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Dr. Maila Dinia Husni Rahiem 16-07-2018 Lecturer Faculty of Education Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta Jalan IR. H. Juanda No. 95, Ciputat, Tangerang Selatan, Jakarta, Indonesia http://fitk.uinjkt.ac.id/
Dear Dr. Maila Dinia Husni Rahiem,
I am pleased to invite you to participate as a guest speaker in the 3rd International Warwick Islamic Education Summer School that will take place between 03-05 September 2018 at the Center for Education Studies, University of Warwick, UK. The Summer School will explore the ‘Formation of Muslim Female Faith & Educational Leadership’ in contemporary Muslim majority and minority societies. We would be delighted to have a scholarly perspective discussing the issue within the context of Indonesia. You will have the opportunity of sharing your expertise and experience with the delegates and meeting colleagues within Warwick Religions and Education Research Unit and wider Center for Education Studies. Your visit will further enhance the developing research and teaching collaboration between Warwick and UIN Syarif Hidayatullah University. We do hope that you will be able to accept this invitation and we look forward to welcoming you to Warwick. Please do not hesitate to contact me if you have any inquiries regarding the invitation. Yours Sincerely
Dr Abdullah Sahin Reader in Islamic Education Warwick Religions and Education Research Unit Centre for Education Studies Social Sciences (Room B1.26) phone:+442476523022 Email:a.sahin@warwick.ac.uk www.warwick.ac.uk/go/wreru University of Warwick Coventry CV4 7AL UK https://warwick.ac.uk/fac/soc/ces/news/islamiceducationsummerschool2018/
CES/WRERU3rd
Warwick Islamic Education Summer School
Formation of Muslim Female Faith & Educational
Leadership within the European Muslim Diaspora:
engaging traditions of embodied spirituality with transformative pedagogy
03-05 September 2018
Arden House,University of WarwickConveners: Fatimah Asharif, Elif Medeni & Dr A. Sahin
September 3rd Welcome & Introduction
11.30 - 12.30 Registration
13.00 - 13.30
Welcome & ‘Taaruf’
Prof Leslie Francis, Director, WRERU, University of Warwick
Dr Abdullah Sahin, WRERU, University of Warwick
Introducing the Programme (Fatimah Asharif, Elif Medeni & Dr A. Sahin)
Session I
13.30 – 13. 50An Overview of Warwick Islamic Education Graduate Programme Dr Abdullah Sahin
13.50 – 14.00 Break
14.00 - 14.45 Muslim female faith & educational Leadership in the European Muslim diaspora:Theological, Cultural, Political and Pedagogic Framings Dr Abdullah Sahin
14.45 – 15.15 Break
Session IIShort
Presentations15.15 – 17.30
Diverse Muslim Female Experiences in the British Muslim Diaspora:community, education & faith
‘Sisters Inc.’: formation of a grassroots Muslim female educational
leadership initiative. Ruweyda AliMuslim female head teachers in Islamic-ethos schools in UK: ‘an endangered species’
Hadia MalikExperiences of Muslim pupils in school under the Prevent strategy
Anna Lockley-Scott (PhD student, University of Warwick)Response by Shahnaz Akhter (PhD student, University of Warwick)
18.00 - 19.00 Dinner (residential delegates only)
EveningSession
19.00 - 21.30
‘Qur’anic Hermeneutics & Psychological Type’:
A Practical Workshop led by Prof Leslie Francis, Director, WRERU
September 4th Muslim Female Voice, Leadership & ActivismSpirituality, Creative Arts, Education and Community Development
Session I9.00 – 9.30
9.30 - 10.30
Reflections/Prayer & Recap on 1st Day
Feminine Wisdom: exploring the gift of female spiritual teachers
Fatimah Ashrif (Rumi’s Circle)
10.30 – 10.40 Break
10.40 - 11.30On being an Arab Muslim female story-teller: an experience from the UAE
Mariam Al-SaediNovelist, Writer based in Abu Dhabi, UAE
11.30 - 12.30Women’s Education, Vulnerability and Resilience after Disaster: a case study in Indonesia
Dr Maila Dinia Husni RahiemUniversitas Islam Negeri (UIN)Syarif Hidayatullah Jakarta, Indonesia
12.30-13.30 Lunch & Prayers (optional)Session II
13.30 - 14.00
14.00 - 14.45
Book Launch‘Muslim Supplementary Classes and their place within the wider learning community’by Dr Bill Gent, Associate Fellow, WRERU.
The Relationship Between Islamic Education & Education About Religious &Worldview DiversityProf Robert Jackson, WRERU
The significance of Qur'anic memorisation and recitation in the context of New Literacy Studies.Dr Bill Gent, University of Warwick
14.45 – 5.30 Break
Session III15.00 - 16.30
Celebrating the art of female story-telling in Islam
‘Story of Hijrah to Abyssinia as told by Umm Salama’A Performance by ‘Khayaal’ Theatre Group
Eleanor Martin & Luqman Ali
16.30 – 16.45 Break
Short Presentations16.45 - 17.30
Islamic Education curriculum development in Muslim primary schools: a practical case study
Sanel AbudrRahman Haskic (Apex Primary School, London)
Exploring nature of female scholarship in Muslim intellectual traditions:
the case of Hadith (the study of prophetic traditions)
Shaykh M Ziad Tekleh (PhD Student, University of Warwick)
Responses & Reflections
18.00 – 19.00 pm Dinner (residential delegates only)
Evening Session19.00 – 20.45
Exploring the Educational Legacy of RE ‘Greats’An evening with Professor Emeritus Eleanor Nesbitt (WRERU, University ofWarwick)
‘Researching Religious Nurture through Ethnography’
September 5th Female Scholarship, Faith leadership and Training inContemporary Muslim minority and majority contexts
Session I9.00 –9.15
9.15 - 10.15
Reflections/Prayer & Recap on 2nd Day
The Various Manifestations of Islamic Education in Austria: a synopsis
Elif Medeni, Director, Institute for Islamic Religion, KPH Vienna/Austria.
10.15 – 10.30 Break
Short Presentations10.30 - 12.45
Lea Taragin-Zeller, (Cambridge University)Comparing female leadership among Jewish and Muslim women in the UK
Basma ElShayyel (University of Warwick)Being a Muslim female RE teacher: reflections of a personal journey
Humeyra Guleryuz Erken (PhD Student, University of Warwick)Samsudin Bin Abd Hamid (PhD Student, University of Warwick )Value formation among Muslim female students: does gender make a difference?
Responses & Reflections
Short Break
A I Ashraf (EdD Student, University of Warwick)Challenges of School Leadership in Islamic Schools in the UK
Arwa AlAzzaz (PhD Candidate University of Warwick)Moral dimension of adult child relationship: a historical inquiry into IslamicEducational Ethics.
Dr Kamal HoqueReimagining Positive Psychology with of Imam Ghazali: a critical realignment of
psychological interventions in the British Muslim Diaspora
Jameel AlbeshriExploring impact of culture and identity on ‘pragmatic competence’ (ability to use
language effectively) among Muslim students in UK universities
Responses & Reflections
13.00 – 14.00 Lunch & Prayers (optional)
Session II
Reflections on thepresentations, discussions toformulate new researchprojects
14.00 - 15.00
Exercise in Framing Possible Research Project:
Female art and spiritual education in formal/informal Islamic Schooling context
Understanding formation of female religiosity and spirituality through empirical research
The impact of intergenerational change on identity and faith-formation of young Muslim
women in the European Muslim diaspora
…….
15.00 – 15.15 Break
Session III
Roundtable Discussion
15.15 - 16.30
‘International Islamic Education Research Network’
Collaborative Research.An edited book project based on the Summer School Papers.Theme and possible joint organisation and delivery of the WarwickIslamic Education Summer School 2019
16.30 – 17.00 Concluding remarks, presenting certificates of attendance & feedback
Departure & Safe Journeys Back Home
Women’s Education, Vulnerability and Resilience after Disaster: a case study in Indonesia
Maila Dinia Husni Rahiem
UIN Syarif Hidayatullah Jakarta
Presented in 3rd CES/WRERU Islamic Education Summer School “Formation of Muslim Female Faith & Educational Leadership within
European Muslim Diaspora: Engaging Traditions of Embodied Spirituality with Transformative Pedagogy
University of Warwick, United Kingdom
03-05 September 2018
“So, at the time of the earthquake, the time was around… hmmm… morning yes... at
about 9 o'clock. At that time, I was playing at a friend's house... she was a relative of mine….
Then I returned home. When I arrived home, I saw Mom was calm and sitting down. Then...
about 15 minutes later, I heard so many people shouting and screaming. I tried to close my
ears, because there was this huge noise, like an explosion. We all capped our ears. Fifteen
minutes later, people were running around, shouting about the rising water! At that moment, I
saw my brother had run away, but I was still at home. Then my mum said, “Lia take this outfit
and off you run. I must wait for your dad,” So, I stood confused in front of the alley (their house
has an alley/narrow street in front). I stood there confused, while my brother yelled, “Lia run!”
My mom stayed at home. So, I ran. But, I got separated from my brother, and then I was hit by
the water; I don’t know what happened after that.” (Lia/8 years old at the time of tsunami)
The story above is an excerpt from an interview with Lia (pseudonym), child survivor
from the 2004 Aceh tsunami. At the time of the disaster, Lia was still an 8-year-old girl. Lia
lost her mother, father and two sisters. The only family that survived was his brother. Described
in the story was how Lia's mother chose to remain waiting for her husband at home. The same
story was also revealed by other research participants. How their mothers chose to remain at
home when the earthquake occurred and when people ran to save themselves from the tsunami.
They chose to remain at home waiting for their husbands.
Aceh is the northernmost province of Indonesia. This province is one of two special
provinces in Indonesia. Because of this privilege, the Aceh province, led by a governor, was
given special authority to regulate and manage government affairs and the interests of the local
community in accordance with the laws and regulations in the system and principles of the
Unitary State of the Republic of Indonesia based on the 1945 Constitution of the Republic of
Indonesia. The majority of Aceh's population is Muslim and Aceh is the only province in
Indonesia that imposes Islamic sharia on its Muslim citizens (Law No.18 / 2001).
Interpretations of Islamic religious rules vary greatly. Some Muslims interpret the
teachings of their religion literally while others are more flexible. For example, rules that limit
women to leave the house and only leave the house with the permission of her husband and
accompanied by his mahram (a person whom she is never permitted to marry because of their
close blood relationship—father, son, grandfather etc.). The basic rule when a woman travels
is that she is accompanied by a mahram as attested to by the hadith narrated by Ibn 'Abbas who
said: "A woman must not travel unless she is accompanied by a mahram, and no man is to enter
into her company unless she is accompanied by a mahram." [Muslim and Bukhari]. However,
some jurists allow a woman to travel alone if the way and the destination are secure. Another
hadith, "The husband's right to his wife is that his wife does not leave the house except with
his permission; if she stays out of the house then Allah, the angel of grace, and the angel of
wrath will curse him until she repents and returns home.” (Narrated by Ibn Abu Syaibah)
Data from the National Disaster Management Agency (BNBP) states that women have
a 14 times higher risk of becoming a victim of disasters than adult men. In the 2004 tsunami in
Aceh, data showed that 55-70 percent of the dead were women (National Geographic, 2019).
The reason may be that some Muslims translate religious rules literally; that forbid women to
leave the house without permission and without mahram, another reason women are having a
higher risk of becoming victims of disaster is because women have an instinct to want to protect
their families and children, thus often making them neglect their own safety. Many women also
do not have access to disaster preparedness and risk reduction education.
Women in patriarchal society are disadvantaged socially, economically and politically,
especially women who come from low social class. It is very surprising if these adverse
conditions do not occur in a natural disaster situation (Fordham, 2003). Existing patriarchal
culture and weak gender institutions are the cause of gender vulnerability (Yumarni et al,
2014).
This research illustrates how child survivors of the 2004 Aceh tsunami explained how
their mothers or sisters were victims of the disaster. In their stories, they explain the reason
they did not survive. Twenty-seven child survivors of the 2004 Aceh tsunami were interviewed.
The results of the interviews were then transcribed. Researchers analyzed the transcripts and
then grouped thematic findings that explained the patriarchal culture and women's vulnerability
in disaster situations. Next, the researcher discussed these findings using feminist theories and
disaster theories.
WOM
EN’S EDUCATION, VULNERABILITY AND
RESILIENCE AFTER DISASTER: A CASE STUDY IN INDONESIA
MA
ILA
DIN
IA H
US
NI R
AH
IEM M
inistry of Religious A
ffairs R
epublic of Indonesia
NATURAL DISASTERS DISTRIBUTION: THE W
ORLD & OIC COUNTRIES
NATURAL DISASTERS DISTRIBUTION: THE W
ORLD & OIC COUNTRIES
CULTURE –RELIGION = PERSPECTIVES•
it is important to acknow
ledge the comm
unity’s vulnerabilityand
resilience.
•T
he victims are not passive in responding to the calam
ities. They
attempt to m
ake sense of the events and try to understand how the
world w
orks. They use the know
ledge and skills they already have, to deal w
ith the situation as best they can (Pelupessy&
Bretherton, 2015).
•G
aillard et al. (2008) explained that people's behavior in the face of natural disasters is strongly influenced by the context of cultural, social, econom
ic and political.
•Support services provided for victim
s should take into consideration the victim
s’ interpretation of what has happened, is happening, and w
ill happen, so that the support w
ill match the needs of the people.
•https://w
ww
.springer.com/us/book/9783319544656
•T
hischapter
isbased
onthe
observationsand
explanationsof
thebeneficiaries’experiences
ayear
afterthe
tragedy.
•Interview
edseven
survivorsof
thetsunam
iin
Meulaboh,W
estA
ceh.The
participants’ageranged
between
17and
40years
old.
•T
heindividual
interviews
were
conductedin
orderto
findout
what
programs
were
neededand
relevantto
thevictim
s.
•T
hequestions
posedw
eredesigned
touncover
howthe
victims
viewed
thedisaster,how
theym
adesense
ofthelives
lost,andw
hathelped
themcope
andrecover
fromthe
aftermath
DATA COLLECTION
•T
heinterview
dataw
asanalyzed
usingthem
aticanalysis.T
hethem
esexplain
what
isim
portantin
thedata
inrelation
tothe
researchquestion
andthey
describesom
elevelofpatterned
responseor
meaning
DATA ANALYSIS
•T
heanalyzed
interviewresults
were
thencom
paredto
theview
sof
thethree
scholars:Aidh
ibnA
bdullahal-Q
arni,Komaruddin
Hidayat
andQ
uraishSyihab.
•T
hethree
scholarsw
erechosen
becausetheir
bookson
theissues
ofdeath
andloss
area
main
referencefor
many
Indonesiansw
hosuffer
orexperience
traumatic
experiencesin
theirlives.
•T
hew
orksof
thesethree
scholarsare
usedto
betterunderstand
them
eaningsoffered
bythe
survivorsin
theiroraland
written
accountsofthe
tsunamiof2004.
•T
heproceeding
discussionof
theperspectives
ofthe
survivorsis
explainedin
lightof
thew
orkpresented
inthese
authors’books.
DATA ANALYSIS
•T
hebelieve
thateverything
thathappened
hasbeen
preordainedfrom
God;
•T
heydid
notsee
thedisaster
asa
cursefrom
God,but
ratherthey
seeit
asa
reminder
fromG
odand
believethat
God
will
notgive
pressurem
orethat
theycan
bareand
therew
illbe
easeafter
thehardship;
RESEARCH FINDINGS: SURVIVORS PERSPECTIVES AND SCHOLARS’ INTERPRETATIONS
•First, program
developers and implem
enters need to understand that the victim
s accept the event as their destiny, so they choose not forget it and use it to find healing. T
his is because they believe that what com
es from
God should be accepted. In counseling sessions,
psychologists and paraprofessionals need to respect these perspectives. T
heir trauma and how
they see the events m
ight seem heartless, but is m
ore faith-based.
•Second, they are very positive in their outlook follow
ing the events, since they believe that there is alw
ays a lesson and w
isdom behind a disaster.In talking about
disaster, loss and death because of disaster, they, as many
Indonesians, see that there is always fortune behind
unfortunate events.
•T
hird, the survived victims are also still grateful w
ith w
hat they still have and take ease on what they have lost.
Helping the victim
s by rebuilding their lives, for example,
through a mental health
program that is integrated w
ith a livelihood
program could be an effective option.
CONCLUSIONS
•Fourth, they cope w
ith the psychological trauma by
remem
bering and praying to God. M
ental health team
s that involve comm
unities, comm
unityleaders
and religious figures, which in the case of A
cehis
Tengkuin a m
osque, will be m
ore effective at engaging m
ore people. Prayer is also considered as one of the w
ays to cope and heal. The religious figures can assist
the victims to pray and find solitude.
•Lastly, they accept the death of their loved ones as fate and they believe that those w
ho died are martyrs
who w
ill be rewarded w
ith heaven. This is also to
show that to involve religious figures in m
ental healthprogram
s is plausible.
CONCLUSIONS
•T
heyrem
ainoptim
isticand
arestillgratefulw
ithw
hatthey
haveeven
thoughthey
lostfam
ilym
embers
andpossessions;
•T
heyfind
peaceby
remem
beringand
prayingto
God;
•T
heyaccept
thedeath
oftheirloved
onesas
fateand
theybelieve
thatthose
who
diedbecause
ofthe
tsunamiare
martyrs
andthey
willbe
rewarded
with
heaven.
RESEARCH FINDINGS: SURVIVORS PERSPECTIVES AND SCHOLARS’ INTERPRETATIONS
https://reader.elsevier.com/reader/sd/1E6FEF2E5F453F676A
4A4102FC
4D6F
271CEB259A
FA79A
EB834C37275BB892E16232A
1AB733A
34D488316F149
442EC9A
E
•D
isasters, regardless of the type or scale, have the potential to cause distress, or even severe distress. C
hildren are usually the most
affected by disaster, due to their physical, psychological and social vulnerabilities. C
hildren are also the most vulnerable to face post -
disaster challenges from psychological stress due to the lim
ited availability of special care, protection and support. In this study, w
e explore the experiences of A
cehnese children survivors of the 2004 tsunam
i. We set out to understand how
these young people survived the tsunam
i, coped with the afterm
ath, and progressed with their lives
following the tragedy. O
ur focus was on uncovering the m
ultitude of trajectories, or pathw
ays, that comprise the collective experiences of
young people’s post-disaster lives. We em
ployed a narrative, qualitative research approach, and conducted in-depth interview
s with tw
enty-seven survivors. By giving a voice to their lives, w
e aimed to capture
the successes and challenges that these young people face in attem
pting to live normal lives follow
ing a major disaster. A
t the time
of the study, the participants had either lost one or both parents because of the tsunam
i. All of the respondents are now
teenagers or young adults betw
een the ages of 17 to 24 years old.
•
•T
he findings from the in-depth interview
s revealed that all of the survivors have both shared and unique experiences. T
hey all stated that in the im
mediate afterm
ath of the tsunami, they felt that there
was a dearth of people to talk to and discuss their feelings. T
hey also still feel the sadness, horror and traum
a of the tsunami, yet they often
keep their feelings to themselves. Lastly, they all accept the tragedy as
their destiny from G
od. A variety of responses show
differences in how
they see their future. Some are very optim
istic and still believe that they have a role in society, w
hile others are confused, jobless and lost, to the extent that they feel uncertainty as to w
here their next m
eal will com
e from. T
he survivors also explained about the different types of support that they received im
mediately after the disaster
including continuation support, long term support, and current
support. How
the young survivors coped with the im
mediate
aftermath of the tsunam
i depended on the support received from
their comm
unities and the extent of their own inner strength and w
ill to survive. C
ombined, these internal and external resources form
ed a personal resilience in surviving the tsunam
i, both in the short and long term
.
•By studying the children of A
ceh, aid workers, and support agencies --
especially those that work in the field of m
ental health/psychosocial program
s --can learn better w
ays to assist, help, and support children follow
ing natural disasters. Moreover, by understanding the children’s
sources of resilience, we w
ill be better informed about how
families
and schools should prepare and teach children, so that the victims are
able to cope better with m
ajor disasters.
Theory/C
alculation
•C
hildren are capable of overcoming adversity, of m
eeting life challenges (D
inkmeyer
& D
reikurs, 1979). This research show
ed that the children survived in various w
ays, which resulted in different
problems connected w
ith facing the aftermath of the tsunam
i. They
used their inner strength, family, and com
munity in dealing w
ith the situation. A
ll of the respondents have lost one or both of their parents, yet they still have their ow
n capacity to survive.
•In this study, w
e explored further through the eyes of the child victim
s; how they survived the adversity and how
their lives are now.
We looked at w
hat factors have brought them to the point they are
now.
•A
nother factor, which is also im
portant in helping support children’s survival and subsequent ability to thrive, is the role of com
munity. A
ll of the child victim
s that we interview
ed returned back to their original com
munities. D
uring our visit, we found som
e villages where
the majority of survivors are children, the village is nam
ed; kampung
yatimpiatu
–the orphans’ village. T
hese children live within the
comm
unity, some are fighting for their lives alone, w
ith none of their other fam
ily mem
bers left. The com
munity could be the source of
strength for these children; and comm
unities have the potential to function in an effective w
ay and to help the mem
bers to adapt successfully in the afterm
ath of a disaster (Norris et al., 2008).
Com
munities can use their resources to build collective resilience by
reducing risk, engaging its mem
bers in mitigation, creating links w
ith organizations w
ithin and outside, protecting social support, and being flexible. (ibid)
•R
eligion is also a source of comfort that can help foster resilience
during difficult times, helping victim
s to survive and cope. Haglund
et al. (2007) highlighted that possibly the best exam
ination of the macro
systems in studies of adult resilience show
ed religion and spirituality w
ere linked to culture. Craw
ford et al. (2006) added that religions provide exam
ples of other forms of protective system
s that bring resilience to those in adversity, as hum
ans appear to create an attachm
ent-like relationship to spiritual figures or religious leaders. R
eligious beliefs and practices also help people to adapt through prayer or m
editation, or social support and regulation through rituals, cerem
onies, and rules for living (Craw
ford et al., 2006). Prayer helps people m
anage emotion (Sharp, 2010); those w
ho engage in prayers and hold positive attitudes tow
ard religion are empirically associated
with personal w
ellbeing, health, and the ability to handle stress (Levine, 2009); w
hile a calm and focused prayer is recognized as
appropriate counseling for individuals struggling with traum
atic experiences (H
arris, et.al, 2010).
FINDINGSD
ealing with the Tragedy
Reluctant to Share Feelings and Experiences
•Lia explained that she had shared her stories to som
e people, but not in detail. She said she rarely opened her heart and retold her experiences like she eventually did w
ith the interviewer. She added that this w
as her first experience to share such a great am
ount of her feelings. She felt m
ore positive after telling her story. She said she was norm
ally a closed person and does not norm
ally openly share her feelings with others. A
t the tim
e of the interview, she w
anted to share her feelings and stories, but found it difficult: “H
mm
... I guess I want to tell people about it, but I
find it difficult to compose the w
ords, to detail the words and explain it
properly.” She only has one brother, all her other family m
embers (m
om,
dad and two siblings) died because of the tsunam
i.
•“it is not easy to share and she struggles to trust others to listen to her, so therefore, she prefers to keep her feelings to herself. “
FINDINGSD
ealing with the Tragedy
Reluctant to Share Feelings and Experiences
The m
ale participants were m
ore discreet about their feelings. They told the
researchers that they did not know how
to share and with w
hom, so they decided
not to share. Raja explained, “Sharing w
ith others? Hm
m no! I keep everything by
myself. N
o, I don’t want to share m
y feelings with anyone. H
mm
… H
ow to share? It’s
better if I keep it to myself.”
Ardi, one participant w
ho lost all his family m
embers and w
as living alone at the time
of the study said he still remem
bers everything, but he wants to forget the sadness.
He still cries silently w
hen he remem
bers what happened, but he tries his best to
ensure no one knows about his feelings.
•I don’t w
ant to remem
ber what happened. I don’t w
ant to share my story w
ith anyone. I still rem
ember every detail of it. I don’t w
ant anyone else to have to hear those m
emories. (A
RD
I/Interview)
•A
few m
onths after the tsunami, every night I w
as always so sad that I cried, but
never during the daytime. I w
as busy playing in the day. I lived at someone’s house,
a relative. I cried silently. No one should know
. (AR
DI/Interview
)
FINDINGSD
ealing with the Tragedy
Sadness and Trauma
The participants still feel the sadness. T
hey find it is difficult to overcome
the feeling of sadness and fear that things will happen again. For m
ost of the participants, the feeling of fear is easy to handle and also understand, w
hile the sadness feeling is much harder to m
anage. Lia told the researchers that she w
as no longer so afraid of the earthquake, like before, how
ever the sad feeling still remained.
•Yes, at that tim
e I was afraid, there w
as a feeling of fear, but now it is
reduced. God w
illing I am no longer afraid. In case of an earthquake,
well, I feel norm
al, well, I just stay at hom
e. An earthquake happened
yesterday and I just stayed inside the house alone. So, now I am
not so afraid of an earthquake. (LIA
/Interview)
FINDINGSD
ealing with the Tragedy
Sadness and Trauma
Udin
felt grateful to spend three years in an Islamic boarding school,
which started tw
o weeks after the tsunam
i. He felt he w
as able to make
friends in there that supported each other. Though, he still feels the
sadness, especially during traditional religious celebrations.
•I am
so sad, I was left alone, only m
e. Because of this, I am sad to see
people gather with their fam
ily… especially on days w
hen our family
would norm
ally gather together, such as during Lebaranon the m
ain Eid day. I am
still sad until now. I alw
ays remem
ber my fam
ily during Eid. (U
DIN
/Interview)
FINDINGSD
ealing with the Tragedy
Destiny from
God
Ardi and U
din who lost both parents and all their siblings, now
live alone, yet stated that w
hat had happened was G
od’s will and a test. T
hey could find no reasons to get m
ad with G
od.
•T
his is God’s test. W
e accept it. (AR
DI/Inteview
)
•G
od tested us. We should not get m
ad at God. (U
DIN
/Interview)
FINDINGSD
ealing with the Tragedy
Destiny from
God
Lia said she brushes off the feeling of anger to God. She feels G
od has given them a
test and that there is wisdom
behind it. She feels that she has actually become a
better person after the disaster. She added God is everything and the one w
ho governs people’s lives, H
e knows best for them
. Lia emphasized that w
e should not com
plain to God.
•M
aybe in every human, there is a feeling of anger, but I alw
ays brush it off. Maybe
God gave us, hm
mm
, we do not know
, God gave us a test, surely in the end G
od w
ill give us happiness. There is w
isdom behind all that. So, I take it as it is, hm
mm
, if G
od gave this, or God tested m
e, then yes, I become m
ore resilient, so it’s like that. (LIA
/Interview)
•N
o, this is just the result of my ow
n thinking. I learned from a young age that G
od is everything, the only one. So w
hatever happens, because we've underlined, I
mean, our life has been underlined, w
hat happens to us; it is God w
ho governs it. So, w
hy should we com
plain about this? We becom
e useless, when G
od has made
us, all of us. So, God know
s what is best for us. M
aybe we like som
ething, but that's not good for us, so w
hy do we com
plain? (laughing) (LIA/Interview
)•
I just thought, there is only God. So, w
hat happens to us, God rules this all. So, w
hy should w
e complain? T
hat is a waste. It m
akes us more sinful, after all, isn’t it bad,
to hate something? (LIA
/Interview)
FINDINGSD
ealing with the Tragedy
Destiny from
God
Misna
found it hard to accept the fact that her mother had died and finally found
peace. She said that what had m
ade her stronger, was that she believes her m
other died as m
artyr and will therefore be granted entrance to heaven by G
od. She felt sad w
hen seeing her friends with their m
others. How
ever, to know her m
other has a good end, she finds it easier to accept.
•T
hey told us that those who had died in the w
ater are martyrs, those w
ho died in the flam
es are martyrs, and those w
ho die defending their religion are martyrs…
W
ell, when I heard that m
other was a m
artyr, she will not get punishm
ent in her grave, G
od will help her, even later at the end of the w
orld, we w
ill all rise up. In her grave, there is help for her, she is free from
any punishments. I accepted it. I
could be sincere and accept that my m
other had died. She was a m
artyr. It calmed
me dow
n. So, I accepted that mum
had died and I would not get jealous anym
ore, w
hen I saw friends w
ith their mother. Som
etimes, I felt so sad w
hen I saw m
y friends w
ere dropped and picked up from school by their parents, their m
om and
dad. I walked alone. But, m
y mother had a beautiful end, a m
artyr. Not everybody
gets the chance to die as a martyr. (M
ISNA
)
FINDINGSD
ealing with the Tragedy
Destiny from
God
Misna
believes God m
akes things happen for a reason. There is alw
ays wisdom
behind everything. She believes she is a better person now
. She is more independent and
grateful and assumed this w
as the lesson to be learned from the disaster.
•T
here are lots of lessons to be learned. For example, A
llah took my m
other. There
is wisdom
there. I realized, I was a bad, naughty kid. I didn’t listen to m
y parents, I w
as stubborn. It is not only my dad w
ho told me that I w
as stubborn, but also m
any relatives. If mum
was still alive, m
aybe I wouldn’t listen, because w
e still have a perfect com
plete family. I can ask for anything and they w
ill give it to me. N
ow, I
should work very hard and support m
y own life. Even w
hen I am sick, I should go
to the hospital by myself, w
ithout my m
other, everything I should do by myself. If I
want to buy a m
obile phone, I should work to get the m
oney, so I can buy if I have m
oney, if I don’t have the money, it m
eans I cannot buy. So, I become m
ore independent, m
ore grateful. At least, I could support m
y own life. If m
y mother w
as still alive, I m
ay never give thanks to God for w
hatever he bestows to m
e. H
owever, if w
e see the future of Aceh, how
our lives are here; after the tsunami
there is more destruction, m
oral failure. (MISN
A/Interview
)
FINDINGST
he Progress in their Lives
Iqbal has been to two universities but never m
anaged to actually graduate. H
e decided to switch his education to m
aritime school and
dropped his study at the university. He thought it w
as a better opportunity for him
, but is now at som
ewhat of a crossroads in his life.
Although he did gain som
e experience working on a vessel before, he is
now rethinking his career. H
e opened a small beach café in Lhok
Ngah
with his brothers. But, he has also applied for a new
job on the ships, but w
ould prefer something that allow
ed him m
ore freedom.
•I w
ant to find a job, which doesn’t involve m
e becoming bound to it,
something m
ore flexible, like my brother. H
e is a contractor, which
means that he is still able to lead his ow
n life and socialize. (IQBA
L)
FINDINGST
he Progress in their Lives
Nursalim
, lost his mother, tw
o sisters and a brother. His father died
before the tsunami. H
e survived with his other brother, w
ho has made
him so proud, because he is now
taking his doctorate in Turkey. He
wanted to prove that a tsunam
i orphan could still be successful and he is now
a students’ representative at the University’s Student Body at his
campus. H
e said that it was his brother, w
ho directed him to achieve this
much, to be able to continue his school to university. H
e realized many
of his friends had not even managed to graduate from
high school. He
felt lucky to be sent to study at the Islamic Boarding School, in w
hich he w
as able to focus and study.
•W
ell, in my case, that w
as because of my brother. H
e intentionally sent m
e to boarding school since Junior High School, also in Senior H
igh School. H
e wanted m
e to focus on my studies and there w
ere also adults w
ho supervised me because he w
as busy working.
(NU
RSA
LIM/Interview
)
FINDINGST
he Progress in their Lives
Misna
has an interesting view on how
she became the person she is today. She has
battled with m
any different adversities. She was severely w
ounded due to the tsunam
i and had to stay for a long time in hospital for surgery on her head injuries.
Her father rem
arried and she has had a difficult relationship with her new
step m
other. She has also had breast cancer and had three previous surgeries. How
ever, she is still optim
istic about her life. Her father w
as unsupportive of her decision to continue her studies at university, because he felt she w
as not capable and also he could not support her financially. H
owever, she m
ade it and is now in the last
semester of her course. She w
ants to be a teacher and a writer. She has had to
struggle to achieve her dream, “W
ith God’s w
ill, I will be able to do it. I told m
y dad, w
hen I walk, I w
ill walk forw
ard till the end of the road, I will not give up.”
Whenever, I feel w
eak, or my m
ood drops; I motivate m
yself, I talk with m
yself. I should get up and be positive. I should be calm
and move on. I encourage m
yself, what happens today
may bring happiness in the future. I lost m
y mum
, but I still have my dad. I should be
grateful for everything I have. I believe God w
ill give me som
ething much better in the
future. When I w
as stuck, I could not do assignments from
my class, because I didn’t have a
laptop, but I didn’t give up and kept my spirit high. I w
ill be successful one day; I will have a
better job and better income. I should struggle now
, to ensure my future.
(MISN
A/Interview
)
FINDINGST
he Progress in their Lives
Pessimism
and Confusion
Raja feels so pessim
istic about whether he w
ill ever have a good job. He
has been working since a very young age. H
e graduated from high
school, but similar to som
e other participants interviewed, he has not
found it easy to get a job in Aceh. H
e is working as a daily laborer w
ith a salary of 25,000 R
upiah/day ($2.5) sharpening precious stones for jew
elry.
•I graduated from
high school. It is not easy to find a job. I work w
ith a C
hinese employer, sharpening stones. T
his is not my first job. I have
been working since the tsunam
i. I began by collecting debris, whatever
work I could do. (R
AJA
/Interview)
FINDINGST
he Progress in their Lives
Pessimism
and Confusion
Ardiadded that to survive they w
ould sometim
es just eat a meal once a
day. He expressed his concern that it is not easy to get a job in A
ceh. He
should have money to get a job. H
e has a fiancé who is still studying in
university. How
ever, he isn’t keen on the idea of continuing his education. H
e only wants to find a job w
ith a good salary.
•W
e sometim
es eat one time a day. W
e eat at 3 pm. W
e don’t have m
oney. I work. I w
ork doing anything I can, but it is not enough. (A
RD
I/Interview)
•I don’t think I w
ant to continue my studies at university. I don’t w
ant it. I only w
ant to work and have m
oney. (AR
DI/Interview
)
•It is not easy to find a job in A
ceh. Even to be a security guard, you need at least 15 m
illion. I sent an application to work as security guard
in hospital. I was called for interview
. But I didn’t get the job. When I
asked them, they said they did not have m
y file. (AR
DI/Interview
)
FINDINGSB
ecoming R
esilient
Support from Fam
ilies, Relatives, and the C
omm
unity
Udin
and Ardiw
ho lost both parents, are very close with each other.
They live in the sam
e village. They feel blessed w
ith the support they have received from
the people in their neighborhood.
•W
ell, all in this village, especially around my house are still relatives.
They helped m
e. (UD
IN/Interview
)
•W
e support each other; both of us have no imm
ediate family. W
e spend tim
e together. Sometim
es, I stay overnight at his and vice versa. (A
RD
I/Interview)
FINDINGSB
ecoming R
esilient
Support from Fam
ilies, Relatives, and the C
omm
unity
Lia had moved to six different houses. Lia felt like a piece of m
erchandise, an item that w
as borrow
ed and traded.
•M
aybe six months. I don’t really rem
ember, because I w
as still so young. My brother w
as still in school, in junior high school, so m
y uncle said I was too sm
all to just stay with m
y brother, just the tw
o of us. But, my uncle also had no parents, and had m
any younger siblings, so he could not accom
modate m
e, because maybe there w
as no money. So, I stayed
with other relatives. T
hey brought me to southern A
ceh. There, I stayed for one year, then I
came here (back to the village), but only stayed for a m
onth before I moved to another
place. But, in the new place I stayed for less than a w
eek, because this person could not afford to look after m
e; they had no money. So, then I m
oved somew
here else with a
relatives family from
my father’s side. It w
as called Pekanbada. I stayed there for a year. Then
that family then m
oved out of town, to Jakarta. So, I w
as handed over to another mem
ber of father's fam
ily. Overall, I lived in Pekanbada
for four years. But, then, after four years, due to their econom
ic circumstances, they said they could not afford to pay for m
y schooling, so I finally m
oved again; back to this village. At that tim
e, I was in the third grade of junior high
school, just starting to study at that level. It was 2010, but because m
y brother wasn’t
working yet, so he could not afford to pay the living costs for m
e. He asked m
e to stay with
another relative, but still in this village too. I lived there, from grade 3 junior high, up to
grade 2 senior high school. But, then I decided to stay alone; I did not want to stay in
someone else’s house anym
ore. Enough! I want to live, hm
mm
, that’s what drove m
e to com
e back here, I want to live independently, w
ithout depending on other people, without
moving from
one house to another, being escorted and picked up, I felt like a piece of m
erchandise, an item that w
as borrowed and traded (laughing). (LIA
/Interview)
FINDINGSB
ecoming R
esilient
Support from Fam
ilies, Relatives, and the C
omm
unity
Iqbal felt lucky his dad had not remarried after his m
other’s death. He
criticized some tsunam
i widow
s who rem
arried, as he believed it led to them
neglecting their kids. He added that his father w
ould not do that.
•A
ctually maybe he thinks, even though there is no w
ife, but he is still able to be and feel happy, w
hy should he find a replacement for our m
other? D
ad could have remarried, but he does not. M
any men, w
hose wives died
from the tsunam
i, remarried. But, som
etimes the kids are forgotten, or
maybe they w
ill be well looked after and they are m
ore happy. (IQ
BAL/Interview
)
FINDINGSB
ecoming R
esilient
Support from Fam
ilies, Relatives, and the C
omm
unity
Raja explained he got a great deal of support from
wom
en in the comm
unity and also the foreign aid w
orkers.
•If I cried, those w
omen w
ill come to cheer m
e up. They knew
I had no m
other anymore. T
hose who helped m
e to be strong, my fam
ily, the com
munity and the aid w
orkers, those from Singapore relief helped m
e, they also cured m
y wounds. (R
AJA
/Interview)
Nursalim
and Udin
were sent to Islam
ic boarding school. Udin
said he had lots of friends and felt supported by them
. Nursalim
thought living in a boarding school w
as not as hard, because he had friends.
•W
ell because it was not easy to stay in the village. In the boarding school
we did everything together. So it w
as less hard. (NU
RSA
LIM/Interview
)
•I w
as in Islamic boarding school for three years, then I returned back to the
village and lived alone until now. (U
DIN
/Interview)
FINDINGSB
ecoming R
esilient
Feeling alone
Lia felt that people’s affection is different from w
hat she used to get from her
parents. She had experience of being rejected, to have different treatment
from that w
hich her cousins received from her uncle and aunty.
•I w
as staying with m
y uncle's family. I w
as only a small child and I did not
get any affection. At that tim
e, I saw m
y uncle's daughter was playing w
ith him
. I was in grade 4 elem
entary school, they were playing, joking. I could
only watch, even though I w
anted that also. I saw m
y cousin being picked up and carried by m
y uncle. I wanted it too –
I was used to, or expected
attention, so I asked to be picked up. But, I was told, "W
hy do you ask to be picked up by som
eone else's father? You're grown up, you should not ask
for attention by asking to be picked up like that. You've grown up; m
y daughter is picked up by her ow
n father, while you are not his daughter!”
Well, from
then I.... (Sobbing). I understood. I was alone. I realized that
people's affection was different. (LIA
/Interview)
FINDINGSB
ecoming R
esilient
Feeling alone
Misna
felt so alone after her father remarried; she called herself, ‘the broken
home kid’. She said she spent lots of tim
e with friends and had bad social
interaction, she became out of control.
•Yes, I w
as 12 years old. Well, he w
as still looking after me. H
owever, after he
had remarried, I thought that he w
anted to spend lots of time w
ith his new
wife. H
e did not care for me anym
ore. I felt so alone. Maybe I hung out w
ith the w
rong friends. Well, you can call m
e a broken home kid. I can say, after the
tsunami, m
any of us had a wrong social interaction, very bad, w
e were torn
apart, kids like me, they have no m
om, no dad, very bad social interaction, and
they hung out with the w
rong friends. There w
ere some girls w
earing very short hot pants, short tight shirts. T
hey rode motorcycles w
ith that kind of outfit and also joined m
otorcycle races. After the tsunam
i, many people tried
different illegal substances, like metham
phetamine and m
arijuana. Well, w
e had very bad social interaction. W
hen I was in the seventh and eighth grade m
y social interaction w
as out of control, I did not want to listen to m
y dad. I only w
anted to have fun. I was so egoist and self-centered. (M
ISNA
/Interview)
THE IMPACT OF DISASTERS ON
CHILDREN IN SOUTH EAST ASIA•
RESISTA
NC
E, RESILIEN
CE, A
ND
REC
OV
ERY FRO
M D
ISAST
ERS:
Perspectives from Southeast A
sia to be published by Emerald
Publishing in 2019
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