Language, as an important element of culture, can aid in resolving conflicts.
n December 2022, the Aceh Provincial Legislative Council (DPRA) officially enacted a 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 accompanied 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 devastating Aceh 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 decades of armed conflict, as outlined in the 2005 Helsinki Agreement. Language, as an important element of culture, can aid in resolving conflicts. It can reduce psychological barriers and foster trust. Local languages, in particular, can strengthen nationalism by promoting empathy and cultural appreciation.
The use of language can exacerbate conflicts. It can be used to agitate and mobilize 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 emphasized the exclusive use of Indonesian as the 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 the local language could lead to accusations of supporting the movement, often resulting in intimidation and arrests by the Indonesian Military (TNI).
GAM, on the other hand, used Acehnese to raise people’s spirits 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 mobilization.
In Aceh, the role of local language in promoting conflict resolution is significant for the following reasons.
First, it reduces psychological barriers. In 2005, Hamid Awaluddin, a Bugis descendant and former justice and human rights minister who represented the government in the negotiation of conflict resolution in Aceh, read a pantun, a traditional 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.
Second, it strengthens 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 local communities. According to 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 heritage 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 to feel more integrated with the national framework.
The establishment of the Acehnese language qanun is not without risks. While it is true that the bylaw could increase nationalism because it makes people feel appreciated and recognized, 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 recognize 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 that sharpens differences.
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Saiful Akmal is a chair professor and Melly Masni is a lecturer in political science, both at Ar-Raniry State Islamic University in Banda Aceh. The article is republished under a Creative Commons license.
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