This article examines the success of religious social capital and the agency of teungku dayah (Islamic scholars who belong to traditional religious school) in the collective drug eradication movement in Ujong Pacu, Lhokseumawe-Aceh, Indonesia. The role of religious social capital in combating the drugs market in global drug policy has been less studied. This study provides a quite different view from most scholars who work for combating drug dealers by engaging participation of religious communities in rural society. The agency of teungku dayah succeeded in mobilizing the villagers due to the social capital that bonded the community based on religious ties. The article used live-in method, observation, in-depth and interviews to build a sociological imagination about  the patterns of social practice of the people who  become  the subject  of the research. The researchers lived in one of the villager’s houses, participated in their discussions, listened to the gossip, worshipped with them and were involved in certain jobs carried out by the community members who targeted informants. Using religious social capital, this article argues that teungku dayah effectively  used  the social and  religious capital  of the Ujong Pacu community to conduct drug eradication. Religious social capital has strong ties in unifying elements of the people in the same religion, moreover it becomes an energy that keeps motivating the community to run anti-drugs movement and driving out the drug addicts in Ujong Pacu, Lhokseumawe-Aceh.

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<p>This article examines the experience of Acehnese female victims of sexual violence seeking justice through Qanun Jinayat (Islamic criminal bylaw) in Aceh, Indonesia. The empirical data in this study were collected through in-depth interviews with the victims and families related to the cases of sexual violence. By employing the narrative agency, this article argues that telling the experience of seeking justice is a way female victims of sexual violence express their resistance to the implementation of Qanun Jinayat in Aceh. Regarding this, we will show that Aceh’s Qanun Jinayat, which was originally implemented to eradicate sexual violence, turns out to have limitations in realizing the desired goals. This finding ultimately confirms that the concept of legal pluralism adopted in Aceh, Indonesia, has liminality in facilitating justice for women and other marginalized communities.</p>

This article examines the problem of spatial access for Christian students of Samudera University as experiences of minorities in Langsa, Aceh. This article argues that Aceh’s public space that is formed by religious identity, leads dichotomy of citizenship in social life. Using life story method, this article explores the problem of Christian students of Samudera University to reside in Langsa. The results show the formation of space by displaying a single identity has polarized majority-minority in public space. Finally, this article also shows that the formation of space by displaying a single identity created an imbalance space for minority, and compelling minority to create alternative space.[Artikel ini membahas persoalan akses ruang berdasarkan pengalaman mahasiswa minoritas Kristen di Universitas Samudera, Langsa, Aceh. Artikel ini berargumentasi bahwa ruang publik Aceh terbentuk oleh identitas religius yang berujung pada dikotomi kehidupan sosial penduduknya. Dengan pendekatan life story, artikel ini menjelaskan masalah yang dihadapi mahasiswa Kristen yang tinggal di Langsa, Aceh. Dalam kesimpulannya menunjukkan bahwa formasi ruang publik terbelah dan tidak seimbang antara identitas mayoritas dan minoritas, dimana identitas minoritas terdesak untuk menciptakan ruang alternatif baru.]

Purpose-The purpose of this paper is to describe the practice of inequality in access to fish resources that occurred in Kuala Langsa. In sociology, ownership of the means of production have strong linkages with economic productivity. The problems that arise in Kuala Langsa is the existence of gaps in the ownership of the means of production, thus giving birth to the practice of inequality in the production arena of fishermen. On the other hand, the efforts of government intervention through the help of the means of production lead to internal conflict among the community of fishermen in Kuala Langsa. Methodology Approach-This article uses the sociology paradigm in looking at economic development efforts through the help of production equipment for fishermen in Kuala Langsa. Data was collected through interviews with qualified local fishermen communities and city governments. The observations were made to see in practice the use of production equipment such as ships, where fish auctions were held, and fuel aboard. Finding-This article concludes that the practice of fishery production is divided into two types: first, fisherman workers who depend on the production of production tools owned by investors; second, traditional fishermen who depend on production from government aid equipment. Research Implications-The authors argue that these two production practices have led to the practice of inequality in access to fishermen production in Kuala Langsa. In the first case, the means of production is controlled by the investors so that the fishermen of the workers experience marginalization of access to fish resources. In the second case, government aid production programs also resulted in the internal conflicts of traditional fishing groups in terms of control of production equipment. Originality/Value-This article contributes to the concept of economic development of the fishing communities in Aceh.