Resistance Between Papuans And The Indonesian Government

New Guinea highlanders can go to war with each other to avenge ghosts or to exct revenge for the killing of one of their one. As we have to seen from other reports, or lessens we have discussed, people don't seen to comprehend the complex interrelationship among the various parts of their own social system.

To show examples how conflicting narratives affected the Oslo peace process, conflicting narratives stemming from collective memories will be applied to issues regarding security, history, and social identity.

Resolving conflicts is one of the most appreciated characteristics of a human being. It may afford one to be at peace, either, with themselves or others. Throughout North America history many conflicts arose between settlers and native people leading to a colonization procedure. Unfortunately, Canada continues to struggle with this ongoing process, which almost annihilated more than the First Nations culture. Aboriginals were forced to assimilate other culture while somehow had to find a way to bury their traumas during this terrible endeavour. To remediate this ongoing process, some authors voice this situation using their own experiences aiming for a resolution. Evidently, distinct approaches are

Rather brutally honest with their views on the conflict, the children spoke with the minimal prior knowledge they had. This way, the film sought to capture the impartial opinions of victims in the crisis. However, the consequence of this supposed path to reality lies in the children’s unweighted belief in their single and likely predisposed source of knowledge -- correlated with using a microcosm to explain a macrocosm. Religion -- the man-made practice of worshipping a supernatural force -- distorts a country’s peace. Some may argue that religion unifies a country because of its standards and morals. Nevertheless, religion has been created by man -- an interpreted way to practice faith, which is commonly misconcepted as religion. Religion is one’s interpretation of a practice that will satisfy a supernatural force. While every interpretation differs infinitesimally, so does religion -- from individual to individual. With this as a basis for such a prime conflict in Southwest Asia, no matter who decides to step into both shoes of the conflict, impartiality will never be achieved because of the infinite number of shoes that must be stepped into. That said, only a portion of this conflict was covered by the film, but must not be held against the film because of the impossibility to do so. Additionally, because this film was a primary account of the conflict, it definitely veered from conventional classroom notes which are secondary or tertiary

Ever since, Palestinians have had to adapt to new places and cultures in order to survive, which makes it more difficult for them to preserve their own. Said presents several examples of transculturation throughout the essay. For instance, the use of the Mercedes, even though Said describes it in negative terms, the use of the Mercedes has come in handy for Palestinians. Enduring one disaster after another, Palestinian identity is arduous to preserve in exile. It is a struggle of having no country. Our country is a big part of who we are. As we are born, we are destined to become a part of it. It becomes part of our identity. Things that we grew up with meant something to us. We usually treasure things that became part of our lives. Even unconsciously, we take hold of it. Home brings us memories, memories that we want to hold on up to our last breath.

Although the catalyst arises from a particular set of historical and cultural circumstances, the idea of the individual pitted against the state has a universal resonance. In this case,

Throughout history, the rise of cultures led to the rise of cultural difference, and those differences both separated people and brought people together. Every culture must choose whether they will allow their differences from other cultures to cause political unrest and war or collaboration and growth. While most people within almost every culture strives for peace, political and religious radicals cry out that deaths of infidels will lead to the greater good. But the sons and daughters of the mothers and fathers, and the brothers of the sisters and the husbands of the wives, taken from them fail to feel justified.

Theoretically significant to conflict is social identity theory. It allows “predictions to incorporate who is likely to perceive and act in group terms, to remain committed to the group in times of crisis” Turner (1999), Doosje & Ellemers, (1999). Bar-Tal stresses conflict exists when an incompatible goal exists between two groups. The question of when incompatibility sets become important in understanding the cause of inter-ethnic or communal conflicts for instance, even more importantly; conflict within ingroup. Inter-ethnic or communal conflict because within the scope of peacebuilding, that is the point where building peace thrives the most. There is an assumption that for peacebuilding to be

Japanese forces landed on the northern coast of Papua, in 1942. Their goal was to capture Port Moresby, which was located at the southern coast, in order to do that, they had to make their way overland along the Kokoda track. Their objective was to do something that would allow them to have the control of Papua, and a base from which to attack Australian mainland (because Papua is close to northern part of Australia), and shipping in the Pacific. The Kokoda action is remembered as one of the most difficult operations by Australian troops in World War II. The action lasted until November 1942.

Ireland is not the only country to have its identity split by outside imperialism. Similar stories have played out in Sri Lanka, Iraq, and Rwanda. It is worth looking at these conflicts in order to understand that Ireland's struggles were not unique to the Island. Rwanda is especially relevant to Ireland as events transpired in a very similar order with very similar results, with one notable difference. “In Rwanda... Religious affiliation is not a significant organizer of group identity” (Longman, 2001). This shows that non-religious factors can lead to fractures in post-colonial societies.

Michael R. Marrus argues that there are four contexts that need to be addressed when trying to develop a strategy for reconciliation. These are political, legal, material, and cultural. These different areas of concern

The processes can be as local as local neighborhoods working together on some common issues such as community safety or what to do about drugs in the locality or even on issues such as local areas for children to play together. When people decide it is possible to work together Locally in base that way would not have in the past then reconciliation process are under way.in interface localities the working Together faces the challenges of reaching out across old divides and Transforming The space that was once a place for violent encounter to become spaces of creative engagement and growing interest in and understanding of each other. Reconciliation does not happen quickly and it does not always happen easily and it certainly is not a linear process with only goal in view. In all of it is important to note that Lederach argues ,and he has been involved in more peacebuilding and reconciliation processes then more, that resolving or finding a way out of the conflict can take as long as

In the article “Diasporas”, historian and anthropologist James Clifford explores the issues that can arise when trying to concretely define diaspora, a “traveling term, in changing global conditions”. Clifford explains, the concept of diaspora was used in the study of Jewish and later Greek and Armenian displaced groups. However, since the 1950s it has been commonly evoked in reference to African forced migration and is now used to describe a variety of peoples and relocation experiences. In addition to ‘diaspora’, other terms are also being used quite heavily in discussions of the movement of people, including “border”, and Clifford explores the differences and similarities between people living in a state of “border” versus a state of diaspora while both suggest connections and “multilocalities” of people “borders” implies a politically and geographically defined line, where as a diaspora connotates a further distance of separation, and possibly a sense of exile. Clifford discuses these connections and

Ethnic violence in the late 1990s broke out due to the sudden emergence of a political space to contest this national model. Bertrand argues that complete legitimacy was not achieved because of the emergence of a narrow ethnic conception of the nation. Two factors of this were the strife in Kalimantan, and another in the role of Islam in Indonesia's political institutions. This began to threaten Christian minorities in Indonesia. These conflicts between Muslims and Christians situate the violence in Maluku in relation to the evolving role of Islam in Indonesia’s national model.

This reflection will discuss the concept of colonialism and post-colonialism, with a particular focus on the impact in planning. Although both concepts are not new, Ania Loomba in her book “Colonialism and Post Colonialism” provides a more exhaustive research on the regards. She argues that colonialism is the physical occupation of territory whereas post colonialism deals with effect of colonization on culture and societies. She also expanded the concepts including two new terms imperialism and Neo-colonialism. This is not only a semantic discussion but also a way to raise awareness of the (over)simplification that many authors have applied to studies in this field.