20 years have passed since the Aceh tsunami, leaving deep scars on Indonesia, especially for those directly affected. Aceh was also recovering from a three-decade armed conflict between the Free Aceh Movement and the national government
Throughout December 2024, The Conversation Indonesia, in collaboration with academics, is publishing a special edition honouring the 20 years of efforts to rebuild Aceh. We hope this series of articles preserves our collective memory while inspiring reflection on the journey of recovery and peace in the land of ‘Serambi Makkah.’
In December 2022, the Aceh People’s Representative Council (DPR) officially enacted the 2022 Qanun (regional regulation) on the Acehnese language. This regulation mandates that the use of Indonesian, in any form of communications, from scientific works to public services, must be accompanies by Acehnese translations. This move reflects Aceh’s autonomy in preserving local cultures, a key demand of the now-defunct Free Aceh Movement (GAM), which sought independence from Indonesia.
The Aceh conflict that ended with the signing of a peace agreement in August 2005, less than a year after the Aceh devastating tsunami, stemmed from locals’ dissatisfaction with the central government. The separatist movement was triggered by economic inequality and natural resource exploitation.
The Qanun reaffirms the Indonesian government and GAM’s commitment to peace following three-decade armed conflict, as outlined in the 2005 Helsinki Agreement. Language — as an important element in culture — can aid in resolving conflicts. It can reduce psychological barriers and foster trust. Local languages, in particular, can strenthen nationalism by promoting empathy and cultural appreciation.
Language for political mobilisation
The use of language can excarcebate conflicts. It can be used to agitate and mobilise people, create hostile narratives, and be used as a propaganda tool to assert group identity and define friends and foes.
During Soeharto’s dictatorship era, the government’s nationalism policy emphasised the exclusive use of Indonesian as national language, even in regions with strong local cultures and languages like Aceh. Local languages are considered less important than Indonesian. This has led to a decline in the use and teaching of local languages in schools, which in turn can threaten the survival and development of these languages.
During the conflict, using Acehnese could be risky, especially in areas sympathetic to GAM. Speaking local language could lead to accusation of supporting the movement, often resulting in intimidation and arrests by the Indonesian military.
GAM, on the other hand, used Acehnese to raise people’s spirit and gather support during the conflict. Cassettes with songs in local languages played in villages created a sense of solidarity while drawing a stark line between “us” and “them.” This demonstrates how language can be a powerful tool in social and political mobilisation.
Language for conflict resolution
In Aceh, the role of local language in promoting conflict resolution is significant for the following reasons:
1. Reduces psychological barriers
In 2005, Hamid Awaluddin, a Bugis descendant and former Minister of Justice and Human Rights who represented the government in the negotiation of conflict resolution in Aceh, read ‘pantun’, a traditional Malay poem, in Acehnese:
“pat ujeun yang hana pirang, pat prang yang hana reuda,” (is there rain that will not stop? Is there a war that cannot be ended?).
Although his Acehnese was not fluent, Hamid’s efforts were warmly received by Wali Nanggroe, Aceh’s cultural leadership, and other people who represented the local communities. His decision to use the local language had created an intimate atmosphere, which then helped reduce tension and increased mutual trust between the two parties.
Language in such contexts becomes a powerful instrument in a peace negotiation process, serving not only as a technical communication tool, but also as a symbol of empathy and respect. It allows the conflicting parties to feel more valued and share emotions, which then can pave the way for a more constructive and inclusive dialogue.
2. Strengthening the sense of nationalism
Case studies show that the recognition of the Acehnese language, identity and culture by the central government can foster Indonesian nationalism among the local communities. According to a research, building something from within, and respecting local conditions contributes to a more permanent peace-building effort.
The government’s move to acknowledge local languages of Aceh and Gayo as intangible heritages has allowed the people to use them in public spaces. As a result, this strengthened the sense of belonging of Acehnese people to the state
By providing space to local languages, the state shows respect for existing cultural diversity–allowing local communities feel more integrated with the national framework.
An inclusive approach
The establishment of the Acehnese Language Qanun is not without risks. While it is true that the Acehnese Language Qanun can increase nationalism because it makes people feel appreciated and recognised, it may negatively impact other ethnic languages.
Aceh is home to 13 other local languages. Enacting Acehnese as an official regional language can make non-Acehnese groups feel isolated, as evidenced by past protests from the Gayo community and other minorities.
For example, protests arose when being fluent in Acehnese became one of the requirements to become a local leader such as a Wali Nanggroe. Additionally, replacing the Gayo hymn with the Acehnese hymn in ceremonial activities has angered the Gayo people as the majority ethnic group in the area.
Without proper mitigation, this policy risks alienating minority groups, potentially leading to feelings of forced assimilation for minority languages. This will harm the efforts to build sustainable peace in Aceh. Therefore, an inclusive approach to language policy is very important.
The efforts to promote the Acehnese language should be accompanied by similar steps to recognise and preserve the languages and cultural expressions of other ethnic groups in Aceh.
This inclusive approach is crucial to building long-term peace and social cohesion in the region. After all, Aceh’s experience teaches us that language has two sides in conflict resolution: as a tool that strengthens peace, or sharpens differences.
Saiful Akmal received funding from the Ministry of Religion of the Republic of Indonesia in 2024 for research entitled "Language, Identity, and Conflict Resolution: The Case of Aceh and Patani.".
Melly Masni menerima dana dari Kementerian Agama Republik Indonesia tahun 2024 untuk riset berjudul "Language, Identity, and Conflict resolution: The Case of Aceh and Patani".
This article was originally published on The Conversation. Read the original article.
