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Indonesia
Child protection concerns identified
The extent to which anxiety, psychosomatic
complaints, aggression, behavioural disorders
or school failures are linked with the direct
or indirect consequences of conflict, is not
clearly known. In what way could such
problems be addressed? It is clear that
educational programs are needed that can
offset stress, and simultaneously strengthen
the building of peace.
Helping communities torn by (or at risk of)
violence to recognise and accept
communities that hold different views to
their own is critical. 8 This is especially true
for children, who can be actively involved in
either reconciliation or retribution as old
conflicts re-emerge with a new generation of
protagonists. For the sake of children, both
now and in the future, the cycle of violence
must be broken. Education also helps
children affected by conflict to envisage, and
prepare themselves for, alternative futures.
Children displaced and affected by armed
conflict, and now living in camps or resettled
areas, are especially marginalised and at risk
of exploitation. 9 The existence of IDPs in
West Kalimantan is a further legacy of the
conflict: the Government’s response to
violent outbreaks in the last five years has
partially involved relocating hundreds of
families away from areas of tension to camps
either in quieter, less accessible areas, or in
the main city closely supervised and
surrounded by ethnic groups on the “other
side” of the conflict. They are safe in these
areas but have few basic services and few
options. 10 This has led to other child
protection issues.
The community of IDPs is able to subsist,
but their quality of life is limited. In terms of
education, in Marhaban camp, special
provision to accommodate this group was
not made through the local government
school. There was no school in the camp
when it was established four years ago and
children did not feel safe to go to the school
on offer. Thus, the children’s right to
education and development was
compromised as a result of the conflict. (This
does not apply to camps in Pontianak city,
where children have access to school and
their parents have access to jobs.)
There has been a real danger that the
children’s minority status would promote a
sub-class, and place them at risk of being
trafficked and/or involved in hazardous work
at a young age. Children have been subject to
threats of violence from the children of the
local community, for whom the presence of
the IDP camp has been a source of tension.
While efforts have been undertaken to
address issues of access, a dedicated position
to promote government response on child
protection is needed for further progress to
be made. 11
In this West Kalimantan IDP community,
boys from the age of 13 work in manual jobs.
Girls are married at the age of 14–16; family
size is reportedly five children. Children
themselves have dreams of higher education
and of being successful in a range of areas.
The older youths (aged 16+) have a more
negative view, thinking that their dreams
will fail because of the lack of opportunity
and money.
In conflict areas across Indonesia, children
are not only affected by the conflict, but
some are involved directly in fighting. Groups
of combatants reportedly recruit children
with promises of food or payment. The tasks
they are called upon to carry out put them at
risk and may involve attacking or intimidating
others. One 17-year old stated:
“If I knew I was recruited to do this, I would
have refused and stayed hungry.” 12
8 One means of raising awareness among faith communities that exclusive behaviours and attitudes invite conflict in their neighbourhoods is “holistic
mapping”. Adaptable to an inter-faith context, it presents methods and tools to help faith communities understand their role and place as agents of peace
in a troubled, conflicted country. As well as mapping geographic, social, cultural, economic and political features of the defined community, it includes a
“conflict map” (of the stakeholders, positions and interests in the conflicts) and a “spiritual map” (of relevant and competing spiritualities, values, religious
groupings, locations of places of worship, etc.). Narrative mapping puts into words the myths, folklore, stories, and histories that influence the community,
while a “divider and connector” map depicts both the community’s capacities for causing divisions and capacities for making connections.
9 Interview with World Vision Indonesia Reconciliation and Peacebuilding Adviser, 2002
10 Note: the families of the camp are ethnic Madurese (originally from the Island of Madura and strong Muslims. The surrounding area is largely populated by
the Dayak people who have both Animist and Christian elements). A few weeks before the author visited the camps, three Madurese men travelled 200
kilometres back to land that had been theirs prior to ethnic fighting to explore possibilities of selling it. They were killed and the message of fear, nonacceptance
and danger was returned to the camp instead.
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11 Boonpata & Kane, ILO, 2001.
12 Source: Child Soldiers Global Report, International Coalition to Stop the Use of Child Soldiers, 2001