From Breaking Bones to the Peace Process in Papua
land, Indonesi a
Indonesian version of this article can be found at the another link of my blog
http://farsijanaindonesiauntuksemua.blogspot.com/2013/11/dari-patah-tulang-untuk-memulai- proses.html
Indonesian version of this article can be found at the another link of my blog
http://farsijanaindonesiauntuksemua.blogspot.com/2013/11/dari-patah-tulang-untuk-memulai- proses.html
By Farsijana Adeney-Risakotta
In an afternoon when I was in Yogya, I received a telephone from a grassroots activist friend who wanted to meet with me. She came to visit me and finally we talked for long hours till evening at my house. As a Muslim, my friend journey reflects the life as a prophet, the prophet Job shown . I was a bit surprised during the talk she referred many times to the prophet of Job. I thought that the story of Job is only keept within the Christian and Jewish traditions, in fact I was wrong, it is also a story which is very close to the the Islamic tradition. Human suffering is reflected deeply within Abrahamic traditions! My friend believes that her problems are part of the test that God will not leave her if she continues to struggle in the near surrender to God's grace alone. My friend is a strong professional whose work has remarkable due to her success stories of defending many women workers in Yogyakarta. After our long discussion, I began to realize that we both are using the same faith experience in interpreting the struggles faced by humans.
Job's story is different with the story of Jacob who faces tragedy that is directly related to himself. Jacob never became limp in his struggle to understand the meaning of God. When Jacob began to understand it, he then set up the altar to God.
I also did the same thing about why we had an accident when we had travelled on cars safely around around the United States. The question why the accident occurred there, in Southern California, in Ventura place is already very close to the goal we got the place we were going to.
After more than a year to work directly with the community in Indonesia on the issues of justice, prosperity and peace in Papua, I know that my presence in the Papua home in Santa Barbara was a very important moment . Throughout my role as the moderator of Petisi Warganegara NKRI untuk Papua along with Nano Apituley, I have never given the slightest chance to listen to the depth voices of Papua that need to be shared to the Indonesian people at large.
Petisi Warganegara NKRI untuk Papua is a virtual world movement that aims to build awareness with fellow citizens about the situation in Papua. The goal is to ask the Indonesian government to remove Papua of the militarization’s target. Also to encourage our government to reevaluate the regulation which has defined equately between a terrorist with those who protest against the injustices in their homeland of Papua. Petisi Warganegara NKRI untuk Papua encourages the government to be fair in establishing the correct definition so as not intentionally trapping, punishing and intimidating Papuans based on the Law National Security Act.
Sharing information and analysis on Petisi Warganegara NKRI untuk Papua to the fellow citizens of Indonesia, I have written and simultaneously collected those writings in the form of a book titled Petisi Warganegara NKRI untuk Papua (see Adeney-Risakotta, May 2013). Analysis of the data is built based on the primary and secondary to drive the conclusion that the space for the participation of indigenous people ( Orang Asli Papua ) in managing their own development in the region is still very limited . Development became a symbol of suppression and exploitation of the OAP than expediency is felt equally by all citizens of the Republic of Indonesia in Papua. Compared with the abundant natural resources in Papua, OAP living in a state of concern.
Father Neles Tebay in his book titled Jakarta - Papua dialogue , A Papuan Perspective , published in 2011 underlines the importance of the dialogue carried on between the government center with various groups in Papua. Among the group are those who call themselves the Free Papua Movement (OPM) or the National Committee of West Papua (KNPB). The dialogue process should begin to recall the events of violence against citizens of NKRI such as the native of Papua (OAP) as ongoing. Violence perpetrated by the military to OAP critical as the current ongoing when the OAP university students rejected the draft of Special Autonomy Law Plus (RUU Otsus Plus) is being deliberated by the Central government to use the power of local governments and a handful of intellectuals at the university of Cendrawasih in Jayapura.
In the journey it turns out the human resource capacity and systems in Papua has not worked up to provide space for participation of grassroots communities in various districts to be involved in producing local laws that protect the rights of social , cultural , economic and political as it was intended in OAP Special Autonomy themselves.
Evaluation and recommendation of the OAP special autonomy is not really addressing the failure of Special Autonomy in the statement but the pressure for an immediate dialogue between Jakarta and Papua. Jakarta demands dialogue - dialogue between the People of Papua or Papua and the central government is the result of an official recommendation at a hearing in order to evaluate the Special Autonomy (Autonomy ) Papua conducted on Thursday through Saturday from date of July 25 to 27 2013.
In a hearing that all the representatives present OAP there were seven indigenous territories of Papua that they presented at the meeting, namely indigenous territories Mamta / Tabi , Saireri , Domberai , Bomberai , Anim Ha , La Pago , and Mee Pago . The hearing was facilitated by the Papuan People's Assembly ( MRP ) of the provinces of Papua and West Papua . Outside the of seven lines, is also presented representatives from 40 Districts within provinces of Papua and West Papua . According to news from Tabloid Jubi, each representative was given agreements to convey the results of the evaluation at the district level based on 280 common questions that made and distributed by MRP in June 2013.
The hearing also distinguish between several aspects which are then translated wrongly by the local government and central government , namely that a hearing to evaluate the Special Autonomy Law on Papua (refering to UU 21 Tahun 2001) was not intended to provide legitimacy to the plan of the Special Autonomy Law Plus or Papuan Government Act . Conclusion of a hearing which brought together representatives Papuan People associated with the implementation and bureucract performance of government at the central level Papua , West Papua , all district and cities declared a failure does not automatically provide the basis for changes in legislation as it is being championed by the Governor related the design of the Special Autonomy Plus Law.
Happy reading and salam amalulukee
Tragedy associates with fate. Human life is more acceptable in a state of
praise, triumph, success and abundance rather than lack ,
loneliness, depression , helplessness and cracks . In the Christian tradition,
in-depth discussion about life fair where people actually live without pain,
grief actually appeals strongly in the discussion of the prophets as seen in the
story laments half debate between Job and his friends.
In an afternoon when I was in Yogya, I received a telephone from a grassroots activist friend who wanted to meet with me. She came to visit me and finally we talked for long hours till evening at my house. As a Muslim, my friend journey reflects the life as a prophet, the prophet Job shown . I was a bit surprised during the talk she referred many times to the prophet of Job. I thought that the story of Job is only keept within the Christian and Jewish traditions, in fact I was wrong, it is also a story which is very close to the the Islamic tradition. Human suffering is reflected deeply within Abrahamic traditions! My friend believes that her problems are part of the test that God will not leave her if she continues to struggle in the near surrender to God's grace alone. My friend is a strong professional whose work has remarkable due to her success stories of defending many women workers in Yogyakarta. After our long discussion, I began to realize that we both are using the same faith experience in interpreting the struggles faced by humans.
Job sued to God for everything that happens especially with his lives that were
destroyed or removed by God. Suffering occurs because all that close to Ayub are taken from him. But himself, Job still conversing
with God apparently, was infested with continued fears about the disaster that continues to
come to his own spirit actually cannot be avoided from the pursuit of God's
judgment. Reading the Book of Job as heard complaints about a demoslishment of life little
by little speaks deeply to me.
Job's story is different with the story of Jacob who faces tragedy that is directly related to himself. Jacob never became limp in his struggle to understand the meaning of God. When Jacob began to understand it, he then set up the altar to God.
So there are two kinds of people are dealing with the
disaster, those who survived him but is helpless because all around it were
destroyed, the second, is that they themselves are affected places. My accident
because of the crash of our car in the high way
number 101 in the Ventura County, Southern California was similar to the story of Jacob. Both the story of
Job and Jacob show that humans prepare himself in proximity to the Creator. Human beings looks at the
signs that came to him to understand the purpose of her or his journey ahead .
I also did the same thing about why we had an accident when we had travelled on cars safely around around the United States. The question why the accident occurred there, in Southern California, in Ventura place is already very close to the goal we got the place we were going to.
This picture shows our preparation for presenting
the Festival of Papua during my art exibition at Bentara Budaya Yogya in May
21-29 2013. At the time I dislocated my right elbow.
|
Six months later in the USA, I had a car accident that brought me to live
at the home of Papua in Santa Barbara, California
On the other posts I described the connection between the suffering that I
have experienced is nothing compared to the suffering my sisters and brothers in the
land of Papua. With the eyes of faith I see the relationship between this
accident that brought us to stay at the home of Papua which is the
house of Charles and
Katherine Farhardian. Only fews hours later while staying at
the house, I know more depth about the plight of
my brothers and sisters in Papua. Especially
the time when I read the book titled The Testimony Project Papua which edited
by Charles Farhardian.
After more than a year to work directly with the community in Indonesia on the issues of justice, prosperity and peace in Papua, I know that my presence in the Papua home in Santa Barbara was a very important moment . Throughout my role as the moderator of Petisi Warganegara NKRI untuk Papua along with Nano Apituley, I have never given the slightest chance to listen to the depth voices of Papua that need to be shared to the Indonesian people at large.
Petisi Warganegara NKRI untuk Papua is a virtual world movement that aims to build awareness with fellow citizens about the situation in Papua. The goal is to ask the Indonesian government to remove Papua of the militarization’s target. Also to encourage our government to reevaluate the regulation which has defined equately between a terrorist with those who protest against the injustices in their homeland of Papua. Petisi Warganegara NKRI untuk Papua encourages the government to be fair in establishing the correct definition so as not intentionally trapping, punishing and intimidating Papuans based on the Law National Security Act.
Sharing information and analysis on Petisi Warganegara NKRI untuk Papua to the fellow citizens of Indonesia, I have written and simultaneously collected those writings in the form of a book titled Petisi Warganegara NKRI untuk Papua (see Adeney-Risakotta, May 2013). Analysis of the data is built based on the primary and secondary to drive the conclusion that the space for the participation of indigenous people ( Orang Asli Papua ) in managing their own development in the region is still very limited . Development became a symbol of suppression and exploitation of the OAP than expediency is felt equally by all citizens of the Republic of Indonesia in Papua. Compared with the abundant natural resources in Papua, OAP living in a state of concern.
Movement to build mutual awareness among Papuans against the injustice that
is happening in Papua always end on subversion charges presented by the
government of Indonesia to the OAP leaders who dared to question the rule of injustice and the
elimination of the military in Papua. Papuan leaders are authoritative to be killed to
remove traces of OAP force capable of building area based on cultural values and religious bonds. Portrait of a failed development in Papua which is more advantageous entrants, the elite and the
central government than the OAP who are in rural areas, valleys , coastlines
throughout Papua land, is being moved into a feud between the Republic of Indonesia with
the rebels. Indonesian government has declared war on the citizens of the Republic of
Indonesia known as OPM or KNPB or SATGAS Papua.
Father Neles Tebay in his book titled Jakarta - Papua dialogue , A Papuan Perspective , published in 2011 underlines the importance of the dialogue carried on between the government center with various groups in Papua. Among the group are those who call themselves the Free Papua Movement (OPM) or the National Committee of West Papua (KNPB). The dialogue process should begin to recall the events of violence against citizens of NKRI such as the native of Papua (OAP) as ongoing. Violence perpetrated by the military to OAP critical as the current ongoing when the OAP university students rejected the draft of Special Autonomy Law Plus (RUU Otsus Plus) is being deliberated by the Central government to use the power of local governments and a handful of intellectuals at the university of Cendrawasih in Jayapura.
Legal
instruments that have been defined to be an autonomous region of Papua through
the Special Autonomy Law No. 21 of 2001 and its amendments issued through Act 35
of 2008 provides special autonomous management policies divided the provinces
of Papua and West Papua .
In the journey it turns out the human resource capacity and systems in Papua has not worked up to provide space for participation of grassroots communities in various districts to be involved in producing local laws that protect the rights of social , cultural , economic and political as it was intended in OAP Special Autonomy themselves.
Evaluation and recommendation of the OAP special autonomy is not really addressing the failure of Special Autonomy in the statement but the pressure for an immediate dialogue between Jakarta and Papua. Jakarta demands dialogue - dialogue between the People of Papua or Papua and the central government is the result of an official recommendation at a hearing in order to evaluate the Special Autonomy (Autonomy ) Papua conducted on Thursday through Saturday from date of July 25 to 27 2013.
In a hearing that all the representatives present OAP there were seven indigenous territories of Papua that they presented at the meeting, namely indigenous territories Mamta / Tabi , Saireri , Domberai , Bomberai , Anim Ha , La Pago , and Mee Pago . The hearing was facilitated by the Papuan People's Assembly ( MRP ) of the provinces of Papua and West Papua . Outside the of seven lines, is also presented representatives from 40 Districts within provinces of Papua and West Papua . According to news from Tabloid Jubi, each representative was given agreements to convey the results of the evaluation at the district level based on 280 common questions that made and distributed by MRP in June 2013.
The hearing also distinguish between several aspects which are then translated wrongly by the local government and central government , namely that a hearing to evaluate the Special Autonomy Law on Papua (refering to UU 21 Tahun 2001) was not intended to provide legitimacy to the plan of the Special Autonomy Law Plus or Papuan Government Act . Conclusion of a hearing which brought together representatives Papuan People associated with the implementation and bureucract performance of government at the central level Papua , West Papua , all district and cities declared a failure does not automatically provide the basis for changes in legislation as it is being championed by the Governor related the design of the Special Autonomy Plus Law.
Chairman of the Hearing Committee, James Dumupa read the general
view that meeting resulted in two recommendations , namely :
1 . Open space for dialogue between Papuans and the Central Government is mediated by a neutral party and held a neutral place.
2 . Law No.21/2001 as amended by Law No.35/2008 on Special Autonomy for Papua and West Papua reconstructed after stage called Jakarta - Papua dialogue.
1 . Open space for dialogue between Papuans and the Central Government is mediated by a neutral party and held a neutral place.
2 . Law No.21/2001 as amended by Law No.35/2008 on Special Autonomy for Papua and West Papua reconstructed after stage called Jakarta - Papua dialogue.
To prepare
for the demands of representation carrying on
the dialogue between Jakarta –
Papua, then I as a moderator of Petisi Warganegara NKRI
untuk Papua r will release continued articles on Papuan leaders who had been excluded from negotiations because they are
regarded as OPM or KNPB. Writing
about them will be released in a separate note.
Happy reading and salam amalulukee
Ttd
Farsijana
Adeney-Risakotta
References:
1. The Testimony Project Papua edited by Charles Farhardian (2007)
2. Tabloid Jubi, 28 Juli 2013
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