Bintang Papua, 23 July 2011[Something to look forward to. TAPOL]
Jayapura: With the help of an NGO in the USA and the European Union, ELSHAM-Papua has drawn up a comprehensive report of cases of human rights violations that have occurred in West Papua during the period since it became part of the Republic of Indonesia.
ELSHAM co-ordinator in Papua, Ferdinand Marisan S.Sos told Bintang Papua that they had already completed their collection of data.
‘We have collected data about human rights violations in Papua from the year 1969 up to 2010,’ he said. He said that they had been doing the work since February this year and had completed it in April.
They are now going through the process of putting all the data together in a book. ‘We plan to produce the data in a book which we hope to publish in October this year.’
He said that the compilation had been done together with the ICTJ, the International Center of Transitional Justice, a body that has the support of the European Union.
Exclusive Copies of the Scanned Letter are available for download at the end of this article. (Please note, any attempts to block access will result in significant multiplication across the internet)
EXCLUSIVE: A leaked letter from an Army General reveals Indonesia’s attempts to disband a West Papuan church with threats of “assertive action”
From the outside looking in, the latest church conflict in West Papua might look like just another example of factional Protestant politics. A little sordid perhaps, but irrelevant to all but the parties involved.
Dig a little deeper, however, and one finds something far more disturbing.
A leaked letter from the head of the Indonesian Army in Papua obtained by New Matilda reveals that far from being an internal church matter, the conflict between Kingmi Indonesia, a Protestant church that has parishes across Indonesia, and the breakaway Kingmi Papua Church, goes to the heart of the Indonesian government’s attempt to repress movements for cultural pride and autonomy in the country’s restive Pacific periphery.
In a nutshell, the conflict turns on whether Kingmi Papua has the right to separate from Kingmi Indonesia and set up an autonomous synod, reverting to an arrangement that existed prior to 1982.
Major General Erfi Triassunu, TNI Chief, Kodam 17 (Papua) (photo discourtesy of TNI)
The question is this: why has the Indonesian Army become involved? Major-General Erfi Triassunu has waded into a conflict that he himself acknowledges is an internal church matter. In the letter (File Number: R/773/IV/2011) addressed to the Governor of Papua, Barnebus Suebu, dated 30 April 2011 and marked “secret”, Triassunu “respectfully requests” the Governor to arrange a meeting between Kingmi Indonesia and Kingmi Papua. The General also offers himself as a mediator.
The letter continues: “if the conflict cannot be resolved through discussion then assertive action must be taken”.
Let me translate “assertive action”. In East Timor when the Indonesian Army took “assertive action” against the Church, they murdered church workers, massacred parishioners, raped women and burnt churches to the ground. In West Papua too the Indonesian Army has a history of killing pastors from the Kingmi Papua Church, as well as other churches. This dates back to 1 May 1963 when the Indonesian government took administrative control of the territory and has continued up to the present.
Last October a video filmed on soldiers’ mobiles phones and circulated widely on the internet, showed several soldiers from Kostrad, the Indonesian Army’s Strategic Command — Triassunu’s own division — torturing a Papuan church worker by burning his genitals with a stick.
In the letter, Triassunu, who previously served in Aceh, makes a number of accusations. He accuses Kingmi Papua of trying to access as much money as they can from the government’s Special Autonomy programme in order to create new churches. However, the real purpose of building a network of churches, Triassunu insists, is “to strengthen Papuan civil society aspirations for freedom”. He then argues that the Kingmi Papua Church’s desire to be independent of the Indonesian Church is “just an excuse” for “the church to become a political vehicle” that supports Papuan independence.
Triassunu then goes on to make a number of recommendations. He specifically says that Kingmi Papua pastors should stick to Biblical “dogma” and not stray into politics. The General is on solid ground here, following in the footsteps of numerous dictators from Marcos to Pinochet, all notorious for their attempts to stifle meddlesome priests. Triassunu specifically names Reverends Benny Giay (the current moderator of the Kingmi Papua Church), Seblum Karubaba (the former moderator) and Noakh Nawipa (the Rector of the Pos 7 Theological College) as malcontents, mentioning several seminars organised by the trio where “Papua Merdeka” (freedom) was discussed.
All this has echoes of Suharto who systematically depoliticised (read: violently repressed and disbanded) all independent organisations, including religious ones, for fear they could become bases for organised opposition against the regime. Indonesian democrats may have overthrown Suharto but West Papua is not part of a new democratic Indonesia. What is deeply concerning is that in the Papuan context the label “separatist” is regularly applied to Papuan leaders as a pretext for justifying extra-judicial action by security forces.
This is where the plot thickens.
According to the letter, the General decided to become involved in the Kingmi conflict after a Kingmi Indonesia pastor, Reverend Karel Maniani, personally asked the Army to protect his parishioners. But Reverend Maniani himself was previously a member of “Group Nine” of the Papuan Freedom Movement (or OPM). In the 1980s Maniani was jailed for four years in the notorious Kalisosok Prison. What happened to Maniani on the journey from freedom fighter to Army petitioner?
To make things stranger, the conservative US-based evangelical Christian Missionary Association backs Maniani and Kingmi Indonesia against Kingmi Papua. At stake is not only valuable church property and access to Special Autonomy funds, it is also over influence of a broad Papua base. Kingmi Papua has half a million members. Virtually all of them are indigenous Papuans from the fractious Highlands, around a third of the entire Papuan population.
When I asked Benny Giay about all this his reply was revealing. For years he said he was part of a church that was more concerned with “saving souls” than the day-to-day oppression of the Papuans. “The Kingmi church has been complicit with the suffering of the Papuans. We need to confess our sins and follow the narrow path of Jesus. This Gospel is very clear; we must stand with the oppressed and work to alleviate their suffering. I hope we can cast off our fear and stay firm to this path.”
Giay has a vision for an independent Papuan church; a uniquely Papuan church that makes space for Papuans to begin to articulate their own theology, one that sees God present in Papuan history and culture. Giay and his colleagues are slowly building up a church that commits itself to solidarity with the poor and oppressed; one that is led by the Papuans themselves. That may not sound much to a reader unfamiliar with Papuan politics, but in West Papua it is a big deal.
Just ask the General.
SCAN OF ORIGINAL LETTER SIGNED BY MAJ-GEN ERFI TRIASSUNU
Jayapura: According to the police, the arrest of five activists who were attending the commemoration of 1 July, OPM Day, was because they had mobilised people but had done so without having the necessary permit.
”They were not praying at the time they were disbanded,’ said a police officer. ‘If they want to pray, they can go to any place but they don’t need to gather lots of people together nor do they need to unfurl banners,’ said police chief of Jayapura, AKBP Imam Sietiawan.
He said that the five activists, Marthen Goo, Herman Katmo, Bovit, Yulian and Sakarias Tamikai, had rallied people together without having the necessary permission to do so from the police.
‘When they saw this, my men arrested the five and took them to the police station, interrogated them for a while, and later that day, we sent them home.’ He said that a permit from the police is necessary if you want to rally people. He said that 20 or 30 people were holding up banners, although they said that they were only going to go to the grave of Theys Eluay to say prayers.
Asked about notification that had been given by the committee, he said that there was no notification about gathering together a lot of people in Abepura. ‘It would be okay in Sentani. If they want to carry out these activities, please go ahead and do so. But they shouldn’t all gather together and wave banners. That’s not right. That is what is not allowed,’ he said.
Bintang Papua, 30 June 2011
An announcement on Thursday about the selection of students at the
state university led to a demonstration being held by students who also
blocked off the Cenderawasih university campus in Waena. The entry to
the campus was blocked off while a small bonfire was burning in the
middles of the road. The demo was organised by the chairman of the
Students Association of Tolikara, supported by students of the faculty
of law at the university.
Speeches were made and leaflets were stuck on the walls, with demands to
the rector of the university.
One of the leaflets said: ‘Why is it that year after year, indigenous
Papuans account for less than 20 percent of the total while the other 80
percent are non-Papuans?
‘We are asking the rector to account for this, bearing in mind an
earlier promise that Papuans would account for 80 percent,’ said Terius
Wakor, co-ordinator of the action. This was a promise made by the rector
of UNCEN, Prof Dr B Kambuya.
‘We indigenous Papuan students feel very disappointed about this
because the rector promised that priority would be given to indigenous
Papuans with 80 percent of the places. Yet what has happened is that
only 5 percent of the Papuans were accepted into the university.’
Another of the students, Thomas CH Syufi, who also took part in the
demo, said: ‘We as representatives of the Executive Board of the
Students, the BEM of the Faculty of Law, strongly support the views of
our colleagues.’
Following the announcement about the students who were selected, he said
that they hoped that the rector would take account of the views of the
indigenous Papuan students, in view of what the rector promised last
year. ‘We very much hope that the rector will take some action with
regard to the Papuan students who did not pass the selection test. He
suggested that there should be another round of testing for a second
group of students to be accepted to the university.
Meanwhile the deputy rector said that while no promises had been made,
there had been a commitment to increase the percentage of indigenous
Papuan students. He said that at this level (the SNMPTN), it was
difficult to have an effect on the selection of students. He told
Bintang Papua that not enough Papuans were available from the IPS, and
very few had registered with the IPA programme.
[Apologies for not knowing what these initials stand for. TAPOL]
Buchtar Tabuni, a Papuan political prisoner now being held in Jayapura, has complained that some Papuan political prisoners are not being given enough attention by NGOs and religious organisations. They are focusing most of their attention on particular political prisoners while others are being neglected.
‘ The NGOs have so far failed to give proper attention to some of us political prisoners, while paying attention to certain prisoners, in partiulcar’ said Buchtar Tabuni. He expressed this opinion on Monday, 20 June at the Narcotics Prison in Doyo Baru, Sentani, Jayapura, where he is being held.
‘Sometimes they pay us no attention at all, even though we are also political prisoners, he said. ‘
‘This is happening not only in Jayapura but also elsewhere in Papua. Almost all our colleagues have the same experience., he said. He thought that this problem should be discussed to ensure that NGOs and religious organisations play a role in all this.
He said that he regretted the attitude of the NGOs. Local as well as international NGOs are doing a lot of campaigning about convicted prisoners and political prisoners in Papua but they are not paying enough attention to most of us.’ Buchtar himself is apparently quite unwell and is suffering from malaria.
He said that he hoped that more attention would be paid to all the convicted prisoners (napi) as well as all the political prisoners, including not only those in Jayapura but elsewhere in Papua too. ‘We should all get proper attention,’ he said. (ALDP)
West Papua Media Alerts 