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"This paper aims to provider an understanding linking indigenous women, land rights, indigenous forests and the marginalisation of women in agrarian conflicts in Indonesia. For indigenous people, forests are not only a natural resource but they are a integral part of their culture. Rivers and swamps are a source a food and help indigenous women teach their children how to survive in nature. Forests lose their biodiversity overshadowed by monoculture plantations, mining and other agricultural practice. These practice do not only destroy the beauty of forests, but also cause acute environmental pollution and birth defects."

"Conflicts and wars in several areas in Indonesia have caused a large number of Internally Displaced Persons (IDPs). IDPs adolescents are a vulnerable group for developing psychological problems. There was a concern about the form of time perspective that these adolescents have and its relationship with the occurrence of psychological problems in thefuture. However, there is a lack of studies of internally displaced persons that assess the relationship between psychological distress and time perspective in low income countries. The study aim was to assess psychological status and time perspective of adolescents who were affected by violent conflict in Indonesia. Cross sectional community based study. Questionnaires were used to obtain data from 129 adolescents whose lives were affected by violent conflict, both displaced and non-displaced. Subjects were selected by simple random sampling. Displaced adolescentswere present-past oriented, while non-displaced adolescents were future oriented. Displaced adolescents had more difficulties compared to non-displaced adolescents, especially in emotional symptoms. Factors like migration status, gender and religion have partial significance toward time dominance and psychological problems. There is a significant association between time perspective and psychological problems in which present-past oriented adolescents had greater difficulties than future oriented adolescents. The most common problem was emotional symptoms, especially anxiety problems."

"Since Indonesian independence, its Chinese minority has been a Victim of violent outbreaks, but also of restrictive policies arising from politics and administrative measures. From about 1957, with the closure of Chinese language schools and subsequent regulations about expression of Chinese culture, many speak of the erasure of that culture through such restrictions. Violent anti Chinese outbreaks have proceeded from the Indonesian Revolution and the presidency of Soekamo (especially the so called PP 10 measures against Chinese rural traders) to the era of Suharto, which began with the 1965-1967 anti Communist massacres and their effects on ethnic Chinese and came to an end with the provocation of violence against ethnic Chinese in major Indonesian cities. This paper also discusses the reactions to these waves of anti Chinese measures: rejection, flight, but also countermeasures in the form of political activity. In the years since Reformasi, as attacks on them have subsided, many Chinese Indonesians have Chosen to emphasize their participation in Indonesian history and their positive contributions to Indonesian culture. "

"Numerous pieces of research have addressed the issue of terrorism and radicalism in Southeast Asia, and security studies are inundated with works covering its origin, function, and impact. However, this article argues that equal attention should be given to non-violent extremism and its impact on societies at the discursive level. By examining case studies from Indonesia and Malaysia, two Muslim-majority nations, this article contends that the question is not whether non-violent extremism directly or indirectly leads to terrorism, but how it can also shape policies and regulations through lobbying, trigger mass political mobilization, and nurture intolerance and hatred towards minority groups."

"Indonesia yang berideologi Pancasila, dikenal sebagai suatu bangsa yang toleran meski memiliki aneka sukubangsa, budaya dan agama. Akhir-akhir ini, isu dan realitas konflik antaragama dan antarsukubangsa semakin merebak. Simbol-simbol keagamaan acapkali dimanipulasi oleh kelompok-kelompok tertentu. Manipulasi semacam itu yang melahirkan konflik-konflik agama turut menantang khasanah budaya Indonesia yang toleran, yang telah sekian lama diakui dan dijunjung tinggi. Semangat toleransi itu di antaranya dibangun diatas landasan ideologi nasional Pancasila dan khasanah budaya lokal seperti pela gandong dari Ambon atau budaya rumah adat dari Flores. Dalam artikel ini penulis berargumentasi bahwa manipulasi simbol-simbol agama tidak akan pernah dapat menyelesaikan konflik-konflik agama dan sukubangsa yang terjadi, baik di Ambon maupun tempat-tempat lain diIndonesia. Bertolak dari teori bandul toleransi antaragama (pendulum swing theory of religious tolerance), penulis berargumentasi bahwa pendekatan budaya sebagaimana dikaji dalam studi kasus tentang 'budaya rumah adat Keo' dari Flores Tengah dan peristiwa Kupang (1998) dapat menjadi acuan untuk belajar dari pengalaman. Lebih lanjut, otonomi agama,baik di tingkat institusi maupun personal, merupakan suatu kondisi mutlak untuk mempertahankan Indonesia sebagai suatu negara kesatuan. Agama tanpa otonomi, dan bahkan yang secara sengaja dipolitisasi oleh sejumlah elite politik dan kelompok-kelompok fanatik, akan secara mudah menyulut terjadinya konflik-konflik agama. Pemerintah Indonesia, pemimpin-pemimpin agama dan para penganut aneka agama seyogianya menyatakan rasa 'sesal dan tobat', bila mereka ingin membuka jalan ke arah rekonsiliai dan melanjutkan kehidupan yang harmonis sebagai suatu negara kesatuan."