AL-WIJDyAN: Journal of Islamic Education Studies.
Volume 8.
Nomor 1.
Januari 2023.
p-ISSN: 2541-2051.
online -ISSN: 2541-3961 Available online at http://ejournal.
id/index.
php/alwijdan Received: November 2022 Accepted: Desember 2022 Published: Januari 2023 Asia Pacific: Heal History Ae Build Peace.
Trust And Hope For The Future (Could Pancasila Be Applied Regionally?) Barbara Lawler University of Technology Sydney Australia Email: barbara.
lawler@iofc.
Abstract This paper respectfully and humbly attempts to describe a perspective on peacebuilding in the Asia Pacific region.
It will emphasize the significant connection between personal and global change, one that seems to be overlooked to our detriment in overly systems-focused approaches to creating peace.
It was once, pertinently or impertinently, commented by UK journalist.
Peter Howard, that the problems sitting around the table at international conferences, or even the UN, are always more pressing than the problems sitting on the table.
It will draw from real-life stories of those who have experienced change of heart leading to personal, family, community and sometimes national and international change.
There will be a focus on Indonesia and Australia, healing history with Japan.
Muslim-Christian relations, colonial history, including some evidential experience from Papua New Guinea, the Solomon Islands and other Pacific Island countries.
References to the experience of countries outside the Asia-Pacific region will be made where the principles support the position that some big changes, national and international, have come about significantly through moral and spiritual change in individuals.
It will attempt to respond to the question of whether our region with its extensive diversity, can model for the world the Pancasila, the peace, trust, hope and healing for which it longs.
Keywords: Healing.
Peace.
Trust.
Hope.
Pancasila.
Abstrak Tulisan ini dengan hormat dan rendah hati mencoba perspektif tentang pembangunan perdamaian di kawasan Asia Pasifik.
Ini akan menekankan hubungan yang signifikan antara perubahan pribadi dan global, yang tampaknya diabaikan sehingga merugikan kita dalam pendekatan sistem kita untuk menciptakan perdamaian.
Ini akan diambil dari kisah kehidupan nyata dari mereka yang telah mengalami perubahan hati yang mengarah pada perubahan pribadi, keluarga, komunitas dan terkadang nasional dan internasional.
Akan ada fokus pada Indonesia dan Australia, sejarah penyembuhan dengan Jepang dan hubungan Muslim-Kristen, sejarah kolonial, beberapa pengalaman pembuktian dari Kepulauan Solomon dan negara-negara Kepulauan Pasifik lainnya.
Referensi ke pengalaman negara-negara di luar kawasan Asia-Pasifik akan dibuat di mana prinsip-prinsip mendukung posisi bahwa beberapa perubahan besar, nasional dan internasional, telah terjadi melalui perubahan moral dan spiritual pada individu.
Ini akan mencoba untuk menanggapi pertanyaan apakah wilayah kita dengan keragamannya yang luas, dapat mencontoh bagi dunia pancasila, perdamaian, kepercayaan, harapan dan penyembuhan yang dirindukannya Kata Kunci: Menyembuhkan.
Damai.
Percaya.
Harapan.
Pancasila his article.
AiA Systems Approach to Introduction PeacebuildingAn published in Accord 22.
Experience, observation, reflection, the AiPositive Peace Report 2022An by the information, research including interviews:
Institute of Economic and Peace, analysing they all tell us that peace, trust and hope are the factors that build, predict and sustain all values people seek.
Where they flourish.
These studies identify the needs to where democracy flourishes, the people be addressed in peacebuilding in a holistic flourish which impacts their social and and realistic way.
national life including economies as well as reference list attached includes literary international relationships.
The challenges of sources of peacebuilding experience and creating peace in todayAos world are complex.
stories of individuals who have been A systems solution is sought, and this is effective and proactive in this regard.
The bibliography and The question is:
Does this associated mainly with the Initiatives of address the whole situation? Does this Change movement.
Additionally, there will address hate, anger, fear, revenge-seeking, be reference to the Trustbuilding program empire-building, the underlying human of Initiatives of Change International1, motives for the destructive reactions which which was awarded the United Nations lead to war and conflict.
Alliance of Civilizations and BMWAos highly competitive Intercultural Innovation Award Problem identification The problem is identified through the very practical lense of evaluating outcomes that have come about through last year.
Indonesia and Australia are two of the 12 countries currently participating, instigating and generating their own Trust building programs.
effective, individual initiatives which have Research objectives are to discover led to sustainable peace.
The literature review will commence with a look at the approaches to sustainable peacebuilding.
analysis of Professor Robert Ricigliano in gather evidence through case studies.
Volume Vi.
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AL-WIJDyAN beginning Ricigliano compares systems thinking with reconciliations after World War II.
They are the AreductionistAo approach which prioritises worthy of examination because, along with the work of other groups, have made a considers a holistic perspective of systems much greater impact than is assessable on thinking based on complex social systems the comparative peace the world has defined without regard to national borders.
enjoyed since 1945 until now.
The suffering Fundamental was so great in World War II, that it created interconnectedness of events and social a fear-driven, ubiquitous desire to end all phenomena which do not exist in a vacuum.
dynamic causality because causality does not Indeed, this was the reason for establishing the United Nations.
flow in only one direction.
and holism Benefits of Research results will peacebuilding and experiences which are effective and sustainable.
and which could be considered models for what is needed in the current global context.
Contexts change over time and geography.
It is a choice to learn the lessons of history so that we can usher in an era of peacebuilding by people who have learnt and practised the principle of self-reflection and personal change.
because seeing the whole expands on understanding all the parts that make up the Professor Ricigliano concludes that peacebuilders need to explore the key factors of big systems change: structural or basic systems and institutions, attitudinal, that is, widely held group attitudes and beliefs, and transactional or how key people work together to deal with conflict.
explanations for social systems being the way they are.
then to focus on the necessary building blocks for sustainable peaceful The gap 2 The Institute for Economics and identified and being addressed through this PeaceAos (IEP) research outcomes are found study is the engagement of the whole person in their AiPositive Peace Report 2022 - and their capacity for individual inspiration Analysing the factors that build, predict and and initiative to create sustainable societal sustain peaceAn.
The findings indicate that and national peace.
Systems thinking the same factors that create lasting peace also lead to many other positive outcomes starting with a look at the analysis of to which societies aspire.
For example, more Professor Robert Ricigliano in his article.
AiA resilient societies.
robust and thriving Systems Approach Purpose of this study:
has been undertaken Accord PeacebuildingAn Professor Volume Vi.
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AL-WIJDyAN wellbeing and happiness.
social cohesion.
Social Council (ECOSOC).
In his opening greater satisfaction with living standards and speech, he addressed the need to Aicross the Such societies are less encumbered by philosophical bridge of changeAn.
Later, the the costs and wastage of violence or political Yugoslav instability, are not heavily weighed down by representing the non-aligned countries, made a moving tribute to Mackenzie: AiWith Above him arrived a new spirit and a new attitude The Report admits that Aisocial systems are complex, multi-faceted and fluid structures, which makes it difficult for analysts, and for international organisations and even national statistical offices to produce data capturing their complexity and dynamism accurately.
An3
ECOSOC,
of his country towards ECOSOC and the An Mackenzie wrote in his memoir AiIf we are often not conscious of GodAos communications, may this not be due to the fact that we do not give enough time to letting him speak? I do not claim any gifts as This paper provides examples of the a seer, nor do I hear voices in any literal Asystems sense: but what I know is that by following thinkingAo of individuals who have decided to this practice.
I have repeatedly found that change themselves first, to make different there is, after all, a way out of an impasse.
attitudinal choices, a key to initiating real that when I seemed to be alone.
I found an and sustainable peace.
An inspirational ally standing with me.
that when I seemed to international leader who was willing to turn be facing a solid stone wall, a door would the searchlight inwards and seek inner An5 direction was Dag Hammarskjyld.
SecretaryGeneral to the UN 1953-61.
He put it this way: AThe best and most wonderful thing Healing History after World War II Ae Case Studies from Europe and Japan that can happen to you in life is that you Franco-German Reconciliation: In should be silent and let God work and 1945, at the end of World War II, when Ao Archie MacKenzie followed in his there was the risk of obliteration of He was BritainAos spokesman when GermanyAos the UNAos charter was first drawn up, holding reconciliation journey between enemies various positions until he became the British The hatred between France representative on the UNAos Economic and and Germany in fact spanned three Volume Vi.
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AL-WIJDyAN generations from the 1870 Franco-Prussian you are - your motives, and also what you War.
6 Madame Iryne Laure, was a French could become if you changed.
An socialist and MP, and member of the French AiIt is through these times of silence and in Resistance who, in the rubble of post-war obeying what was deepest in myself that I Europe, discovered forgiveness to be a have been able to accomplish things that force stronger than hatred.
'I longed for the would otherwise seem humanly impossible total destruction of Germany,' she recalls, to do, like apologizing to my children when 'that it would no longer exist.
I am wrong.
An7 Reconciliation with Japan: In whatever the reason for it, is always a factor 1949 Shinzo Hamai, mayor of Hiroshima, in causing a new war.
' She was confronted expressing gratitude for the sympathy and by this need in herself at a conference at the assistance his people had received since the MRA centre in Caux.
Switzerland.
After bomb was dropped on August 6, 1945, said wrestling with her need to forgive, she met they had to do away with all hatred in their Germans for the first time after the war.
hearts and rebuild Hiroshima as a "city of One was the widow of one of the group true peace" for the future.
who had attempted to assassinate Hitler.
bowing to pressure to have the inscription She asked forgiveness for her hatred there on the memorial in the heart of the city be and then and also from the conference one of blame toward the United States, they platform, later travelling to Germany to chose something different: "Rest in peace.
speak of her experience of forgiveness to we will never make the same mistake again.
An thousands of people.
This was consolidated in Berlin one evening when the women were finishing their day's work, feet and hands covered in blood and there was no longer any expression on their faces.
AiI knew on that day the degree of degradation into which hate causes humanity to fallAn.
She was decorated by both the French and German governments for her contribution to the reconciliation of their countries.
She said.
Instead of In 1986.
Prime Minister Yasuhiro Nakasone who was one of a 1950 delegation representing the major sectors of Japanese life, sent a message to the MRA conference centre acknowledging MRAAos influence in bringing Japan back into the family of nations, underlining the need for a moral foundation and hearts attuned to conscience as the "only adequate basis for working together to meet the needs of our timeAn.
Madame Laure spoke of learning to Several Japanese Prime Ministers have have times of silence in which a searching of apologised for the atrocities of World War conscience takes place: AiYou see yourself as II, the first being in 1957 when Prime Volume Vi.
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AL-WIJDyAN the together to meet the needs of our timeAn.
suggestion of inspired friends that he Japan followed a way which combined the needed to put the feelings of people before best of her traditional culture with a realistic purely economic considerations.
In spite of response to the problems of the times.
And protests from deeply shocked civil servants it proved to be a road .
t the tim.
, not only at the suggestions of a premier apologising to economic recovery but to a renaissance in for anything.
Prime Minister Kishi began a many areas of national life.
Minister Kishi, journey which described in this way.
AiI have myself experienced the power of honest apology in healing the hurts of the past.
Indonesia Relevant History Developments: Trustbuilding program need the statesmanship of the humble heart Healing history in the Asia Pacific to bring sanity and peace in the affairs of " He apologised to the countries that indeed a world-wide need, with its inherent had suffered at the hands of Japan during and profound racism.
World War II throughout South-East Asia.
Beatrix of the Netherlands expressed her Australia and New Zealand.
In 1985.
Prime "profound sadness" at Indonesia's suffering Minister Yasuhiro Nakasone, said in a under Dutch colonial rule.
Then on March speech to the United Nations on October 10 2020, her successor.
King Willem 23.
AiSince the end of the war.
Japan has Alexander profoundly regretted the unleashing of President Jokowi.
AiI would like to express rampant ultra-nationalism and militarism my regret and apologize for excessive and the war that brought great devastation violence on the part of the Dutch in those to the people of many countries around the years,An the King said in his official speech at world and to our country as well".
In 1986.
Prime Minister Yasuhiro Nakasone who was one of a 1950 delegation representing the major sectors of Japanese life, sent a message to the MRA conference centre acknowledging MRAAos influence in bringing Japan back into the family of In 1995.
Queen the Bogor Presidential Palace.
President Jokowi smiled broadly and nodded his head, but did not make any statement in response.
The King committed during the revolutionary war in 1945-1949 and not to the 350 years of disasters caused by Dutch colonialism.
nations, underlining the need for a moral Much has been written about the foundation and hearts attuned to conscience as the "only adequate basis for working peaceful rise of democracy and economy IndonesiaAos Volume Vi.
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AL-WIJDyAN simultaneously.
The Arab Spring and Indonesia such as in Ambon.
Aceh.
Papua subsequent collapse is in stark contrast to IndonesiaAos Religiously motivated violence is AiHaving passed through similar stages generally not purely caused by religious earlier.
Indonesia has a democratic regime factors, but rather by economic, political, that still balances with success the dynamics and social factors.
of Islam, secularism and democracy.
An12 The focus for this paper is on the Since the beginning.
Indonesian social factors.
Attached at Appendix A17 are leaders and government have promoted the stories of how two young Indonesians, peace and tolerance as the basis of inter- now married, to each other.
Miftahul Huda groups relationship.
With its 400 ethnic and Nenden Vinna Mutiara Ulfa.
groups and 300 local languages, and five made decisions which transformed their officially recognized religions, i.
Islam, lives as students, and committed themselves Christianity (Protestantism and Roman to build bridges of trust and friendship Catholi.
, across the diversity of Indonesia.
Huda is currently Trustbuilding Program Manager formulated a motto AiBhinneka Tunggal IkaAn for IofC Indonesia which is tackling the (Unity in Diversit.
to account for this Aiincreased intolerance Indonesia is facing In 1945, while preparing and divides among people of different Indonesia for independence from colonial religions and ethnicities, with the threat of powers, the founding fathers had a very violent extremism.
The aim of IofCAos serious debate on Shariah Law, secular law trustbuilding work in Indonesia is to inspire or on other fundamental .
ationalism, mutual trust and understanding to increase Hinduism.
Confucianism.
Buddhism Fortunately and eventually they chose the basis of Pancasila .
he Five Pillar.
The government took the position that only the Pancasilaization .
nity in radicalizationAn.
They The reports in the links personal change in participants.
Indonesia Australia diversity in particula.
of society could engaged in various ways in building bridges ensure stability and development and it of trust.
A number of important Indonesian could disband any organization that did not delegations have come to Australia.
20 At the accept Pancasila.
15 Conflicts and violence in Asia Pacific Youth Conference 2011 | IofC Volume Vi.
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AL-WIJDyAN Australia, spontaneously and movingly responding reconciliations between the Indonesian that she did not know what had happened in delegation and a young Chinese-Indonesian- Timor-Leste and asked forgiveness of Australian, and with Timor-Leste delegates.
Filomena for all the suffering that the Australia Indonesian government and military had challenges over maritime boundaries at that inflicted on her and her people.
Following Timor-Leste Australians Likewise, the traffic has flown Indonesians went twice to facilitate Creators the other way with Australians participating of Peace Circles in Timor-Leste from which in Indonesian IofC programs such Asia emerged personal stories of reconciliation Pacific Youth Conferences in 2006 and and forgiveness.
21 Another example of reconciliation Creators Peace Conference in Sydney in 2009.
A feature of Creators of Peace22 has been bringing together women from the vast diversity of ethnicities into friendships that have literally lasted a lifetime.
Some inspiration has also been drawn from other countries where reconciliation has been begun or achieved.
One was the story of Imam Muhammad Nurayn Ashafa and Christian Pastor James Wuye from Nigeria from their visit to New Zealand after the massacre of 51 Muslims in a Mosque by an Australian terrorist.
Imam Ashafa, was once preparation was that the Conference might committed to the total Islamization of provide the right environment to contribute Nigeria.
James Wuye, a Christian pastor, was towards ongoing reconciliation between just as committed to its evangelization.
They Indonesia and Timor-Leste.
Drs Lily were bitter enemies, determined to kill each Munir24 came with 4 Indonesian students to Today they are friends and joint the conference.
From Timor-Leste came directors of an NGO, the Interfaith Filomena dos Reis, colleague of Kirsty Mediation Centre in Kaduna, one of the Sword-Gusmao, the PresidentAos wife, and most important cities in northern Nigeria.
Uka Pinto, an agriculture student in Dili.
The archbishop of Canterbury.
Dr.
Rowan Following FilomenaAos very moving story of Williams, has called their story Aia model for losing her husband in the independence Christian Muslim relationsAn.
25 They visited struggle with Indonesia and bringing up her Indonesia in 2017.
An earlier story from two daughters to forgive the Indonesians.
Lebanon about how ex-militia Christian and one of the Indonesian students stood up.
Muslim reconciled as a new kind of Volume Vi.
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AL-WIJDyAN radicalism, forms part of this particular between different communities in Australia.
journey of healing history between Muslims An example was a series of Initiatives of and Christians.
Change AustraliaAos Trustbuilding.
Truth-telling and History Healing Journey Community Trustbuilding Dialogues in Brisbane which were to hear AustraliaAos diverse cultures.
Australia has a heart-wrenching From there.
Creators of Peace Circles were held history with its First Nations Indigenous It has been 234 years since the first Association Islamic WomenAos Queensland.
Amiel white settlement, the British claiming Nubaha , young Rwandan-Australian, has Australia on the doctrine of Terra Nullius or also taken several initiatives to serve and unoccupied land.
However, there is proven heal his Rwandan-Australian community evidence of at least 65,000 years of First and build bridges of trust and friendship Nations people as custodians of the land across the vast network of Brisbane While working in a First Nations Nations Indigenous languages spoken in developed an online seminar series Effective 1788 at first European settlement and Leadership in Times of Crisis and on World currently, there are 250.
Refugee Day Transformational Resilience in Australian Cherbourg30, ecological culture.
There were 300-700 First Times of Crisis with Professor Rajmohan belonging to the oldest continuing living Gandhi, grandson of Mahatma Gandhi as culture in the entire world.
28 Australia is Shwe Mu, also a Law graduate and nearing 300 ethnic and cultural groups, which is surpassed by the number of community leader, is with Amiel on the alumni of the Caux Scholars Program.
Indigenous Non-indigenous Karen (Myanma.
Brisbane Australians belong to one of the most a multi-discipline multicultural ethnic identities in human network of activists, expert scholars, and practitioners who share their critical knowledge and The question is how can Australia develop a well-functioning multicultural experiences in addressing conflicts of many kinds in over 60 countries.
society in which peace is sustainable and Such harmony-building needs to everyone flourishes? Many groups now working towards building bridges within and with AustraliaAos Volume Vi.
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AL-WIJDyAN national journey towards being truly a remembrance of both indigenous and non- nation at peace with itself and a peacemaker indigenous who were killed during white in the world.
There have been international, settlement of Australia.
Though there have as well as national, repercussions of been many investigations and reports on Australian First Nations incarceration and Adeaths in Government What became known as White custodyAo.
Australian Australia Policy refers to a set of policies remain 13 times more likely to be established after 1901 when Australia imprisoned than non-indigenous people.
established its first national independent government to exclude non-Europeans from immigrating to Australia, naturally highly offensive to AustraliaAos neighbours like Indonesia.
This included actually sending back the descendants of indentured or slave labourers from the South Pacific The formal White Australia policy was dismantled in 1966.
In the meantime, it was the Queensland Aboriginal Protection and Restriction of the Sale of Opium Act of 1897 which provided the policies of separation from land, culture and language which became the model for the South African Aparthied legislation.
Commonwealth Referendum at last meant that Australian First Nations People were counted as part of the general population and gave the Federal government powers to legislate for their benefit.
The bias and disadvantage inflicted on First Nations Australians has been relentless and change has been slow.
Kim Beazley senior.
Minister for Education in the Labor Government 1972-75, said about his policy that indigenous children should learn in their own language, the language of the heart, in their first school years, before they move on to English.
said that to treat them in any other way was Government policies destructive of First to treat them as a conquered people.
In his Nations Australians, are manifested in the memoir, he shared his experience of daily Policy of Assimilation implemented from seeking for the guidance of the Almighty 1910 to 1970, one outcome of which was which began in the Conference Centre of the AiStolen GenerationAn.
Studies by the Initiatives of Change in Caux Switzerland University of Newcastle in New South when he challenged himself as a young Wales have found more than 600 massacre politician to Aihave nothing to prove, sites across the Australia, also called the nothing to justify and nothing he wanted for AiFrontier WarsAn.
The Anzac War Memorial An In his daily practice of one hour in quiet with his wife, he Aiwould begin with Canberra Volume Vi.
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AL-WIJDyAN an inspirational reading, then a time of silent from the Stolen Generation who had every thought, writing down the thoughts that reason to retain her bitterness yet she chose came, then testing them by standards of to forgive the mistreatment by white absolute honesty, purity, unselfishness and Australians.
34 Reg Blow had a different story I owe much to this discipline.
Politics and tells how he chose to be free from is so much a matter of discrediting and bitterness: AiOf all the gifts in the world defeating others that politicians become none could be greater than genuine honesty expert in self-justification.
And we have our and absolute love.
I am sorry for my share of ambition, fear, greed and other dubious motives.
It is hard to break By caring for our oppressors,' through these, and I am conscious of he says 'we Aboriginal people can give them frequent failures A In later years, as our the chance to change.
But if we feed their friendships with Aborigines grew, we found race hate or indifference to us, then it will that many of them related easily to this only allow them to justify their attitudes to An He spoke again and again with Ao35 passion and conviction, about his lifeAos calling of restoring dignity to the Aboriginal people of Australia.
32 He was given a State Funeral in 2007, when this was recognised along with his call for Land Rights.
The journey since the Apology in 2008 by Kevin Rudd has not been smooth.
The incarceration rates, child removal, mental health and life expectancy outcomes of First Nations Australians continue to worsen for The AiBringing Them HomeAn Report was the most part.
36 Trust between Indigenous published in 1997 followed by the Apology and non-Indigenous Australians continues of Prime Minister Kevin Rudd in February to remain low.
The most recent barometer 2008 to the Stolen Generations.
33 These were report of Reconciliation Australia found:
the many First Nations people who were separated from their families often as babies, sometimes described as Aicultural C about 17 per cent of the broader Indigenous people in the past year genocideAn.
Prime Minister RuddAos expression of C more Indigenous people are experiencing the Apology was so powerful that some of racism and prejudice than they were in the Indigenous journalists reporting the event were overcome.
Margaret Tucker was a respected Ulupna Elder from Victoria.
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AL-WIJDyAN Australian historian Henry Reynolds C Support for a Voice to parliament and writes about truth-telling in his book of the treaty making processes remain high37 The indications are a growing positive will in the general Australian community for justice to be achieved for First Nations Australians.
There is greater support for the Voice to Parliament and for Treaty.
Truth-telling may be a greater challenge because that means deeper, more painful listening to the truth about the 600 massacres, removing children from their families, incarceration, and the cultural and government policies.
AiTruth-telling So too does reinterpretation of history.
Controversy is whipped up and the coals of dormant culture wars are fanned back into life.
Reputations are called into question.
status is reassigned.
Old certainties are challenged and new ways of thinking about the past broadcast to the A colonization is an abiding concern.
An41 Initiatives of Change Australia has built its current Trustbuilding program on the Uluru Statement from the Heart, particularly the In 2017, the Uluru Statement from the invitation Aito walk with us in a movement of Heart38was Aiconceived from the collective the Australian people for a better futureAn.
experiences of Aboriginal and Torres Strait The three-year program seeks to learn Islander peoples from all points of the together from traditional wisdom of First southern sky.
From an unprecedented Peoples and Elders and respond to our process of dialogue and consensus building, nation's need for remembrance, respect, and it was forged from more than two centuries restoration through building our collective of hardship and struggle.
It gives hope to a capacity to listen.
nation born from many nations that we may find our collective heartAn.
39 The Uluru Statement calls for a First Nations Voice to Parliament and a Makarrata Commission to supervise a process of agreement-making and truth-telling.
These reforms are: Voice.
Treaty.
Truth.
The first reform is the constitutional enshrinement of a Voice to Parliament (Voic.
It works in Aipartnership with First Nations Elders and leaders to build relationships of trust and respect between First Nations, mainstream, and migrant communities in AustraliaAn.
42 The main activities are through the Turruk culturally immersive workshops, co-designed with First Nations community elders and knowledge holders.
43 Some very powerful initiatives in local communities need mentioning:
The Myall Creek Volume Vi.
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AL-WIJDyAN Massacre when for the first time, the white because they are small and struggle both perpetrators were brought to justice.
44 An economically and democratically.
with being subjects of international political descendants of indigenous victims and white power struggles, they now face the dire perpetrators is held.
A recently released outlook of climate change and losing their documentary AiClose to the BoneAn is island homes altogether.
Healing of history about reprisal killings in South Australia between Australia and the Pacific has slowly Descendants of a young white shepherd was killed and the Aboriginal acknowledgement of the unjust treatment of group who were subsequently murdered, indentured labourers who were brought, have embarked on truth-telling with the virtually as slaves, mainly from Vanuatu, question: ACan the atrocities of the past Solomon Islands.
Papua New Guinea, be healed through the act of truth Tuvalu.
Kiribati and Fiji.
telling, or will rifts be widened?Ao 45 A Star of Taroom is the story of Along AiA slave state - how blackbirding in Australia returning an ancient artefact back to its of racismAn, is an essay written in August homeland as a symbol of reconciliation.
2022 by Jeff Sparrow which details the sorry Tirkandi Inabura is an ongoing initiative to support young First Nations people at risk.
apology in July 2021, by the mayor of Having experienced a succession of Liberal- Bundaberg, for Northern QueenslandAos past National Party governments which rejected reliance on the indentured labour of Pacific the Uluru Statement of the Heart, the new Islanders.
AiTo say sorry,An he explained.
Aiis a Labor Government of Anthony Albanese start in the healing and the hope for a better has committed to a referendum on the relationship going forward.
An Sparrow Voice to Parliament .
This has been Hope began with an official welcomed by all who seek to heal the highlighted the inadequacy of AustraliaAos history of Australia so that it can become an reckoning with its past, he concluded AiThe authentic peacemaker among nations.
past cannot be altered.
But it can, perhaps.
Healing History in Asia Pacific: Papua New Guinea.
Solomon Islands Pacific island nations are often overlooked in the Asia Pacific region inspire a different futureAn.
In the last 20-30 years, important peacebuilding work has Australians, in Bougainville.
Papua New Guinea.
Solomon Islands and Fiji.
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AL-WIJDyAN Conclusion experiences described here towards the Could we see the Pancasilaization of the whole Asia Pacific region with its enormous diversity as we unite to address the challenges of climate change and tap into the spiritual and ecological practices of our Indigenous peoples, the best of our healed histories, peaceful, trustful, hopeful future the world is longing to see.
Appendix A Miftahul Huda And Nenden Vinna Mutiara Ulfa culture and history, and the qualities of our themselves? The practise of taking time in Story Of Miftahul Huda.
Bandung Indonesia.
Trustbuilding Project Manager Indonesia55 quiet to listen to the still, small voice speaking in our hearts is common to all AiI started to work with other faiths systems of belief.
52 Next year.
Indonesia for harmony, especially with young people becomes Chair of ASEAN and will no An Myanmar?53 Indonesia itself, as Arab Spring research shows, has a powerful message of its own dictatorship to democracy.
A conference taking place in India, 28 January to 1 February 2023 Emergent Future | IofC India will bring together those who are on the journey to heal history and want to explore next steps on the peace building The gathering takes place at Asia Plateau54, the education centre for Initiatives of Change India which for decades, has been a refuge for spirituality, inner listening envisioning inspired, collective and inclusive actions for self, community and the world.
This could build on and expand the My name is Arabic Ae the key to Giving that name, my parents probably hoped IAod become a good person leading a meaningful life, inspiring I was born in a Muslim family in a small town.
Nganjuk in East Java.
father did business with Chinese Christians living near us.
They sent groceries to my fatherAos shop without asking for advance The Chinese treated my father as Their mutual trust grew into a business partnership.
Our family benefitted.
From early on, this link with the Chinese built a foundational belief that I can live together with people different from me.
Our small grocery shop was in the traditional market.
As Imam, my father devoted noon till evening to teach Islam to Volume Vi.
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AL-WIJDyAN the community.
At age five.
I was sent to Another was their practice of early pesantren, an Islamic boarding school.
One morning inner listening times.
As a Muslim, day my father took me into the city, to enjoy I need to get up early to do my prayers.
its playgrounds, zoo and a restaurant.
Later did not always do it.
On day a Christian that day.
I found myself locked in a dark friend woke me up Ae to perform Islamic room in a pesantren crying, banging on the prayers! He also invited me to have a time door, feeling deeply betrayed.
I ended up of inner listening.
I found this friend who staying in that boarding school for four cared for me, was more AMuslimAo than I was.
years with my elder sister and a younger How could I be a good Muslim as well as a My father thought that pesantrens good citizen? Quran taught me that we all would give his children the best education.
different to look at but together we are Being sent there at that age.
I felt unwanted meant to look in the same direction, to build and abandoned.
I also became jealous of a good nation.
Then I understood I needed my elder sister as she did better in studies.
to act, without thinking of what I can get kept my anger inside, never showing it to but what I can give to my country.
So I tried my parents or sister.
But inwardly I kept applying IofC.
I used to hide my feelings blaming my family for what they did to me against my father especially, but learned to in my childhood.
forgive my parents.
Importantly.
I learned In 2003.
I met IofC through the visit of Action for Life Ae 2 at the State Islamiya University in Djakarta, one of the biggest Islamic progressive Islam.
Many of us studying to forgive myself, finding out who I really am Ae a demanding person.
I used to get angry at not getting what I wanted.
I also accepted I was jealous of my elder sisters who went to better schools.
there after pesantrens asked.
AiDo IofC ideals In reconciling with my parents.
I mesh with Muslim values?An We felt it was hear their life story, and the challenges they presented in a Western.
Christian style.
went through.
But we continued with IofC Ae mainly attracted by the genuine friendship we got from these good people in AfL from other lands who neither drank nor smoked.
That impressed us as these things, of course, are frowned upon in Islamic culture.
I found this new ability through the practice of listening for inner and taking up the challenge of having quality time with them.
The more I heard their life story, the more I understood where they came from.
Generally.
I used to believe I had the right to think about myself first before others.
At university.
I joined Volume Vi.
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AL-WIJDyAN many seminars but at mealtimes.
I was the experience for me, but I kept searching for first in line and heaped my plate without why I was in Bali.
thinking of other people after me.
Through times of reflection after IofC.
I saw that I needed to change this selfishness.
In one group, people shared stories of their losses and their fear of Muslims, after the bombings.
Finally.
I took courage In 2004.
I went to the Asia Pacific and made an apology to the young Youth Conference near the famed Angkor Wat Australians, as most of the Bali victims were in Siem Riep.
Cambodia.
It was an IofC Australian.
AiI do not represent those calling conference, hosted by Cambodian Buddhist themselves Muslims who did the bombing.
I found they did not know what we But IAom sorry the bombing was done by Muslims cannot eat.
They shocked us by some MuslimsAn.
serving us non-halal meals.
I asked myself, some in tears.
AiWhy donAot they know Muslims canAot eat pork and frogs?An Even so.
I chose to enjoy the conference and meet people, even if they were not Muslims.
I became open to what other people felt about Islam.
Most of them knew of terrorist acts done by those calling themselves Muslims.
They responded well.
Since then.
I am open about my identity, and do all to tell an Islamophobic world.
Islam is misunderstood by some Muslims as it is by non-Muslims.
With these experiences.
I began working in Indonesia with other faiths for harmony, especially with young people who are in danger of I returned home from that APYC being radicalized into terrorism.
Within my having experienced what it feels like to be in capacity.
I feel a definite long-term inner call a minority.
So then I thought, what about to be a bridge between Muslims and non- my friends who are minority in Indonesia? Muslims.
My team and I have regular Is their life easy? Wat of their cultural and interfaith dialogues in Indonesia bringing religious rights? young Muslims and Christians together to In 2006.
I went to Bali for a big conference on Global Healing, after the Bali I was the lone Muslim in that international crowd, where it seemed okay for young people to drink alcohol, and men and women to mix freely.
Not an easy listen to each other, break down prejudices and presumptions, become friends and work IndonesiaAos True.
Indonesia sectarian tensions, moves for separation, and conflict between people of different Volume Vi.
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Not as widely known is that values school while her mother was an Elementary school teacher.
Both her grandparents were consultation as fundamental to human also teachers so she was expected to be a dignity are the clear norms of the majority Nenden spent her time in Islamic of IndonesiaAos Muslims because they are boarding school when she was in junior either part of Nahdlatul Ulama .
m high school.
She found her talent in cooking .
m when she was in Junior high school.
She member.
, the two largest, moderate Muslim became a winner for cooking competition.
organisations in the whole world.
Indonesia So she continued her high school for is a good model as the largest Muslim culinary vocational school and enjoyed her country with a secular democractic but not study very much.
During vocational school, an Islamic constitution.
People of different she started to think about her father after religions, tribes and languages are respected more than 10 years never in any contact in the law.
So how can I make continuous with her father, and she wanted to try to efforts to make the message of Islam a reconnect and visit her father, at the time blessing for the whole earth? It can only her father has already a new family.
happen through a better me.
wife and two children.
Muhammadiyah Story Of Nenden Vinna Mutiara Ulfa Miftahul Huda married Nenden Vinna Mutiara Ulfa in December 2012.
As a daughter, she was longing to meet her father, and every weekend she visited him in the rural area in Garut West Java.
In the last year of Vocational School Nenden Vinna Mutiara Ulfa .
orn she started thinking to continue to the in Garut on 25th September 1.
grew up university, and luckily she was accepted in University of Indonesia Education (UPI) in http://w.
id/en/hom Bandung, but her father was not happy Muslim about her going to continue her study.
She organisation in Indonesia.
She was educated felt rejected as if she was disturbing his with discipline and strong faith.
Her parents In year of 2003 she enjoyed studying divorced when she was 2 years old, and her in Bandung which was peaceful with good father left the family.
She grew up with her friends from different backgrounds like mom and 2 elder brothers.
Her parents were musicians, artists, and activists.
With her Her father was a Maths teacher in background as a Muslim, she was growing as a Government School for Junior high a moderate as well as modern and open- Muhammadiyah Volume Vi.
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She became a village, and she chose to be a teacher in the chef for spaghetti restaurant and a barista in village school which had a minimum a coffee shop.
She met customers from Though she did not feel teaching different countries and was asked by US was really her calling, she enjoyed it and customer how to make a good coffee, but used methods from IofC and Peace she could not explain well as she had bad Generation.
The students were happy and English.
Since then she promised to learn loved being in her class.
Nenden not only English.
In University, lectures went well taught the subject but also taught about She introduced Quiet Times and four She graduated in 2008.
In 2009.
Nenden took steps to reconcile with both her parents and that was the beginning of a deep transformation and of her finding a calling for her life.
That was the time she heard about IofC.
When she returned to her village from Bandung, there was a program of homestays for 200 people unselfishness and love when she was in the Every morning the activity in her class was Quiet Time and sharing.
This enable her students to see how they could start change with themselves and she has many stories of how that happened for from different parts of the world, and 5 After school .
Nenden took people stayed in her house from Timor- the initiative to give extra time for the Leste, students who needed more time with Bandung.
She became curious about what She arranged a special gathering with made her visitors good listeners and where the students every Thursday evening, to these people learnt those skills.
Sometimes Cambodia.
Australia.
Nenden and her friend in her village started to build a community, to help people especially the children, to learn and improve English.
Her first professional job was as community empowerment facilitator, to campaign and educate people to be aware how to safe from avian influenza, a program Muhummadiyah and AUSAID.
She wanted Nenden workshop for her students, and every gathering she listened to the sharing of She realised that is why the students canAot focus with their study, not because the students are stupid or because they are poor, but there is big influx of family problems.
Many of them felt they Volume Vi.
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AL-WIJDyAN had lost the love of their parents, and that very specific thoughts came very clearly parents had lost love of each other.
It made about her father that she needed to forgive Nenden reflect on her own life, and her She wrote the letter of forgiveness but learning from IofC and people around her the letter was not sent.
With the letter are very helpful.
Nenden wants to help in however she got a good healing in a the process of healing from these wounds as Creators of Peace workshop.
After the well as to make their dreams come true and give hope to continue the better life and knowledge with her people in her village, then she run COP workshop with her IofC Now many of her students are in university, on scholarships, working in a good company, marriage, or becoming what really they want.
Since Nenden married Miftahul Huda, moved to Jakarta and had a son, she has kept good communication with Some of her students have now become volunteers in IofC and Peace Generation programs.
Nenden attended an The impact is significant for women in the village.
Later she was invited to be a speaker in Islamic gathering for women, and she gave inspiration to many women in the village After she learnt about personal transformation in IofC, she tried thinking also how to be a changemaker in her community and her village.
Peace Generation (PG) IofC Indonesia youth camp in 2009, and http://w.
peace-generation.
from that was when she knew what is wrong movement to build peace in Indonesia in her life - her relationship with her father, through learning 12 values of Peace.
because her parents divorced when she was Nenden was invited to join PG Training in 2 years old.
She kept hate and blame of her year of 2010, and she learnt also how to parents in her heart.
As a teenager, forgive her father and how to move on and accepting the reality of childhood wounds, continue to build the community for a she became a self-destructive rebel.
When peaceful life.
Now she is a PG trainer, using she had a Quiet Time, the thought was clear IofC methods in PG training and peace about her parents.
She started to improve generation methods in IofC training.
the relationship, and was really excited to and IofC Indonesia have become a good learn more about IofC.
partnership, not just organisationally but the In 2010, she went to Malaysia for Tools for Change Conference and joined the COP workshop for the first time.
Again partnership is like a family.
What a long journey she has had, searching for answers to the questions in her life, looking for the Volume Vi.
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AL-WIJDyAN way how to forgive her father.
The opportunity for APYC in Australia was came in 2011.
As a young woman and a teacher in the small town, she stayed in the APYC Australia seemed impossible, but she practised what she taught her students: to keep dreaming whatever the dream Ae to find and follow it.
She learnt how to fund-raise, how to make the local government and a small company in village her sponsors.
She also wants to help the government and company to learn also about what is the meaning of life as she has learnt so far.
With the power of God, she got lots of support and successes fundraising and she went to APYC in Australia, but again she still feel a chill in her heart, because she think a lots about her For her.
APYC is useless if she still holds the hate of the father.
She decided with strong and brave heart to come to her father to apologise and ask forgiveness from In 2012, she went to Asia Plateau India (Initiatives of Change Centr.
for Although it was a short time, she enjoyed learning more about IofC through the work and training and also Grampari.
She was inspired by how AP was built and the benefit of engaging more She also wanted to make the connection between Indonesian and Indian After the internship she came back with the new spirit and she was reborn.
She married Miftahul Huda in December 2012 and they have a son whose name is Muhammad Bintang Prabu Damai which means to be the follower of Muhammad and practise his teachings, a wish that he will be like a star that gives a light for his life and become the Leader to give a hope and peace for the world.
her father.
After this, she became core team One month before she got married, member of IofC Indonesia as Program she attended the workshop led by Nandor Coordinator.
Lim from AKASHA learning centre.
IofC After she had the reconciliation with her father, she had the courage to begin to think about her future partner.
In the same time she thought about working for IofC and PG.
Because these two groups really helped her life to be better, she wanted to friend in Malaysia.
The experience from the workshop is really touched her heart The biggest impact was the forgiveness of her father and the continued healing which led her to a new direction for her next steps.
That included a follow-up training in 2014 with Akasha called Inner Growth Companionship Programme which gave Volume Vi.
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Indonesians.
She now is under GodAos control and is grateful for that.
She continues to receive thoughts and aims to follow for every single Appendix B Drs Lily Zakiyah Munir.
Indonesia direction from God.
With her faith, she Lily Zakiyah Munir .
was surrenders whatever she hears from her a leading Indonesian Muslim human rights inner voice and believe all things come at activist and Islamic feminist, on the list of the right time.
After the training, she the top 30 Muslim women in Indonesia and decided to move from Garut, a small city at one stage the top 500 Muslims in the near Bandung West Java, to Jakarta, to build She was founder and director of the her own family, to learn through the Center for Pesantren (Islamic Boarding challenges of how to be an adult.
Schoo.
Now, apart from supporting other programs of IofC Indonesia and being a Huda Trustbuilding program.
Nenden focuses on family workshops on the Akasha model.
This has developed into a new programme called School of Reconciliation ) which is a school about yourself, your family and your Nenden describes it as AiA school that gives you the full space to share and find answers to the questions you are looking for.
Unending anxiety, always in conflict with others, not being able to be who I am completely.
SR is the right place for you to explore all of that.
An Democracy Studies CEPDES, an NGO dedicated to promoting democracy and human rights education amongst Muslim grassroots communities in Indonesia.
She was on the national board member of Muslimat Nahdlatul Ulama (MNU), the women's wing of NU.
She was also a researcher focusing on the issues of Islam, impressive academic background including research fellow On Islam and Human Rights at Emory University Faculty of Law in Atlanta and visiting fellow at the Institute of Southeast Asian Studies in Singapore.
She was a consultant with UNDP on Gender Mainstreaming Program with Ministry of Women's Empowerment Indonesia.
She feels that partnerships between Through Muslimat NU and CEPDES, she was involved in civic and political education neighbours like Malaysia and Australia.
for Muslim women in Indonesia in the other groups, can make a better outcome elections of 1999 and 2004.
IofC Peace Generation.
Volume Vi.
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AL-WIJDyAN Lily was instrumental in introducing the first anti- meant people could find a healthy way to Domestic Violence legislation in Indonesia.
share honestly and openly about their lives was the only Muslim, significantly a woman, without fear.
She saw this as a step towards on the Monitoring Commission for the healing people.
It was something she began Afghan Elections in 2004.
to develop personally herself.
Lily was raised in a family of six In 2009, when Lily came to the CoP children, distantly related to the late former Conference in Sydney with a group of President.
Abdurrahman Wahid.
Her father Indonesian students, she felt she was in a was an enlightened Judge in his society.
Not safe enough space to share honestly some of only did he ensure equal opportunity for his the most painful episodes in her life and daughters and his sons to an education, but began to find healing and peace of heart.
he became the main caregiver of his children also meant so much to her to be part of that so that his wife could complete her amazing reconciliation with East Timor.
Then Lily's mother became a LilyAos heart was in developing women as Judge.
When Lily was introduced to peacemakers, empowering women to be Initiatives of Change, its values and confident contributors to the welfare of particularly the Quiet Time of which she their community.
In the couple of years became a strong advocate.
She practised after her husband died and before she this with her mainly Muslim women's passed away herself, she came through the groups and she was a popular speaker at healing process by serving and caring about young peoplesAo events on this topic.
She Although she was quite powerful believed organisation and structures need to intellectually, academically and politically, be complemented by this deeper self- she was really searching for what moves the reflection towards clear decision-making.
heart and spirit of people - how that could Lily not only practised the Quiet Time in be fostered and empower women at a local her meetings but advocated its practice or and family level - as well as their children the space for inner reflection as provided by and families.
the Muslim prayer time.
She felt that the Quiet Time is an element in all the great faiths which seems to be overlooked in favour of ritual or structure.
Lily was an Islamic Scholar and gave some of the clearest presentations on Islam, for example:AiPeace is at the centre of all Islamic teachings.
The word AIslamAo means Lily wanted to see cultivated in Acomplete surrender to the Will of God.
Ao Indonesian culture a level of trust which The peaceful life aspired by Islam is open to Volume Vi.
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AL-WIJDyAN all individuals, societies, races, ethnic groups and followers of all religions.
This agrees with GodAos desire to create societies made up of people from all races, faiths and backgrounds, to know each other.
Peace will not exist without justice that is exercised equally among all people.
regardless of their backgrounds in terms of language, race, ethnicity, belief, or gender.
The justice in the QurAoanic sense does not vary according to place, time and people.
In brief, the purpose of the creation of different races and nations is not conflict and war but cultural richness.
Ideal moralities are being challenged in the present fast-changing We are living in a world full of injustices and intolerance arising out of human selfishness and greed for power and An References