The Land of Papua is widely known as a land full of milk and honey. It is a name widely known in Indonesia that refers to the western half of the island of New Guinea.

Its natural wealth and beauty are special treasures entrusted by the Creator to the Papuan people who are of Melanesian ethnicity.

The beauty of the land inhabited by the blackish and brownish-skinned people is often sung about by Papuans in “Tanah Papua”, a song created by the late Yance Rumbino. The lyrics, besides being musical art, also contain expressions of gratitude and prayer for the masterpiece of the Creator.

For Papuans, “Tanah Papua” — composed by a former teacher in the central highlands of Papua — is always sung at various important events with a Papuan nuance, both in the Land of Papua and other parts of the world in Papuan gatherings.

The rich, beautiful and mysterious Land of Papua as expressed in the lyrics of the song has not been placed in the right position by the hands of those in power.

So for Papuans, when singing “Tanah Papua”, on one hand they admire and are grateful for all of God’s works in their ancestral land. On the other hand, by singing that song, they remind themselves to stay strong in facing daily challenges.

The characteristics of the Land of Papua geographically and ethnographically are the same as the eastern part of the island of New Guinea, now the independent state of Papua New Guinea.

Attractive to Europe
The beauty and wealth of natural resources and the richness of cultural heritage initially become attractions to European nations.

Therefore, the richness attracted the Europeans who later became the colonisers and invaders of the island.

The Dutch invaded the western part of the island and the British Empire and Germany the eastern part of the island.

The Europeans were present on the island of New Guinea with a “3Gs mission” (gospel, gold, glory). The gospel mission is related to the spread of Christianity. The gold mission is related to power over natural resource wealth. The glory mission is related to reigning over politics and territory on indigenous land outside of Europe.

The western part of the island, during the Dutch administration, was known as Dutch New Guinea or Netherlands New Guinea. Later when Indonesia took over the territory, was then named West Irian, and now it is called Papua or internationally known as West Papua.

The Land of Papua is divided into six provinces and it is home to 250 indigenous Melanesian tribes.

Meanwhile, the eastern part of the island which currently stands on its independent state New Guinea is home to more than 800 indigenous Melanesian tribes. Given the anthropological and ethnographic facts, the Land of Papua and PNG collectively are the most diverse and richest island in the world.

Vital role of language
In the process of forming an embryo and giving birth to a new nation and country, language plays an important role in uniting the various existing indigenous tribes and languages.

In Papua, after the Dutch left its territory and Indonesia took over control over the island, Bahasa Indonesia — modified Malay — was introduced. As a result, Indonesian became the unifying language for all Papuans, all the way from the Sorong to the Merauke region.

Besides Bahasa Indonesia, Papuans are still using their ancestral languages.

Meanwhile, in PNG, Tok Pisin, English and Hiri Motu are three widely spoken languages besides indigenous Melanesian languages. After the British Empire and Germany left the eastern New Guinea territory,

PNG, then an Australian administered former British protectorate and League of Nations mandate, gained its independence in 1975 — yesterday was celebrated as its 49th anniversary.

The relationship between the Land of Papua and its Melanesian sibling PNG is going well.

However, the governments of Indonesia and Papua New Guinea with the spirit of sharing the same land and ocean, culture and values, and the same blood and ancestors, should take tangible steps.

Melanesian policies
As an example, the foreign policy of each country needs to be translated into deep-rooted policies and regulations that fulfill the inner desire of the Melanesian people from both sides of the divide.

And then it needs to be extended to other Melanesian countries in the spirit of “we all are wantok” (one speak). The Melanesian countries and territories include the Fiji, Papua New Guinea, Solomon Islands, Vanuatu and Kanak and Socialist National Liberation Front (FLNKS).

Together, they are members of the sub-regional Oceania political organisation Melanesian Spearhead Group (MSG).

In that forum, Indonesia is an associate member, while the United Liberation Movement for West Papua (ULMWP) and Timor-Leste are observers. The ULMWP is the umbrella organisation for the Papuans who are dissatisfied with at least four root causes as concluded by Papua Road Map (2010), the distortion of the historical facts, racial injustice and discrimination, human rights violations, and marginalisation that Papuans have been experiencing for years.

Fiji:
Here is a brief overview of the diplomatic relationship between the Indonesian government and Melanesian countries. First, Indonesia-Fiji bilateral affairs. The two countries cooperate in several areas including defence, police, development, trade, tourism sector, and social issues including education, broadcasting and people-to-people to contact.

PNG:
Second, Indonesia-PNG bilateral affairs. The two countries cooperate in several areas including trade cooperation, investment, tourism, people-to-people contact and connectivity, energy and minerals, plantations and fisheries.

Quite surprisingly there is no cooperation agreement covering the police and defence sectors.

Solomon Islands:
Third, Indonesia-Solomon Islands diplomacy. The two countries cooperate in several areas including trade, investment, telecommunications, mining and tourism.

Interestingly, the country that is widely known in the Pacific as a producer of “Pacific Beat” musicians receives a significant amount of assistance from the Indonesian government.

Indonesia and the Solomon Islands do not have security and defence cooperation.

Vanuatu:
Fourth, Indonesia-Vanuatu cooperation. Although Vanuatu is known as a country that is consistent and steadfast in supporting “Free Papua”, it turns out that the two countries have had diplomatic relations since 1995.

They have cooperation in three sectors: trade, investment and tourism. Additionally, the MSG is based in Port Vila, the Vanuatu capital.

FLNKS — New Caledonia:
Meanwhile, New Caledonia, the territory that is vulnerable to political turmoil in seeking independence from France, is still a French overseas territory in the Pacific. Cooperation between the Indonesian and New Caledonia governments covers the same sectors as other MSG members.

However, one sector that gives a different aspect to Indonesia-New Caledonia affairs is cooperation in language, society and culture.

Indonesia’s relationship with MSG member countries cannot be limited to political debate or struggle only. Even though Indonesia has not been politically accepted as a full member of the MSG forum, in other forums in the region Indonesia has space to establish bilateral relations with Pacific countries.

For example, in June 2014, then President Susilo Bambang Yudhoyono was invited to be one of the keynote speakers at the Pacific Islands Development Forum (PIDF) summit in Nadi, Fiji.

PIDF is home to 12 member countries (Fiji, Federated States of Micronesia, Kiribati, Nauru, Marshall Islands, Palau, Solomon Islands, Timor-Leste, Tokelau, Tonga, Tuvalu, Vanuatu). Its mission is to implement green economic policies in the Pacific.

Multilateral forums
Indonesia has also joined various multilateral forums with other Pacific countries. The Archipelagic and Island States (AIS) is one example — Pacific states through mutual benefits programs.

During the outgoing President Joko Widodo’s administration, Indonesia initiated several cooperation projects with Pacific states, such as hosting the Pacific Exposition in Auckland, New Zealand, in 2019, and initiating the Indonesia-Pacific Development Forum.

Will Indonesia be granted a full membership status at the MSG? Or will ULMWP be granted an associate or full membership status at the MSG? Only time will reveal.

Both the Indonesian government and the United Liberation Movement for West Papua see a home at the MSG.

As former RNZ Pacific journalist Johnny Blades wrote in 2020, “West Papua is the issue that won’t go away for Melanesia”.

At this stage, the leaders of MSG countries are faced with moral and political dilemmas. The world is watching what next step will be taken by the MSG over the region’s polarising issue.

Laurens Ikinia is a Papuan lecturer and researcher at the Institute of Pacific Studies, Indonesian Christian University, Jakarta, and is a member of the Asia Pacific Media Network (APMN).

Article by AsiaPacificReport.nz

Pope Francis has completed his historic first visit to Southeast Asian and Pacific nations.

The papal apostolic visit covered Indonesia, Papua New Guinea, Singapore and Timor-Leste.

This visit is furst to the region after he was elected as the leader of the Catholic Church based in Rome and also as the Vatican Head of State.

Under Pope Francis’ leadership, many church traditions have been renewed. For example, he gives space to women to take some important leadership and managerial roles in Vatican.

Many believe that the movement of the smiling Pope in distributing roles to women and lay groups is a timely move. Besides, during his term as the head of the Vatican state, the Pope has changed the Vatican’s banking and financial system.

Now, it is more transparent and accountable.

Besides, the Holy Father bluntly acknowledges the darkness concealed by the church hierarchy for years and graciously apologises for the wrong committed by the church.

The Pope invites the clergy (shepherds) to live simply, mingling and uniting with the members of the congregation (sheep).

The former archbishop of Buenos Aires also encourages the church to open itself to accepting congregations who identify as lesbian, gay, bisexual, and transgender (LGBT).

However, Papa Francis’ encouragement was flooded with protests from some members of the church. And it is still an ongoing spiritual battle that has not been fully delivered in Catholic Church.

Two encyclicals
Pope Francis, the successor of Apostle Peter, is a humble and modest man. Under his papacy, the highest authority of the Catholic Church has issued four apostolic works, two in the form of encyclicals, namely Lumen Fidei (Light of Faith) and Laudato si’ (Praise Be to You) and two others in the form of apostolic exhortations, namely Evangelii Gaudium (Joy of the Gospel) and Amoris Laetitia (Joy of Love).

Of the four masterpieces of the Pope, the encyclical Laudato si’ seems to gain most attention globally.

The encyclical Laudato si’ is an invitation from the Holy Father to human beings to be responsible for the existence of the universe. He begs us human beings not to exploit and torture Mother Nature.

We should respect nature because it provides plants and cares for us like a mother does for her children. Therefore, caring for the environment or the universe is a calling that needs to be responded to genuinely.

This apostolic call is timely because the world is experiencing various threats of natural devastation that leads to natural disasters.

The irresponsible and greedy behaviour of human beings has destroyed the beauty and diversity of the flora and fauna. Other parts of the world have experienced and are experiencing adverse impacts.

This is also taking place in the Pacific region.

Sinking cities
The World Economy Forum (2019) reports that it is estimated there will be eleven cities in the world that will “sink” by 2100. The cities listed include Jakarta (Indonesia), Lagos (Nigeria), Houston (Texas-US), Dhaka (Bangladesh), Virginia Beach (Virginia-US), Bangkok (Thailand), New Orleans (Louisiana-US), Rotterdam (Netherlands), Alexandra (Egypt), and Miami (Florida-US).

During the visit of the 266th Pope, he addressed the importance of securing and protecting our envirinment.

During the historic interfaith dialogue held at the Jakarta’s Istiqlal Mosque on September 5, the 87-year-old Pope said Indonesia was blessed with rainforest and rich in natural resources.

He indirectly referred to the Land of Papua — internationally known as West Papua. The message was not only addressed to the government of Indonesia, but also to Papua New Guinea.

The apostolic visit amazed people in Indonesia which is predominantly a Muslim nation. The humbleness and friendliness of Papa Francis touched the hearts of many, not only Christians, but also people with other religious backgrounds.

Witnessing the presence of the Pope in Jakarta firsthand, we could certainly testify that his presence has brought tremendous joy and will be remembered forever. Those who experienced joy were not only because of the direct encounter.

Some were inspired when watching the broadcast on the mainstream or social media.

The Pope humbly made himself available to be greeted by his people and blessed those who approached him. Those who received the greeting from the Holy Father also came from different age groups — starting from babies in the womb, toddlers and teenagers, young people, adults, the elderly and brothers and sisters with disabilities.

Pope brings inner comfort
An unforgettable experience of faith that the people of the four nations did not expect, but experienced, was that the presence of the Pope Francis brought inner comfort. It was tremendously significant given the social conditions of Indonesia, PNG and Timor-Leste are troubled politically and psychologically.

State policies that do not lift the people out of poverty, practices of injustice that are still rampant, corruption that seems endemic and systemic, the seizure of indigenous people’s customary land by giant companies with government permission, and an economic system that brings profits to a handful of people are some of the factors that have caused disturbed the inner peace of the people.

In Indonesia, soon after the inauguration on October 20 of the elected President and Vice-President, Prabowo Subianto and Gibran Rakabuming Raka, the people of Indonesia will welcome the election of governors and deputy governors, regents and deputy regents, mayors and deputy mayors.

This will include the six provinces in the Land of Papua. The simultaneous regional elections will be held on November 27.

The public will monitor the process of the regional election. Reflecting on the presidential election which allegedly involved the current President’s “interference”, in the collective memory of democracy lovers there is a possibility of interference from the government that will lead the nation.

Could that happen? Only time will tell. The task of all elements of society is to jointly maintain the values of honest, honest and open democracy.

Pope Francis in his book, Let Us Dream, the Path to the Future (2020) wrote:

“We need a politics that can integrate and dialogue with the poor, the excluded, and the vulnerable that gives people a say in the decisions that impact their lives.”

Hope for people’s struggles
This message of Pope Francis has a deep meaning in the current context. What is common everywhere, politicians only make sweet promises or give fake hope to voters so that they are elected.

After being elected, the winning or elected candidate tends to be far from the people.

Therefore, a fragment of the Holy Father’s invitation in the book needs to be a shared concern. The written and implied meaning of the fragment above is not far from the democratic values adopted by Indonesia and other Pacific nations.

Pacific Islanders highly value the views of each person. But lately the noble values that were well-cultivated and inherited by the ancestors are increasingly diminishing.

Hopefully, the governments will deliver on the real needs and struggles of the people.

“Our greatest power is not in the respect that others have for us, but the service we can give others,” wrote Pope Francis.

Laurens Ikinia is a lecturer and researcher at the Institute of Pacific Studies, Indonesian Christian University, Jakarta, and is a member of the Asia Pacific Media Network (APMN).

Article by AsiaPacificReport.nz

The United Liberation Movement for West Papua (ULMWP) is like a big house or boat, says Reverend Dr Ambirek G. Socratez Yoman, owned by the people and the nation of West Papua.

Upon this big boat rests prayers, hopes, longings, struggles, dreams, and ideals with a profound sense of justice, peace, and dignity.

According to Reverend Dr Yoman, the ULMWP is a symbol of unity among the Papuan people. It is a representation of their collective desires and relentless pursuit of justice.

Therefore, West Papuans living in the Land of West Papua, including those living abroad, all pray, hope, and support ULMWP. It is the responsibility of the nation of West Papua and its people to safeguard, maintain, care for, and protect ULMWP as their common home.

Because ULMWP provides a collective shelter for many tears, blood droplets, bones, and the suffering of West Papua.

Reverend Dr Yoman says in his message to me that I have translated that the ULMWP carries the spirits of our ancestors, fallen heroes, and comrades. The ULMWP is the home of their spirits, and he wrote some of their names as follows:

1. Johan Ariks
2. Lodewijk Mandacan
3. Barens Mandacan
4. Ferry Awom
5. Permenas Awom
6. Aser Demotekay
7. Bernandus Tanggahma
8. Seth Jafet Rumkorem
9. Jacob Prai
10. Herman Womsiwor
11. Markus Kaisiepo
12. Eliezer Bonay
13. Nicolaas Jouwe
14. F. Torrey,
15. Nicolass Tanggahma
16. Dick Kereway
17. Melky Solossa
18. Samuel Asmuruf
19. Mapia Mote
20. James Nyaro
21. Lambert Wakur
22. S.B. Hindom,
23. Louis Wajoi
24. Tadius Yogi
25. Martin Tabu
26. Arnold Clemens Ap
27. Eduard Mofu
28. Willem Onde
29. Moses Weror
30. Clemens Runaweri
31. Andy Ayamiseba
32. John Octo Ondowame
33. Thomas Wapay Wanggai
34. Wim Zonggonauw
35. Yawan Wayeni
36. Kelly Kwalik
37. Justin Morip
38. Beatrix Watofa
39. Agus Alue Alua
40. Frans Wospakrik
41. Theodorus Hiyo Eluay
42. Aristotle Masoka
43. Tom Beanal
44. Neles Tebay
45. Mako Tabuni
46. Leoni Tanggahma
47. Samuel Filep Karma
48. Prisila Jakadewa
49. Babarina Ikari
50. Vonny Jakadewa
51. Mery Yarona and Reny Jakadewa (the courageous female spirits who raised the Morning Star flag at the Governor’s Office on August 4, 1980).
52. Also, the spirit of Josephin Gewab/Rumawak, the tailor who created the Morning Star flag.

In honour of these fallen Papuan heroes and leaders, Reverend Yoman says:

“It is you, the young generation, who carry forward the baton left by the names and spirits of these fighters, as well as the hundreds and thousands of others who have not been named.

“If there is someone who fights and opposes the political platform of the ULMWP, that individual is questionable and is damaging the big house and the big boat, which contains the tears, blood, bones, and suffering of the People and Nation of Papua as well as the spirits of our ancestors and leaders.

“The eyes and faces of the LORD, the spirits of our ancestors, and the spirits of our leaders who have passed on always guard, protect, and nurture the honest, humble, and respectful members of the ULMWP.”

By this message, he urges the ULMWP to never forget these names and stand bravely with courage on their shoulders.

Reverend Yoman’s letter: a brief comment
Indigenous people view life as a system of interconnected relationships between beings, spirits, deities, humans, animals, plants, and the celestial heavens.

Their holistic cosmology is held together by this interconnectedness — a sacred passageway to multidimensional realities. Although Indigenous cosmologies differ, most, if not all, subscribe to the tenet of interconnectedness.

Having a strong connection to one’s ancestors’ roots is an integral part of being Indigenous.

During times of need, rituals, and grief, ancestral and fallen heroes are mentioned and invoked. A specific ancestor’s name may be mentioned in response to a specific situation, such as grief, conflict, sacred ceremonies, or rituals.

This helps to connect modern generations to the ancestral spirits, providing a source of strength and guidance while honouring the legacy of those who have gone before.

Those who adhere to original cultural values understand why Reverend Dr Yoman mentioned some of these Papuans.

In the chronicle of Papuans’ liberation story, these names are mentioned.

There were some who suffered martyrdom, some who became traitors, who died of old age, and others who died from disease. However, they all have stories connected to West Papua’s Liberation.

Mentioning these names is intended to invoke a specific energy within the consciousness of West Papua’s independence leaders. Inviting the new generation of fighters to take up the cause of their fallen comrades.

It is important to encourage Papuans to see the greater picture of a nation’s liberation struggle — which spans generations. Calling on them to revive their minds, spirits, and bodies through the spirit of fallen Papuans and the spirit of Divine during times of turmoil.

Who is Rev Dr Yoman and why did he mention these names?
Most people are familiar with Reverend Dr Yoman. He is everywhere — on television, on the news, known in churches, involved in human rights activism, mentioned in public speeches, appears in seminars, and lectures and so on.

He is well known, or at least heard of, by the Papuan and Indonesian communities, as well as the broader community.

Reverend Dr Socratez Sofyan Yoman is a public figure, leader, academic, church leader, prolific writer, and media commentator. He is a descendant of the Lani people of Papua.

He is one of the seeds of the civilisation project launched by Christian missionaries in the Highlands between the 1930s and 1960s. His life has been shaped by four significant events in his homeland — the teachings of his elders, the arrival of Christianity, Indonesian invasions, and the resistance of the Papuans.

He rose to become an exceptionally accomplished thinker, speaker, writer, and critic of injustice, oppression, and upholds humanity’s values as taught by the Judeo-Christian worldview within these collusions of worlds.

Growing up among Lani village elders taught him many sacred teachings of the original ways — centred around Wone’s teachings. This is one of the most important aspects of his story.

Wone is the cornerstone of life for the Lani people. Wone is the principle of life and the foundation for analysing, interpreting, evaluating, debating, understanding, and exchanging life.

As with many other Lani, Papuan, Melanesian, and Indigenous leaders, Wone is the reason for his birth, survival, and leadership. He has thus a deep sense of duty and responsibility to serve and fight for his people, as well as other marginalised and oppressed members of society.

Reverend Dr Yoman stands firmly in his beliefs in the face of grief, tragedies, and death in his ancestral homeland. His commitment is unwavering, as he continually strives to stand up for and protect the rights of those who are most vulnerable and in need of a voice.

Wone has inspired him to lead a life of purpose and integrity, making him a pillar of strength and an example to others. In a dying forest, he becomes the voice of the falling leaves.

Among his greatest contributions to West Papua, Indonesia, and the world, will be his writings. Generations to come will remember his research and writings regarding history and the fate of his people.

West Papua will be high on the agenda at the Melanesian Spearhead Group Leaders’ Summit in Vanuatu this week.

West Papua’s United Liberation Movement for West Papua (ULMWP) is also present in Vanuatu. Other factions have arrived and are on their way to witness MSG’s decision on West Papua’s fate as well as their own leaders’ summit.

A feeling of anxiety pervades Reverend Dr Yoman as he prays — prompting him to write this letter as he recognises the many challenges ULMWP faces and warns them that they cannot afford even the slightest misstep.

This is the time inspiring Papuans and the ULWMP leadership must remember their fallen comrades, heroes and ancestors.

Yamin Kogoya is a West Papuan academic who has a Master of Applied Anthropology and Participatory Development from the Australian National University and who contributes to Asia Pacific Report. From the Lani tribe in the Papuan Highlands, he is currently living in Brisbane, Queensland, Australia.

Article by AsiaPacificReport.nz

The Australian Strategic Policy Institute (ASPI) has analysed thousands of suspicious tweets posted in 2021 relating to the Indonesian region of West Papua and assessed that they are inauthentic and were crafted to promote the policies and activities of the Indonesian government while condemning opponents such as Papuan pro-independence activists.

This work continues ASPI’s research collaboration with Twitter focusing on information manipulation in the Indo-Pacific to encourage transparency around these activities and norms of behaviour that are conducive to open democracies in the region.

It follows our August 24 analysis of a dataset made up of thousands of tweets relating to developments in Indonesia in late 2020, which Twitter had removed for breaching its platform manipulation and spam policies.

This report on Papua focuses on similar Twitter activity from late February to late July 2021 that relates to developments in and about Indonesia’s easternmost region.

This four-month period was noteworthy for several serious security incidents as well as an array of state-supported activities and events in the Papua region, then made up of the provinces of West Papua and Papua.

These incidents were among many related to the long-running pro-independence conflict in the region.

A report from Indonesia’s Human Rights Commission detailed 53 violent incidents in 2021 across the Papua region in which 24 people were killed at the hands of both security forces and the armed wing of the Free Papua Organisation (OPM) separatist movement, the West Papua National Liberation Army (TPNPB).

‘Armed criminal group’
Jakarta normally referred to this group by the acronym “KKB”, which stands for “armed criminal group”.

This upsurge in violence followed earlier cases involving multiple deaths. The most notorious took place in December 2018, when TPNPB insurgents reportedly murdered a soldier and at least 16 construction workers working on a part of the Trans-Papua Highway in the Nduga regency of Papua province (official Indonesian sources have put the death toll as high as 31).

The Indonesian government responded by conducting Operation Nemangkawi, a major national police (POLRI) security operation by a taskforce comprising police and military units, including additional troops brought in from outside the province.

The security operation led to bloody clashes, allegations of human rights abuses and extrajudicial killings, and the internal displacement of many thousands of Papuans, hundreds of whom, according to Amnesty International Indonesia, later died of hunger or illness.

Besides anti-insurgency actions, an important component of the operation was the establishment of Binmas Noken Polri, a community policing initiative designed to conduct “humanitarian police missions or operations” and assist “community empowerment” through programmes covering education, agriculture and tourism development.

“Noken” refers to a traditional Papuan bag that indigenous Papuans regard as a symbol of “dignity, civilisation and life”. Binmas Noken Polri was initiated by the then national police chief, Tito Karnavian, the same person who created the recently disbanded, shadowy Red and White Special Task Force highlighted in our August 24 report.

A key development occurred in April 2021 when pro-independence militants killed the regional chief of the National Intelligence Agency (BIN) in an ambush. Coming on the back of other murders by independence fighters (including of two teachers alleged to be police spies earlier that month), this prompted the government to declare the KKB in Papua—that is, the TPNPB “and its affiliated organisations”—”terrorists” and President Joko Widodo to order a crackdown on the group.

9 insurgents killed
Nine alleged insurgents were killed shortly afterwards.

In May 2021, hundreds of additional troops from outside Papua deployed to the province, some of which were part of an elite battalion nicknamed “Satan’s forces” that had earned notoriety in earlier conflicts in Indonesia’s Aceh province and Timir-Leste.

During the same month, there were large-scale protests in Papua and elsewhere over the government’s moves to renew and revise the special autonomy law, under which the region had enjoyed particular rights and benefits since 2001.

The protests included demonstrations staged by Papuan activists and students in Jakarta and the Javanese cities of Bandung and Yogyakarta from May 21-24. The revised law was ushered in by Karnavian, who was then (and is still) Indonesia’s Home Affairs Minister.

The period also saw ongoing preparations for the staging of the National Sports Week (PON) in Papua. Delayed by one year because of the covid-19 pandemic, the event eventually was held in October at several specially built venues across the province.

The dataset we analysed represents a diverse collection of thousands of tweets put out under such hashtags as #BinmasNokenPolri, #MenolakLupa (Refuse to forget), #TumpasKKBPapua (Annihilate the Papuan armed criminal group), #PapuaNKRI (Papua unitary state of the Republic of Indonesia), #Papua and #BongkarBiangRusuh (Take apart the culprits of the riots).

Most were overtly political, either associating the Indonesian state with success and public benefits for Papuans or condemning the state’s opponents as criminals, and sometimes doing both in the same tweet.

Papuan Games tweets
Among several tweets under #Papua proclaiming that the province was ready to host the forthcoming PON thanks to Jakarta’s investment in facilities and security, 18 dispatched on June 25 proclaimed: “PAPUA IS READY TO IMPLEMENT PON 2020!!! Papua is safe, peaceful and already prepared to implement PON 2020. So there’s no need to be afraid. Shootings by the KKB … are far from the PON cluster [the various sports facilities] … Therefore everyone #ponpapua #papua”.

Many tweets were clearly aimed at shaping public perceptions of the pro-independence militia and others challenging the state.

Under #MenolakLupa in particular, numerous tweets related to past and contemporary acts of violence by the pro-independence militants. Two sets of tweets from March 22 and 24 that recall the 2018 attack at Nduga are especially noteworthy, in that both injected the term “terrorist” into the armed criminal group moniker that the state had been using hitherto, making it “KKTB”. This was a month before the formal designation of the OPM as a “terrorist” organisation.

As if to stress the OPM’s terrorist nature, subsequent tweets under #MenolakLupa carried through with this loaded terminology. For example, tweets on June 15 stated that in 2017 “KKTB committed sexual violence” against as many as 12 women in two villages in Papua.

A fortnight later, another set of tweets said that in 2018 the “armed terrorist criminal group” had held 14 teachers hostage and had taken turns in raping one of them, causing her “trauma”. Others claimed former pro-independence militants had converted to the cause of the Indonesian unitary state and therefore recognised its sovereignty over Papua.

Some tweets relate directly to specific contemporary events. Examples are flurries of tweets posted on July 24-25 in response to the protests against the special autonomy law’s renewal that highlight the alleged irresponsibility of demonstrations during the pandemic, such as: “Let’s reject the invitation to demo and don’t be easily provoked by irresponsible [malign] people. Stay home and stay healthy always.”

Others are tweets put out under #TumpasKKBPapua after the shooting of the two teachers, such as: “Any religion in the world surely opposes murder or any other such offence, let alone of this teacher. Secure the land of the Bird of Paradise.”

Warning over ‘hoax’ allegations
Other tweets warn Papuans not to succumb to “hoax” allegations about the security forces’ behaviour or other claims by overseas-based spokespeople such as United Liberation Movement of West Papua’s Benny Wenda and Amnesty International human rights lawyer Veronica Koman.

Tweets on April 1 under #PapuaNKRI, for example, warned recipients not to “believe the KKB’s Media Propaganda, let’s be smart and wise in using the media lest we be swayed by fake news.”

Many of the tweets in the dataset are strikingly mundane, with content that state agencies already were, or would have been, publicising openly. A tweet on February 27 under #Papua, for example, announced that the Transport Minister would prioritise the construction of transport infrastructure in the two provinces.

Those under #BinmasNokenPolri often echoed advice that receivers of the tweet could just as easily see on other media, such as POLRI’s official Binmas Noken website.

Some were public announcements about market conditions and community policing events where, for example, people could receive government assistance such as rice, basic items and other support.

Most reflected Binmas Noken’s community engagement purpose, ranging from a series on May 20 promoting a child’s “trauma healing” session with Binmas Noken personnel to another tweeted out on June 20 advising of a badminton contest involving villages and police arranged under the Nemangkawi Task Force.

‘Healthy body, strong spirit’
A further 34 tweets on June 20 advised that “inside a healthy body is a strong spirit”, of which the first nine began with the same broad sentiment expressed in the Latin motto derived from the Roman poet Juvenal, “Mens sana in corpore sano.” (Presumably, after this first group of tweets it dawned on the sender that his or her classical erudition was likely to be lost on indigenous Papuan residents.)

As with the tweets analysed in our August 24 report, based on behavioural patterns within the data, we judge that these tweets are likely to be inauthentic—that is, they were the result of coordinated and covert activity intended to influence public opinion rather than organic expressions by genuine users on the platform.

Without conclusively identifying the actors responsible, we assess that the tweets mirror the Widodo government’s general position on the Papuan region as being an inalienable part of the Indonesian state, as well as the government’s security policies and development agenda in the region.

The vast majority are purposive: by promoting the government’s policies and activities and condemning opponents of those policies (whether pro-independence militia or protesters), the tweets are clearly designed to persuade recipients that the state is providing vital public goods such as security, development and basic support in the face of malignant, hostile forces, and hence that being Indonesian is in their interests.

Dr David Engel is senior analyst on Indonesia in ASPI’s Defence and Strategy Programme. Albert Zhang is an analyst with ASPI’s International Cyber Policy Centre. His research interests include information and influence operations, and disinformation. Dr Jake Wallis is the Head of Programme, Information Operations and Disinformation with ASPI’s International Cyber Policy Centre. This article is republished from The Strategist with permission.

Article by AsiaPacificReport.nz

Indigenous Papuan students who are currently studying in New Zealand and Australia have formed an educational association, choosing Waitangi Day to mark the occasion of their inaugural virtual conference.

Called the Papuan Students Association Oceania (PSAO), the organisation plans to represent all students from the Land of Papua who are currently studying in Pacific nations.

The organisers who worked tirelessly in preparing formation of the association said the aim was to unify all students from the Land of Papua who are studying in Pacific countries such as Australia, Fiji, New Zealand, Papua New Guinea, Samoa and Vanuatu.

In the PSAO articles of the association, the objective was stated as “a means of accommodating and advocating for creativity, inspiration, aspirations, and information from all Papuan students and students in Oceania.”

Yan Piterson Wenda, elected as the first president of PSAO, said this was a historical moment for the Pacific.

Wenda, who completed his bachelor’s degree majoring in business marketing at Otago University last year, said the association was formed to build unity for all Papuan students.

“We want to uphold the unity among all of us regardless of whether we come from the highlands or from coastal regions,” he said.

‘Still one Papuan’
“Even though we are separated by two provinces and many regencies, we are still one Papuan – no one can separate us.”

Forming the association will not only raise the profile of Papuan students in every university or school that they attend, but it would help Papuans to support one another in the future, said Wenda.

Papuan students who are studying in New Zealand and Australia are under varied scholarship programmes, such as Papuan and West Papuan provincial scholarships, Australian Awards scholarships, New Zealand Aid Scholarships.

The Papuan provincial scholarships is the largest sponsorship source.

The members of the association range from undergraduate to doctoral students. The students are doing various major studies and spread across many universities.

At the first virtual online conference of the Papuan students, participants from Canada, Australia, New Zealand, Jakarta-Indonesia, West Papua and the United States also took part.

Marveys Ayomi, a scholarship coordinator for Papuan students in New Zealand, delivered an opening speech on behalf of the government of Papua province, saying he was extremely excited to get a chance to see all Papuans united in one student association.

Blessing granted
He said he had spoken to the government back home, namely the vice-chairman of Papuan People’s Representatives Dr Yunus Wonda and the head of Papuan Human Resources Development, Ariyoko Rumaropen.

“We have been granted the blessing for the formation of this organisation from our beloved parents. The formation of this organisation is to seek opportunities not only in Papua but also in the countries where you are studying currently,” Ayomi said.

“As the Papuan provincial government scholarship is not legally binding, our government encourages Papuan students to be smart in terms of seeking employment opportunities.”

Ayomi, who is also a lecturer at one of the tertiary institutes in Palmerston North, IPU New Zealand, said that forming this association would also promote Papuan and Melanesian cultural uniqueness to the Pacific.

He completed his studies from high school to masters in New Zealand.

“We Papuans also can do what other people do, in fact you are studying and competing with other international students in your respective area of studies,” he said.

“Please keep our unity and build a network with every stakeholder wherever you are.”

‘Be independent’ plea
Kerry Tabuni one of senior Papuan students who is currently doing his PhD in international law at Waikato University, said it was important for students to be independent during their study.

He said Papuans, as Melanesians, needed to be proud as Pacific islanders.

“For those of you who are appointed to the executive, take this opportunity to develop your leadership skills and also prepare yourselves academically. And to others, let us support them in the spirit of being united we are solid and strong,” said Tabuni.

The elected executive:
President of the Papuan Students Association Oceania: Yan Piterson Wenda
Vice-president for New Zealand: Nickson Stevi Yikwa
Vice-president for Australia: Maskarena Wasfle
Secretary: Christian Lani Tabuni
Treasury of the Papuan Students Association Oceania: Hermina Ibage

Laurens Ikinia is a Papuan Masters in Communication Studies student at Auckland University of Technology who has been studying journalism. He contributes to Asia Pacific Report.

Article by AsiaPacificReport.nz