The eighth floor of the Tempo building in Jakarta became the setting for a gathering rich with meaning.

What brought together community leaders, politicians, academics, religious figures, journalists, and the family of the late Thom Beanal was not merely a book launch. It was an earnest attempt to revisit the essence of struggle, leadership, and hope for the land of Papua.

The event, which took the form of a discussion and review of a three-volume book series on Thom Beanal, opened with greetings in multiple traditions — from an Amungme war cry to salutations representing all major tribes in Papua.

That gesture alone reflected the very spirit of the man being honoured: a leader who embraced diversity and respected every single man and woman.

The gathering coincided with three historic moments, making it even more significant.

First, it marked exactly 27 years since Thom Beanal, standing before President B. J. Habibie, boldly expressed the heartfelt desire of his people. With courage and clarity, he called for recognition as a nation that wanted to cooperate honestly, peacefully, and democratically.

Second, the event served as a memorial, three years after Beanal’s passing — a man who left a deep imprint on the struggle of Indigenous Papuans.

Third, it celebrated the culmination of two years of work by a writing team, resulting in a trilogy that chronicles the journey of a lay pastor, a tribal chief, and what many now call a “father” to the indigenous Papuan.

From lay pastor to Indigenous defender
Thom Beanal was no ordinary leader. Born on 11 July 1947 into the Amungme tribe in Timika, he completed his education from primary school to a Catholic theological academy, then served as a catechist teacher in Wamena and Paniai and as a lay pastor in several parishes.

Yet behind his calming smile and disciplined demeanour lay a profoundly thoughtful mind.

Witnessing firsthand the human rights abuses and ecological destruction caused by PT Freeport Indonesia, Beanal resigned from his pastoral duties. He felt a more urgent calling: to defend indigenous communities whose lands and lives were being uprooted.

In 1994, he founded LEMASA, the Amungme Traditional Deliberative Council, as a vehicle for indigenous advocacy. Two years later, he took an audacious step — suing Freeport in a New Orleans court. That legal action set a precedent: for the first time, a Papuan had dared to take on a multinational giant on foreign soil.

His fight did not stop there. Beanal went on to push for a one percent allocation of mining revenue for affected communities. Although limited in scope, that achievement brought a measure of justice to people who, for decades, had borne the negative impacts of mining without enjoying the wealth of their own land.

Reform era and a unique role
Entering the reform era, Beanal’s role expanded. Together with other Papuan figures and students, he helped establish FORERI, a forum that channelled Papuan aspirations during the early wave of reform.

When the Papuan Council (Dewan Papua) was formed in 2000, he served as its vice chairman. He later became chairman of the Papuan Traditional Council from 2002 to 2007. Remarkably, President Abdurrahman Wahid — known as Gus Dur, a leader with genuine concern for justice in Papua — appointed Beanal as a commissioner of PT Freeport Indonesia.

Serving until 2018, Beanal found himself in a unique position: an indigenous rights fighter sitting on the board of the very company he had long opposed.

Yet despite those strategic roles, speakers at the book launch event described Thom Beanal as a humble man, disciplined and rich in metaphor. He never offered instant answers.

Instead, he opened spaces for collective reason to search for truth. In every balance of history, he arrived precisely when the Papuan people were not in a good state. And sadly, three years after his passing, the reality facing Papua remains far from encouraging.

A grim reality for Papua today
The presentations at the Tempo building painted a grim picture. Terms like genocide, ecocide, and ethnocide were mentioned as ongoing threats to Indigenous life. Papua’s gold and other natural resources, it was argued, remain mortgaged until 2061 under a contract deemed uncivilised because it ignores the basic rights of the customary landowners.

Suffering, the speakers said, is still the daily bread of Papuans. It is against this backdrop that the three books on Thom Beanal were written — not to lament the past, but to read the present clearly and to weave solutions for the future.

The 47 contributors to the third volume, divided into six sections, provided reflections and testimonies that enrich the books. They came from diverse backgrounds: family members, prominent figures of the Amungme tribe, academics, activists, and religious leaders.

The head of the writing team, Markus Haluk, expressed his highest appreciation to everyone who supported the two year process. Moral support and advice from religious, traditional, and political leaders were cited as a key source of strength.

Special thanks were directed to the book’s reviewers, including Dr Budi Hernawan, Dr Suraya Afiff, Yorrys Raweyai, Inayah Wahid, and Emanuel Gobay, for their critical engagement with the content.

Six strategic demands for the future
More than a launch, the event became a platform for six strategic recommendations and hopes. First, the books should serve as historical source material and references for young Papuans and the wider public. The concern that the struggles of national figures might vanish with time underscores why documentation and dissemination are so urgent.

Without conscious efforts to write and spread the stories of past heroes, dark chapters could repeat, and the sacrifices of predecessors might become meaningless.

Second, the book launch was not meant to be a time for complaining or blaming one another. Instead, it is time to speak honestly about Papua’s current realities and then collectively formulate comprehensive, strategic solutions.

This constructive mindset is a legacy of Beanal’s way of thinking — seeing problems as challenges to be solved, not excuses for despair.

Third, participants were called to continue the prophetic voice exemplified by several great figures. Mentioned were bishops such as Monsignor Staverman, Monsignor Monninghoff, Monsignor Laba Ladjar, Monsignor John Philip Saklil, Father Neles Tebay, Monsignor Yanuarius You, and Monsignor Bernardus Baru OSA.

Among executive leaders, two presidents known for their deep concern for Papua — B. J. Habibie and Gus Dur — were hailed as models of dignified, peaceful struggle. The goal is noble: to save the people, culture, and natural world of Papua, which remains the last remaining lung of the Asia Pacific region. Achieving this requires genuine solidarity across sectors and religions.

Fourth, a firm call was directed at the Indonesian government, especially President Prabowo Subianto and relevant ministers: stop the mortgaging of Papua’s natural wealth, stop the gold theft, and stop the destruction of the universe that is the Papuan people’s home.

The contract binding Papua until 2061 is seen as a form of structural injustice that must be corrected. Rejection of all forms of natural resource pledging for the benefit of a few — especially to foreign parties — was voiced loudly before dozens of attendees.

Fifth, recognition of and respect for the rights of the Papuan people over politics, land, natural resources, and human dignity are non negotiable demands. The threats of genocide, ethnocide, and structural violence must be halted immediately. The absence of genuine recognition of these basic rights has been the root of decades of conflict and suffering in the land of Papua.

Sixth, and perhaps most fundamental, is the call to build honest, peaceful, and democratic negotiations between the Papuan people and the Indonesian government. This is not a new idea. It is precisely what Thom Beanal himself voiced when he stood at the State Palace on 26 February 1999.

He laid before the president the sincere desire of his people, offering equal dialogue based on honesty and peace. Twenty seven years later, the same call must be repeated — proof that a massive homework assignment still lies before the Indonesian government.

Continuing the struggle, not grieving
The subsequent discussion session opened the floor for strategic ideas from participants. The emphasis was that this gathering was not for grieving or lamenting fate, but for continuing the struggle. Attendees were encouraged to step out of their comfort zones and contribute according to their capacities.

An academic might contribute through critical research, a journalist through balanced and in-depth reporting, a politician through pro-people policy advocacy, a religious leader through moral and spiritual reinforcement, and an artist through works that raise awareness.

The event closed with a beautiful, touching metaphor drawn from Thom Beanal himself. He once reflected on the rain that welcomed his funeral in Timika. In his poetic logic, he hoped that the words spoken by those who continue his struggle would water the still thirsty soil of the fight.

The land of Papua, with all its natural wealth and cultural diversity, has long been like an arid field waiting for the rain of justice, recognition, and respect from the wider Indonesians.

A test of national commitment
The gathering at the Tempo building ultimately served as a test of Indonesia’s national commitment. Do we truly want to learn from a figure like Thom Beanal? Can we draw wisdom from the journey of a lay pastor who left his religious duties to pursue social justice? Do we have the courage to admit that for decades, systematic structural injustice has occurred in Papua?

And most importantly, do we possess the political will to stop all forms of exploitation and violence, and to build equal, dignified dialogue?

The trilogy on Thom Beanal, launched that day, is not merely a collection of stories from the past. It is a mirror for understanding today’s reality, and a compass for stepping into the future. It is a document of courage from a child of the nation who chose not to remain silent, despite great risks.

It is a legacy for young Papuans so they do not lose their historical roots, and for young Indonesians outside Papua, so they do not lose empathy and a sense of justice.

In the end, the gathering affirmed that Thom Beanal’s struggle is unfinished. His legacy still needs many hands to carry it forward. Amid threats of genocide, ecocide, and various forms of structural violence, prophetic voices like those modelled by the bishops, priests, and presidents who dared to side with justice are still desperately needed.

Will the Indonesian government listen? Will today’s leaders — including President Prabowo Subianto and his ministers — respond to the call to stop mortgaging natural wealth and to start honest, democratic negotiations? These questions still hang in Jakarta’s hot air, while in Timika, the rain may continue to fall, waiting for the words that can water the still thirsty land.

Laurens Ikinia is a Papuan lecturer and researcher at the Institute of Pacific Studies, Indonesian Christian University, Jakarta. He is also an honorary member of the Asia Pacific Media Network (APMN) in Aotearoa New Zealand, and a contributor to Asia Pacific Report.

Article by AsiaPacificReport.nz

Vietnam survived Nixon’s madman theory and the world survived the era of mutually assured destruction. Now we face the moment of two super-empowered shitheads. There is nothing nicer to call them.

Who will stop two self-obsessed, very old men, already dedicated to tearing down humanity? Today Trump openly declares his intention to destroy a civilisation. They are apparently only able to see war personally, Netanyahu as the climax of 40 years of dreaming, and Trump as his arbitrary prerogative.

In lockstep they destroyed Gaza’s homes, places of learning and culture, health and modernity. They murdered civilians with abandon and drew pictures of capitalist castles on the beach — and still they failed, just as their over-armed predecessors have failed from Vietnam to Afghanistan.

People still live, in great need of our action.

The scorched-earth vision of Trump and Netanyahu rolls onward. Now in Iran and again in Lebanon, they make war on civilian homes and infrastructure. They destroy families and livelihoods, places of beauty and culture, the bridges that connect us, the industries that rebuild and the energy that lights the darkness.

They desecrate all of our religions. The list of their crimes grows daily.

These two evil despots are content to erode the world’s supplies of power, fertiliser, manufacturing components. They are oblivious to the lives they imperil in Iran, Lebanon and Palestine — and countless other people who they will kill around the world by hunger and hardship.

Anything to rule, even over a landscape of bones and dust. They will fail but they must not be allowed to play this out.

We are beyond disgust. We are witnessing the end of an order indeed: America’s empire is flailing in its death throes. How many people will Trump take down with it?

Weighed down with dread, we have no words but these: someone, everyone, stop them!

Republished from Sh’ma Koleinu — Alternative Jewish Voices.

Trump may have backed down for now, but he’s shown how unhinged he is by threatening the death of a “whole civilization.”

I’m heading back to DC to try and get answers for the American people. Congress needs to return to the Capitol immediately and vote to end this war. https://t.co/vZLXb0anhq

— Senator Andy Kim (@SenatorAndyKim) April 8, 2026

Article by AsiaPacificReport.nz

New Zealand’s national Māori radio network, Te Whakaruruhau o Ngā Reo Irirangi Māori o Aotearoa, is considering litigation over a potential loss of government funding which it says threatens the survivability of iwi radio stations.

Chairperson Peter-Lucas Jones (Ngāti Kahu, Te Rārawa, Ngāi Takoto, Te Aupōuri) — who was also chief executive of Far North iwi broadcaster Te Hiku Media — told current affairs series RUKU Māori radio was a right under Te Tiriti o Waitangi, not a government handout.

Recent and proposed actions targeting iwi stations, implemented primarily through Te Māngai Pāho (TMP), disregarded the treaty and exposed the Crown to credible legal risk, he said.

“This issue is not about resisting change, iwi radio stations have themselves funded transitions to digital platforms and new media without Crown support.

“The issue is whether the Crown can, through an intermediary, dismantle a treaty remedy without Māori consent.”

There are more than 20 iwi radio stations across New Zealand, from Te Hiku in the North to Tahu FM in the South.

Stations receive funding through Te Māngai Pāho to promote Māori language and culture.

Time-limited funding
TMP currently has $16 million of time-limited funding, equal to almost 25 percent of their total annual funding, which is due to expire on June 30.

Te Māngai Pāho said that while 2026/27 appropriations would not be confirmed until the Budget announcement in late May, the impact of this funding loss would be felt across the whole Māori media sector.

“Te Māngai Pāho is consulting with the Māori media sector, including iwi radio, on the future of our funding allocations. We have requested feedback to understand how any reduction of funding will be felt across the sector.

“Feedback will inform the board’s final decisions around funding allocations. We understand that the stability of iwi radio stations and content creators is threatened by this funding cut.”

Jones said iwi stations unanimously agreed at a special general meeting they would not accept any decrease in funding and would consider legal action in response to any cutbacks.

“Decisions taken by TMP that materially affect iwi radio funding, structure or autonomy remain Crown actions for treaty purposes.

“The Crown cannot discharge its Treaty obligations by delegation and then rely on that delegation to insulate itself from responsibility.”

Rapidly changing audience
The iwi radio network said it had been grappling with a wide range of issues including, rapidly changing audience expectation and emerging technologies, numerous siloed media outlets and an inadequate investment in workforce development affecting the ability to grow and retain a skilled workforce.

Minister for Māori Development Tama Potaka said Māori media, including iwi radio, played a critical role in supporting te reo Māori revitalisation and connecting whānau and communities across Aotearoa, shaping public understanding by sharing Māori stories and te reo directly with whānau.

He said no final decisions had been made through the consultation between TMP and the Māori media sector and it was premature to confirm impacts on funding levels, services, or jobs, including claims about specific percentage reductions.

“Earlier financial support of $16 million in time-limited funding was put in place under the previous government and is now coming to an end. The current consultation process is focused on how best to manage that transition within existing funding,” he said.

“As Minister, I do not direct or intervene in Te Māngai Pāho’s operational funding decisions. Those are matters for the board.”

Potaka said the Crown’s role was to ensure a strong and sustainable system for te reo Māori revitalisation.

High quality content
“I expect the consultation process to reflect the importance of Iwi radio and the role it plays in communities across the country, while ensuring funding is used effectively to deliver high-quality content on platforms that meet audience preferences.

“Māori media entities continue to adapt to changes in funding and audience behaviour, and I expect decisions to prioritise value for money while supporting strong te reo Māori outcomes.

“Any organisation is entitled to raise concerns or seek legal advice. However, there is an established independent process underway, and it is important that process is allowed to run its course.”

This article is republished under a community partnership agreement with RNZ.

Article by AsiaPacificReport.nz