Mahasiswa Asal Papua di Kupang NTT Minta Penegakan Hukum Secara Tegas Terhadap Pelaku Kekerasan Kasus Babarsari

 

Dibrilian Jornes Tawarisi Rumbewas, Mahasiswa asal Timika Papua, Korban Kericuhan Babarsari

 Para pelaku kerusuhan antar warga yang terjadi di Babarsari, Kabupaten Sleman, Daerah Istimewa Yogyakarta pada Sabtu (02/07/2022), kini tengah diproses hukum oleh Polda DIY. Peristiwa kerusuhan tersebut diwarnai dengan aksi pengrusakan tempat hiburan dan menyebabkan korban luka-luka hingga cacat permanen.

Direktorat Reserse Kriminal Umum Polda DIY menetapkan lima tersangka dalam kasus tersebut, yaitu dua tersangka terkait keributan di Kafe MG di Seturan, Caturtunggal, Kecamatan Depok dan tiga tersangka lainnya terkait kekerasan di Jambusari, Condongcatur, Depok, Sleman.

Sementara itu, kasus tersebut telah mengakibatkan Dibrilian Jornes Tawarisi Rumbewas, seorang mahasiswa semester akhir di Institut Teknologi Nasional Yogyakarta, asal Papua mengalami cacat permanen akibat kekerasan senjata tajam.

Menanggapi hal tersebut, Mahasiswa asal Papua di Kota Kupang, Yabres Malyo, meminta pihak Kepolisian memberikan penegakan hukum secara tegas terhadap para pelaku (26/07).

" Kami terus memantau perkembangan proses hukum terhadap para pelaku. Kami menuntut keadilan karena ada saudara kami yang jadi korban cacat permanen," katanya.

Menurut Malyo, kekerasan dan aksi brutal yang dilakukan oleh oknum atau kelompok warga harus diberantas karena sangat meresahkan, bahkan merugikan warga, apalagi menyebabkan korban cacat.

Dirinya mengajak seluruh mahasiswa Papua dan masyarakat untuk mengutus tindakan-tindakan anarkisme tersebut.

"Kita merantau untuk belajar supaya masa depan baik. Tapi kalo sudah cacat permanen, maka suram juga masa depan," katanya.

Hal senada juga disampaikan Melky Tibul, Mahasiswa asal Papua lainnya di Kota Kupang. Dirinya menegaskan dukungan kepada aparat penegak hukum untuk memproses secara adil dan tegas atas para pelaku.

"Kami dukung aparat penegak hukum untuk bertindak secara tegas dan adil agar jadi pelajaran bagi pelaku maupun warga lainnya bahwa aksi-aksi kekerasan itu sangat tidak dibenarkan dan merugikan orang lain," katanya.

Dirinya mengajak seluruh mahasiswa Papua di Kupang dan di semua daerah di tanah air untuk tidak terprovokasi terhadap berbagai provokasi atas nama suku, etnis, agama, dan kelompok yang dapat menyebabkan benturan antar kelompok warga.

Dirinya, juga berharap seluruh mahasiswa asal Papua dan kelompok masyarakat untuk menolak segala bentuk kekerasan dan aksi premanisme yang mengganggu keamanan dan ketertiban masyarakat.

Three Legal Institutions Will Investigate Alleged Corruption in Papua Special Autonomy

 

Junior Attorney General for Special Crimes (Jampidsus), Ali Mukartono, said that law enforcement officers in Indonesia will begin to explore the use of special autonomy funds (Otsus) in the Papua and Aceh regions related to alleged corruption.

Ali explained that later the Attorney General's Office together with the Corruption Eradication Commission (KPK) and the Indonesian Police under the command of the Coordinating Ministry for Political, Legal and Security Affairs will work on these cases.

“The budget disbursed by the government must have a principle of benefit for the welfare of the indigenous Papuan people”

However, Ali said that until now his institution did not know the initial data on which to investigate these cases. He only said that all the disbursement of government funds for Special Autonomy would now begin to be investigated by investigators and investigators.

Mahfud MD himself had previously received reports of alleged corruption of Special Autonomy funds from the Forum for Regional Heads in Tanah Tabi and Sairei (FORKADA), Papua Province.

Mahfud then instructed all law enforcement officials, from the Corruption Eradication Commission (KPK), the Police, to the Attorney General's Office to immediately investigate these indications.

Meanwhile, the National Police's Intelligence and Security Agency (Baintelkam) revealed the alleged misappropriation of Papua's Special Autonomy funds at the 2021 Police Leadership Meeting (Rapim) in 2021 on Wednesday (17/2).

From the results of the investigation by the Supreme Audit Agency (BPK), there is waste and ineffectiveness in the use of the budget. In addition, there are indications of mark ups or price increases in the procurement of a number of public facilities in the Papua region.

Apart from waste, there was markup or price markup in the procurement of a number of public facilities in the Papua region. Furthermore, there are reports that fictitiously pay for a number of developments in the Papua region. The value is fantastic, reaching IDR 1.8 trillion.

Meanwhile, the Corruption Eradication Commission (KPK) has not turned a blind eye to encouraging the Regional Police and the WestPapua Attorney General's Office to investigate allegations of misappropriation of Special Autonomy funds in West Papua, although prevention efforts are still prioritized.

Deputy Chairman of the KPK, Alexander Marwata said that his institution has committed to monitoring the use of the Special Autonomy budget in Papua and West Papua, starting from systemic prevention and supervision in local governments to the grass roots as beneficiaries.

He explained that the commitment of this anti-rasuah institution to the management of the Papua Special Autonomy budget, so that the budget disbursed from the center is not redundant, and may even be corrupted.

The follow-up of the Government of the Republic of Indonesia together with related institutions in the case of alleged corruption in the management of the Papua Special Autonomy fund is a positive step in warning local elites to welcome the implementation of Otsus volume II. With this step, it is hoped that the sustainability of Otsus can provide real benefits for the welfare of the Papuan people.

 

Fernando H. 

Papuan Observer

The Importance of Papuan Participation in the Revision of the Papua Special Autonomy Law

 

 

                                                        Photo: Papua Barat Oke

Vice President of the Republic of Indonesia, Ma'ruf Amin stated that he would thoroughly evaluate the governance of the Papua and WestPapua special autonomy funds (Otsus) so that it targets effectively for development and improving the welfare of the Papuan people.

Apart from evaluating, Ma'ruf said that his party would compile a new design and way of working in implementing the accelerated development program in Papua. He said he had held a Steering Board meeting for the Integrated Team for the Acceleration of Welfare Development in Papua and West Papua Provinces some time ago.

Currently under the coordination of Bappenas as the National Secretariat for the Integrated Team, an inventory and consolidation of data, work programs, and budget allocations for ministries, agencies and the Papua Regional Government is being carried out to ensure accuracy, adequacy and effectiveness of budgets and synchronization between Ministries, Agencies and Local Governments.

Ma'ruf also promised to invite dialogue and consultations with all components of society in Papua regarding the Otsus policy. Moreover, the Papua Special Autonomy policy volume I will end in 2021.

Ma'ruf plans to take a cultural approach through dialogue with various strategic partners in Papua. Such as traditional leaders, religious leaders, educational leaders, regional / bureaucratic leaders, youth and women leaders as strategic partners.

Meanwhile, Member of Committee I DPD RI, Intsiawati Ayus, emphasized that it is important to discuss the Papua Special Autonomy (Otsus) Bill (RUU) to involve indigenous peoples and the Papuan People's Rajelis (MRP).

"As a regional representation, DPD RI has an interest in giving the best in the framework of discussing the bill." 

The statement shows the similarity of opinion between the two figures above, where the participation of the Papuan people in the discussion of the Revision of the Papua Special Autonomy Law is a must. The government together with related institutions must optimize its role to hear the input and aspirations of the Papuan people regarding the sustainability of Otsus.

With such efforts, the Papuan people will feel that the Government is serious about evaluating the Papua Special Autonomy Law which has been running for the last 20 years. In this way, various propaganda efforts to reject the continuation of the Papua Special Autonomy can be anticipated by the Papuan people themselves.

As is well known, Otsus Papua has had a significant impact on welfare development in Papua. Physical and non-physical development has been shown to increase due to the allocation of special autonomy funds aimed at improving the welfare of the Papuan people.

 

Reno F.

Papuan Observer

Recruitment of TNI-POLRI Members through Otsus is a Form of Government's Commitment in Building Papuan Human Resources

 

 

A total of 1,000 non-commissioned cadets for the Special Autonomy for Indigenous Papuans (Otsus OAP) of Kodam XVIII Kasuari 2020 were asked to maintain the integrity of the Unitary State of the Republic of Indonesia (NKRI) and instill nationalism.

As many as 1,000 non-commissioned officers from Papua are currently undergoing the Special Autonomy Special Forces OAP Kodam XVIII Kasuari 2020 in a number of Military Regional Master Regiments (Rindam) on Java Island.

They consist of 330 students sent to Rindam III / Siliwangi, 240 non-commissioned officers to Rindam IV / Diponegoro, 260 students to Rindam V / Brawijaya, and 130 candidates for non-commissioned officers to Rindam Jaya. Then, as many as 40 native Papuan women attended the Education Center for the Indonesian Army Corps for Women (Pusdik Kowad), Lembang, Bandung.

In this education a new method is also applied, namely the foster family method by making each student soldier from an area other than Papua, who has first undergone education as a superintendent for two students from Papua. As older siblings, they are assigned to help Papuan students understand educational material.

Pangadam XVIII / Kasuari, Maj. Gen. TNI I Nyoman Cantiasa said that the Otsus non-commissioned officer program was a pilot program and became the first model to be implemented.

"The recruitment program for candidates for the Special Autonomy Pathway is a pilot projec
t, if successful, it is likely that next year there will be a similar program" 

Meanwhile, the West Papua Regional Police Chief has also issued a telegram letter Number: ST /50/III/DIK.2.1/2021 dated February 9, stating that the recruitment of NCOs will be carried out through the affirmation of the Special Autonomy route in 2021 with a student quota of 1,500 people consisting of 1400 candidates. male non-commissioned officers and 100 female non-commissioned officers (Polwan).

The provisions in the recruitment process in the West Papua Police Chief's telegram letter, the parents of the NCO candidates are native Papuans (OAP) or are descendants of OAP as evidenced by the MRPB recommendation letter.

Then prospective participants who are not OAP but born and raised and have received elementary, junior high and high school education in West Papua and are strengthened by an MRPB certificate.

The recruitment of indigenous Papuan youths to become members of the TNI - Polri shows the government's commitment to developing Papuan human resources. As is known, since it was launched in 2009, the Papua Provincial Government through a scholarship program sourced from special autonomy funds has produced thousands of graduates from various educational institutions.

Seven graduates from abroad, namely S3 as many as 22 people, S2 as many as 22 people, S1 as many as 148 people, D3 as many as nine people, high school as many as 132 people.

Four overseas graduates from the academy plus pilot or pilot licenses, 24 people in collaboration with the S2-S3 BIT LPDP pathway.

The data above shows clear evidence of the Government's commitment to developing Papuan human resources through Otsus funding. Therefore, we should support the extension of the increase in the SpecialAutonomy fund for the next 20 years.

 

Devan L.

Papuan Observer

The 8 Most Unique and Interesting Papuan Cultures and Traditions

                             Tattoo Tradition (photo: sumber: http://www.boombastis.com)
 

It is not strange that Indonesia is rich in culture and language, which spreads from the tip of Sabang to the tip of Merauke, from the west of Indonesia to the east of Indonesia. Nevertheless, different but still one, One Indonesia.

It can be said that Indonesia is a country that has millions of cultures. The culture in each region is different, from language, clothing, to traditional houses. One area that has a lot of culture is Papua. In addition to having abundant natural resources, Papua is also known as an area that has the largest number of ethnic groups in Indonesia.

Each tribe in Papua has a different culture and tradition. The traditions that exist in the Papuan tribe also have a deep meaning in every ceremony. And usually always symbolizes everything related to nature. Curious about the unique traditions that Papua has? Come on, take a look at the following review.

1. Stone Burning Tradition

The Bakar Batu tradition is an important tradition for all indigenous Papuans. The Bakar Batu tradition is meaningful as a form of gratitude and a gathering place between residents of the village. The Bakar Batu event is usually held at the time of birth, customary marriage, coronation of tribal chiefs, and gathering of war soldiers.

The Bakar Batu tradition is usually carried out by indigenous Papuan tribes who live in the interior, such as in the Baliem Valley, Panaiai, Nabire, Bintang Mountains, and others. The name of this traditional party varies in each region. In the Paniai tribe, the Bakar Batu tradition is called Gapiia, in Wamena it is called Kit Oba Isogoa, while in Jayawijaya it is called Barapen.

It is called the Bakar Batu tradition because the stone is really burned until it is hot. The function of the hot stone is to cook meat, sweet potatoes, and vegetables on banana leaves which will be eaten by all residents at the ongoing event.

Food is deliberately cooked this way so that all dishes can be cooked at the same time and cooked at the same time. Looks very fun and very familiar, huh?

2. Finger Cut Tradition

The finger-cutting tradition is a tradition carried out by the Dani tribe in Papua. The Dani tribe is a tribe that inhabits the Baliem Valley. The tradition of cutting fingers in the Dani tribe has existed since ancient times and is still carried out today. The finger-cutting tradition symbolizes harmony, unity, and strength that comes from within a human being or within a family.

Family is the most valuable pedestal possessed by a human being, fingers are believed to symbolize the existence and function of a family itself. So the tradition of cutting is done when someone loses a family member or relative such as husband, wife, children, brothers, and sisters forever.

In the Dani tribe, the sadness and sorrow due to the misfortune of losing a family member is not only appreciated by crying, but also cutting a finger.

The Dani believe that cutting a finger is a symbol of the sadness and pain of losing a family member. The tradition of finger cutting is also considered as a way to prevent the reoccurrence of the calamity that claimed the life of a bereaved family member.

3. Ararem Tradition (Biak Tribe)

Ararem is a typical tradition of the Biak tribe, this tradition is usually held at weddings. Ararem is the procession of the groom’s extended family from the bride and groom who sends the prospective husband along with a dowry for the prospective bride.

The delivery of the dowry is carried out on foot from the groom’s residence to the bride’s residence, each family member holding the dowry in the form of traditional plates, jars, and so on.

Uniquely, the procession of the prospective groom, in addition to bringing the wedding gifts, they also brought the red and white flag that was flying with them.

It is not clear why the red and white flag was used during the procession. Maybe the red and white flag is used to show that they are Indonesian people, and Ararem is Indonesian culture.

4. Tattoo Tradition

The tattoo tradition is carried out by the Moi tribe or Malamoi tribe. Tattoos are a tradition of decorating oneself by making a distinctive patterned tattoo on the body. The distinctive motif on the Moi tribal tattoo was introduced by an immigrant who works as an Austrenesian speaker from Asia who came to the Sorong region in the Neolithic era.

The tattoo motifs used by the Moi tribe are geometric or some kind of circular lines complemented by neatly lined conical or tridiagonal triangle points. Tattoos are made by dipping sago tree spines or fish bones in a mixture of fine charcoal called Yak Kibi, and also Loum or tree sap.

Then, the spines or fish bones are used to make tattoos on body parts, such as the back, chest, calves, hips, and eyelids. The tattoo design that will be made is adjusted to the shape of the body part to be tattooed. Unfortunately, this tradition has begun to fade, the youth of the Moi tribe are no longer tattooing themselves.

5. Tradition of Cultivating Sasi (Tanam Sasi)

The Tanam Sasi tradition is one of the traditions carried out by people living in eastern Indonesia, such as Maluku and Papua. Sasi is a tradition that is usually carried out to protect natural resources. Sasi is also known as a way of processing natural resources in the coastal villages of Papua.

Until now, the Tanam Sasi ceremony is still often carried out. If you go to the east, you can see some trees marked with the words “Sasi” which means you are not allowed to take anything in the area around the words “Sasi”.

Sasi itself is a conservation effort in order to maintain the quality, population of natural resources, both animal and vegetable in the form of a prohibition on taking the results of the natural resources themselves. Sasi is also used as an effort to maintain good manners between humans and the natural surroundings.

Additional notes from wikipedia:

Tanam Sasi is a traditional death ceremony that developed in Merauke Regency, precisely carried out by the Marind or Marind-Anim tribe. The Marind tribe is located in the vast plains of West Papua. The word Anim means male, and the word anum means female. The population is 5000-7000 people. Sasi has the meaning of a type of wood which is the main medium of a series of traditional ceremonies of death. The sasi is planted for forty days after the death of someone in the area. The sasi will be revoked after 1,000 days of planting. Sasi planting is always carried out by the Marind tribe, and has an impact on the results of typical Papuan wood carvings which have become famous to foreign countries. (link: Tanam Sasi)

6. The Tradition of Tifa Making Using Blood

Tifa is a musical instrument typical of Eastern Indonesia, Papua and Maluku. Tifa is shaped like a drum, made of wood with a hole in the middle and also covered with animal skin. Tifa has several types and forms, including Tifa Jekir, Tifa Basic, Tifa Cut, and Tifa Bas.

In its manufacture, usually use glue to glue several parts. However, in Papua, there is a tradition of making Tifa using human blood. The blood acts as glue. By using blood, Tifa is believed to be stronger and more durable.

7. Baliem Valley Festival Traditions

The Baliem Valley Festival is a tradition held by the tribes living around the Baleim valley such as the Dani tribe, Yali tribe, and Lani tribe. The Baliem Valley Festival was originally an inter-tribal war event in Baliem, as a symbol of fertility and prosperity. This festival has been held for generations.

Even though it is a power struggle between tribes, the Baliem valley festival is still safe for tourists to enjoy. Even today, the Baliem valley has become one of the tourist destinations in Papua. In addition to war, in this festival there is also a dance.

The Baliem Valley Festival is held every August. The Baliem Valley Festival was first held in 1989, and is still being held today. The Baliem Valley Festival is held for 3 consecutive days.

8. The Mansorandak Tradition

The Masorandak tradition is a typical tradition of the Biak tribe in Doreri bay, Manokwari, West Papua. The Mansorandak tradition is usually held when a family member returns home from an overseas land. This tradition itself is a form of gratitude for the return of relatives in good health and safe from overseas and reunited with family.

Mansorandak is also known as the plate stamping tradition. Family members who have just returned from overseas are bathed in flower water which is stored in a large traditional plate after being greeted by the family. This bath aims to remove evil spirits that may have attached to the body of the nomad from the previous place.

After that, the nomad was brought into a special room along with all members of his extended family. In this room, the nomad must circle 9 traditional plates 9 times. The number nine represents the number of the Doreri clan in Manokwari.

Next, the nomads are required to step on a crocodile made from the ground on a plate. The crocodile is symbolized as the challenges and trials that will accompany the journey of the nomad’s life. When you step on it, you are believed to be able to get through all the challenges and trials in life.

This is information about traditional traditions in Papua from Keluyuran. Indonesia is rich in local wisdom culture and traditions that spread from Sabang to Merauke. If you come to the land of Papua, it never hurts to enjoy the culture and beauty of the beautiful beaches in Papua. Keep preserving Indonesian culture, okay?

Source: westpapua.online