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Member of a TNI defendant for burning scriptures’ case was fired



Judges were reading their verdict at Military Court III-19 Jayapura, Thursday (September 28), on the case of burning scripture – Jubi/Arjuna

Jayapura, Jubi – Judge of Military Court III-19 Jayapura convicted a member of Yonif 410 / Alugoro Army, Serda Bangun Ahmad Kasmawan, a defendant of scriptures burning case in Kasrem 172 / PWY complex, Padang Bulan, Jayapura City, Papua, on May 25, 2017, with a sentence of two years and six months in prison, withheld the period of detention, and dismissal from the army unit.

At the hearing that took place on Thursday (September 28), from 13.00 WP-18.00 WP, led by Chief Justice Colonel James F Vanderslot, accompanied by two Judge Lieutenant Colonel Dwi Yudo Utomo and Major Dendi Sutiyoso, the judges considered the defendant guilty and conducting religious blasphemy.

“The defendant proved legitimate and convinced that he was guilty of blasphemy, the defendant was sentenced to two years and six months imprisonment and was dismissed from the army,” Colonel James F Vanderslot said when reading the verdict.

The panel of judges ordered the defendant to remain in custody and charged to pay a trial fee of Rp15. There were several considerations that the judges handed down the defendant more heavily to the defendant, than the military prosecution demands only 12 months imprisonment, withheld the period of detention.

The consideration among these is the defendant’s actions contrary to the propriety and feasibility of a TNI soldier. Moreover, the defendant who performs the border security task of RI-PNG is the chosen soldier, so that must be given strict sanction, so as not to repeat his actions and not followed by other soldiers.

“The aggravation of the defendant damages the image of the TNI in the eyes of the public,” said Colonel James.

After reading the verdict, the judges give the defendant the choice, whether to accept the verdict, refuse the decision and make an appeal, or think.

After consulting his legal counsel, the defendant expressed his thoughts. But the presiding judge reminded the defendant only seven days to think. If at that time the defendant does not exercise his right, it is deemed to have received the verdict.

Besides the defendant and his legal counsel who was thinking with the judge’s verdict, the military prosecutor also stated the same thing, for the reason that the verdict did not match the demand.

After the hearing, Pdt. Dora Balubun of the Synod of the Evangelical Christian Church (GKI) in the Land of Papua thanks to the judges for the verdict.

“For us, justice has to be upheld, the law is still enforced, so that in the future it will no longer happen in Papua and elsewhere,” Pdt said. Dora Balubun.

Head of Komnas HAM office of Papua Representative, Frits Ramadey, said the judges’ decision will consider public justice, because the defendant is not against certain religious people, but the public.

“This is good enough, so that in the future similar cases will no longer occur, because it can harm religious tolerance. This is not a matter of a particular religion, but for a sense of public justice,” said Frits. (*)



Editor: Zely Ariane

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Arts & Culture

Taparu in Kamoro socioculture




Kamoro women when sorting out sago caterpillars. – Jubi / Doc

Mimika, Jubi – Each clan in Kamoro has ‘taparu’ or a specific location as a place to find food sources when they encircle rivers and mangroves in the lowland estuary of Mimika District.

A Dutch anthropologist J Power states ‘taparu’ is a local terminology emphasizing the relations of land and its inhabitants. “There are also the names of surrounding neighborhoods taken from the ancestral names,” as written in a book “Taparu Fratri of Mimika-Kamoro ethnic groups in Hiripau Village, East Mimika District, Mimika Regency”, by Dessy Pola Usmany et al. from the Ministry Education and Culture Directorate General of Culture Papua Cultural Value Conservation Center, 2013.

‘Taparu’ itself is more related to groups who inhabit within this region or surrounding environment as Kamoro people always encircle the river and sago forest for catching fish or gathering food. Everyone knows their own ‘taparu’.

‘Taparu’ in Kamoro language means the land, while Sempan people call it ‘se iwake’. If someone wants to mark the land he passes in gathering food, he solely adds the prefix ‘we’ such as tumamero-we and efato-we in Omawka village.

Similarly, people in Nawaripi village also do the same. Their areas are including Tumukamiro-we, Viriao-we, and Iwiri-we. All of these names reflect the relationship between the land and inhabitants.

Meanwhile, like the majority of Kamoro people, Ojibwa people believe in the power of their late patrilineal clan that depicted in the symbols of animals. The anthropologists call these symbols with totems which mean a belief that embodies a symbolic representation of society.

Unfortunately, today taparu also face the severest challenges of sedimentation due to tailings of mining activity that cause the silting of river and discolouration of Mollusca habitat in the estuary of Mimika District. (*)


Reporter: Dominggus Mampioper

Editor: Pipit Maizier

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Jayapura indigenous school pays attention to children’s rights




Children in the Indigenous School learn how to carve. – Jubi / Engel Wally

Sentani, Jubi – Director of Indigenous School of Jayapura District Origen Monim stated that he would pay attention to the rights of children studying at his school as it stands in an area declared as a child-friendly village.

“We have a guide about what indicator of a child-friendly village is, which was given by the Head of the Women Empowerment and Child Protection Office. So it would be our concern,” said Monim in Sentani on Tuesday (09/11/2018).

He further explained that the indigenous school runs their activities every day, from 14:00 to 16:30 Papua time, and a speedboat provided to pick up students to school.

“So far we operate independently. In the future, we would also try to provide snacks or additional food for children in Khandei class, namely for those aged 8-13 years,” he explained.

Meanwhile, the Head of Women Empowerment and Child Protection Office of Jayapura District, Maria Bano confirmed on the guide of the child-friendly village that already implemented in the Indigenous School of Jayapura District.

“Children from formal school continue their learning activities there, in the indigenous school, which encourage children playing and having fun with their friends. Because at their age, children need to observe their environment and people around them,” said Bano. (*)


Reporter: Engel Wally

Editor: Pipit Maizier

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KNPB supports Kanaky for self-determination




KNPB and Gempar Papua activists at the Secretariat of Central KNPB. – Jubi / Hengky Yeimo

Jayapura, Jubi – Central West Papua National Committee (KNPB) held a limited discussion to support FKLNS (Organization of the Liberation Struggle of the Kanaky Tribe in New Caledonia) which has been well received by the Melanesian Spearhead Group (MSG) to conduct a referendum in November 2018.

The First Chairman of Central KNPB Agus Kosay said it’s time for Kanaky to get self-determination from French colonialism.

“Kanaky must declare their self-determination. If Kanaky gets their independence, it would be able to give their support to West Papua because we share the same situation, which lives under the colonialism,” he said on Wednesday (08/12/2018) in Jayapura.

Meanwhile a member of Gempar (Papuan Youth and Student Movement) Nelius Wenda said as a nation oppressed by Indonesia, West Papua fully supports the referendum agenda of New Caledonia.

“Kanaky must determine their destiny. It must be far better than being under the French colonialism. In the future we Papuans are just like Kanaky,” he said. (*)


Reporter: Hengky Yeimo

Editor: Pipit Maizier

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