By Nunun Wahyuni
THE integration of Papua into The Republic of Indonesia is the correct and the good step for the Papuan to develop its life and to neutralize its backward.
The political action of the Council of the Traditional and Cultural Society of Papua (Dewan Adat Papua) to counter the activities of the National Committee of West Papua (KNPB) was marking the eminent political activities of the local people in the most eastern Indonesian Provinces recently.
To recognize the detail situation of the political action it is likely important to deliberate the existence of the National Committee of West Papua (KNPB) as the new political phenomenon of Papua who is rejected by the Council of the Traditional and Cultural Society of Papua. However it tend to realize that the National Committee of West Papua is potential to develop.
Since the existence of the KNPB (National Committee of West Papua) in both the Province of West Papua and the Province of Papua are very disturbing the situation in the big cities in Papua and West Papua the Government Security Forces (the National Police) started to act strongly to the KNPB.
The foundation of the National Committee of the West Papua (KNPB) was not recorded in the exact date but definitely it started to be active in the years after the foundation of the Province of West Papua. However as the relatively new political organization the activities of the National Committee of West Papua (KNPB) is apparently covering both Provinces, namely the Province of West Papua and the Province of Papua. KNPB is apparently attracted young Papuan generation to join it.
The influence of the United Liberation Movement of West Papua (ULMWP) and the National Committee of West Papua (KNPB) among the society is considered as the potential political threat in the Province of Papua and West Papua. The reaction of the Council of the Traditional and Cultural Society of Papua (Dewan Adat Papua) is based on the fact that the political attitude of ULMWP and KNPB which do not support the integration of Papua to the Republic of Indonesia.
The Freedom Movement of Papua (OPM) was the armed struggle of a group of Papuan people against the Republic of Indonesia since the establishment of The Province of Papua in the beginning of seventy. The existence of the Freedom Movement of Papua gradually diminished during the New Order Period and the whole of the Province of Papua is totally under Government security control within ninety. The Freedom Movement of Papua (OPM) even in its strong position in the seventy and eighty it has never had the liberated Area as is power base. It can be concluded that the armed struggle of Papuan to get the freedom of Papua was failed. In the mean time the regeneration of the Freedom Movement of Papua (OPM) has been also failed. The attention of young generation of Papuan to the guerrilla war in the jungle is apparently poor.
After entering the Reformation Era it was almost no armed unit of the Freedom Movement of Papua was existing eminently. Security disturbances were still existing but had not the strategic or tactical meaning. Now the armed threat of the Freedom Movement of Papua are mostly happened in the mountainous area as guerrilla forces. Apparently many members of those guerilla forces had surrendered to the government district leaders who treated them as friend.
Young generation are not attracted to join the armed guerilla force in the hill or the jungle so it is predicted gradually the armed group of the Freedom Movement of Papua will be very weak. Unfortunately in the field of political activities the international situation have been indicating as the fertile moment for the growing of the freedom spirit of the young generation in the Province of Papua and West Papua through the political activities in the towns. Now the battle field is moving to the town leaving the mountain and the jungles.
The dualism attitude of the United Kingdom has apparently giving room for the international political activities of Beny Wenda as one educated and brave Papuan Youth to live in London as political refugee. Beny Wenda organize his international political activities through the establishment of the United Liberation Movement of West Papua (ULMWP). From London as modern city Benny Wenda is easily conducting his international activities from Western Europe, to New York and to four Melanesian states namely PNG, Solomon, Fiji, Vanuatu in the South Pacific and his homeland Papua.
Domestically in Papua he established the National Committee of West Papua to launch political activities especially to unite the educated and active Papuan Youth within the Province of West Papua as the basis of their activities moving into the Province of Papua. His strategy is to attract the international pressure to push the Indonesian government to accept the political solution of the Papuan dispute through the Referendum.
Luckily for the Government of Indonesia, the old generation of Papuan as the mature society are mostly realizing that as a part of the Republic of Indonesia it is clear that a good chance for the Papuan to neutralize their backward is well prepared. They organize their political power in the Council of the Papuan Traditional and Cultural Society to face the United Liberation Movement of West Papua (ULMWP) and the National Committee of West Papua (KNPB) which are campaigning the political issue of Referendum among the Papuan.
In the month of April and in the beginning of May it was recorded the eminent political activities to neutralize the activities of the National Committee of West Papua (KNPB), organized by the Council of the Traditional and Cultural Society in the capital of the Province of Papua, namely Jayapura and the district of Sentani:
On April 28, 2016 until May 2, 2016 The National Police of the Papua Police Area Command had caught 1.828 demonstrator consist of the National Committee of the West Papua, student and the supporter of the United Liberation Movement of Wet Papua in Jayapura, Sorong, Sentani and Merauke. They were legally processed by the Police according to their respective mistakes.
In May 2, 2016 all the Local people members of the Traditional and Cultural Society of Papua living in Sentani made the mass action in the Theys Hiyo Eluay Square Jayapura, demonstrating their political acknowledgement that the Province of Papua is a part of the Republic of Indonesia. They rejected the presence of the members of the National Committee of West Papua and the United Liberation Movement of West Papua.
The mass action expressed their attitude: The People of the district of Sentani rejects the National Committee of West Papua; No one of the people of Sentani to join the National Committee of West Papua; Papua is a part of the Republic of Indonesia; The people of Sentani reject the United Liberation Movement of West Papua and the Melanesian Sperhead Group (MSG) intervention. MSG is the consultation meeting among the PNG, Solomon, Vanuatu and Fiji; Demanding the Government to push the mountainous armed group back to their villages; The people of Jayapura demanding the existence of security situation to protect their security needs; The people of Jayapura are demanding the payment of land bought by the Government;
On May 12, 2016 the leaders of the Council of Traditional and Cultural Society of the District of Sentani said that the People of Sentani reject the presence of the National Committee of West Papua (KNPB) in Sentani. They demanded the Government of the Province of Papua to order all members of the National Committee of West Papua who were in Sentani to leave Sentani and supported the action done by The State Police and also TNI to stop the activities of the National Committee of West Papua in the Province of Papua. They also demanded the Government of the Province of Papua to order all members of the National Committee of West Papua who were in Sentani to leave Sentani and supported the action done by The State Police and also TNI to stop the activities of the National Committee of West Papua in the Province of Papua. The Council of The Traditional and Cultural Society (Dewan Adat) of Jayapura also strongly rejected the presence of the National Committee of West Papua in Jayapura. The Council also rejected the role of the United Liberation Movement of West Papua which is controlled from foreign country. The statement was made on May 7, 2016 in Jayapura.
The rejection against the National Committee of West Papua (KNPB) which declared to separate from the Unitary State of Indonesia was done by five leaders of the Council of Traditional and Cultural Society of Jayapura. The leaders of the Council of Traditional and Cultural Society are consisting of senior Papuan leaders who realize that to become a part of the Unitary State of Indonesia is the correct choice for the Papuan.
The Republic of Indonesia is still facing the attitude of a part of Papuan people who do not support the integration of Papua into the Republic of Indonesia, namely: The remnant of armed struggle launched by the Papuan Freedom Movement (OPM) who are active in the jungles and mountainous area. However no strategic or tactical meaning of this activities.
The political activity of the United Liberation Movement of West Papua (ULMWB) under the coordination of Beny Wenda living in London The agenda of ULMWP to demand the Referendum in Papua is potential threat to develop among the Papuan youth who are mostly educated and political minded.
The National Committee of West Papua (KNBP) which are active in the Province of Papua and West Papua is potential to develop among the young and educated generation. KNBP is apparently a group of Papuan young generation who are active to support ULMWP campaigning the Referendum.
The remnant of the armed struggle of the Papuan Freedom Movement (OPM) tend gradually diminishing, because guerilla warfare is not attractive to the Papuan Youth.
The new generation of Papuan who are mostly educated, political minded and modern thinking tend to be more sympathetic to the international and domestic politics. They tend to support the ULMWP and the NCWP (KNPB). This group also tend to describe the freedom is only the way to catch up the goal of people life. Accordingly the Referendum is considered as the democratic solution of the Papuan dispute by many educated generation of Papua.
The Papuan Traditional and Cultural Society being the old generation of the Papuan tend to realize that the integration of Papua into The Republic of Indonesia is the correct and the good step for the Papuan to develop its life and to neutralize its backward.
The Council of the Traditional and Cultural Society is influencing among the Papuan society, accordingly its political position is very important.
This group of mature people of Papua tend to realize that the Special autonomous for both the Papuan Provinces is real Papuan development. (*)
The writer in a security observer and a senior journalist in Lampung.
This article was published by Antara News Agency
Baby Kana, three forgotten people in the story of Puti Hatil and Korowai (Part 3)
Written by Rev. Trevor Christian Johnson
Jakarta, Jubi – The 3rd and final forgotten person I want to write about during the drama of Puti Hatil’s sickness and healing is Baby Kana, also from Afimabul.
The day that Dakinus led Daniel and his baby son to Danowage, Baby Kana was also carried with them in their group. She was also brought to Danowage along with Puti Hatil. But she did not heal.
Last week (end of December) Puti was flown back to his village by helicopter, his cheek sewn closed and the wound clean and dry and healthy. He was returned to the Korowai region because he was healed and was sick no more.
He is a success story.
But Baby Kana also suffers no more. She also no longer has any illness. Instead of being flown back to her village by helicopter, however, she was returned to the dust of the earth.
She has now been dead for over 6 weeks.
Most people do not know that this other small child was also brought to Danowage from Afimabul during the same trip along with Puti Hatil. They were both carried to Danowage together.
While Puti was being cared for in the VIP Room at Dian Harapan Hospital with many visitors and enjoying much media attention and money was being gathered on his behalf, the baby Kana lay rotting in the ground, buried in a very simple wooden coffin made from rough boards.
She was yet another statistic demonstrating the poor condition of healthcare in this region.
We wanted to help her so bad. We did our best. But she died during the night. When we received her in Danowage she had already been sick for a whole month, and she was just too sick and weak to recover when she arrived.
Maybe the journey was too much for her. We did not have a chance to really treat her or an opportunity to fly her out to the hospital like Puti.
But Baby Kana is just as much a part of this story as Puti. The child Puti Hatil was saved. Baby Kana was not.
But help came because of Puti.
God is using the case of Puti to bless the entire Korowai region. And through Puti’s sufferings, the whole Korowai region seems to be experiencing a blessing of health care.
He became a symbol to rally around and to gather help and support. Because of Puti’s pain, many Korowai children will not need to experience illness or death.
After many long years of waiting for help, we are now being flooded. I can only praise the churches and students and the government officials who are very quick to help.
Upon hearing of the health crisis in the Korowai region, the Governor of Papua Lukas Enembe quickly responded and visited Danowage and promised more help and embraced many of the local people, showing his heart for the interior peoples of Papua.
Many good people are now involved and working together from both church and government to help the Korowai.
But sometimes I fear. Sometimes I fear that it will not be the case of Puti Hatil that is representative of the help that is coming to the Korowai region (a very sick baby who was helped and healed and returned successfully to the city).
Sometimes I am afraid that people will soon forget the trials of the Korowai. Instead of Puti Hatil being a symbol of hope, I am afraid that the case of Baby Kana will become a more fitting symbol – a child who died without help and will be forgotten unless I can keep her memory alive through written articles such as this.
We have two future options for the Korowai. Who will better represent the fate of the Korowai, Puti Hatil and his rescue? Or Baby Kana and her death?
This is the real tragedy of Papua; while 90% of the media is focused on politics in the cities, the interior peoples of Papua go to bed hungry and many die due to neglect. There are MANY Puti Hatils in my region. Even more sadly, there are many MORE Baby Kanas.
Between the years 2009 and 2015, shootings within the Freeport Mine project area killed 20 people and injured 59. In that same period of time illness and disease has killed much more in just this Korowai region of Papua where I serve.
I pray and plead that this is the last year that their cries will go unheard. (End)
Editor: Zely Ariane
The ties that bind Papua and Indonesia
By Karim Raslan
Source: South China Morning Post
Jayapura, Jubi – Young Papuans in an eastern Indonesian boom town are excited about the future, thanks to a resurgent economy. But will the good times last?
Sorong is booming. With 9.3 per cent GDP growth in 2016 (almost double Indonesia’s average) and located on the westernmost point of Papua, the 300,000-strong city is fast becoming a regional transport and logistics hub, boosted by its proximity to the fabled Raja Ampat islands and the ever-elusive bird of paradise.
However, Sorong isn’t a pretty sight. In fact, the city feels as if it’s still emerging from the scrubland – its urban sprawl stretching many kilometres into the interior, far from the waterfront that’s now bustling with activity.
I was very curious how the younger generation – the city’s millennials – viewed their future.
Were they optimistic? Did they see the new airport, port and Trans Papua Highway as the harbingers of a prosperous future? How were relations between indigenous Papuans and newer communities – the Bugis, Javanese and Minahassans?
I met three 18-year-old students: Maria Hestina, Maria Korwa and Mega Imbiri. All three were studying at the city’s largest tertiary institution, the Sorong Muhammadiyah University.
Maria Hestina is the daughter of transmigrants, her family was originally from Flores in East Nusa Tenggara. Her parents – now divorced – weren’t well-to-do. Her father was a labourer while her mother sold petrol and fruits at the market.
Maria Korwa’s family has been in Papua for generations. She was the product of an interreligious marriage: her father was Muslim while her mother was Christian. In an arrangement that is common in some part of Indonesia, her brothers were Muslim but her sisters and she were Christian.
Mega Imbiri was the daughter of a fisherman and a housewife, both of whom are Papuan natives.
“My father has to go out to sea every day and sometimes comes back with very few fish. He has to brave the rain, the waves and saltwater. … As a child I would hold his hands; they were always coarse.
Papua has long been considered a restive, troubled part of Indonesia.
However, Sorong, on the very “tip” of the island, has largely escaped the turmoil of the interior.
Instead, the city has benefited enormously from the current administration’s focus on strengthening transport links with the rest of the republic – creating a boom that more than matches Timika, the central Papuan town, home to Grasberg, the world’s largest gold mine and second largest copper mine run by the controversial American miner Freeport-McMoRan.
The three young women present a positive “spin” to the Eastern Indonesian region. Their religious diversity is remarkable – Maria Hestina is Catholic, Maria Korwa is Pentecostal Christian and Mega Imbiri is Protestant. Maria Hestina is a first-generation transmigrant while Maria Korwa and Mega Imbiri are natives.
Maria Korwa is unequivocal about the province’s problems.
“There’s a lot of crime in Sorong. Every day, there are muggings, fuelled by alcoholism and drug addiction – including glue-sniffing among youths.”
Maria Hestina adds: “Around 2005-2006, the water supply was very unreliable and we often suffered from blackouts. It has improved since then, but there’s still a long way to go.”
“The price of petrol has also gone up – it’s now 5,000 rupiah per litre. I know because my mother sells petrol; people are finding it difficult to cope.”
Mega Imbiri has her own take.
“Development is difficult in Papua. The terrain is hilly and heavily forested. It will take years before projects see results. What makes me very happy is the attention Jokowi (Indonesian President Joko Widodo) has been giving Papua. He’s visited the island more times than any other president before him.”
The administration’s initiatives have already begun to bear fruit. Maria Hestina noted that under former president Susilo Bambang Yudhoyono and Jokowi, primary and secondary education was made free. On December 20, the government announced plans to bring electricity to the whole of Papua and build new roads.
While the two provinces (Papua and West Papua) continue to represent a major challenge to Indonesian unity and stability – the eagle-eyed focus on economic growth has brought tangible gains to their people.
It’s this transformation that may well hold the key to binding the island of Papua to Indonesia.
Admittedly, this is a very positive take – that the current administration’s focus on economic grievances is having an impact. But is it enough?(*)
Editor: Zely Ariane
Dakinus Wanimbo, Three forgotten people in the story of Puti Hatil and Korowai (Part 2)
Written by Rev. Trevor Christian Johnson
Jayapura, Jubi – The first forgotten person in this article was Daniel Hatil, Putis father. But I now present to you the second person in this article who is a forgotten player in the drama of Puti’s healing.
He was one person who was the most instrumental in saving Puti Hatils life. He is Evangelist Dakinus Wanimbo, a pastor from the GIDI church (The Evangelical Church of Indonesia) who has served the last 6 years in Afimabul village.
He is the one who delivered Puti and Daniel to Danowage and walked with them and led them on the way to our missionary health clinic so that Puti could be medically evacuated to Dian Harapan hospital in the city.
Evangelist Dakinus entered the Korowai region as an evangelist with the GIDI church in 2009 to help work on the churchs airstrip in Danowage.
Afimabul is very remote. Dakinus explains, Afimabul is far away and difficult. There is always roofing problem because of thatch roofing and my Bible is always wet and also there is no electricity and at night I must read by the firelight.”
When I asked the Korowai people to give an evaluation of Dakinus work as an evangelist, it is clear that all the Korowai people love him. They can see his heart and though his language is limited his actions are clear, Dakinus loves the Korowai people, they say.
I ask, Not a single evangelist can speak Korowai, but Dakinus cannot even speak Indonesian very well. How can he do a good job in your village if he cannot even speak Indonesian? But they will all defend Dakinus and say that they like him. The Korowai say things like, He cannot talk well, but his heart is clear, he is a good man who loves the Korowai.
This is a reminder to us that actions speak louder than words.
Dakinus was the evangelist who first became aware of Putis sickness and brought them to Danowage to get help. When Puti was sent to Sentani and high-ranking government officials met Puti and newspapers covered the rescue of Puti and took many pictures of him, nobody mentioned the name of Dakinus. He was forgotten.
And Puti is not the only sick Korowai person Dakinus has helped either, he has brought other sick people to Danowage as well.
What are Dakinus wishes? He says, We must have permanent health workers!”
Dakinus is a symbol of the kind of help that the Korowai have enjoyed up until now. There may be a tendency to downplay and underestimate the role of these evangelists as professional government healthcare workers enter the area and take over much of the work. These evangelists are often poor and barefoot, simple, and limited in many ways.
Before the government ever entered the Korowai region, the church was already there. Already suffering for the good of the Korowai people, sacrificing their health and getting sick as they served the Korowai. Some of the evangelists have lost children during their ministries in the Korowai area and several evangelists have died due to injuries or sicknesses incurred while serving the area or opening the airstrip.
Just this year, an older evangelist from Ujung Batu village, Evangelist Wiyandi, suffered a heart failure after hiking 12 hours from his post to Danowage as part of his ministry.
As Governor Lukas Enembe proclaimed when he spoke in Danowage last month during his visit to release the health team, he said to me, Before the government ever enters into these remote areas of the interior of Papua, the missionaries and the Church are always there first to help the people. And he said that church and the government must work together for the well-being of the Korowai. He thanked me and the evangelists for that. And we are very thankful for him.
So as more educated and professional teachers and nurses enter the Korowai area to help the Korowai, please do not discount or think lowly of the contribution made by these poor and uneducated evangelists such as Dakinus. They have saved many lives in the Korowai region, and have lost some of their own children and peers during their ministries.
Let us not forget men like Evangelist Dakinus Wanimbo.(Continue to Part 3)
Editor: Zely Ariane
- Omset penjual buah pinang menurun 10 December 2018
- Pemprov Papua terima penghargaan Kepatuhan 2018 10 December 2018
- PNG dan Fiji sambut baik kerjasama bidang ekonomi 10 December 2018
- Bupati Jayapura: Korupsi merusak nilai pembangunan 10 December 2018
- Festival Noken momentum selamatkan hutan Papua 10 December 2018
- Legislator: Paripurna RAPBD jangan sekadar formalitas 10 December 2018
- Sepanjang 2018, terdapat 68 kasus kekerasan terhadap perempuan dan anak 10 December 2018
- Indonesia belum serius tangani pelanggaran HAM di Papua 10 December 2018
Headlines1 month ago
When a dense forest turns into an oil palm plantation
Economy2 months ago
Freeport Indonesia disregards Papua Manpower Office’s Decree
Headlines2 months ago
Civilians are allegedly among casualties in Tingginambut gunfire
Environment2 months ago
Green economy development would be on five indigenous territories
Headlines2 months ago
Reconstruction is necessary to track the implementation of Special Autonomy in Papua
Arts & Culture2 months ago
Native languages of Jayapura Municipality threatened with extinction
Economy2 months ago
Natural resources trigger territorial annexation
Economy2 months ago
Dogiyai and Deiyai coffee crowned as ‘the Best Coffee of the Year’