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Withdraw from JDP, Hesegem calls OAP meeting with Jokowi was a fraud



President Jokowi meeting with a group of Papuan indigenous some time ago – ISTsect

Jayapura, Jubi – Theo Hesegem, Papuan human rights activist declared his withdrawal from involvement in Papua Peace Network (JDP). During this time Hesegem is a facilitator in the network that is coordinated by Father Neles Tebay.

Hesegem delivered his resignation after the JDP discussed sectoral dialogue in Jayapura last week. According to him, the five agenda of sectoral dialogue offered by President Joko Widodo (Jokowi), namely education, health, community economy, infrastructure and governance are just some ‘old songs’ to be played back by the central government, to impose on the Papuan indigenous (OAP).

The topics of dialogue are also unilaterally decided by the central government without any involvement of Papuan actors.

“Deciding the agenda of sectoral dialogue without involvement of Papuan is a process of fraud and coercion from the government against OAP to follow the will of government,” explained Hesegem.

The five agendas according to him will not end the violence in the Land of Papua. Surprisingly, he added, there is no agenda of the security sector and the human rights sector that the central government offers.

According to him, the agenda of sectoral dialogue or dialogue in whatever form should be determined by both parties in conflicted, not determined by one party only.

He also questioned the meeting of several OAPs in mid-August with Jokowi. He questioned from whom the 15 people got mandate to meet president.

“They are not official delegates representing OAP. They are invited privately and only through SMS (short message). There was no official agenda to be discussed in Jakarta. It’s a fraudulent process. Departed to Jakarta while the agenda of sectoral dialogue has been determined by Jakarta,” continued Hesegem.

The 15 people according to him, should have explained to Papuan people their position and role at the time.

“If they were invited personally, not in their portion to set agenda of five sectoral dialogue,” Hesegem continued.

Regarding his resignation, in addition to the above reasons, Hesegem also problematized Wiranto’s involvement in settling cases of human rights violations in Papua became another reason. “Wiranto until now has not been able to solve the cases that had promised the government during Luhut Panjaitan served Menkopolhukam. Like the case of student shootings in Paniai that occurred in December 2014,” he said.

Father Neles Tebay, JDP Coordinator to recently said in a meeting of several OAPs with the President last August, the President welcomed the idea of ​​sectoral dialogue to accelerate progress and development in the land of Papua.

These sectoral dialogues, Tebay said, need to be well regulated. The agenda to be discussed in sectoral dialogue needs to be prepared. Participants of sectoral dialogue need to be selected according to the sector that will be the agenda of the discussion. In addition, it is necessary to formulate the objectives, targets, moderators, and minutes of sectoral dialogue. All of these things need to be well prepared for sectoral dialogue to deliver maximum results.(*)



Editor: Zely Ariane

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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