Youth Existence and Radicalism in Aceh, Indonesia

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A. Introduction
The biggest event of the radicalism discourse was the gathering of 20 state and private universities in Aceh in a mass lecture on combatting radicalism idea. The lecture was on 28 October 2017 in Banda Aceh. The gathering involved about a thousand students of those universities to declare the commitment against radicalism, terrorism and communism in Aceh. In the declaration, the representatives of the universities stated that One State Ideology which is Pancasila, One State Constitution which is UUD 1945, One state which Negara Kesatuan Indonesia, One Symbol which is Bhinneka Tunggal Ika, and One Commitment which is against radicalism.
Before the radicalism discourse emerged in Aceh, youth focused on several periods; (1) from 1976 to 1998, youth was experienced by separatism movement (Kurniawan, 2018), (2) the period of 1998 to 2003, youth was inserted by the phenomenon of Refendum discourse in Aceh (Aspinall & Chauvel, 2018), (3) during the period of 2004 to 2005, youth involved in post disaster rehabilitation and reconstruction after the earthquake and tsunami (Ismail, 2018), (4) from 2005 to 2016, youth relish of the result of MoU RI-GAM Peace Agreement and (5) during the period 2017 to present, youth involve in anti radicalism and terrorism (Sukarieh & Tannock, 2018).
In historical perspectives, the existency of young people in Aceh could be understood from thoughts and interests of any youth period (Waizenegger & Hyndman, 2010). There were several discourse transformations between local and national movements (Dudouet, 2009 (Marhaban, 2018). But from 2017, the discourse of youth involvement in Aceh changed into radicalism (Subhani et al., 2018).
It is important that the youth involvement in radicalism discourse has been influenced by the military training in a jungle of Aceh Besar in 2010. It was in fact initiated the establishment of the Khilafah (Islamic State) in Southeast Asia (Ramakrishna, 2017). Therefore, Aceh is still considered fragile, including infiltrated by radicalism and terrorism. Both ideas are part of insurgencies (Ahmad, 2015). In most recent, some lectures and students indicated as members of Hizbut Thahir Indonesia (HTI) which was banned because of their idea of establishing the Khilafah 'ala Minhaj an-Nubuwwah (Ichwan, 2013) (Geary, 2018) .

B. Method
The research applied qualitative methodology. The data collection procedures were document analysis, interview, and observation (Katz, 2015). The qualitative was selected to understand the meaning of youth existence and radicalism in Aceh. The resources of the data were humans and non-humans. In human context, the data were on social situation and youth in community in Aceh. Meanwhile, non-human context was documents and physical and nonphysical analysis. The study explored and found mutual knowledge on youth transformation Aceh and how youth existence in countering radicalism.

Finding a. Youth and Radicalism
The spirit of the Public State Campaign againts Radicalism in a field Lapangan Tugu Darussalam Banda Aceh was carried out on the same day of National Youth Oath of Indonesia as a youth expression of committment on radicalism and terrorism in Aceh. The discourse of radicalism and terrorism is projected an ongoing event along the future years to protect universities, mosques, islamic boarding schools and mass organisations from both radicalims and terrorism. Therefore, youth should be free from the influence. Globally, it should be admitted that radicalism targets young people as agents of change in a radical movement. One of the youth movements is student and young generation. The interaction between students and radicalism is not simply happening on universities. Radicalism is triggered by communications built by exernal links of universities. By then, the radical movements tried to assimilate and recruit students (Haider, 2017).
Young people should deepen their understanding on religious dogma in order to eliminate radicalism idea. The limited interpretation of religious dogma would lead to fanatism and radicalism. Radical movement among students are supported by movements outside universities. The phenomenon of islamic state had been an example of radical movement on campus which was supported by external organisations Aceh Province as an entity always suffers from difficulties whether through a design or not. Conflict, peace, and development are major events in comunity life circles in Aceh (Bustamam-Ahmad, 2019). These typical transformations have been passed by youth from Indonesian Independency to a Peace Agreement called MoU Helsinki. Youth in Aceh is believed as at the front line of any event.
In 2017, there has been a pattern that youth in Aceh involves in the discourse and campaign againts radicalism. This momentum would be sustainable along the future years until reaching a new discourse on radicalism. Youth involvement has been started from dialogues and campaigns on radicalism in Aceh (Bustamam-Ahmad, 2014). The following table shows that the national campaigns against radicalism and terrorism have been systematically carried out by youth. In fact, radicalism purpose is to ruin the foundation by promoting violence and againts the civilized characters in community existed.
Through smart strategies and approaches, radicalism allows and accommodates unfairs and dissatisfactions. In addition, radicalism closely related to a revolution.
Radicalism has long term plans to create dramatical changes in government, such as a revolution, a civil war or a regional war. Its purpose to change a state ideology by influencing the policies locally, nationally, regionally or internationally by reaching political supports to represent as group or national group.  In fact, Sofyan did not know Abu Bakar Ba'asyir and likewise.
In common knowledge, Sofyan also married an Acehnese woman and he was also the police personnel for 13 years before he left illegaly. In The basic root of radicalism is not ideology. But radicalism is ignited by gaps in social, economy, and politic. In order to avoid f being tripped in radicalism, youth existence is very important. It is expected that youth in the future should be free from issues above. The following are: First, radicalism. In historical perspective post of Independency of Indonesia in 1945. In fact, the nationalism toward Indonesia of youth in Aceh is very strong. But the spirit of youth in Aceh is not well managed and not sustainable. Therefore, after 2017, youth movement in Aceh regarding countering the radicalism and terrorism should be systematic, measurable, and sustainable. One of the indicators to check on the radicalism and terrorism discourses movement has been started systematically through a subject at all both state owned and private universities in Aceh.
The involvement of 20 state owned and private universities in Aceh in countering the radicalism root and terrorism on 28 October 2017 in Lapangan Tugu big square between Universitas Syiah Kuala and Universitas Islam Negeri Ar-Raniry was the momentum for all universities in Aceh to act. It is clear that the State Ideology (Pancasila), the State Constitution (UUD 1945), One Nation (Negara Kesatuan Republik Indonesia), the Unity in Diversity (Bhinneka Tunggal Ika), and a comprehensive goal to counter both radicalism and terrorism.
The idea of advocating radicalism as a subject at all universities after 2017 would be a strategy to counter local discourse become part of national discourse of Acehnese youth. Politically, the Government of Aceh (the governor) and provincial parliament, including the cultural body in Aceh called Wali Nanggroe does not provide a political opportunity on radicalism discourse development, therefore, the effort to block the radicalism discourse such as what had happened to the ideas of local self determination, flag, hymne, budget sharing between central and provincial governments, and other local agendas. Furthermore, radicalism discourse does not have continual political support and space in Aceh. As a result, to achieve it, youth existence is believed a good road to campaign the discourse on universities in Aceh through a compulsory subject. One good example is at Ar-Raniry University which supports the implementation of Islamic Law by establishing a-two hour subject called -Syariat Islam‖ for all students.

Second, unemployment. In May 2016, the Central Burea of Statistic
Office, Indonesia released the rate of unemployment in Indonesia, which was; Kepulauan Riau province reached 9,03%, Kalimantan Timur was 8,86%, Jawa Barat stood at 8,57%, Aceh was at 8,13% and Banten was 7,95%. The data in 2016 shows that the rate of unemployment in Aceh during the period of February 2016 was the highest in Indonesia followed by Kepulauan Riau, Kalimantan Timur, and Jawa Barat. Then, the other five provinces were lower which were; Bali was at 2,12%, Sulawesi Barat was 2,73%, Yogyakarta reached 2,81%, Papua stood at 2,97% and Maluku Utara was 3,43%.
In 2017 the statistic authority released the data on employment rate in Aceh Province in August stood at 2,289 people. The number decreased slightly about 41.000 compared to February 2017 which reached 2,330 people. Referring to August 2016, the number was 2,258 people, which changed a bit of 31.000 people. In term of the unemployment in August 2017, Aceh reached 6,57%, lower about 0,82% of February 2017 which was 7,39%, much lower 1,00% of August 2016 was at 7,57%. In fact, the unemployment rate in 2017 decreases to 0.18 %. But the poverty rate is at the top of the list compared to other provinces in Sumatra Island. It is hoped that it would be an initiative to promote youth existence in Aceh in 2018. Indeed, it should be an alarm for stakeholders to allocate proportional budget to combat unemployment rate and counter the radicalism idea.
Third, drug. In 2017, Aceh Province stands at ran 8 nationally in drug violation. Aceh is mentioned as a marijuana producer and part of international cell of drug dealers. Geographically, Aceh lies at the border of Malacca Strait. Therefore, there are often the transactions between marijuana and drug.
The transformation of marijuana to crystal drug is influenced by several aspects. Firstly, the life style transformation. Secondly, the social ignorance. It is fact that in wedding events in communities, there are ignorance typical. Thirdly, the occurrence of newly rich people as a result of national or international drug dealers who decided to return to Aceh and become inspiration people for youth. It is seen as an instant way to make money and being -successfully people‖. Furthermore, is expected that youth challenge after 2017 would be harder and not only drug. Drug is believed not the only social challenge for youth but also being a political and religious domains.
Therefore, the root of youth radicalism should be responded through religious understanding, unemployment solution and drug selling combating. These would be major challenges for youth in Aceh in the future.

D. Conclusion
The radicalism process is happening in Aceh, which means that the army training in Jalin forest of Aceh Besar district in 2010 involved many backgrounds such as state employees, format guerillas, universities alumni, and Islamic boarding schools alumni in Aceh. The fact of their involvement could not be separated from a scenario. But should be considered an important fact to find a better solution so that Aceh remains peace and secured. One of the important considerations is the youth existence in Aceh in 2018 in three important issues namely radicalism, unemployment and drug. Although there is another crucial issue which is HIV/AIDS, but theologically, the youth in Aceh has been portrait radical due to social and political unfair. As a result, one way to transform nationalism on youth in Aceh should both locally and nationally in order to be effective through sustainable knowledge transfer. The sustainable system to internalize the nationalism values would be through a-two hour university subject in all state and private universities in Aceh. It is believed that countering radicalism at youth should be a preventive act.
The introduction of basic knowledge and culture by promoting similarities values, background uniqueness, social economy advantages or disadvantages, races and genders realities, etc. By establishing a subject, it would be a sustainable way to contribute and promote critical youth existence in Aceh without involving in radicalism.