heat and rich with sustenance, which after cooling down, materializes as a mountain that sustains life.

The idea of realization itself is extremely difficult, since what can be done is limited to efforts to motivate toward a certain goal. To force this in a short time would only kill the source of inspiration, which is expected to maintain and nurture the “reality” that is hoped for.

A reality that is dignified, democratic, upright and prosperous. However, in a context in which society is overwhelmed by conflict and starved by much lower than expected welfare, bringing into reality these characteristics may seem like grasping for the stars. It is almost like a reflection in a mirror or window that one can see, but cannot touch. How is a dignified society supposed to struggle for a source of livelihood? What is an upright society like? What is the learning process toward becoming a dignified, noble people?

Indeed this is a virtuous vision. But it is also almost impossible to achieve within only one generation even when it grows properly and healthily nurtured by good governance. The near impossibility of this dream becomes even more obvious in the context of a rushed task constrained by a four-year time period. It is important, therefore, that we set the BRR programs for religious, social and cultural affairs within this understanding in order to be able to properly appraise them.

BRR’s religious, social and cultural program was actually perched on a precarious platform, which could be pulled by different sides representing different interests. All of these interests were legitimate, yet highly diverse. On one side, for instance, there was the need to provide facilities for society to sustain life. However, analyzing the individual needs of 500,000 survivors is another, much more complex, matter, indeed.

As a result, this situation called for aggregation, which nullifies precision. There was clearly an over-supply of resources with the influx of aid that made it imperative that BRR avoid complaints that it was not doing enough.

This over-supply issue proved detrimental to efforts to maintain independence, one of the basic elements of a dignified society. Therefore, a dilemmatic tension (spending justification) emerged within the efforts to respond to the needs.

In a potentially heated debate, more often than not the normative argument of fulfilling budget responsibility gained firmer justification compared to efforts to serve the society’s needs.

Similar things have been repeated far too often. Initiatives for social welfare activities intended as a trigger for the community to develop itself have been difficult to justify. This is not only because the resulting output requires more time, but also because it is highly dependent on other situations and initiatives.

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One of the concrete examples of this was the initiative to provide microcredit to people from the lower income groups. The idea of creating a solid foundation for an economically independent community would probably be easily accepted by a recovery management expert. The concept is based on the management of a revolving fund. This means that the community is expected to start building its own economy, stimulated by the microcredit program.

However, if due to a certain development, such as, provocation from narrow-minded people or groups who harbor resentment due to past injustices, the community would then demand that the funds be given as a grant instead of used as a revolving fund. As a result the basic argument of building self-reliance would collapse and the argument of budget reporting would take over the initiative.

In reality the local Social Agency programs could also be perceived as an attempt to mainstream religious, social and cultural approaches in the recovery program. This

Micro-financing assistance for communities living in temporary shelters, Seulimeum, Aceh Besar, September 24, 2007. Photo: BRR/Arif Ariadi

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approach to mainstreaming was not focused on the level of an ideal or concept, because a sharp distinction existed between the line of thought of the sector leaders and BRR in general. Rather, it was aimed more towards application in programs that used the recovery funds. Here the justification for expenditure was still hindered by standard regulations, which perhaps also needed to be reformed. Obviously copying the agency program was not an ideal path to take for the extremely complicated recovery. But then again it should be noted that BRR was operating in a situation where normative justification was required.

The separation of the responsibility for activities for women and children from the Deputy for Religious, Social and Cultural Affairs and the merging of these with the health and education activities indirectly yielded more leverage. Because the education and health programs had a more solid structure, thus mainstreaming became relatively easier when the program framework was solid. One of the outputs from this was joint land certification, which was an interesting and important achievement for social change.

The difficulty in drawing a direct connection between plans and policy on the one side and program implementation on the other was partly caused by shortcomings inherent within the rapidly changing organizational changes. This was definitely the cost that had to be paid unless the taskforce leader concerned had an extraordinary ability to adapt. This could only be achieved if the person concerned was at the center of the change and felt comfortable with what might have been perceived by some as inconsistency or compromise.

Upholding this principle firmly and being flexible in its implementation appears to be a contradiction in terms. But, under abnormal conditions, such as in post-disaster recovery, both should be firmly grasped by any leader. Changing individual and focus points in leadership style is indeed necessary, but the risk in terms of program consistency and its argumentation should also be further studied.

In reality, the dynamic organizational challenges and the responses have shown a good outcome. However, it has to be acknowledged that sacrifices were made for higher purposes. The transformative efforts in the recovery work, which was done in parallel and covered a complete and total spectrum, has only managed to reach the phase where the foundations have been laid and the work of community capacity building has just begun.

Meanwhile, the programs related to community facilitation and development were also conducted in more “hard” sectors—such as the rehabilitation of infrastructure and housing. In general, the policy and strategy employed were adequately prepared for in the initial phase, including when BRR’s vision was jointly agreed on.

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The program discrepancy between the social programs of other sectors and that of the Deputy for Religious, Social and Cultural Affairs was most probably caused by adherence to strict budgetary regulations. However, in critical times, such as when problems arose in the program to relocate the displaced persons from the refugee camps to permanent housing, the final solution came back to the field of knowledge that was mastered by those working in the religion, social and cultural sectors.

In concrete terms, the programs of the Deputy for Religious, Social and Cultural Affairs are described in the following chapter. Through these programs, the deputation strove to ensure that the process of social transformation proceeded in the best way possible, in accordance with existing capabilities and the challenges encountered.

A public discussion to hasten post-disaster development, Pidie, September 29, 2005. Photo: BRR/Arif Ariadi

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IN carrying out this difficult task, the Deputy for Religious, Social and Cultural Affairs needed a leader who had capabilities in the three main task areas. He or she should also be able to initiate partnerships with other institutions concerned with rebuilding Aceh and Nias. As was the case with the other Deputies, the personnel was proposed by the Head of BRR Executing Agency and approved by the President of the Republic of Indonesia. In the four year period, the Deputy for Religious, Social and Cultural Affairs was led by two deputies, who coincidentally were both from academic backgrounds.

The first deputy in-charge was Fuad Mardhatillah, who has a Master’s degree in Islamic Studies from McGill University, Canada. He is currently a senior lecturer at Ar-Raniry Institute for Islamic Studies in Banda Aceh. Apart from being active in the academic world, he is also active in research through a non-governmental organization, the Aceh Institute, a research center which he founded with other scholars and NGO activists. In addition, he has also written an insightful critical analysis of the social problems and prolonged conflict in Aceh. His strong background, along with his conviction in the strength of the people and a dignified openness, became his key assets in facing the complexities of reconstruction.

Realizing Visions through Key Programs

A trauma healing program for children, Krueng Raya, Aceh Besar, June 9, 2006. Photo: BRR/Arif Ariadi

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The initial role of the deputation was to build the foundations of a participatory program, which was then adapted to the situation in the field. As previously mentioned, issues relating to women’s empowerment and children were linked to the Deputy for Education and Health. Maintenance of the program’s participatory nature required it to be conducted in a low key manner in order to maintain its nuances untainted by the needs of administrative projects. The influence of the financial approach (which is needed to ensure accountability to the state) had to be isolated from the need to maintain the impact of social change, which was deemed important. Meanwhile, the pressure to popularize the program in activities that had a more visible profile in government circles and budget procedures would require a more project-oriented approach. In their leadership, particularly related to the leadership succession period, both deputation leaders designed organizational structures that accommodated the shifting focus mentioned above.

The second Deputy for Religious, Social and Cultural Affairs was Dr. T. Safir Iskandar Wijaya. A graduate of the doctoral program in Theological Philosophy of the Syarif Hidayatullah State Institute for Islamic Studies in Jakarta; his last position was director of the post-graduate program. His close connection with the local government structure—he was a consultant to the governor during three leadership terms in Aceh—

Expert Staff on Religion, Social and Culture, Fuad Mardhatilah (center),

the rector of Unisyah, Darni Daud (right), and a representative from

the National University of Singapore, Michael Feener, prepare for ICAIOS in Banda Aceh, February 22, 2007.

Photo: BRR/Arif Ariadi

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was considered a fitting background enabling him to bridge project and administrative concerns. In addition, in line with his field of expertise, he was also an analyst of interreligious issues at the Center for the Study of Philosophy and Theology until 2003. His openness and his in-depth understanding of problems are some of the qualities that further enhanced his role with the various elements of project management.

What was interesting about the structural positions at BRR is that the recruitment of the head of a department and his staff was not done in the way it is done in other government institutions. When someone is appointed to occupy a structural position at BRR, rank is not a consideration. What is seen is the candidates’ capability and incisiveness in formulating policy and demonstrating commitment, otherwise known as professionalism. Whether someone was seen as fit and proper was not determined by the sector deputy alone, but by a system developed by the human resources team based on various considerations and analyses. The need to adapt the organization to the shifting demands of effectiveness does not mean abandoning adherence to the core vision and principles. The organizational characteristic which stresses flexibility as the foundation for transformation needed to be maintained. To achieve this aim, in the selection of team members to handle this sector, priority was given to individuals of different cultural backgrounds who shared a common understanding of the advantage of openness for progress.

The next section elaborates activities implemented by each section n under the Deputy for Religious, Social and Cultural Affairs. It should be pointed out here that in designing the various activities, the deputy arranged them in such a way that the programs were interrelated in an integrated and optimal way to facilitate the process of social and cultural transformation in Acehnese society.

All of this is derived from an understanding that the rebuilding of Aceh was not merely about building facilities and buildings, but was also about building the identity of the Acehnese people in order they could develop a progressive society capable of responding to future challenges.

Below is an elaboration of the key strategies, activities and programs of the deputation. This was done chronologically to provide a comprehensive explanation within the context of each time period. The chronological approach was also applied in order to better see the interrelation and integration among the different activities.

Dispatching Psychological Rehabilitation Team to Tsunami Affected Area

The tsunami waves destroyed not only physical facilities but also affected disaster victims psychologically. One of the groups of trauma victims that required the most attention was children, who were also vulnerable in terms of the prevalent weakening of faith/belief.

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Thus, the BRR Directorate of Religious Affairs under the deputation decided to hold an assistance program. This was done by forming a psychological rehabilitation counseling team comprising members of the Youth Communication Committee of Indonesian Mosques (Badan Komunikasi Pemuda dan Remaja Mesjid Indonesia, BKPRMI) in Nanggroe Aceh Darussalam, the Indonesian Islamic Missionary Council, the Majelis Taklim Liason Body and the Darul Muttaqin Education Institute. For four full months, the team worked in the areas most afflicted by the earthquake and tsunami, such as in Lhoong and Lampuuk, both located in Greater Aceh Besar; and in Calang; Aceh Jaya; and the District of Simeulue, particularly on isolated Nyak Umat Island.

Apart from focusing on the psychological recovery of the children, the team also conducted community development activities. This was done to promote self-reliance and independence among disaster victims. The cooperation between the above organizations and BRR Taskforce went well. The program objectives were achieved and the administrative implementation proceeded smoothly.

Bracing Dignity through Social Assistance After providing immediate assistance to trauma victims the BRR Directorate of Social

Affairs integrated its activities by conducting a series of programs that touched the general public both directly and indirectly. The main focus of the activities was the recovery and the boosting of the victims’ self-confidence, dignity and self-respect. Through this approach it was hoped that by reclaiming their self respect the people could resume their function in society. In addition, the directorate also sought to improve the welfare of the victims’ communities, as well as to increase participation and nurture social solidarity among the people.

This weighty responsibility was fulfilled through the development of various activities to improve the social welfare of the people. This was done, among other means, by improving and reopening social welfare shelters, both those run by the government and those of private organizations that were destroyed in the natural disaster. Apart from that, the social welfare shelters were also empowered so that they could play a role in the recovery process for disaster victims and support other vulnerable groups in society.

Training and education was the main strategy of the directorate in its approach to society. This strategy was also used in managing refugee relocation and assisting disaster victims, including vulnerable groups, such as the disabled, orphans and the homeless.

In addition, the directorate also provided humanitarian relief for sectors of society who were afflicted by the disaster. These groups or organizations were, among others, the earthquake and tsunami victims themselves, as well as orphanages, shelters for the poor, old people’s homes and homes for the disabled. The relief was provided in the form of subsidies, assistance for socially productive businesses, as well assistance for facilities and infrastructure for temporary shelters.

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Physical assistance was also provided in the form of the rehabilitation and reconstruction of 49 social institutions and 25 community centers. In addition, 13 training centers were built where disabled people could learn new skills and develop their creativity.

Productive Youth Business GroupAmong the disaster victims, the youth had a key role in post-disaster reconstruction.

Along with vitality, physical strength and an openness to work together with various elements of society, they also had a receptive outlook and a readiness to play an active role in exchanging knowledge and experience. They indeed needed to be given special attention by the Deputy for Religious, Cultural and Social Affairs. Moreover, the youth also played an important role in revitalizing the post-disaster people’s economy.

In view of the above the directorate orchestrated a program called Productive Youth Business Group (Kelompok Usaha Pemuda Produktif, KUPP) to help revitalize businesses that had been run by young entrepreneurs but which had closed down due to the

Social assistance for victims of the flood disaster in Tamiang, December 27, 2006. Photo: BRR/Arif Ariadi

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disaster. Under this program, BRR provided grants to selected entrepreneurial groups. The program initiated in the 2006 financial year applied numerous criteria for the selection of beneficiaries. The criteria was jointly formulated by the Aceh Office of Youth and Sports Affairs, the National Indonesian Youth Committee (Komite Nasional Pemuda Indonesia, KNPI) of Aceh, and BRR.

The selection criteria was as follows: priority in receiving financial assistance was given to young entrepreneurs who had discontinued their education and were running a productive business group located in areas afflicted by the disaster. The business type and location had to be confirmed in writing by the local village head. The recipient should be a maximum of 40 years of age and the members of his/her group should be no less than four people. A written proposal, complete with a work plan, had to be submitted along with the application for the business grant. In addition, this group should not have received support from any other institution.

In general the successful groups were the Productive Youth Business Groups working in the auto mechanic business. This business was revived and provided sufficient revenue to cover the daily needs of each family of the group. This is inspiring, considering that the relief fund provided for the Productive Youth Business Groups was rather small, only

A young team working at a grouper fish hatcery in

Lhokseumawe, October 26, 2007. Photo: BRR/Arif Ariadi

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10 million rupiah per group. Nevertheless, with a strong will, many advantages were obtained from the grant.

Indeed, there were also those who tried to take advantage of the situation. A small number of Productive Youth Business Groups tried to obtain a grant by submitting photos of other business groups as proof of their business activities before the tsunami. However the hard-working selection team managed to detect these attempts and prevented the misue of the funding.

Advanced Ulemas Studies Program Another program concerning youth focused on a specific subculture among young

people, that is, the young ulema living in the dayah or pesantren (Islamic boarding schools). Why were they deemed important?

As a part of Acehnese society’s own subculture, the Islamic boarding school is a religious educational institution which has a unique culture, methodology and community network. The Islamic boarding schools have a strong social network within society, as well as with each other, especially those which shared a similar outlook, religious affinity and close kinship. Supported by such strong roots, the Islamic boarding school iss in a position to be one with the people and to play a significant role in social transformation and empowerment.

At a time when other social institutions were not yet functioning well, the dayah had long been a center of social activities of the people. As the central figure in the dayah, a teungku or abu not only acts as a religious leader, but has also guided socio-political movements through the various ages.

As a traditional religious educational institution, the Islamic boarding school has been “forced” to adapt to the high-paced development in education. Globalization and modernization, marked by the swift flow of information and technology, as well as the entry of internationally branded educational institutions, are pushing the Islamic boarding school to intensify its role in transforming social values.

In facing these challenges, the Islamic boarding school has several options. The first is to isolate itself from modernism by strongly safeguarding authentic traditions and values, both in their symbolic and substantial forms. The second is to accept the transformative thinking in order to enrich the understanding of religious teachings. The second option is seemingly the better alternative.

For that, the Islamic boarding school needs to conduct internal restructuring and innovation. This would incorporate making changes in its format, orientation and method without abandoning altogether the vision, mission and principles that have become a part of the Islamic boarding school identity. Aside from providing religious teachings from

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the classic texts, the Islamic boarding school needs to expose itself to transformative ideas from the outside. In this way, the Islamic boarding school can become a place where there can be a comprehensive exchange of ideas.

The importance of the role of the Islamic boarding school within society places the Islamic boarding school youth leaders in a key position in applying and developing transformative Islamic thought within the education system and domain of the Islamic boarding school.

In this way, the Islamic boarding school would not be limited to being a traditional educational institution for the people, but would also be able to develop a contextual scientific outlook. The Islamic boarding school would also be able to generate dependable human resources capable of developing a rational and contextual paradigm. This would then be an asset for the santri (Islamic students) that would enable them to keep up with scientific developments and Islamic, as well as global, civilization.

In carrying out these activities, BRR saw the need to empower the above-mentioned social groups. To this end, BRR formed a partnership with Islamic boarding school youth leaders through a new innovation in the form of a sustainable program called Ulema Advanced Studies Program (Studi Purna Ulama, SPU). This program was organized by the Directorate of Religion in 2006-2008 and carried out by taskforce for Religious, Social and Cultural Affairs. The program offered special classes for students, Islamic boarding school teachers and youth from the mosques from all districts and municipalities in Aceh.

The program’s main objective was to develop potential ulemas from among the youth leaders who would not only excel in religious teaching, but would also master various scientific disciplines and compete with alumni of other formal educational institutes. These youth leaders would then be expected to bring an enlightened outlook and become agents of change in religious values in society. Thus this initiative of the Deputy for Religious, Social and Cultural Affairs had sustainable value as it could bring long-term benefit.

During the three-month course, the participants studied religious teachings through a contextual approach under the guidance of lecturers from Ar-Raniry Institute of Islamic Studies and Syiah Kuala University. Twenty of the best students were also given the opportunity to continue their studies under a one-month residency program at Syarif Hidayatullah State Islamic University in Jakarta. In the program conducted in cooperation with the Center for the Study of Religion and Culture, of the Syarif Hidayatullah Islamic State University, the participants had the opportunity to learn English, research methods and writing, as well as the development of an Islamic outlook, through numerous discussions with prominent Islamic figures such as Quraish Shihab.

The program commenced with planning arrangements for activities and budgeting, led by the Director of Religion and the managers. Later on, the plan was written down

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in the Term of Reference (ToR) and Budget Expenditure Plan (BEP). After being discussed and approved by the Deputy, the Term of Reference and Budget Expenditure Plan were authorized as an activity guideline, implemented by the Taskforce and its partners.

The Taskforce then arranged for a number of religious institutions working in the field of education to be the potential organizing bodies for the activity. The organizing institute would then map out the necessary concrete steps to conduct the program in consultation with BRR. This was done by conducting an information campaign and consulting several competent parties and then forming the executive committee.

The organizing committee prepared and updated training modules together with the BRR Taskforce. After finalizing participant criteria, the committee recruited 40 participants. Not just anyone could gain admittance to the program. Besides representing a district or municipality, the candidate had to pass an entrance test. Ideally, he or she would also have the ability to transfer the knowledge received to the people. All rights and responsibilities of participants were put in writing and signed by the candidates.

The implementation of the activities was jointly supervised and evaluated by the Directorate of Religion, the Taskforce and the organizing committee as partner.

Participants of an Ulama study program, Banda Aceh, February 4, 2007. Photo: BRR/Arif Ariadi

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Within a period of two years (2006-2008), the SPU program and residencies were held four times with a total of 160 graduates of the SPU program and 80 graduates from both the regular and the residency programs. These graduates are now returning to their own Islamic Boarding Schools and transferring their fresh experiences and knowledge to their students. Meanwhile, based on the recommendations of some of the graduates, one of which came from Siti Zulaikha, it is hoped that the local government can continue the program as it was found to be highly beneficial for the Islamic Boarding School community.

One of the Islamic Boarding Schools that has gone through major transformation in collaboration with BRR is Dayah Nurul Jadid in Blangpidie. As an educational institution Dayah Nurul Jadid has been able to bring about a transformation of spirit, religious understanding, values, traditions and ideology, all enabling it to use an approach that addresses changes in scientific development, while empowering Acehnese society in general.

Publication of Ulemas and Islamic Boarding School Student Books

Building on the achievements already made, this program was aimed at expanding the network of beneficiaries. There are many methods that can be taken up to transform religious, social and cultural values in society. One method considered effective is consciousness raising via the dissemination of ideas through the mass media and books.

This method is very suitable in the Aceh context as its people are known for their strong literary tradition. Among the ulemas, for example, verbal sermons (dakwah bil lisan) alone would not suffice to disseminate ideas and reflections. A more effective way to disseminate ideas is through writings or books. In this way, these ideas can reach the general public. This growing community awareness is then continuously built so that efforts toward transformation could emerge within the society.

Learning from the above, the Directorate of Religion tried to make a breakthrough in its work of promoting socio-cultural transformation of society, through a partnership with Lapena Institute in Banda Aceh. The designated program was a writing development activity held in 2006.

The program was aimed at promoting social transformation through revitalizing an interest in writing, particularly among the ulemas. Through well-developed ideas, the ulemas are expected to become a driving force in society. Moreover, such an activity is of value due to its high sustainability in providing long-term benefits. In the future, the ulemas’ thoughts and ideas will be continuously studied and could even become a reference for the general public.

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This program provided guidance for writers. It was conducted by a professional organization selected to provide assistance. The organization’s task was to read and assist in the writing without deviating from the writer’s main ideas.

This coaching program started in 2006 and succeeded in identifying five charismatic ulemas as the champions in Aceh: Teungku H. Muhammad Daud Zamzami, or Abu Dawöd; Teungku H. Nuruzzahri Yahya, often called Waled Nu; Teungku H. Hasanoel Bashry H.G.; Drs. Teungku H. Muchtar A. Wahab; and Teungku H. Ismail Ya’kub. This activity resulted in the publication of a book entitled Pemikiran Ulama Dayah Aceh (Reflections of Acehnese Islamic Boarding School Ulemas), which contains the ulemas’ reflections on various subjects, such as ibadah (religious duties), akidah (belief/faith), and muamalah (actualization), as well as other issues, such as the fight against corruption.

Unlike in the previous year, in 2007 the book writing focused on the women ulemas of Aceh. The scope of this category was extended to scholars who have Islamic Boarding School educational experience. The book published was Pemikiran Ulama Perempuan (Reflections of Women Ulemas) by Dr. Eka Sri Mulyani, Dra. Soraya, M.Ag, and others.

Islamic students at the school of the Great Mosque, Samalanga, Bireuen, December 24, 2008. Photo: BRR/Arif Ariadi

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In the year of 2008, one of the most influential ulemas in Aceh, Tgk. H. Ibrahim Berdan, also known as Abu Panton, who is the chairman of the Dayah Ulema Association in Aceh participated in the advanced training. The training resulted in the publication of Resolusi Konflik dalam Islam (Conflict Resolution in Islam), which explores the idea of reconciliation based on the Al-Quran. A number of prominent Acehnese figures also contributed to the book, such as Aceh Vice Governor Muhammad Nazar; a scholar from Ar-Raniry Institute of Islamic Studies, Professor Hasbi Amiruddin; chairman of the Ulema Consultative Assembly in Aceh, Tgk. H. Muslim Ibrahim; and an editorial writer for Serambi Indonesia newspaper, Ampuh Devayan.

The Directorate of Religion also organized a santri writing program aimed at students of the Islamic Boarding Schools in the Aceh region from 2006 to 2008. Like the previous scheme, this activity had the dual objectives of strengthening and empowering the community, particularly the young Islamic Boarding School students, while at the same time raising awareness through the dissemination of transformative ideas among the general public.

This program was carried out systematically, beginning with selection of participants and mentors, through the period of mentoring and writing, and up to the book launching and review. This program was conducted with the support of the Lapena Institute. The students received writing training in which they learned to articulate their ideas and express them in an appealing way.

In its implementation the program was divided into two different categories, for the young male and female students of dayah salafiah (traditional Islamic schools that study religious texts) and for those from modern/integrated dayah (Islamic boarding schools that implement the national curriculum). Candidates first joined a test conducted by a selection team who evaluated the writing of candidate participants in this book writing program funded by BRR.

The students of Traditional Islamic boarding schools (dayah salafiah) joined the book writing and mentoring program in 2006. The book resulting from the program was published under the title Wanita dan Islam: Kumpulan Tulisan Santriwati Aceh (Women and Islam: A Compilation of Female Students’ Essays. The book was written by several young women: Siti Zulaikha H. Ibrahim, Azizah Muhammad, Maisarah Muhammad, Safrida Hamdani, and Siti Radhiah H. Ridhwan Gapi. Meanwhile the book written by the male students was entitled Wacana Pemikiran Santri Dayah Aceh (Reflective Discourses of Aceh Islamic Boarding School Students). The book was written by Muslim Thahiri, Zarkasyi Yusuf, Hamdani Ibrahim, Jalaluddin H. Mukhtar and Abidin Nurdin.

In 2007 the writing program focused on the male and female students of the modern Islamic Boarding Schools. The published work was titled Remaja dan Islam: Kumpulan Tulisan Santri Dayah Terpadu (Youth and Islam: A Compilation of Essays by Integrated Islamic Boarding School Students). It was written by Adhia Rizki Ananda, Elindawati, M. Maimun A.R., Raudhatul Jannah, Uus Auliaus Sakinah and Zahrul Bawadi M. Daud.

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The program continued in 2008 by selecting the most outstanding participants from the previous programs from both types of boarding schools. The book published in this year was titled Menuju Syariat Islam Kaffah (Toward a Pure Islamic Sharia). The compilation featured four essays written by young men and women in Aceh, namely, Siti Zalikha (Mudi Mesra Boarding School in Samalanga), Zarkasyi (Chik Reung-Reung Boarding School in Pidie), Fuad Bawadi (MUQ Boarding School in Langsa), and Erlindawati (Al-Muslimum Boarding School in Lhokseumawe).

The capacity-building in essay writing aimed at Islamic Boarding School communities had garnered support from different groups within the society, including the local and national media, as well as Internet communities. Furthermore, the students who participated in the program also wrote several opinion pieces in the mass media. Their articles were warmly received by the public. Several people were even of the opinion that the students’ articles contained more original ideas than those written by university lecturers.

Youth and SportsThe youth, with their myriad roles in society, have a central position in the complex

social transformation process. Apart from reaching the youth through economic empowerment trainings and dissemination of progressive thinking, the cultural directorate also entered the field of sports. Sports is deemed important because it not only has a direct impact on people’s health and physical welfare, but competitive sports also nurture enthusiasm, joy and pride --- values essential to the social transformation process. Equally important is the formation and forging of a strong and disciplined character, and training in leadership and teamwork, as well as the cultivation of sportsmanship in which one is prepared to accept victory or defeat. Hence, sports became an integral part of the social transformation pursued by the Deputy for Religious, Social and Cultural Affairs.

There were two programs of note in this area, (1) development efforts and (2) rehabilitation and reconstruction of youth and sports facilities. The deputation specifically handled youth and sporting activities that had temporarily been discontinued, including the rebuilding of the facilities at Harapan Bangsa Stadium in Lhong Raya.

The development of youth and sports facilities and activities was seen as a part of the non-physical aspects that required attention in the process of socio-cultural transformation of society in post-tsunami Aceh. There were several important events on the youth and sports calendar, such as Regional Sports Week and the 17th National Sports Week in East Kalimantan, both in the year 2007. Hence it was very important to push the youth and sports division so that Aceh could show some achievement that would bring fame/glory to the Verandah of Mecca.

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Thus, the Directorate of Social Affairs conducted this program from 2005 to 2008 in cooperation with the State Ministry for Youth and Sports Affairs, the Office of Youth and Sports Affairs, the Indonesian National Youth Committee (Komite Nasional Pemuda Indonesia, KNPI) at the central and regional levels, the National Sports Committee (Komite Olahraga Nasional Indonesia, KONI) at central and regional levels, as well as other youth organizations and athletes’ communities.

Under this program, BRR, through the Directorate of Social Affairs accepted proposals for activities from the related organizations. At the same time, the directorate began the reconstruction of physical facilities in accordance with existing procedures. To make sure that these activities were on the right track, BRR conducted an evaluation involving parties other than the benefactors and beneficiaries.

Seeing the dynamic youth activities in the province supported by proper facilities, it is obvious the program has yielded positive results. It is also worth noting that Acehnese athletes are once again participating and excelling in various regional, national and international sporting events.

In general, the Acehnese people, particularly the youth and athletes, have expressed their satisfaction with what has been implemented. They have high hopes that the activities will be continued in the future on a sustainable basis either by the local government or other institutions.

Trying out donated sporting equipments for youths in

Lhok Nga, January 4, 2006. Photo: BRR/Ricky Sugiarto

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The program was conducted with the support of KONI as the mother of all sporting organizations, which focused on training and also brought in officers from its regional branches to conduct periodical training exercises.

Services and Rehabilitation of People’s Social Welfare

In 2007, in line with changes related to the holding of activities and budget management, due to BRR’s regionalization policy, all activities were reassigned to the district and municipal levels. Within that year, the activities in the social welfare field were focused on supporting services and rehabilitation of social welfare services for the people.

These activities included, among other things, capacity-building for the people managing welfare shelters, and assistance for vulnerable groups and post-relocation refugee groups, as well as the acceleration of the process of refugee relocation. Other activities conducted were assistance for rural communities, establishing a public welfare system and capacity-building for community and university student organizations.

International Conference on Aceh and Indian Ocean Studies

After years of being afflicted by a prolonged armed conflict and then being hit by earthquakes and a tsunami, Aceh is now in the reconstruction phase. Furthermore, Aceh has also entered an era of peace following the signing of the Helsinki Memorandum of Understanding which marked the end of hostilities between the Free Aceh Movement (Gerakan Aceh Merdeka, GAM) and the Indonesian government. What Aceh has gone through is a learning experience that cannot be found anywhere else in the world.

The disaster management which proceeded side by side with the reconciliation process is a unique experience, which is worth studying and sharing on a broad scale. Hence, the Directorate of Culture saw the need to study what the international community had learned from Aceh and what Aceh could learn from the international community. This was realized by hosting an international conference.

The conference, themed International Conference on Aceh and Indian Ocean Studies discussed contemporary issues in the Indian Ocean region and particularly in Aceh. The idea of hosting the conference emerged due to an awareness of Aceh’s historical role as a meeting-point between Indonesia and the Indian Ocean region. Aceh is a meeting point that connects two “worlds”. Under the theme “Exploring the Past, Searching for the Future”, experts and researchers on Acehnese society and history from 12 countries gathered together in Banda Aceh from February 24-26, 2007. This conference opened doors for the exchange of ideas between researchers of various disciplines.

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Alongside the conference, an exhibition on Acehnese history was also held from February 24 to March 4, 2007. The exhibition showcased various artifacts and manuscripts from Aceh’s long history collected from around the world. Twenty-eight manuscripts from Turkey showed the history of Aceh from 1566 to 1897. Meanwhile, Portuguese manuscripts illustrated Aceh’s history from 1522 to 1820 in six texts and 10 illustrations. Three illustrations from France depicted Aceh’s history from 1502 to 1578. Five texts from England explored Aceh’s history from 1602 to 1811. Denmark displayed three texts covering Aceh’s history from 1702 to 1743.

The conference held in Swiss-Bell Hotel (now known as Harmes Palace Hotel) in Banda Aceh was a joint partnership between the Deputy for Religious, Social and Cultural Affairs of the BRR and the Asia Research Institute from the National University of Singapore. About 300 local and international participants attended the conference, which was inaugurated by the Aceh governor. One of the conference recommendations was the establishment of a world-class research institute in Aceh. The institute to be located in Banda Aceh is expected to make a positive contribution to intellectual development in Aceh.

The Head of BRR Executing Agency, Kuntoro Mangkusubroto, the

Minister of Research and Technology, Kusmayanto Kadiman, the Governor

of Aceh, Aceh, Irwandi Yusuf, and the Rector of Unsiyah, Darni Daud,

at the signing of an agreement on the proceedings of ICAIOS,

Banda Aceh, February 27, 2007. Photo: BRR/Arif Ariadi

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Subsequently, a planning meeting was held as a follow up to the conference on February 27, 2007, attended by all stakeholders. On April 26, 2007, an agreement was signed between Syiah Kuala University, Ar-Raniry Institute of Islamic Studies, Malikussaleh University, and BRR at Syiah Kuala University in Banda Aceh. The memorandum of understanding was signed by the Rector of Syiah Kuala University, Darni Daud; the Rector of Ar-Raniry Islamic University, Yusni Sabi; the Rector of Malikussaleh University, A. Hadi Arifin; and the Secretary of the BRR Executing Agency, Teuku Kamaruzzaman. Professor Anthony Reid, an Aceh historian from the Asia Research Institute, National University of Singapore, also witnessed the signing.

The international research center will examine various areas, such as the exploration and rehabilitation of culture, religion, law and society. The research center will also study tectonics, seismology, disaster response, oceanography and aquaculture. The research center will also take an in-depth look at the issues of peace and conflict resolution, history, culture, language, economics, ecology and disaster relief. The center will conduct and support research both at the national and international level, develop and promote the academic community of Aceh and give a positive contribution to the life and culture of the Acehnese people.

Book Fair DebuteIn order to rebuild an awareness and culture of reading in Aceh society, the Directorate

of Cultural Affairs organized a national book fair. The book fair involved book publishers, libraries, government agencies and private organizations, such as educational institutions and non-governmental organizations in Aceh, as well as from other cities, such as Jakarta, Bandung, Yogyakarta, Semarang, Solo, Surabaya and Medan.

It was hoped that the book fair would help the public to gain information and knowledge as well as broaden the people’s outlook toward religious, cultural and scientific values through books. The exhibition was also aimed at nurturing the growth of creativity and a writing culture among Aceh society to promote the growth of the book publication and trade businesses in Aceh. Moreover, the exhibition was also intended as a celebration of Aceh’s revival after the earthquake and tsunami.

The book fair themed Aceh Membaca Aceh Berjaya (Aceh Reads, Aceh Triumphs) involved numerous prominent publishers in Indonesia, such as Adicita Karya Nusa, Yogyakarta; Andi Offset, Yogyakarta; Erlangga, Jakarta; Gramedia Pustaka Utama, Jakarta; Irsyad Baitus Salam, Bandung, Jalasutra, Yogyakarta; Kanisius, Yogyakarta; LKIS,Yogyakarta; Mizan Dian Semesta, Bandung and Yayasan Obor Indonesia, Jakarta. In addition, the exhibition also involved MelayuOnline.com and small and medium scale entrepreneurs from various business sectors in Aceh, such as souvenir and handicraft traders. The fair

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was held at the Academic Activity Center of Dayan Dawood, Banda Aceh, for eight days from November 7 to 14, 2007, from 9 a.m. to 6 p.m.

Several events were also held to make the book exhibition more attractive. There was a Book Tour, that invited elementary, junior high and high schools students in Banda Aceh and the surrounding area to visit the exhibition every day and enjoy the books. Numerous publishers held forums and book discussions. There was also a coloring/drawing competition, poetry recital contest, music competition, traditional dances and other forms of Acehnese arts. The exhibition had also become a medium for promoting the reading movement “Bustanulfikri”. The organizing committee also provided some door prizes, which were drawn during the closing event.

Indeed, the main concept behind the book fair was to build positive interaction between the Acehnese people and the literary world. The exhibition aimed to provide positive activities for the Acehnese people in the form of book appreciation, contests, as well as cultural performances, while at the same time motivating people to buy books at reasonable or discounted prices.

Reconstruction of Calculation and Observatory Center and Facilities

It is easier to invite a community to discuss change when they feel their honor is maintained. For the Muslim community, one of the rather unique symbols of the close relationship between science and religion is the ability to determine the timetable of spiritual events. The hisab (calculation of Islamic Calendar dates) and rukyat (sighting of the new moon) are scientific facilities and infrastructure that deal with such issues. As scientific facilities managed by the Hisab and Rukyat Body of Nanggroe Aceh Darussalam, they have educational value. The public can use the facilities to enrich their knowledge of astronomy. The Hisab and Rukyat Body entered into a joint partnership with a university in order to achieve this goal.

The December 26, 2004, the tsunami had flattened the hilal (new moon) observatory used by the Muslim community to determine important dates in relation to the Islamic Hijriah calendar, such as the first day of the fasting month of Ramadan. Consequently, the first day of the fasting month of Ramadan in the Islamic Hijriah calendar year 1428 (2005 Roman Calendar) was set by observing the path of the sun from the western horizon using very rudimentary equipment. The fasting month is said to begin on the first evening of the appearance of the new moon, which is observed through the tracking of the path of the setting sun.

In its master plan and action plans, BRR noted that this facility needed to be reconstructed. The earthquake and tsunami had turned the former location in

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Lhoknga into a beach, which was unsuitable for use. BRR bought new land in 2006 and commenced the reconstruction of the new moon observatory in the year 2007.

In rebuilding the facility, BRR made several breakthroughs by stressing that the new building had to provide the broadest possible benefits. Besides setting the time for the fasting month and the dates of other important Islamic observances, the building itself and all its equipment and facilities should contribute to the betterment of science, whether for state educational institutions or the daya boarding schools. In addition, it is hoped that the public can utilize the available equipment in the facility to learn about natural phenomena so that they will be able to appreciate and be thankful for the grace of God.

The reconstruction of the new moon observatory involved intensive communication with numerous institutions, such as IAIN Ar-Raniry, Aceh Ulemas Consultative Assembly (Majelis Permusyawaratan Ulama Aceh, MPU Aceh), the Sharia High Court, Syiah Kuala University and the Dayah Inshafuddin Association. The rebuilding was executed through analysis, studies and preliminary surveys of institutes that have observatory facilities, namely the Taman Ismail Marzuki Observatory in Jakarta, and the Semarang Grand Mosque in Central Java.

The Deputy of Religion, Social and Culture, T. Safir Iskandar Wijaya examines the time-marker instrument for determining prayer and fasting schedules, March 27, 2007. Photo: BRR Documentation

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Recovery of Community LifeIn 2008, the programs that had been conducted so far shifted in focus as BRR’s

stipulated working period was coming to a close. A series of activities were conducted to ensure that all the social programs, including the assets, could be handed over to the local government through a smooth exit strategy. The directorate, therefore, had to wrap up all its activities.

The focus continued to be on efforts to rebuild the lives of the people by providing social welfare assistance, as well as organizing and empowering social welfare organizations for vulnerable groups. The activities included development and empowerment of cooperatives, orphanages, homes for the poor and other socially productive community organizations, as well as empowerment of training centers for disabled persons.

In addition, the directorate also developed and strengthened the Aceh Social Fund (ASF), an organization whose function it is to ensure that the whole process of distribution and delivery of aid for orphans and other vulnerable groups runs well.

Still in the same year, the directorate continued developing the Social Welfare System. This system was deliberately developed to avoid overlapping in the distribution of relief aid to the poor and vulnerable groups. This system was to be continued by the local government after BRR was dissolved in 2009. To ensure that the handover went smoothly, the directorate formed a joint desk to strengthen cooperation with the Aceh provincial government.

Translation of the Al-Quran into Acehnese For Acehnese society, religion is intertwined with socio-cultural conditions. This

is evident in the translation of the Al-Quran into Acehnese. The translation itself is something remarkable since it is translated into rhyming Acehnese.

This translation of the Al-Quran has indeed touched the heart of the Acehnese people who are known for their love of poetry. Many Acehnese proverbs use rhyming language. The use of rhyme is one of the distinctive features of the Acehnese language, which adds nuance to the social practices and values in the region.

Actually, the translation of the Al-Quran into Acehnese language in verse form has been done before. It was translated by Tgk. Mahjiddin Jusuf and published by the Government of Aceh Special Region in partnership with the Center for Research and Study of Islamic Culture, as the copyright owner, in 1995.

But the tsunami washed away and destroyed most of the books. The directorate decided to republish the translation with the aim of promoting and uplifting the

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Acehnese vocabulary in the literary and scientific world, which had began to fade within the daily life of the Acehnese people. This was also done to bring the Al-Quran closer to the Acehnese people because it could then be read in the language that they use every day.

In cooperation with the copyright owners, BRR reprinted 12,000 copies of the translation of the Al-Quran. This was then distributed to various meunasah (Islamic community centers), mosques and public figures in Aceh.

Unfortunately, the publication encountered a problem due to suspicions of collusion in the appointment of a printer. However, the Aceh High Court later issued a statement that the allegation was baseless as there was no evidence of state losses in the reprinting of the translation of the Al-Quran. In the end, the misunderstanding was resolved amicably.

The launching of a translation into Achenese of the Koran, Banda Aceh, September 24, 2007. Photo: BRR/Arif Ariadi

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THERE were numerous challenges that BRR had to deal with in the field as an ad hoc institution with only a four-year mandate.

The challenges mainly emerged due to the highly complex social problems. This complexity was a challenge in itself for BRR in facilitating social transformation both in Aceh and Nias, especially during the implementation of participatory and community-driven approaches based on BRR’s working principles.

This chapter elaborates the challenges that BRR faced during its four-year tenure, particularly in the field of religious, social and cultural concerns. For easier reading, these challenges are arranged in chronological order.

Understanding Social Networks, Identifying Potential Partners and Building Sustainable Partnerships

The earthquake and tsunami had caused incredible devastation. Those who survived had lost their homes. To survive, they built temporary shelters using available materials.

Overcoming Challenges in a Complex Society

An enthusiastic community attend a village discussion session, Genting Timu, Pidie, September 28, 2005. Photo: BRR/Arif Ariadi

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In the meantime, disaster aid from friendly nations, donor institutions, as well as national and international NGOs, was coming in. Owing to the encouraging support coming from all parties, in the emergency response phase, thousands of tents and hundreds of barracks were able to be built. In a very short time, the minimum shelter requirements for the survivors were fulfilled.

At the grassroots level, the communities in the barracks began to communicate with each other. This interaction resulted in an awareness of the need to organize themselves. Spontaneously, groups were emerging representing the barracks. The barrack chiefs then started to communicate with one another. This interaction gave birth to a community group called Inter-barracks Communication Forum (Forum Komunikasi Antarbarak, Forak).

During the early emergency response period, Forak played a key role in relief distribution. Many parties, including the Social Agency, cooperated with Forak.

Through Forak, relief, such as food rations and other essentials, and information were channeled to the community of displaced people living in the barracks. Forak helped to ensure that the rations and aid were distributed equitably. Those who participated in Forak also received assistance from NGOs and the Social Welfare Agency.

BRR was founded in April 2005 marking the end of the emergency response period and carried out the rehabilitation and reconstruction process in Aceh and Nias. As a newly established organization, BRR realized that it needed to form partnerships with societal groups to carry out its work. BRR saw that, through these partnerships, its working principles of participatory and community-driven approaches could be better implemented. Not only have that, the work of BRR was also expected to continue more effectively.

Based on this understanding, and the recommendation of the Social Agency, BRR initiated communication with Forak. BRR made Forak a supporting partner in its operations, which included facilitating the movement of the disaster victims who had been displaced. The displaced people living in the refugee barracks were relocated to permanent housing. Some of these houses were built by NGOs, while others were built by BRR.

It should be noted that Forak was an informal organization. As a grassroots community, Forak was dynamic and fluid in nature. There were no standard regulations stipulating how Forak should act to support the post-disaster rehabilitation and reconstruction process, particularly in its partnership with BRR.

Then certain social dynamics began to surface within Forak. Each barrack chief proposed their respective aspirations. In some instances these aspirations were in line with Fork’s, while, in others they could be completely different. Since it was formed spontaneously, Forak lacked the capacity to manage this sort of dynamism. In short, as a grassroots community, Forak was weakening.

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This occurred when Forak was working in partnership with BRR. Then BRR encountered a problem it had not anticipated. Forak, which had been working hand in hand with BRR to make its work more effective, underwent a change of character. Many different opinions, aspirations and interests were emerging from within Forak.

Forak was being affected by the developments in the post-disaster area. Initially, Forak assisted in organizing the distribution of rations from the Social Agency, as well as other institutions. In terms of quantity and type of relief, Forak practically managed the entire flow of aid to fulfill the displaced people’s basic needs such as clothing, food, drinking water and medicine.

In dealing with the continual changes within Forak, BRR experienced various problems which it had not anticipated. These problems had a direct impact on BRR’s operations, while BRR itself was also still trying to adapt as a newly established organization.

These problems eventually drove BRR to a point where it had to make a decision whether to continue the partnership with Forak or not. Based ongoing collection of information on the matter, as well as after considering many factors, BRR decided not to continue its partnership with Forak. Afterwards, Forak experienced its own internal

The active and positive participation of the community during a residential meeting, Neuhuen, October 17, 2006. Photo: BRR/Arif Ariadi

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dynamics, which led to the disbandment of the grassroots organization as the group failed to build a consensus.

The reflections on the challenges discussed earlier resulted in some provisional conclusions. In efforts to build back better, BRR sought to implement participatory and community-driven principles in its work. One of the concrete results of these principles is the broadening of partnerships with communities. In practice, BRR translated these working principles through its cooperation with Forak, which was then the only grassroots organization working to unite the different refugee barracks in Aceh. In terms of organizational structure, BRR was a formal organization working together with Forak as an informal grassroots organization.

Partnership is one of the manifestations of the principles of the participatory and community-driven approach that supported BRR operations. The above challenges brought BRR to the awareness that identifying potential partners and building collaboration, especially with grassroots organizations, required a lengthy process. This process is needed to understand the patterns of social networking that exist in society. It is also crucial to identify potential partners and to transparently accommodate the

Some members of the community demonstrating about the

construction of housing for victims of the disaster at the offices of BRR

Aceh-Nias, Banda Aceh, September 11, 2006. Photo: Ira Damayanti

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interests represented by the partners. In addition, it is also important to ensure that those partners comprise “healthy” organizations that are able to manage their own internal dynamics.

Reflecting on the above situations, one of the insightful conclusions reached by BRR, on a tactical level, is that multiple partnerships are required. Thus, it will give BRR flexibility and more space to move in dealing with the emerging dynamics, whether they be internal or in the partner organizations.

Involving Partners to Participate, Building Consensus and a Shared Perception

BRR’s goal is to build back a better Aceh through participatory and village-based planning. It is understood and believed that the participatory approach is the best method for building back better because it fulfills society’s rational aspirations. In addition, through this active participation, BRR anticipated that the role of the people, as beneficiaries, would accelerate the reconstruction toward community-driven objectives. Community-driven development is based on what people need, whether it be a conscious or subconscious need. For the latter, the reconstruction is non-physical, which is intangible and difficult to quantify. This encompasses guidance, enrichment and empowerment, as well as raising people’s intellectual capacity.

One of BRR’s attempts to apply this principle was by involving the people in development program planning. More specifically in the religious, social and cultural sector, BRR took the initiative to organize conferences on culture, art, and religion in 2006. BRR expected these conferences to function as a preliminary step in the social transformation of the Acehnese people. These conferences were also expected to act as a forum to bring together the various components of society so they could reflect, discuss and formulate their own future in terms of religious, social and cultural concerns.

Apart from that, one of BRR’s aims in organizing the series of conferences was to accomplish a blueprint. As a dynamic and living document, this blueprint was open to adjustments and revisions in accordance with emerging demands and requirements in the field. The conferences were expected to identify the people’s aspirations and input. This participatory approach was expected to open a more bottom-up flow in activity planning.

BRR involved numerous partners in holding the conferences. In the Aceh Cultural Conference, BRR collaborated with Aceh Cultural Institute. This event was attended by 321 people representing various elements, such as representatives of NGOs, academics, bureaucrats, politicians, artists and Acehnese cultural figures. Several national as well as international resource persons also attended the event, including Debra Yatim, Barlian A.W., Sardono W. Kusumo, Barbara Leigh, and Edward McKinnon.

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The Cultural Conference yielded the following recommendations: Aceh’s development should be based on cultural values so that physical and cultural development runs parallel and in synergy. The meunasah meeting centers and mosques are symbols of Acehnese identity, which have made a contribution in social and religious life. These facilities and their human resources function to create a blueprint in society that can become a force that is monumental, historic, heroic, and religious. Therefore, the function of the meunasah meeting center and mosque need to be revitalized as Acehnese cultural symbols.

Another recommendation was to document and collect ulemas’ works, as well as reconstructing all of the Aceh cultural heritage sites that were destroyed. In addition, the conference concluded that Acehnese women have played an important role in preserving culture, both in the familial and social context. In implementing development, it is hoped the government will pay more attention to Aceh’s cultural values and provide support for cultural activities.

Likewise, the Art Conference was held to lay a strong foundation for the revitalization of traditions and artistic life in Aceh. The decades of conflict, as well as the earthquake and tsunami, have disrupted and even destroyed the systems of arts and tradition. This

Professor Anthony Reid from the National University of

Singapore – initiator of ICAIOS, Banda Aceh, February 27, 2007.

Photo: BRR/Arif Ariadi

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conference was aimed at rehabilitating artistic life in Aceh that had been greatly disrupted by the tsunami and the prolonged conflict.

Meanwhile, the Ulemas Conference (Musyawarah Ulama) was aimed at including the ulemas in development efforts. It was participated by 350 ulemas from various Islamic organizations in Aceh, such as the Congregation Communication Council (Majelis Permusyawaratan Umat, MPU), Association of Boarding School Ulemas (Himpunan Ulema Dayah, Huda), and university intellectuals.

Through the Ulemas Conference, BRR projected that, among other things, stakeholders should critically reconsider in which way the diversity of social life was going both through formal and informal education. The conference was also aimed at placing the ulemas on an equal footing with the government so that they could contribute in determining the substance of government policy. These ulemas were also expected to implement sharia Islamic law as a positive law that not only regulates the private domain, but also influences the legal perspective in the public domain, thus regulating the various sectors of social life. Positive law and order in the public domain is an essential element as a medium for transformation and social engineering toward creating a prosperous and just society in which people have mutual respect and tolerate differences that emerge rather than undermining one another.

The six main themes discussed in the conference were the implementation of sharia law in Aceh; the implications of sharia on the women of Aceh and their empowerment; issues in formulating the draft for qanun by-laws; the role of ulemas in applying the policy of regionalization; and the rehabilitation and reconstruction policies in Aceh; as well as the educational curricula in Aceh; and the deliberation of the draft law on Aceh Governance. The conferences yielded recommendations on the campaign for the Aceh Governance bill, implementation of sharia, the role of ulemas in local policymaking, and development of education.

Reflecting on the conclusions and recommendations made during the conferences, BRR came to the conclusion that no concrete conceptual thinking had emerged from that congress. Consequently, it was seen that the conferences were unable to come up with a roadmap that could become a common reference. Apart from that BRR sensed that the conferences had not been successful in building shared commitments, as the debates that took place in the conferences were more on the level of discussion of ideas rather than program planning.

Therefore, what BRR had planned in its reference framework had not been achieved optimally. Due to the limited time frame, BRR eventually had to return to the programs that were designed in a top-down manner as stipulated in the blueprint.

This experience highlighted the fact that BRR faced challenges in the form of unforeseen social impacts. These challenges arose when the people were positioned as stakeholders taking an active role in planning, executing, supervising as well as

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evaluating, development programs. In this context the existing diversity could be a valuable asset in that it could function to enable people to work together in more effective ways.

One of the essential prerequisites for this, however, is consensus within the diverse community. Consensus is required especially in relation to the most principal or fundamental issues in the process of development. If consensus and commitment are not achieved, conflicts of interest will materialize. One stakeholder or a group of stakeholders could feel that they were in competition with the others. If this happens, a mutual agreement would not be achieved, but rather friction between groups would occur.

It should be noted that Acehnese society is highly complex from the social and cultural perspective as well as in terms of religious understanding. Indeed, a shared identity was not a strong point with which to bridge the diversity. It takes highly skilled facilitators, sufficient time and a long, even winding process to reach a meeting point within this plurality. Unfortunately, since BRR’s term of service was limited, these things could not be developed optimally by BRR as an ad hoc institution with a four-year mandate.

BRR identified this as one of its biggest challenges. This challenge was great since it was related to the basic principles which guided BRR’s operation, namely the participatory approach and community-driven principles. In BRR’s plan it was these principles that would enable Aceh to build back better. But when attempts were made to implement the plan it collided with the complexity of the Acehnese people and the various interest groups, in addition to the post-disaster trauma, as well as a lack of confidence in the government.

In its response to this, BRR made several adjustments. The participatory and community-driven principles that had been applied during the planning phase were not yet optimal. BRR then experimented with a new strategy, that is, besides pushing for changes in the planning level, BRR also applied the above principles during the implementation phase.

Reflection on these challenges brought BRR to the following conclusion. In implementing the principles of participatory and community-driven development to build back better, it should be understood that a community is not a single monolithic entity. A community comprises many groups, interests and aspirations. Aside from being natural, diversity is an important asset for development. But it should be remembered that on a practical level, the implementation of development requires consensus and a shared commitment. Within this consensus and commitment the stakeholders need to reach an agreement. To this end, negotiation and compromise between groups, interests and aspirations is essential. The journey toward consensus and a shared commitment is not an easy one as it has its own process.

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Striving to Empower Partners A few days after the horrific earthquake and tsunami, there were rumors that hundreds

of children of tsunami victims were being “rescued” and taken to the United States by an anonymous group with the mission of converting them to Christianity. Some said that this news was covered by Time magazine, a publication known for its credibility. The rumors were spreading fast. There were also stories of prayer books in Arabic with biblical content being distributed in the refugee barracks. In addition some organizations visiting the area to support the disaster victims were said to be using teaching methods, such as singing and playing, which were foreign to the Acehnese people. Moreover, there were also reports that the singing and playing activities were intentionally conducted so that children would miss their prayers. There were other stories that people living in a number of villages in Aceh had been baptized and become converts to Christianity.

The community watching on as planning is discussed by a development facilitator, Krueng Raya, Aceh Besar, July 13, 2006. Photo: BRR/Arif Ariadi

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In the eyes of the Acehnese people, BRR was coordinating the foreign institutions involved in the rehabilitation and reconstruction of Aceh. Thus, BRR was deemed responsible for clarifying the reports circulating. BRR responded to this by facilitating meetings involving official institutions, such as the Aceh Regional House of Representative, the Sharia Agency, Congregation Communication Council, Muhammadiyah, IAIN Ar-Raniry, and other social and religious NGOs. At these meetings, the public’s aspirations on the social and cultural norms, religious values, and conduct deemed important for foreign volunteers, were discussed in an effort to help them comply with local ways during the process of rehabilitating and reconstructing Aceh.

In cooperation with United Nations Office of the Recovery Coordinator (UNORC) for Aceh and Nias, BRR formulated an important list of “Dos and Don’ts”, which was then printed in two languages, English and Indonesian. Thirty thousand copies were printed and distributed to various foreign organizations and made available at Sultan Iskandar Muda Airport as of Feb. 1, 2006.

But for some Muslim preachers and religious political figures, that leaflet was not enough. BRR was once again positioned as the institution responsible for clarifying the disturbing news about deterioration in akidah or faith. BRR then decided to investigate the matter, which had been troubling some political and religious circles. This idea was quickly embraced by the younger generation, culminating in the formation of an investigating team to delve into what was happening.

During a meeting on January 20, 2006, at the Aceh Regional Development Planning Agency, the above mentioned groups agreed to form an independent team comprising representatives of existing Islamic groups to investigate the issue in the field. One week later, another meeting was convened at the Sharia Agency Office. By this stage, the idea of forming an investigative team evolved into plans to hold a training and development program. The groups then submitted a proposal to BRR, more specifically to the Deputy for Religious, Social and Cultural Affairs, requesting financial support for the planned activities, including the training and development. Later BRR made a decision to fund only the investigation, which in itself would involve hundreds of millions of rupiah.

The investigation covering the entire Aceh region was designed to last for three months. This was conducted by dozens of campus-based activists. BRR decided not to be directly involved and to simply wait for the report on the findings as to whether there was any conversion campaign, who was behind it, whether there were any witnesses to it, where it was happening, and what kind of modus operandi was being used to bring about deterioration in Islamic faith. The results of this investigation were to be used as evidence before taking firm action so that the culprits could be brought to justice.

However the three-month investigation failed to produce evidence on alleged conversion campaign which had created brouhaha for many. Instead, the investigation came up with a recommendation that a new institution be formed to hold religious training and development, which BRR was expected to finance.

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Based on the existing information, BRR decided not to fund the formation of the new institution. Instead, BRR conducted a series of empowerment and capacity-building activities in numerous Islamic boarding schools. Experts in religion, who were graduates of boarding schools, were expected to engage themselves directly with the community in improving the basis for Islamic faith in society.

Reflecting on the above experiences, BRR made several conclusions. In participating in the strategic decision and policy-making process, BRR’s role was to facilitate stakeholders who had become BRR’s partners. This facilitation was conducted so that the stakeholders were empowered instead of becoming dependent.

In the above case, empowerment was manifest during the aspiration phase, when stakeholders were able to formulate their aspirations, priorities, and strategies. The facilitation process itself needed to be improved so that the engaged stakeholders could clearly identify their own strengths and weaknesses and work together. A group of formal institutions, such as the Aceh Regional House of Representative, the Sharia Agency, Congregation Communication Council, Muhammadiyah, and IAIN Ar-Raniry, as well as NGOs and BRR could contribute different roles according to their capacities. While BRR contributed its skill and knowledge in the methodological domain, other institutions took part as investigators, advisors, or independent supervisors.

The integrated and in-depth facilitation process was expected to reach the conclusion that through empowerment, there are already many institutions that have long existed and are able to take part in counseling and development activities for their respective groups. When BRR and the partners were equally empowered, it was expected that principles like the participatory and community-driven approach, as well as anticorruption and transparency, would be implemented to the same extent.

In the end, when aspirations and plans have to materialize into concrete actions, it is necessary to turn to existing institutions. Building new institutions without empowering existing resources will unnecessarily waste energy.

Affirming Aspirations through a Participative Approach

Historically, the Aceh Sultanate was a sovereign region with a strong political authority, especially from the 15th century to the 18th century. During the reign of Sultan Iskandar Muda Meukuta Perkasa Alam, Aceh was among the richest and most prosperous states in the region. According to a French explorer who arrived in Aceh at the peak of its glory, Aceh’s power extended from the Malacca Peninsula to Agam and Pariaman in West Sumatera, and included Perak in Malaysia.

At that time, the Aceh Sultanate was one of the five biggest Islamic sultanates in the world and it had a modern administration. The sultanate had its own constitution, known

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as Qanun Al-Asyi, under which it managed and ran its administration. In accordance with the Qanun Al-Asyi, Islam was an important element that represented the spirit of all value systems, conduct and culture of the Acehnese people.

In fact, Islam was indeed an important factor in the history of Aceh. Prior to the 14th century, or the 8th century of Hijriah, the Islamic calendar, Islam was not yet widely spread in Indonesia. It was not until the 15th century, or 9th century of Hijriah, that many Indonesians embraced Islam. The intensive Islamization in the 14th and 15th centuries was partly caused by the declining power and influence of the Hindu and Buddhist kingdoms, such as Majapahit, Sriwijaya, and Sunda, across the archipelago.

Thomas Arnold (1984) in The Preaching of Islam said that Islam did not come as a conqueror in the way that the Portuguese and Spanish propagated Catholicism. Islam entered Southeast Asia peacefully, without the sword and without seizing political power. Islam entered the archipelago in a way that truly revealed its essence as rahmatan lil’alamin (a blessing for all creation).

Some historians believe that Islam flourished in the archipelago because the Muslims at that time had significant political power. This could be seen by the number of Islamic kingdoms, such as Malacca, Demak, Cirebon, Ternate, and also Aceh. The rulers of those kingdoms were mostly of mixed blood, the descendents of native pre-Islamic kings and Arabs who had newly arrived in the country.

Such was the case in Aceh. Brought by traders, from Gujarat and Hadhramaut, Islam entered with a Sufist approach that emphasized essential values. Armed with that approach, the traders preached without the use of force or violence. The emphasis was on the rational spiritual dimension, awakening the awareness of people who longed for the truth. The traders did not oppose the local people’s traditions or attack them head on. It was clear that values like tolerance and respect for differences among the people were its strength and this evoked sympathy and encouraged the Acehnese to embrace Islam.

Aceh later came to be known as the gateway through which Islam entered the entire archipelago and Southeast Asia. Aceh also became the meeting point for Muslims all over Indonesia intending to go on pilgrimage to Mecca. Due to the strong Islamic values that took root in the area, Aceh became known as the Veranda of Mecca.

Islamic values were interwoven with the social and cultural life of the Acehnese people. Islam led to an emergence of rational and intellectual thinking of a religious nature in Aceh and the other parts of the archipelago, something unprecedented. Islam was also the impetus behind major, fundamental changes for the Malay people, especially from the social, economic and political perspective.

In its long history (1496-1903), the Aceh Sultanate carved out a grand and amazing history. This was marked by Aceh’s ability to develop a military education system, its commitment to challenge European imperialism, its organized and systematic administration, its efforts to establish centers of scientific research, and its ability to build

The daily activities of Islamic student writers and readers of interpretative accounts of the holy Koran at the Darul Huda school, Banda Aceh, October 29, 2008. Photo: BRR/Arif Ariadi

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diplomatic relations with other countries. In the 16th century, the Aceh Sultanate was known to have developed relations with Western kingdoms, including those in England, Turkey and the Netherlands.

Aside from being influenced by Islamic values, social, economic and political progress was also influenced by the trade between Aceh and other countries. In addition to being the gateway for Islam, Aceh’s strategic position at the tip of the Malacca Strait made it an important center of trade. Its fertile soil was also suitable for growing spices. No wonder Aceh was known as an important player in global trade at the time.

Aceh’s supremacy, particularly under the rule of Sultan Iskandar Muda, is a past that BRR often encountered in the Veranda of Mecca from the time its operations began in April 2005. BRR sensed a great pride, spirit and enthusiasm when the Acehnese recalled Aceh’s former role in the global network.

BRR tried to adopt this source of inspiration from the past to accommodate the future aspirations of Aceh. In running the programs with concrete achievements, such as the construction of infrastructure and housing, BRR held on to the principle that Aceh has to be built back better. When the aspirations and local wisdom were explored and exposed by BRR, the wish to achieve, or even transcend, Iskandar Muda’s heyday kept being

Some community members complain about the effectiveness of ICAIOS,

Banda Aceh, February 25, 2007. Photo: BRR/Arif Ariadi

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expressed. BRR tried to accommodate these ideas by holding an international conference entitled International Conference on Aceh and Indian Ocean Studies (ICAIOS).

The conference, which discussed emerging issues in the Indian Ocean region and particularly in Aceh, received varying responses from the Acehnese people. The media reported that a group of people rejected the holding of the conference, saying that the BRR reconstruction budget had not been used effectively. According to the group, housing reconstruction should be given first priority rather than hosting an international conference.

As for the ICAIOS, it recommended the formation of a research institute to pursue the conferences results. This recommendation, however, was contested by activist groups and academic circles who argued that there were still many basic needs that had not yet been met after the tsunami. They also argued that it would be better to strengthen existing research institutes rather than forming a new one.

BRR identified this as a valuable experience in implementing the participatory approach and community-driven principles. BRR saw that a further process was required to understand, observe and clarify the aspirations, which were explicitly stated by certain elements within society. The attempt to understand, observe and clarify these aspirations should also uphold the participatory approach. When the stakeholders agreed to accommodate certain aspirations, once again, participation would be needed at every stage.

The whole participation process in the end would result in the empowerment of the people. The past glory of Iskandar Muda is a foundation toward achieving greater glory in the future. Someday, the people themselves, including activists and academics, will contribute significant thinking, while reinterpreting existing aspirations and shaping completely new ones on the basis of their ideas of Aceh’s former glory.

These challenges became more real and easier to decipher. The holding of ICAIOS—the planning for which was elaborately presented by the concept designers, Professor Anthony Reid from the National University of Singapore, and Acehnese academics – succeeded in reawakening the awareness of what had made the people of Aceh take pride in their past, not just what that pride was about.

Understanding the essential active elements that shape the pride of the Acehnese allows an exploration of this people in their contemporary context. This exploration can then be continued by the people of Aceh themselves, with their leaders taking an active role.

The fact that some people deemed ICAIOS as a waste of money has shown that not all great ideas can be accepted by everyone, even when it is an issue that is close to people’s hearts.

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INDEED rebuilding the Veranda of Mecca was a truly noble mandate entrusted to the personnel of BRR, particularly those working in the sector of religion, social and cultural affairs. This historic responsibility and mission was not an easy mantle to bear.

The deep wounds caused by the prolonged armed conflict and exacerbated by post-disaster trauma made the process of socio-cultural transformation an extraordinary challenge. Clearly, recovery was not just about stones and cement.

The last section elaborates on lessons learned, wisdom gained and the fruits of learning harvested from years of working in the field during the rehabilitation and reconstruction process in Aceh. Hopefully all this will be beneficial, with the positive aspects being learned from, and the pitfalls avoided.

In brief, everything that BBR has done, in this case under the Deputy for Religious, Social and Cultural Affairs, was disaster-related. Natural disasters have been an inseparable part of the life of the nation in Indonesia. Three out of 10 of the largest volcanic eruptions in the world have occurred in Indonesia. Two of 10 of the greatest earthquakes in the world took place in Indonesia, namely in Aceh in 2004 and Nias in 2005. Two out of 10 of the largest tsunamis in the world occurred in Indonesia, in Flores in 1992 and Aceh in 2004.

Lessons Learned

A community seeking local leadership attend the regional election for governor, Banda Aceh, December 6, 2006. Photo: BRR/Arif Ariadi

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What BRR did was done through involving the local community in the decision-making process in connection with all the phases of post-disaster rehabilitation and reconstruction. The disaster victims were not just targets or beneficiaries, but rather they were the stakeholders in all recovery efforts.

Involving the people requires a certain wisdom of its own. Participation is a key element of good governance in order to ensure it is clean, transparent and accountable. Therefore, community participation needs to be achieved in such a way so that there is no distortion or manipulation by certain groups. Thus, opening access as broadly as possible to all stakeholders is very important in order to prevent certain groups from dominating the process.

In addition, this must be followed by capacity-building for the broader community because participation will not materialize without an awareness on the part of the people of the importance of taking part in the development process. Aside from raising awareness and opening access to information, proactive community organizing is deemed vital in motivating the people to take part in rehabilitation and reconstruction efforts.

In the context of Aceh, there were several challenges in implementing the above strategies. Various physical obstacles, such as the high rainfall or heavily damaged infrastructure caused numerous delays and setbacks. Everything was done based on very limited data, which was collected gradually every day by all the players in the rehabilitation and reconstruction process. BRR, in particular the Deputy for Religious, Social and Cultural Affairs, tried to overcome these challenges by tightening up the supervision and evaluation process, as well as by providing routine assistance to related taskforces, while updating data relating to both physical and non-physical activities.

Aceh’s reconstruction faced serious non-physical challenges. The series of conflicts, followed by the earthquake and tsunami, have left the Acehnese people with deep internal wounds. They have had to face the harsh reality of losing family members.

Amid such vulnerable social conditions, distrust became the norm. This was partly caused by the fact that Aceh had remained closed to the outside world for such a long time due to the prolonged conflict. Particularly in the context of Aceh, known as the Veranda of Mecca, issues of declining akidah (faith), a deterioration in cultural values due to foreign influence, and damaged social relations, had to be given high priority. Hence, an effective approach from the religious, social and cultural perspective was required that was appropriate for the disaster victims.

Apart from that, assistance for the disaster victims needed to be made the first priority. Through intensive assistance, such as trauma healing counseling, disaster response training and psycho-social assistance, it is hoped the people will eventually recover and get back on their feet.

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Empowerment activities are not only addressed toward the victims, but also the bureaucracy, politicians and other social apparatus. Up until now, development has been oriented toward a project approach emphasizing the centralization of power around a few people who monopolize the budget. In short, development was perceived as being money oriented. Therefore, the development of local institutions, distribution of power, and a more equitable and balanced budget division, as well as the institutionalization of community participation, need to be strengthened through democratic and participative policy-making and regulations. In this way, the structural constraints can be broken down allowing for a comprehensive socio-cultural transformation of society to take place.

The rehabilitation and reconstruction process has shown in no uncertain terms that what is being restored in the disaster aftermath is not just buildings and facilities, but rather the people’s spirit and dignity. Therefore, it is recommended that any rehabilitation and reconstruction work in any part of the world should be based on an in-depth and holistic understanding of the history and the specific characteristics of the local people’s sociopolitical and cultural systems in order to ensure success. It is also recommended that program planning and implementation involve the disaster victims as much as possible so that they can take an active part in the development process, rather than just become the recipients of aid. To that end, respecting local religious, social and cultural values is of utmost importance.

In brief, the following are points that need to be considered in post-disaster rehabilitation and reconstruction. Rehabilitation and reconstruction is better done in line with and appropriate to existing values, norms and concepts, along with the empowerment of local institutions within the community concerned. In view of this, it is very important to pay heed to the existing symbols, rituals, religion, and culture, as well as social conditions. Success or failure in development work is often determined by the language and symbols used by the society. Reconstruction does not necessarily mean building new things. Traditional wisdom and community history should also be preserved and maintained.

In implementing all the above mentioned activities, the following things need to be considered. First, in post-disaster response, the recovery attempts need to be done in the context of the community’s identity. If the disaster victims uphold a certain religion or culture, these elements should be explored as sources of values that need to be rebuilt. Second, in order to fulfill the needs and hopes of the local community, local players need to be involved so that the reconstruction is able to provide the maximum benefits to the beneficiaries in the long term. In addition, this will also nurture a great sense of belonging among the local players and beneficiaries so that the benefits of the recovery will be preserved and maintained. This involvement is incorporated into every phase from formulation of the recovery policy to implementation and evaluation. Third, rebuilding a post-disaster society also means rebuilding people’s self-reliance and creativity so that there is no dependence on external assistance.

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Apart from that, it is important to realize that the nurturing of social transformation through an ad hoc institution that has only a four-year mandate is extremely difficult to achieve, if not impossible. Therefore what BRR, or more specifically the Deputy for Religious, Social and Cultural Affairs, did was to lay the necessary foundation to continue the process of social transformation while motivating the people through the experiences and processes that occurred within such a brief period.

Surely, social transformation will continue even though BRR has ended its term. In continuing this process, there are many things that should be considered, one of which is that “society” or the “community” is not a single monolithic entity. It encompasses many groups, interests and aspirations. Besides being naturally human, diversity is an important asset for development.

It needs to be remembered that on a practical level, development work requires consensus and a shared commitment. Within consensus and commitment the stakeholders need to be able to reach an agreement. To this end, negotiation and compromise between groups, interests and aspirations is necessary. The journey toward consensus and shared commitment is not an easy one as it requires a certain process.

This lengthy process should be managed carefully, especially if social transformation is based on the principle of partnership. Identifying potential partners within the community and society as well as partnership building, particularly with grassroots community organizations, requires a long and judicious process. This is needed to understand social networking and identify potential partners, as well as to clearly identify and accommodate the interests represented by the partners.

This process is also important because experience has taught us that social transformation calls for explicitly stated aspirations. At the same time we have to explore the active elements that shape the aspirations and place them in a contemporary context.

In going through this process, it is important to see new emerging forces in the society. However, it is equally important to involve and empower existing institutions.

The above mentioned points have been a guideline for the Deputy for Religious, Social and Cultural Affairs. Of course, everything has its own dynamics. Teamwork, both within the Deputy and with other BRR Deputies, has been a key ingredient in the success of the rehabilitation and reconstruction of Aceh and Nias. Discussions held through workshops and inter-sectoral meetings have played a critical role in achieving a common perception and vision in the reconstruction efforts.

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One of the most important lessons from the disaster response is the understanding that this historical task is a mandate. In carrying out this mandate, every step taken is a step closer to God. Therefore, there is the face of God in every challenge encountered and in the smiling faces of the beneficiaries. God has many faces. And for the heart that sincerely carries out the mandate, it seems everything is truly beautiful.

All of this was done to fulfill the vision formulated through a long reflection before the open sea on Weh Island: “The realization of a dignified, democratic, upright and prosperous society in Aceh and Nias.”

May God bless and protect us all from calamities and may we be able to give our best to society within the boundaries of trust, honesty and democracy.

Amen.

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Abbreviations Indonesian EnglishAAC Pusat Kegiatan Akademis Academic Activity CentreAgsosbud Agama, Sosial dan Budaya Religion, Social and CultureAI Institut Aceh; Nama sebuah LSM Aceh InstituteAPBD Anggaran Pendapatan dan Belanja

DaerahProvincial Annual Budget

APBN Anggaran Pendapatan dan Belanja Negara

Government of Indonesia’s National Annual Budget

ARI Institut Penelitian Asia Asia Research InstituteASEAN Perhimpunan Negara-Negara Asia

TenggaraAssociation of South East Asia Nations

ASF Dana Sosial Aceh Aceh Sosial FundBapel Badan Pelaksana Executing AgencyBappeda Badan Perencanaan Pembangunan

DaerahRegional Development Planning Agency

Bappenas Badan Perencanaan Pembangunan Nasional

National Development Planning Agency

BKPRMI Badan Komunikasi Pemuda dan Remaja Mesjid Indonesia

Communication Agency of Youth in Indonesian Mosque

BRA Badan Reintegrasi-Damai Aceh Aceh Peace-Reintegration AgencyBRR Badan Rehabilitasi dan Rekonstruksi

Wilayah dan Kehidupan Masyarakat Provinsi Nanggroe Aceh Darussalam dan Kepulauan Nias Provinsi Sumatera Utara

Agency for the Rehabilitation and Reconstruction of the Regions and Community of Nanggroe Aceh Darussalam and the Nias Island of the Province of North Sumatra

CFAN Forum Koordinasi untuk Aceh dan Nias

Coordination Forum for Aceh and Nias

CSRC Pusat Studi Agama dan Kebudayaan Centre for Study of Religion and Culture

DIPA Daftar Isian Pelaksanaan Anggaran Issuance of Spending AuthorityDispora Dinas Pemuda dan Olahraga Sports and Youth Office in Indonesian

Regional Government LevelDPR Dewan Perwakilan Rakyat House of Representative DPRA Dewan Perwakilan Rakyat Aceh Aceh’s Regional House of

Representative

Glossary of Abbreviations

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Abbreviations Indonesian English

DPRD Dewan Perwakilan Rakyat Daerah Regional House of RepresentativeDPRK Dewan Perwakilan Rakyat Kabupaten District’s House of RepresentativeForak Forum Komunikasi Antarbarak Inter-barracks Communication ForumGAM Gerakan Aceh Merdeka Free Aceh MovementGoI Pemerintah Republik Indonesia Government of IndonesiaHuda Himpunan Ulama Dayah Ulema Dayah ConsortiumIAIN Institut Agama Islam Negeri State Islamic InstituteICAIOS Konferensi Internasional tentang Aceh

dan Kajian-Kajian Samudera HindiaInternational Conference on Aceh and Indian Ocean Studies

Inpres Instruksi Presiden Presidential InstructionJadup Jatah Hidup Living AllowanceK/L Kementerian Negara/Lembaga Ministry/InstitutionKabapel Kepala Badan Pelaksana Head of Executing AgencyKasatker Kepala Satuan Kerja Head of Project Implementing Unit Keppres Keputusan Presiden Presidential DecreeKNPI Komite Nasional Pemuda Indonesia National Committee of Indonesian

YouthKomda Komisi Daerah Regional CommissionKONI Kominte Olahraga Nasional Indonesia Indonesian National Committee of

SportsKUPP Kelompok Usaha Pemuda Produktif Productive Youth Entrepreneur GroupLNG Gas Cair Liquified Natural GasLSM Lembaga Swadaya Masyarakat Non-Governmental Organisation

(NGO)MoU Nota Kesepahaman Memorandum of UnderstandingMPR Majelis Permusyawaratan Rakyat People’s Consultative AssemblyMPU Majelis Permusyaratan Ulama Ulama’s Consultative AssemblyMTR Evaluasi Paruh Waktu Mid-Term ReviewNAD Provinsi Nanggroe Aceh Darussalam Nanggroe Aceh Darussalam ProvinceNGO Organisasi nonpemerintah/ Lembaga

Swadaya Masyarakat (LSM)Non-Governmental Organization

NIRAM Pemetaan aset Pemulihan di Kepulauan Nias

Nias Islands Recovery Asset Mapping

Nisel Kabupaten Nias Selatan District of South NiasNISM Pertemuan pemangku kepentingan

Kepulauan NiasNias Islands Stakeholder Meeting

NUS Universitas Nasional Singapura National University of Singapore

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Abbreviations Indonesian English

off-budget Anggaran non-Pemerintah Indonesia (non-APBN)

Non-Indonesian state budget

OKP Organisasi Kepemudaan Youth Organizationon-budget Anggaran Pemerintah Indonesia

(APBN)Indonesian state budget

P3KI Pusat Pengkajian Peradaban dan Kebudayaan Islam

Islamic Civilazation and Culture Research Centre

PBB Perserikatan Bangsa-Bangsa United Nations (UN) PCN Nota Konsep Proyek Project Concept NotePemda Pemerintah Daerah Regional GovernmentPemkab Pemerintah Kabupaten District GovernmentPemprov Pemerintah Provinsi Provincial GovernmentPengda Pengurus Daerah Regional CommitteePerpres Peraturan Presiden Presidential RegulationPerppu Peraturan Pemerintah Pengganti

Undang-UndangGovernment Regulation in Lieu of Law

PHLN Pinjaman/Hibah Luar Negeri Foreign Soft Loans/GrantPMT Pengakhiran Masa Tugas Exit StrategyPON Pekan Olah Raga Nasional Indonesian National Sports

Competition (Olympics) WeekPorwil Pekan Olah Raga Wilayah Indonesian Regional Sports

Competition (Olympics) WeekPP Peraturan Pemerintah Government RegulationPPK Pejabat Pembuat Komitmen Contract Preparation Officer Pusdatin Pusat Data dan Informasi Center for Data and InformationRAB Rencana Anggaran dan Belanja Bill of QuantityRAND Basis-data Pemulihan Aceh-Nias Recovery Aceh-Nias DatabaseRANTF Dana Perwalian Pemulihan Aceh-Nias Recovery Aceh-Nias Trust FundRenaksi Rencana Aksi Action PlanRenstra Rencana Strategis Strategic PlanRI Republik Indonesia Republic of IndonesiaRp Rupiah Rupiah (Indonesian currency)RUU Rancangan Undang-Undang Law draftSAK Satuan Antikorupsi Anti-corruption UnitSatker Satuan Kerja Project Implementing UnitSBY Susilo Bambang Yudhoyono (presiden

keenam RI)Susilo Bambang Yudhoyono (the 6th president of Indonesia)

SD Sekolah Dasar Elementary School

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Abbreviations Indonesian English

SK Surat Keputusan DecreeSMA Sekolah Menengah Atas Senior High SchoolSMP Sekolah Menengah Pertama Junior High SchoolSMU Sekolah Menengah Umum Senior High SchoolSPU Studi Purna Ulama Ulama’s Postgraduate StudySumut Sumatera Utara North SumateraTGLL Hikmah Ajar Global Tsunami Tsunami Global Lessons LearnedTOR Kerangka Acuan Kerja (KAK) Term of ReferenceUIN Universitas Islam Negeri State Islamic UniversityUN Perserikatan Bangsa-Bangsa (PBB) United NationsUNORC Badan Perserikatan Bangsa-Bangsa

Koordinator Pemulihan khusus untuk Aceh dan Nias

United Nations Office of the Recovery Coordinator for Aceh and Nias

Unsyiah Universitas Syiah Kuala, Banda Aceh Syiah Kuala University, Banda AcehUS$ Dollar Amerika Serikat American Dollars UU Undang-Undang LawUUPA Undang-Undang Pemerintahan Aceh Law on Governing of AcehWanrah Dewan Pengarah Advisory BoardWanwas Dewan Pengawas Supervisory BoardWapres Wakil Presiden Vice President

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