LEMBAGA WALI NANGGROE ANTARA PERAN ADAT DAN POLITIK: SUATU ANALISIS TERHADAP QANUN ACEH NOMOR 10 TAHUN 2019 PERUBAHAN KEDUA ATAS QANUN ACEH NOMOR 8 TAHUN 2012 TENTANG LEMBAGA WALI NANGGROE

The birth of Qanun number 17 of 2013 concerning the Aceh Truth and Reconciliation Commission is the result of a derivative of Law number 11 of 2006 concerning the Government of Aceh (UUPA), which is a derivative of the result of the Helsinki Peace Memorandum of Understanding (MoU) between the Republic of Indonesia (RI) and the Free Aceh Movement (GAM) on August 15, 2005 in Helsinki, Finland. This paper discusses the opportunities for the Acehnese Conflict Survivors/Victims Association as Social Capital in the existence of Qanun number 17 of 2013 to settle the fulfillment of the rights of victims of human rights violations that occurred in Aceh in the period 1976-2005. This type of research is a qualitative research. The process of collecting data using the method of observation of the object of research related to the one being studied, interviews starting from listening, arranging words, and summarizing the results of the interviews without losing the substance of the information conveyed by the informants. The data analysis technique in this study used descriptive techniques using data reduction. The results of this study indicate that from its journey, especially after the Aceh Peace, SPKP-HAM Aceh was present in various issues related to human rights violations during the Aceh conflict, especially after the Aceh peace. The birth of Qanun number 17 of 2013 was a part of the SPKP-HAM advocacy with other institutions as well as Acehnese students in 2010 during the occupation of the Aceh DPR building. Furthermore, various issues regarding the fulfillment of the rights of victims of human rights violations, this organization also criticizes government policies that do not take sides with victims of conflict.

Undergraduate Nursing Students' Experience of Northern Rural and Remote Indigenous Communities

Undergraduate nursing programs are moving towards a service learning model in teaching nursing student cultural awareness. In this article, we discuss the nursing student experience in a university elective which immerses students in rural and remote Indigenous communities resulting in cultural consciousness. This service learning experience that students encountered promoted growth in nursing praxis, and fostered positive curriculum growth and community partnerships between the College and the Indigenous communities in which they visited. Students gained cultural consciousness and increased awareness, which is beneficial in their future nursing careers as they grow into better culturally competent care providers. Also discussed is the history and background of these Indigenous communities, The Truth and Reconciliation Commission (TRC) and the First Nations Principles of OCAP (ownership, control, access and possession). These topics are discussed in detail throughout the student experience as they respond to nurses’ professional standards, development of cultural competency and integrating calls to action in truth and reconciliation.

PAGUYUBAN KORBAN KONFLIK SEBAGAI MODAL SOSIAL DALAM EKSISTENSI QANUN NOMOR 17 TAHUN 2013

The birth of Qanun number 17 of 2013 concerning the Aceh Truth and Reconciliation Commission is the result of a derivative of Law number 11 of 2006 concerning the Government of Aceh (UUPA), which is a derivative of the result of the Helsinki Peace Memorandum of Understanding (MoU) between the Republic of Indonesia (RI) and the Free Aceh Movement (GAM) on August 15, 2005 in Helsinki, Finland. This paper discusses the opportunities for the Acehnese Conflict Survivors/Victims Association as Social Capital in the existence of Qanun number 17 of 2013 to settle the fulfillment of the rights of victims of human rights violations that occurred in Aceh in the period 1976-2005. This type of research is a qualitative research. The process of collecting data using the method of observation of the object of research related to the one being studied, interviews starting from listening, arranging words, and summarizing the results of the interviews without losing the substance of the information conveyed by the informants. The data analysis technique in this study used descriptive techniques using data reduction. The results of this study indicate that from its journey, especially after the Aceh Peace, SPKP-HAM Aceh was present in various issues related to human rights violations during the Aceh conflict, especially after the Aceh peace. The birth of Qanun number 17 of 2013 was a part of the SPKP-HAM advocacy with other institutions as well as Acehnese students in 2010 during the occupation of the Aceh DPR building. Furthermore, various issues regarding the fulfillment of the rights of victims of human rights violations, this organization also criticizes government policies that do not take sides with victims of conflict.

Program Report: Nîsohkamâtowak—Helping Patients and Families Living With Kidney Disease in Northern Saskatchewan

Purpose of the Program: Nîsohkamâtowak, the Cree word for Helping Each Other, is an initiative to close gaps in kidney health care for First Nations and Métis patients, their families, and communities in northern Saskatchewan. Nîsohkamâtowak emerged from a collaboration between the Kidney Health Community Program and First Nations and Métis Health Services to find ways to deliver better care and education to First Nations and Métis people living with kidney disease while acknowledging Truth and Reconciliation and the Calls to Action. Sources of Information: This article describes how traditional Indigenous protocols and storytelling were woven into the Nîsohkamâtowak events, gathering of patient and family voices in writing and video format, and how this work led to a collaborative co-designed process that incorporates the Truth and Reconciliation: Calls to Action into kidney care and the benefits we have seen so far. The teachings of the 4 Rs—respect, reciprocity, responsibility, and relevance, were critical to ensuring that Nîsohkamâtowak reports and learning were shared with participants and the communities represented in this initiative. Methods: Group discussions and sharing circles were facilitated in several locations throughout northern and central Saskatchewan. Main topics of discussion were traditional medicines, residential schools impact, community and peer supports for kidney disease patients, and cultural safety education for health care providers. Key Findings: The general themes selected for improvement were education, support within the local community, traditional practices and cultural competency, and delivery of services. To address these gaps in kidney care, the following objectives were co-created with First Nations and Métis patients, families, and communities for Kidney Health to provide culturally appropriate education and resources, to ensure appropriate follow-up support to include strengthening connections to communities and other health authorities, to incorporate traditional practices into program design, and to ensure appropriate service delivery across the spectrum of care with a focus on screening and referral, which is strongly linked to coordination of care with local health centers. Implications: As a result of this work, the Kidney Health Community Program restructured the delivery of services and continues to work with Nîsohkamâtowak advisors on safety initiatives and chronic kidney disease awareness, prevention, and management in their respective communities. The Truth and Reconciliation and Calls to Action are honored to close the gaps in kidney care. Limitations: Nîsohkamâtowak is a local Kidney Health initiative that has the good fortune of having dedicated funding and staff to carry out this work. The findings may be unique to the First Nations and Métis communities and people who shared their stories. Truth and Reconciliation is an ongoing commitment that must be nurtured. Although not part of this publication, the effects of COVID-19 have made it difficult to further advance the Calls to Action, with more limited staff resources and the inability to meet in person as in the past.

Lydia’s silence: Representation of trauma from an ex-centric position in Achmat Dangor’s Bitter Fruit

South Africa, a place long caught in the crosshairs of hegemonic violence and racism, provides a fitting case study for the imbalance and marginalization of the traumatized individuals who lived through the fascist apartheid regime. Achmat Dangor’s celebrated novel Bitter Fruit (2001) is a tragic story of the coloured family of Silas Ali set during 1998; when Nelson Mandela’s presidency was gaining momentum in South Africa. It was a period when the violent and discriminatory apartheid regime was coming to an end and a fledgling democracy was still testing its wings in South Africa. The narrative of Bitter Fruit is centred around the silenced memory of Lydia’s rape, Silas’s wife, by a white security policeman called Francois du Boise. The novel begins with Lydia’s suppressed traumatic past erupting into the post-apartheid present when Silas accidentally encounters his wife’s rapist at a mall in Johannesburg thereby bringing back the traumatic memories of the past. Nineteen-year-old Mikey Ali, who is a child conceived in shame and terror, is the figurative ‘bitter fruit’ in the novel born of miscegenation and apartheid abuse. Lydia’s trauma haunts the family in complex ways ultimately leading to the disintegration of familial bonds. These personal experiences of trauma take place against the backdrop of the Truth and Reconciliation Commission (TRC), a famous but controversial reparative model of justice. The proposed research article aims to understand trauma from the ex-centric position of a coloured woman who refuses to allow her personal experiences of trauma to be undermined and defined as merely wartime ‘collateral damage’. Lydia resists the reductionist approach that the members of the South African Truth and Reconciliation Commission (TRC) had adopted while dealing with cases related to violence and human rights abuses. In the beginning, dialogue and discourses on trauma centred mainly around extremely unusual events but now trauma theories have infiltrated co

Historical Policy of the Roh Moo-hyun’s Government in South Korea: Seeking Reconciliation with the Past

Historical policy was one of the main directions of the domestic policy of the Roh Moo-hyuns government (2003-2008). The ideological justification of revising the 20th century history of Korea was the idea of building a new Korean society based on the principles of democracy and the rule of civil rights and freedoms. Through the implementation of a new historical policy the Roh Moo-hyuns government tried to prove that the creation of such a society was impossible without revealing the truth about the historical past, in which the state repeatedly neglected civil rights and committed crimes. Increased attention to issues of restoration of the historical justice is typical for the current government of Moon Jae-in, the political successor of Roh Moo-hyun. Based on the analysis of the governmental documents, legislation this paper reveals the main disagreements between political parties of the Republic of Korea around the establishment of the Truth and Reconciliation Commission, identifies the key results of its activities.

Considering Indigenous Environmental Issues in Canadian Curricula: A Critical Discourse Analysis

This article presents insights from a curricular review of Canada’s ten provinces and three territories with a focus on critical Indigenous environmental issues. This inquiry was conducted amidst nationally prominent events and socio-ecological movements such as the Truth and Reconciliation Commission, Idle No More and numerous oil and gas pipeline protests. We share findings revealed through this review informed by Eisner’s (2002) three curricula—the explicit, implicit and null—and a qualitative critical discourse analysis methodology.

Curricular Experiments for Peace in Colombia: Re-imagining Science Education in Post-conflict Societies

This chapter outlines a curriculum experiment in science education set within the political context of the peace negotiations in Colombia which took place in 2016. Our collaborative narrative draws from data and experiences gathered over a 10-day summer course that we co-constructed, during and in response to this peace process, seeking to re-imagine science education’s capacities to reformulate, share and experience loss, truth and reconciliation. We engage ( Escher in Relativity, 1953) multidimensional work Relativity and set our discussions in the near future, by entering the hearts and souls of those who have lived in fear and also hope for so many years.