New NGO in Papua set up to scrutinise investments

JUBI, 4 March 2011

A new NGO, called Lembaga Investasi Proyek Kemanusiaan (LIPK) – the Institute for Humanitarian Investment Projects – has been set up to scrutinise all new companies intending to operate in Papua. The chairman of the NGO is Manase Ugedy Degey.

Degey said: ‘When a new company wants to come here, we will investigate the investments involved to ascertain whether they are beneficial to the people or not and whether they are beneficial to the traditional owners of the land where the company intends to operate.’

He said that the LIPK will not be political but will focus its attention
on new companies intending to invest in Papua. It will focus attention
on helping the development of the communities, he said The company’s obligation shall be regularly scrutinised on the basis of frequent investigations.

‘We will seek to make the communities a part of the policy of the
company in question. This is because many of the companies that are now operating in Papua have been very disruptive for the people.’

He said that the LIPK will work closely together with academics in order
to carry out joint investigations. ‘We intend to publicise the NGO’s
activities in tertiary institutions, in order to conduct investigations
with them.’

According to data gathered by JUBI, the LIPK will focus its attention
on companies wanting to invest in natural resources as well as companies
wanting to invest in human capacity building..This means that it will be
focusing on a wide range of investments, he said.

Companies involved in natural resources will include agriculture,
plantations, irrigation and water management, mining, marine projects,
fishing, industrial projects, and cattle breeding. ‘We will at all times
undertake our investigations on the basis of the likely benefits for the
citizens themselves.’

The LIPK was founded by notary public act in May 2005. It has been set
up in accordance with government regulation No 18/1986.

AI URGENT ACTION JOURNALIST STABBED IN INDONESIA

http://www.amnesty.org/en/library/asset/ASA21/004/2011/en/af581980-0b39-4576-bfe7-d7bc77734e0d/asa210042011en.html

DOCUMENT – INDONESIA: JOURNALIST STABBED IN INDONESIA: BANJIR AMBARITA

UA: 53/11 Index: ASA 21/004/2011 Indonesia Date: 03 March 2011

 

URGENT ACTION
JOURNALIST STABBED IN InDONESIA

In the early hours of 3 March, journalist Banjir Ambarita was stabbed in the Indonesian province of Papua. He is currently in intensive care, recovering after an operation. He is at risk of further attacks and intimidation.

Banjir Ambarita is a journalist with Bintang Papua, a local newspaper, based in Jayapura, Papua province. He was stabbed at about 1 am in the morning of 3 March 2011. Banjir Ambarita was on his motorcycle heading home when the attack occurred. Reliable sources told Amnesty International that when he was in front of the Jayapura Mayor’s office, two men on a motorcycle approached him, stabbed him twice in the chest and stomach and sped off. As he began to bleed, Banjir Ambarita rode his motorcycle to the nearby police station. Police officers took him to the Marthen Indey Hospital in Aryoko, Jayapura. He had an operation on 3 March 2011 and is recovering in hospital.

Banjir Ambarita has worked in Papua province for five years and is also a regular contributor to Vivanews and The Jakarta Globe. He had recently written about two alleged rape cases involving the police. In the first case, which occurred in February 2011, four police officers and three civilians allegedly raped and tortured a 15 year old girl in Biak, Papua province. In a second case, three police officers forced a woman detainee to perform oral sex on them over a three-month period from November 2010 to January 2011 at the Jayapura police detention centre in Papua province. The three officers were reportedly only given disciplinary punishments of 21 days’ detention and a delay of their promotions. The media coverage of the second incident led to the resignation of Jayapura Police Chief Adjunct Senior Commissioner Imam Setiawan on 1 March 2011, and a report on the incident filed by the woman’s husband to the Papua branch of the National Human Rights Commission (Komnas HAM).

International human rights observers, non-governmental organizations and journalists are severely restricted in their work in Papua amid ongoing reports of serious human rights violations by the police and military.

PLEASE WRITE IMMEDIATELY in Indonesian or your own language calling on authorities in Indonesia:
  • To immediately conduct a prompt, independent and impartial investigation into the attack against Banjir Ambarita and bring the perpetrators to justice in accordance with international fair trial standards;
  • To take immediate steps to provide appropriate protection to Banjir Ambarita, according to his wishes;
  • To initiate an independent investigation into the two reported rape cases highlighted by Banjir Ambarita, and ensure that, should the allegations be verified, those responsible be brought to justice in fair trials and victims receive reparations;
  • To ensure that all human rights defenders in Papua, including local journalists, can work freely, independently and with full protection from state authorities.
PLEASE SEND APPEALS BEFORE 14 APRIL 2011 TO:
Papua Police Chief
Inspektur Jenderal Bekto Suprapto
Papua Police Chief (Kapolda)
Jl. Samratulangi No. 8 Jayapura,
Papua,
Indonesia
Fax: +62 967 531717
Salutation: Dear Kapolda
Minister of Justice and Human Rights
Mr. Patrialis Akbar
Ministry of Justice and Human Rights
Jl. H.R. Rasuna Said Kav No. 4-5
Kuningan, Jakarta Selatan 12950 Indonesia
Fax: +62 21 525 3095
Salutation: Dear Minister
Chairperson National Human Rights Commission (Komnas HAM)
Mr. Ifdhal Kasim
Chairperson National Human Rights Commission (Komnas HAM)
Jl Latuharhary
No.4 Menteng Jakarta Pusat
10310
Indonesia
Fax: +62 21 39 25 227
Salutation: Dear Ifdhal Kasim
COPIES TO: diplomatic representatives of Indonesia accredited to your country. Please check with your section office if sending appeals after the above date.

URGENT ACTION

JOURNALIST STABBED IN INDONESIA

ADDITIONAL INFORMATION

In recent years, there have been a number of cases of intimidation and attacks against human rights defenders and journalists in Indonesia.

In July 2010, Tama Satrya Langkun, a Jakarta based anti-corruption activist, was severely beaten by unknown persons in an apparent move to silence him. That same month, Ardiansyah Matra, a journalist covering corruption and illegal logging in Papua, was found dead in the province. Despite police investigations, no one has yet been held accountable for these attacks.

Amnesty International has documented how victims and witnesses in Papua have little available legal remedies to make complaints about human rights violations. In a report published in June 2009, Amnesty International highlighted weaknesses in internal and external accountability mechanisms to deal with police abuse. To date, these mechanisms have yet to be reviewed.

Please refer to the following documents for more information:

Digest: Amnesty International Papua Digest, January 2011
Document: Open letter on unchecked police abuse in Nabire district, Papua, (Index ASA 21/024/2009), 30 November 2009.
Report: Unfinished business: Police accountability in Indonesia, (Index ASA 21/013/2009), 24 June 2009.
Report: Amnesty International’s briefing to the UN Committee Against Torture, (Index ASA 21/003/2008), 15 April 2008.

UA: 53/11 Index: ASA 21/004/2011 Issue Date: 3 March 2011



PAPUAN CHURCHES: DECLARATION REGARDING FAILURE OF THE INDONESIAN GOVERNMENT IN GOVERNING AND DEVELOPING THE INDIGENOUS PEOPLES OF PAPUA

REGARDING FAILURE OF THE INDONESIAN GOVERNMENT IN
GOVERNING AND DEVELOPING THE INDIGENOUS PEOPLES OF
PAPUA

THEOLOGICAL DECLARATION OF CHURCHES IN PAPUA
Today on January 26th, 2011 we, Leaders of churches in the Land of Papua, along with Christian congregations, gather to declare our stance and position with regard to the state of government and its development policies pursued in the Land of Papua since annexation of Papua by the Unitary Republic of Indonesia, specifically with the introduction of the Law No. 21/2001 regarding the Special Autonomy for Papua.

As Churches, we are deeply concerned over the condition of our peoples, especially the indigenous Papuans, owners of this land, whose fate has been cornered to uncertainty amid development policies staged by the Indonesian Government in the Land of Papua. Such development policy is more characterized by physical structures/infrastructural development and to promote the interests of Indonesia in the Land of Papua.

The implementation of Special Autonomy for Papua has been inconsistent and inconsequent is a strong indication of insincerity of the Indonesian Government which led Papuans to view that OTSUS has FAILED. MRP, as a manifestation of the Special Autonomy with its members hastily selected and further exacerbated with the government’s ignorance of Ii point recommendations produced by the grand meeting of MRP (Papuan Peoples’ Assembly) itself, is therefore considered as an insult to the people of Papua, as people created in the image of God. The Churches also question the letter issued recently by the Minister of Home Affairs No, 188.341/1 l0/SJ regarding clarification pertaining to Special Regulation for Papua Province dated 13 January 2011 which further annihilate the right and existence of indigenous Papuans in their own motherland.

We see such situation as Kairos, a momentum for Churches to speak and express our stance and deep concerns in the form of the following Theological Declaration.

First, we are convinced that these processes repeat the same old process of annexation of Papua into Indonesia which is legally and culturally a flaw. The process of the Act of Free Choice (Pepera) in 1969 has been the root of problem on democracy and legality for the people of Papua. Ever since its integration into Indonesia, Papua has become a troubled territory under the authority of the Indonesian government.

Second, Papuans have undergone a ‘Silence history of suffering’ or memmoria passsionis leading to Genocide. The discourse of genocide has long been voiced by so many observers who are deeply concerned over the very existence of Papuans. The term genocide perhaps does not meet the criteria set forth by the UN, or other nations, or by Indonesia. But from our own view as victims, genocide is indeed taking place through the conditioning staged by Jakarta in the forms of ideology and development policies that are against the indigenous Papuans. Transmigration policy and unrelenting military operations are, in our view well-planned programs to eventually annihilate indigenous Papuans. Papuans are positioned as “the other” and as such warrant surveillance, control, and civilization. Papuans are not equal citizens of Indonesia. Some observers in Jakarta view this as an internal colonialism or disguised slavery against Papuans.

Third, we, churches of Papua acknowledge our own failures and sins for being silent for too long over demonic and destructive nature of the development policy and modernization on indigenous Papuans, which according to observers in Jakarta as internal colonialism and disguised slavery. Papuan churches have misarticulated the Scripture which states: “the government is the Lord’s representative on earth, worthy of respect.” Up until now, this has caused us incapable of playing our prophetic role.

Fourth, to respond to the challenges faced by Papuans, we, the churches are determined to return to our roots, to our Christian traditions, namely to the Scripture and church history. Thus, we view the sufferings of our Papuan people from the biblical perspective (Matthew 16:3b) “signs of times” and see it as theological and missiological challenges. This implies that the Lord is sending us, Papuan churches to His people who are traversing a dark history of suffering and oppression. It is therefore, as churches in Papua we want to hear to regularly raise questions and communicate with the Lord “what do you have in mind with regard to the behavior of those who indulge in disguised slavery against our people? Do you agree and applaud them?”

Fifth, consequently we want to view this critical position of churches in Papua in expressing the grievances of Papuans in the land of Papua is an integral part of our calling to spread the good News commanded by the Holy Scripture. The Scripture and church history are our basis for action. In this mission, the church is sent to shepherd the Lord’s people, keep the image of the Lord to be free from abuse (John 10:11; 21:12, 16, 19). As shepherds, we are obliged to listen to the voices of our sheep (congregation); in this light we raise our voice because “our life boat is drowning; the candle of our people is being put off in the name of development and territorial sovereignty.”

Sixth, with regard to development policy and current government administration, we hereby declare: (a) that the Indonesian government has FAILED to promote the welfare of indigenous Papuans especially since the Special Autonomy was passed. Therefore we urge the government to immediately halt the whole process of election of members of the MRP (Papuan People’s Assembly) taking place currently and respond to the 11 point recommendation made by the MRP grand meeting; (b) and as a solution, we urge the Indonesian government to open itself and hold a dialogue with indigenous Papuans to be mediated by a neutral third party; (c) we are appalled by the attitude exhibited by indigenous Papuan state officers who are ignorant of the rights of their own people.

Seventh, we urge our Papuan communities to stand up, to work on your own salvation, and express the truth before the present tyrant state authorities, who is on a rampage of internal colonialism, ethnic cleansing (genocide), and disguised slavery against your own Nation.

Eight, to our Papuan communities, in Indonesia, and anywhere else, do pray for us in solidarity to make us stand firm in embracing today’s challenges in Papua that are full of pain and tears.

End of this declaration.

Leaders of Churches in Papua

Signed
Elly D. Doirebo M.Si
Deputy Chairperson of Synod of Evangelical Christian Church of Papua

Rev. Dr. Benny Giay
Chairperson of Synod of Papuan Christian Church

Rev. Socrates Sofyan Yoman MA
Chairperson of Fellowship Papuan Baptist Churches




			

Report of the arrest of John Magai Yogi and two of his colleagues at Polres Nabire

YLSM News:

Report of the arrest of John Magai Yogi and two of his colleagues at Polres Nabire

Jhon Magai Yogi is the son of General Thadius Magai Yogi, the Comander of the TPN – OPM Dev II Makodam Pemka IV Paniai with its headquarters in Eduda, was arrested yesterday 26 Feb 2011 by security forces TNI/Police after being sent from Enarotoli on an Aviastar aircraft. At this time he is being held in detention in Kores (Police HQ) Nabire together with two of his colleagues who until now are unidentified.

The reason for their arrest are not yet known. The Me Tribe ltraditional leaders Mr Yakobus Muyapa and Mr Daud Kadepa have also reported today to the Nabire police station. They have asked the authorities to immediately release those arrested at the police post because Nabire and Paniai are designated calm areas in comparison to other areas in Indonesia.

While there is a Papuan independependence struggle in Nabire and Paniai, especially in Eduda Mabes TPN/OPM Paniai, there is an ongoing commitment to peaceful non-violent struggle, a struggle that is proper and valued by the entire West Papuan community in our land. These two leaders will again approach the Police head in Nabire on Monday 28 Feb. for further consultation said Daud Kadepa via mobile phone on 27 Feb at 2.31pm.

After I heard the report of the arrest John Magai Yogi’s phone was not yet able to be answered as it had been confiscated by the arresting authorities.

For John Magai Yogi’s Mobile Phone number while in detention at the Police Station in Nabire, please contact: +62 821 981 48668

SMH: A Worm Inside the New Indonesia

FYI – Media Information

[With reflections on West Papuan situation.]

The Sydney Morning Herald
February 26, 2011

A Worm Inside the New Indonesia

by HAMISH McDONALD

WITH popular uprisings turfing out rulers in Tunisia, Egypt and perhaps elsewhere in the Arab world, a lot of analysts have focused on fears of ”contagion” in other regions, notably on China’s censorship of news reports about the protest wave in the Middle East.

Yet the Middle East event that might have the most far-reaching effect is not the awakening of the Arab ”street” against authoritarian rulers, but the vote in a United Nations supervised referendum a month earlier.

The largely African people in the south of Sudan voted overwhelming to secede from their Arab-dominated country and form a new nation – a result accepted by the Khartoum government and its main foreign backers, including China.

This has followed the declaration of independence from Serbia by Kosovo in 2008 that was accepted by most of the world and approved by the International Court of Justice, and Russia’s unilateral recognition of Georgia’s South Ossetia and Abkhazia as sovereign states soon afterwards in retaliation. It has left respect for the ”territorial integrity” of states and post-colonial boundaries somewhat tattered.

Already the example is being applied to an intractable issue right on Australia’s border and forming the touchiest part of what many see as our most important foreign relationship – the question of West Papua, the western half of New Guinea now part of Indonesia.

As Akihisa Matsuno, a professor at Osaka University, pointed out this week in a conference at Sydney University’s Institute of Peace and Conflict Studies, South Sudan and Kosovo take West Papua out of the usual context of debate about the rights and wrongs of its decolonisation from Dutch rule in 1962 and ”act of free choice” under Indonesian control in 1969.

Kosovo’s independence was a case of ”remedial secession”: no states claimed the Kosovars had a right to self-determination, there was just no prospect of its peaceful reintegration back into Serbia or the rump Yugoslavia. Protection of people in Kosovo had more weight than Serbia’s territorial integrity.

Sudan became independent in 1956 from British rule, but has been in civil war most of the time since, with a 2005 peace agreement finally conceding a referendum. This suggests lack of integration between territories ruled by the same colonial power can justify a separate state, Matsuno said. ”This means that colonial boundaries are not as absolute as usually assumed.”

Indonesia itself went down this path in 1999 by insisting, for its domestic political reasons, that East Timor’s vote in 1999 was not a delayed act of self-determination that should have been taken just after the Portuguese left in 1975, but a ”popular consultation” with the result put into effect by Indonesia’s legislature. This amounted to conceding a right of secession to its provinces, Matsuno said.

West Papua’s act of free choice was seen as a farce from the beginning. As the historians Pieter Drooglever in Holland and John Saltford in Britain have documented, monitors were kicked out of the territory by the Indonesians in the seven-year interval between the Dutch departure and the ”act” – which was a unanimous public vote by an assembly of 1022 handpicked, bribed and intimidated Papuans in favour of integration with Indonesia.

Revolt has simmered and broken out sporadically ever since. Canberra’s relations with Jakarta went into crisis in 2006 when 43 Papuan independence activists and family members crossed the Torres Strait by motor canoe and requested political asylum.

Richard Chauvel, an Indonesia scholar at Melbourne’s Victoria University, told the conference Jakarta feels Papuan independence is not seen as the threat it was a decade ago when a ”Papuan spring” of breakaway sentiment and protest followed East Timor’s departure. The territory has been broken into two provinces so far, and numerous district governments, Papuan separatists fragmented, and no state bar Vanuatu is questioning Indonesian sovereignty (though the US Congress last September held its first committee hearing on West Papua).

Yet Chauvel says West Papua has become an ”Achilles’ heel” for a democratising Indonesia over the last 10 years. ”Papua is Indonesia’s last and most intractable regional conflict,” he said. ”Papua has become a battleground between a ‘new’ and an ‘old’ Indonesia. The ‘old’ Indonesia considers that its soldiers torturing fellow Indonesians in a most barbaric manner is an ‘incident’. The ‘new’ Indonesia aspires to the ideals of its founders in working towards becoming a progressive,
outward-looking, cosmopolitan, multi-ethnic and multi-faith society.”

President Susilo Bambang Yudhoyono called the recently reported
torture cases ”incidents” by low-level soldiers, not the result of high-up instructions. Chauvel says he is probably correct: ”A more likely explanation is that instructions were not necessary. These acts reflected a deeply ingrained institutional culture of violence in the way members of the security forces interact with Papuans.”

Matsuno argues that South Sudan makes Indonesia’s post-colonial claim to West Papua more shaky, since it too had racial, religious and other differences to the rest of the country and had been administered separately within the former Netherlands East Indies. A ”more moral question” behind self-determination is coming to the fore, he said, the factor of ”failure” in governing.

The Japanese scholar sees echoes of East Timor in the late 1980s, when even foreign policy ”realists” started recognising the failure of Indonesian rule on the ground: serious human rights abuses, foreign media shut out, migrants flooding in, local leaders turning away from government, a younger generation educated in the Indonesian system refusing to identify themselves as Indonesians.

”These young people were increasingly vocal and continued to expose the ‘unsustainability’ of the system,” Matsuno said. ”Indeed the unsustainability of the situation in West Papua seems to be a truth. Only it takes some more time for the world to realise the truth.”

No one expects any outside power to intervene. But as we are seeing in the Arab despotisms, the new media make it harder and harder to draw a veil over suppression. In the Indonesia that is opening up, the exception of West Papua will become more glaring.

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