Selasa, 12 Februari 2013


Struktur Mirip “Tembok” Lurus di Dalam Laut Utara Papua

Bagi bangsa Indonesia, Nuswantara (Nusantara) dikenal juga mencakup hingga ke tanah Irian Jaya (pulau Papua). Salah satu pulau terbesar di dunia ini banyak mengandung misteri yang belum terungkap.

Ternyata di perairan utara dari salah satu pulau terbesar itu juga tersimpan suatu misteri yang menakjubkan!

Saat Bumi di zaman es ribuan tahun yang lalu, pulau Irian jauh lebih besar. Bagian selatannya masih menyambung dengan benua Australia.

Begitu juga di bagian pesisir utara pulau Papua, daratannya lebih luas dari yang sekarang. Daratannya masih jauh menghampar ke tengah laut beratus kilometer karena permukaan laut pada waktu itu masih lebih dangkal dibandingkan pada masa sekarang.

Permukaan laut yang masih dangkal atau masih rendah tersebut disebabkan karena wilayah hamparan es di kutub utara dan kutub selatan belum banyak mencair seperti sekarang.

Dilepas pantai bagian utara dari pulau besar ini diperkirakan terdapat struktur bangunan mirip “beteng” (awam: benteng) yang panjangnya 110 km dan tingginya setinggi gunung: 1860 meter, dengan lebar 2700 meter!

Jika dilihat, struktur ini lebih mirip “dinding” atau “tembok”. Dan hebatnya lagi tembok ini lurus memanjang secara sempurna sepanjang 110 kilometer!

Jika benar, jelas beteng seperti ini tidak mungkin dibuat oleh peradaban manusia kera ataupun manusia primitif, mengingat bangunan tertinggi di abad modern saat ini saja, tingginya baru sekitar 800 meter yaitu menara Dubai. Sedangkan bangunan ini sudah menjulang 1860 meter atau lebih dari 2 kali tingginya Dubai Tower!

Bangunan ini tidak mungkin dibangun oleh masyarakat yg hanya bersenjata sumpit, pedang, keris dan tombak, dan juga tak mungkin dibangun oleh masyarakat yg alat transportasinya sebatas keledai, kuda dan pedati.

Struktur itu berada dilaut lepas tak jauh dari kota terbesar dan juga ibukota Papua, Jayapura. Oleh karenanya untuk sementara ini struktur tersebut dinamai Jayapura Wall atau Tembok Jayapura.

Dengan menggunakan google map, koordinat beteng menakjubkan tersebut terlihat berada di samudera Pasifik, yaitu di bagian utara dari pulau Papua (Irian Jaya) pada 1°59’46.9”S dan 141°29’24.6239”E



1 JANUARY 2013  
1. EACH NEW YEAR brings the expectation of a better world. In light of this, I ask God, the Father of humanity, to grant us concord and peace, so that the aspirations of all for a happy and prosperous life may be achieved.
Fifty years after the beginning of the Second Vatican Council, which helped to strengthen the Church’s mission in the world, it is heartening to realize that Christians, as the People of God in fellowship with him and sojourning among mankind, are committed within history to sharing humanity’s joys and hopes, grief and anguish, [1] as they proclaim the salvation of Christ and promote peace for all.
In effect, our times, marked by globalization with its positive and negative aspects, as well as the continuation of violent conflicts and threats of war, demand a new, shared commitment in pursuit of the common good and the development of all men, and of the whole man.
It is alarming to see hotbeds of tension and conflict caused by growing instances of inequality between rich and poor, by the prevalence of a selfish and individualistic mindset which also finds expression in an unregulated financial capitalism. In addition to the varied forms of terrorism and international crime, peace is also endangered by those forms of fundamentalism and fanaticism which distort the true nature of religion, which is called to foster fellowship and reconciliation among people.
All the same, the many different efforts at peacemaking which abound in our world testify to mankind’s innate vocation to peace. In every person the desire for peace is an essential aspiration which coincides in a certain way with the desire for a full, happy and successful human life. In other words, the desire for peace corresponds to a fundamental moral principle, namely, the duty and right to an integral social and communitarian development, which is part of God’s plan for mankind. Man is made for the peace which is God’s gift.
All of this led me to draw inspiration for this Message from the words of Jesus Christ: “Blessed are the peacemakers, for they will be called children of God” (Mt 5:9).
Gospel beatitude
2. The beatitudes which Jesus proclaimed (cf. Mt 5:3-12 and Lk 6:20-23) are promises. In the biblical tradition, the beatitude is a literary genre which always involves some good news, a “gospel”, which culminates in a promise. Therefore, the beatitudes are not only moral exhortations whose observance foresees in due time – ordinarily in the next life – a reward or a situation of future happiness. Rather, the blessedness of which the beatitudes speak consists in the fulfilment of a promise made to all those who allow themselves to be guided by the requirements of truth, justice and love. In the eyes of the world, those who trust in God and his promises often appear na├»ve or far from reality. Yet Jesus tells them that not only in the next life, but already in this life, they will discover that they are children of God, and that God has always been, and ever will be, completely on their side. They will understand that they are not alone, because he is on the side of those committed to truth, justice and love. Jesus, the revelation of the Father’s love, does not hesitate to offer himself in self-sacrifice. Once we accept Jesus Christ, God and man, we have the joyful experience of an immense gift: the sharing of God’s own life, the life of grace, the pledge of a fully blessed existence. Jesus Christ, in particular, grants us true peace, which is born of the trusting encounter of man with God.
Jesus’ beatitude tells us that peace is both a messianic gift and the fruit of human effort. In effect, peace presupposes a humanism open to transcendence. It is the fruit of the reciprocal gift, of a mutual enrichment, thanks to the gift which has its source in God and enables us to live with others and for others. The ethics of peace is an ethics of fellowship and sharing. It is indispensable, then, that the various cultures in our day overcome forms of anthropology and ethics based on technical and practical suppositions which are merely subjectivistic and pragmatic, in virtue of which relationships of coexistence are inspired by criteria of power or profit, means become ends and vice versa, and culture and education are centred on instruments, technique and efficiency alone. The precondition for peace is the dismantling of the dictatorship of relativism and of the supposition of a completely autonomous morality which precludes acknowledgment of the ineluctable natural moral law inscribed by God upon the conscience of every man and woman. Peace is the building up of coexistence in rational and moral terms, based on a foundation whose measure is not created by man, but rather by God. As Psalm 29 puts it: “May the Lord give strength to his people; may the Lord bless his people with peace” (v. 11).
Peace: God’s gift and the fruit of human effort
3. Peace concerns the human person as a whole, and it involves complete commitment. It is peace with God through a life lived according to his will. It is interior peace with oneself, and exterior peace with our neighbours and all creation. Above all, as Blessed John XXIII wrote in his Encyclical Pacem in Terris, whose fiftieth anniversary will fall in a few months, it entails the building up of a coexistence based on truth, freedom, love and justice.[2] The denial of what makes up the true nature of human beings in its essential dimensions, its intrinsic capacity to know the true and the good and, ultimately, to know God himself, jeopardizes peacemaking. Without the truth about man inscribed by the Creator in the human heart, freedom and love become debased, and justice loses the ground of its exercise.
To become authentic peacemakers, it is fundamental to keep in mind our transcendent dimension and to enter into constant dialogue with God, the Father of mercy, whereby we implore the redemption achieved for us by his only-begotten Son. In this way mankind can overcome that progressive dimming and rejection of peace which is sin in all its forms: selfishness and violence, greed and the will to power and dominion, intolerance, hatred and unjust structures.
The attainment of peace depends above all on recognizing that we are, in God, one human family. This family is structured, as the Encyclical Pacem in Terris taught, by interpersonal relations and institutions supported and animated by a communitarian “we”, which entails an internal and external moral order in which, in accordance with truth and justice, reciprocal rights and mutual duties are sincerely recognized. Peace is an order enlivened and integrated by love, in such a way that we feel the needs of others as our own, share our goods with others and work throughout the world for greater communion in spiritual values. It is an order achieved in freedom, that is, in a way consistent with the dignity of persons who, by their very nature as rational beings, take responsibility for their own actions.[3]
Peace is not a dream or something utopian; it is possible. Our gaze needs to go deeper, beneath superficial appearances and phenomena, to discern a positive reality which exists in human hearts, since every man and woman has been created in the image of God and is called to grow and contribute to the building of a new world. God himself, through the incarnation of his Son and his work of redemption, has entered into history and has brought about a new creation and a new covenant between God and man (cf. Jer 31:31-34), thus enabling us to have a “new heart” and a “new spirit” (cf. Ez 36:26).
For this very reason the Church is convinced of the urgency of a new proclamation of Jesus Christ, the first and fundamental factor of the integral development of peoples and also of peace. Jesus is indeed our peace, our justice and our reconciliation (cf. Eph 2:14; 2 Cor 5:18). The peacemaker, according to Jesus’ beatitude, is the one who seeks the good of the other, the fullness of good in body and soul, today and tomorrow.
From this teaching one can infer that each person and every community, whether religious, civil, educational or cultural, is called to work for peace. Peace is principally the attainment of the common good in society at its different levels, primary and intermediary, national, international and global. Precisely for this reason it can be said that the paths which lead to the attainment of the common good are also the paths that must be followed in the pursuit of peace.
Peacemakers are those who love, defend and promote life in its fullness
4. The path to the attainment of the common good and to peace is above all that of respect for human life in all its many aspects, beginning with its conception, through its development and up to its natural end. True peacemakers, then, are those who love, defend and promote human life in all its dimensions, personal, communitarian and transcendent. Life in its fullness is the height of peace. Anyone who loves peace cannot tolerate attacks and crimes against life.
Those who insufficiently value human life and, in consequence, support among other things the liberalization of abortion, perhaps do not realize that in this way they are proposing the pursuit of a false peace. The flight from responsibility, which degrades human persons, and even more so the killing of a defenceless and innocent being, will never be able to produce happiness or peace. Indeed how could one claim to bring about peace, the integral development of peoples or even the protection of the environment without defending the life of those who are weakest, beginning with the unborn. Every offence against life, especially at its beginning, inevitably causes irreparable damage to development, peace and the environment. Neither is it just to introduce surreptitiously into legislation false rights or freedoms which, on the basis of a reductive and relativistic view of human beings and the clever use of ambiguous expressions aimed at promoting a supposed right to abortion and euthanasia, pose a threat to the fundamental right to life.
There is also a need to acknowledge and promote the natural structure of marriage as the union of a man and a woman in the face of attempts to make it juridically equivalent to radically different types of union; such attempts actually harm and help to destabilize marriage, obscuring its specific nature and its indispensable role in society.
These principles are not truths of faith, nor are they simply a corollary of the right to religious freedom. They are inscribed in human nature itself, accessible to reason and thus common to all humanity. The Church’s efforts to promote them are not therefore confessional in character, but addressed to all people, whatever their religious affiliation. Efforts of this kind are all the more necessary the more these principles are denied or misunderstood, since this constitutes an offence against the truth of the human person, with serious harm to justice and peace.
Consequently, another important way of helping to build peace is for legal systems and the administration of justice to recognize the right to invoke the principle of conscientious objection in the face of laws or government measures that offend against human dignity, such as abortion and euthanasia.
One of the fundamental human rights, also with reference to international peace, is the right of individuals and communities to religious freedom. At this stage in history, it is becoming increasingly important to promote this right not only from the negative point of view, as freedom from – for example, obligations or limitations involving the freedom to choose one’s religion – but also from the positive point of view, in its various expressions, as freedom for – for example, bearing witness to one’s religion, making its teachings known, engaging in activities in the educational, benevolent and charitable fields which permit the practice of religious precepts, and existing and acting as social bodies structured in accordance with the proper doctrinal principles and institutional ends of each. Sadly, even in countries of long-standing Christian tradition, instances of religious intolerance are becoming more numerous, especially in relation to Christianity and those who simply wear identifying signs of their religion.
Peacemakers must also bear in mind that, in growing sectors of public opinion, the ideologies of radical liberalism and technocracy are spreading the conviction that economic growth should be pursued even to the detriment of the state’s social responsibilities and civil society’s networks of solidarity, together with social rights and duties. It should be remembered that these rights and duties are fundamental for the full realization of other rights and duties, starting with those which are civil and political.
One of the social rights and duties most under threat today is the right to work. The reason for this is that labour and the rightful recognition of workers’ juridical status are increasingly undervalued, since economic development is thought to depend principally on completely free markets. Labour is thus regarded as a variable dependent on economic and financial mechanisms. In this regard, I would reaffirm that human dignity and economic, social and political factors, demand that we continue “to prioritize the goal of access to steady employment for everyone.”[4] If this ambitious goal is to be realized, one prior condition is a fresh outlook on work, based on ethical principles and spiritual values that reinforce the notion of work as a fundamental good for the individual, for the family and for society. Corresponding to this good are a duty and a right that demand courageous new policies of universal employment.
Building the good of peace through a new model of development and economics
5. In many quarters it is now recognized that a new model of development is needed, as well as a new approach to the economy. Both integral, sustainable development in solidarity and the common good require a correct scale of goods and values which can be structured with God as the ultimate point of reference. It is not enough to have many different means and choices at one’s disposal, however good these may be. Both the wide variety of goods fostering development and the presence of a wide range of choices must be employed against the horizon of a good life, an upright conduct that acknowledges the primacy of the spiritual and the call to work for the common good. Otherwise they lose their real value, and end up becoming new idols.
In order to emerge from the present financial and economic crisis – which has engendered ever greater inequalities – we need people, groups and institutions which will promote life by fostering human creativity, in order to draw from the crisis itself an opportunity for discernment and for a new economic model. The predominant model of recent decades called for seeking maximum profit and consumption, on the basis of an individualistic and selfish mindset, aimed at considering individuals solely in terms of their ability to meet the demands of competitiveness. Yet, from another standpoint, true and lasting success is attained through the gift of ourselves, our intellectual abilities and our entrepreneurial skills, since a “liveable” or truly human economic development requires the principle of gratuitousness as an expression of fraternity and the logic of gift.[5] Concretely, in economic activity, peacemakers are those who establish bonds of fairness and reciprocity with their colleagues, workers, clients and consumers. They engage in economic activity for the sake of the common good and they experience this commitment as something transcending their self-interest, for the benefit of present and future generations. Thus they work not only for themselves, but also to ensure for others a future and a dignified employment.
In the economic sector, states in particular need to articulate policies of industrial and agricultural development concerned with social progress and the growth everywhere of constitutional and democratic states. The creation of ethical structures for currency, financial and commercial markets is also fundamental and indispensable; these must be stabilized and better coordinated and controlled so as not to prove harmful to the very poor. With greater resolve than has hitherto been the case, the concern of peacemakers must also focus upon the food crisis, which is graver than the financial crisis. The issue of food security is once more central to the international political agenda, as a result of interrelated crises, including sudden shifts in the price of basic foodstuffs, irresponsible behaviour by some economic actors and insufficient control on the part of governments and the international community. To face this crisis, peacemakers are called to work together in a spirit of solidarity, from the local to the international level, with the aim of enabling farmers, especially in small rural holdings, to carry out their activity in a dignified and sustainable way from the social, environmental and economic points of view.
Education for a culture of peace: the role of the family and institutions
6. I wish to reaffirm forcefully that the various peacemakers are called to cultivate a passion for the common good of the family and for social justice, and a commitment to effective social education.
No one should ignore or underestimate the decisive role of the family, which is the basic cell of society from the demographic, ethical, pedagogical, economic and political standpoints. The family has a natural vocation to promote life: it accompanies individuals as they mature and it encourages mutual growth and enrichment through caring and sharing. The Christian family in particular serves as a seedbed for personal maturation according to the standards of divine love. The family is one of the indispensable social subjects for the achievement of a culture of peace. The rights of parents and their primary role in the education of their children in the area of morality and religion must be safeguarded. It is in the family that peacemakers, tomorrow’s promoters of a culture of life and love, are born and nurtured.[6]
Religious communities are involved in a special way in this immense task of education for peace. The Church believes that she shares in this great responsibility as part of the new evangelization, which is centred on conversion to the truth and love of Christ and, consequently, the spiritual and moral rebirth of individuals and societies. Encountering Jesus Christ shapes peacemakers, committing them to fellowship and to overcoming injustice.
Cultural institutions, schools and universities have a special mission of peace. They are called to make a notable contribution not only to the formation of new generations of leaders, but also to the renewal of public institutions, both national and international. They can also contribute to a scientific reflection which will ground economic and financial activities on a solid anthropological and ethical basis. Today’s world, especially the world of politics, needs to be sustained by fresh thinking and a new cultural synthesis so as to overcome purely technical approaches and to harmonize the various political currents with a view to the common good. The latter, seen as an ensemble of positive interpersonal and institutional relationships at the service of the integral growth of individuals and groups, is at the basis of all true education for peace.
A pedagogy for peacemakers
7. In the end, we see clearly the need to propose and promote a pedagogy of peace. This calls for a rich interior life, clear and valid moral points of reference, and appropriate attitudes and lifestyles. Acts of peacemaking converge for the achievement of the common good; they create interest in peace and cultivate peace. Thoughts, words and gestures of peace create a mentality and a culture of peace, and a respectful, honest and cordial atmosphere. There is a need, then, to teach people to love one another, to cultivate peace and to live with good will rather than mere tolerance. A fundamental encouragement to this is “to say no to revenge, to recognize injustices, to accept apologies without looking for them, and finally, to forgive”,[7] in such a way that mistakes and offences can be acknowledged in truth, so as to move forward together towards reconciliation. This requires the growth of a pedagogy of pardon. Evil is in fact overcome by good, and justice is to be sought in imitating God the Father who loves all his children (cf. Mt 5:21-48). This is a slow process, for it presupposes a spiritual evolution, an education in lofty values, a new vision of human history. There is a need to renounce that false peace promised by the idols of this world along with the dangers which accompany it, that false peace which dulls consciences, which leads to self-absorption, to a withered existence lived in indifference. The pedagogy of peace, on the other hand, implies activity, compassion, solidarity, courage and perseverance.
Jesus embodied all these attitudes in his own life, even to the complete gift of himself, even to “losing his life” (cf. Mt 10:39; Lk 17:33; Jn 12:25). He promises his disciples that sooner or later they will make the extraordinary discovery to which I originally alluded, namely that God is in the world, the God of Jesus, fully on the side of man. Here I would recall the prayer asking God to make us instruments of his peace, to be able to bring his love wherever there is hatred, his mercy wherever there is hurt, and true faith wherever there is doubt. For our part, let us join Blessed John XXIII in asking God to enlighten all leaders so that, besides caring for the proper material welfare of their peoples, they may secure for them the precious gift of peace, break down the walls which divide them, strengthen the bonds of mutual love, grow in understanding, and pardon those who have done them wrong; in this way, by his power and inspiration all the peoples of the earth will experience fraternity, and the peace for which they long will ever flourish and reign among them.[8]
With this prayer I express my hope that all will be true peacemakers, so that the city of man may grow in fraternal harmony, prosperity and peace.
From the Vatican, 8 December 2012

[1] Cf. SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, 1.
[2] Cf. Encyclical Letter Pacem in Terris (11 April 1963): AAS 55 (1963), 265-266.
[3] Cf. ibid.: AAS 55 (1963), 266. 
[4] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 32: AAS 101 (2009), 666-667.
[5] Cf. ibid, 34 and 36: AAS 101 (2009), 668-670 and 671-672.
[6] Cf. JOHN PAUL II, Message for the 1994 World Day of Peace (8 December 1993): AAS86 (1994), 156-162.
[8] Cf. Encyclical Letter Pacem in Terris (11 April 1963): AAS 55 (1963), 304.   

Senin, 11 Februari 2013

FRONT PEPERA PAPUA BARAT: Together with the History of the Morning Star in West Papua-Indonesia

From :              The General Chairperson, Selpius Bobii  -  FRONT PERSATUAN PERJUANGAN RAKYAT PAPUA BARAT (Front PEPERA PB)
Subject  :         Open letter of Appeal for Internal Political Compromise for the Nation of Papua.
Nature   :          Exceedingly Important / Urgent
To          :         All Leaders of the Different Components of the Nation of Papua and to All West
Papuan Activists in every nation.

Together with the History of the Morning Star.

Greetings of unity and liberation! There is one absolute must for all components of the nation of Papua both within Papua and overseas to bring about a Political Compromise to save the Papuan Peoples Struggle for total freedom. This is to break-through the political rigidity which has for so long held back the nation of Papua and prevented us from going forward in our Struggle to victory. This 'political rigidity' referred to is due to both internal and external factors. Amongst others, several causative internal factors include:

a) An extreme level of factionalism
b) An excessive number of organizations
c) Following own wants and not the national interest
d) The existence of reactionism

At the same time external factors imposed by the State of Indonesia increasingly prevent the Struggle going forward and this has occurred through use of a number of authorized means. Indonesia manipulates the situation to create scenarios that take advantage of the internal political rigidity of the nation (people) of Papua. The mechanisms applied by the Republic of Indonesia to defend Papua include strategies of dividing the people - 'divide and conquer' politics of colonizers. Such methods were previously similarly applied by the Dutch when they colonized Indonesia and now the same strategies are being ironically applied back by the Republic of Indonesia to bring about the collapse of the Struggle of the people (nation) of Papua.

The present rigidity of the internal politics of Papua can be broken by a number of approaches, amongst which one is a political compromise between all the different components of the nation of Papua. The urgency of internal political compromise is  evident from a recognition of the fact that the primary obstacle to the Struggle moving forward is the lack of unity amongst the various components of the nation of Papua. To look in more detail at this lack of unity, the many components of the nation of Papua are divided into basically three wings:

a) The Military wing
b) The Civilian wing
c) The Diplomatic wing

The political rigidity amongst these three wings is plainly obvious on analysis. The military wing has broken-down into two strongholds being the National Liberation Army of West Papua (Tentara Pembebasan Nasional West Papua (TPN- PB)) commenced on 1 July 1971 and the Revolutionary Army of West Papua (Tentara Revolusioner Papua Barat (TRPB)) as set up by Sam Karoba and his companions. These two divisions operate totally separately without coordination between the two and without a central military command. Looking at (b), even the civilian wing is so rigid that it is indeed fatal. Again and again we roll-out formal and informal forums to discuss the internal consolidation of the various components of Papua's Struggle, yet still we haven't succeeded in breaking down the rigidity of Papua's internal politics (which in fact by this time  is so rigid it has'crystallized'.) In terms of the diplomatic wing,  the lack of unity of the people (nation) of Papua is even impacting on diplomatic players overseas. Papuan diplomats in a range of countries are these days broken down into their many 'fortresses', with these structures having been previously built in the civilian and military wings in the state of West Papua.

The end result, internal political rigidity of the nation of Papua and this can be seen in the fact that to date:

1) We have yet to become united in terms of the idealogical concept of 'struggle'
2) We have yet to become united in our agendas and programs
3) We have yet to become united into one political body
4) We have yet to be united under one central political leadership

These are in fact the four most important determining factors in the Papuan Struggle and precisely those factors which we have disregarded until the present time. Suppose these four critical elements could be fulfilled and organized, then the three wings could be coordinated beneath one command which would be responsible for the politics of the nation of Papua. The lack of unity of the nation (people) of Papua has resulted in us throwing away opportunity after opportunity that has existed and has  therefore prolonged our wait for the recognition of full sovereignty. Even though at this time the State of Indonesia is being pressured by and is receiving requests from the international community for Republic of Indonesia to enter into dialogue with the people (nation) of Papua to discuss the problems of Papua, unfortunately Indonesian Officials are responding by asking 'Indonesia is to enter into dialogue with which leaders of Papua as Papua has many leaders?'.

 There is still a lot of dark propaganda being spread against Papuans by campaigns of the Indonesian State via a range of both formal and informal forums that are being held in many countries of the world in order to convince the world community to reduce the pressure on Indonesia regarding the many problems in Papua. Notice that whether consciously or not, we have and continue to paralyze the Struggle of our nation of Papua with our lack of unity. The State of Indonesia is taking advantage of our weaknesses to apply politics of 'divide and conquer' and in doing so is incapacitating the very joints of the Papuan Struggle. They are attacking at our very roots.

We can't allow this internal political rigidity of our nation Papua - which until now has slowly-slowly been paralyzing us internally and externally – to continue. Our Movement is not static but rather dynamic and at every moment the Freedom Movement moves from one point to another, and from one phase to the next. There are two possibilities that can eventuate from our Struggle for Freedom :

a) We move forward quickly ('revolution') or
b) We go backwards / retreat ((becoming a victim of )'evolution')

The Struggle of Papua has now continued for more than 50 years and the condition of the Struggle lies in the second category above, that is (becoming a victim of) evolution. We have yet to lift the status of the Struggle of Papua to the first category above as our three wings of the Struggle are not yet solid enough to be able to individually implement tasks as planned, with correct direction, systematically and in-line with the stated objectives beneath a single leadership of political command. We would do well to learn from Timor Leste which only struggled for 24 years (1975-1999) under the reins of Xanana Gusmao following which they achieved final victory through a referendum. Indeed total freedom is not as easy as turning over the palm of the hand. It requires commitment and must be complete and accompanied by perseverance, loyalty, patience, integrity, sincerity, humility of heart, an attitude of perseverance and courage to sacrifice  and with an attitude of sacrifice without reward. With this the Struggle will head towards total freedom. The Freedom Movement is like blood which flows within our arteries and which is kept pumping by the heart. Our dreams , visions and longings for our nation of Papua to be totally free, are like the heart which pumps within every child of Papua and every sympathizer who struggles alongside us wherever they may be. If a person does not have the pulse of longing for total freedom then he or she has never been moved or doesn't have a heart to struggle. They just surrender to whatever will be and accept their conditions like a slave of the colonial regime. But we have a longing for total freedom. A longing that is itself like a heart that keeps pumping such that we struggle to break the chains of oppression under the Republic of Indonesia and it's allies.

Moved by our longings for freedom we have until now and will continue to struggle together to oppose that oppression in an atmosphere of constant crises and rigid external politics. For so long now we have allowed the rigid politics of Indonesia to violently attack us and bring us down in the Struggle. Now is the time for us to make a commitment together to breakthrough Indonesia's rigid politics by making an internal political compromise as the people of Papua.

In order to make sure a compromise there are seven basic principles which we would need to commit to together, being:

1. That the goal of the Papuan Struggle must be to achieve our liberty / total freedom through return of our full sovereignty in order to uphold our self-dignity as individuals and as the nation (people) of Papua.
2. That our Struggle needs to be one and together in the interests of saving the people (nation) of Papua from marginalization, discrimination, injustice, becoming a minority in our own land and the extinction of the Papuan ethnic race by slow but sure means. And that this be our most important and primary task which requires an urgent response.
3. Our interests need to be one and the same being to develop the nation of Papua as our second most important / primary task
4. In the interests of the unity of the nation of Papua, those partitions created by those who would divide us and which have grown up fertile until now such as factionalism, arrogance attitudes of  following own wants and not the national interest and reactionism, must all be buried.
5. The unity of the nation of Papua must be built on values that bind us together including mutual appreciation, mutual recognition, mutual strengthening of the other, mutual protection of each other, solidarity, working together, recognizing of shared destiny, sharing acceptance of responsibility and humility.
6. Holistic unity of the nation of Papua must be built based on motivation for internal political compromise such that we are united on the idealogical concept of the struggle, united in our agendas, strategies and programs, united in one political body (without the dismantling of factions and organizations which exist) and united in political leadership
7. Finally we must take steps together and operate under a single command in order to reach the one goal and for our steps to be based on love, faithfulness, honesty, solidarity, truth, justice, democracy, upholding of human dignity and a respect of human rights.

These seven basic principles could become something we grasp hold of together and which could herein become the beginning of our internal political compromise for the nation of Papua. A compromise which has at its very core :

a) Compromise in order to agree on the concept (ideology) of the Struggle
b) Compromise in order to agree on agendas, strategies and programs
c) Compromise in order to agree together on a single political body
d) Compromise in order to agree on, to receive and to recognize those who will take responsibility for a central political leadership of the nation of Papua.

Internal Political Compromise for Papua will mean that all components of the nation of Papua will need to soften their hearts in order to be united in all of the areas (a) to (d) listed above. It is hoped that the compromise together might involve mature consideration so that the political choices made and each step taken might bring about results that are advantageous for our Struggle rather than harmful to our movement. In making internal political compromises, each one of us will need to consider our strengths and weaknesses so that we can agree on concepts (ideology), agendas and strategies, on a body politic and a central political leadership that can  speed up the path to full sovereignty.

A political compromise will require a consideration of matters including : support for a majority in the Papuan community; the strength of democracy; the strength of politics; the strength and extent of organizations; and work strategies. In the Writer’s opinion, the results of the III National Papuan Congress could well be received as a 'bargaining position' with which the nation of Papua can move forwards towards those international mechanisms (that will enable us to receive recognition of our full sovereignty). We must be careful that we do not choose a 'bargaining position' that is too cheap as our self-worth individually and the value of our nation must not be reduced again.

The Writer is convicted that our position will become stronger if we can open our hearts and with a softening of our hearts together with compromise, receive the results of the III National Papuan Congress. Even though clearly there will be some Papuans who would find it hard in their hearts to receive these results. So that by this means we may step forward together to struggle for legal recognition and restoration of the powers of administrative governance with our heads lifted up. As our position is just as high as the Republic of Indonesia -  two nations (Indonesia and Papua) and two states (NKRI - NFRPB).

The road of internal Political Compromise for the nation of Papua needs to be undertaken within the framework of accelerating the recognition of restoration of the independent sovereignty of Papua and the acceleration of carrying out a referendum. After we attain victory, all components of the nation of Papua will sit together in a democratic forum of the highest order to organize our nation and state of Papua as desired by the community of Papua. These matters are some of the more detailed aspects of the Internal Political Compromise which the writer cannot include here as these are matters to be discussed and agreed to at the level of leadership of the different components of the nation of Papua.

In response to this Letter of Appeal, we will with an open heart await perceptions back from the leaders of the different components of the nation  of Papua wherever you may be located. We hope the different components of the Struggle will discuss these matters and take concrete steps towards bringing about an internal political compromise for the nation of Papua towards international mechanisms for the purposes of hastening the breaking of the chains of oppression of the Republic of Indonesia and its allies in West Papua.

If this Internal Political Compromise in order to hasten our becoming totally united can not occur,  then we will seek  an alternative mechanism which meets the agreement of all the components of the nation of Papua together, wheresoever they may be located.

This letter is but an invitation to act and in principle is not intended to force or compel those in the Struggle. The Writer values and respects every effort and sacrifice which is made in the Struggle for our nation of Papua. Every drop of blood, of sweat and of tears is a sacrifice of the highest order and cannot be bought with any offer; The only end is total liberation, full sovereignty for  West Papua. Accordingly this open letter is for consideration and follow-up by leaders and activists of the various components of the nation of Papua in its three wings (military, civilian and diplomatic) wherever you may be. Let us work together to rescue the ship of West Papua which
 is being tossed about in the storm of the political internal and external rigidity.

Thank you.

' Unity without limits, Struggle until Victorious!'

Abepura, 11 February 2013


Selpius Bobii

General Chairperson
Front PEPERA West Papua
and Political Prisoner Abepura Prison



Marthen Agapa is an activist and humanitarian Pro independence from the Parliament of the streets (Parjal) in the town of Jayapura. He was a brave fighter for Justice and in the land of Papua. He also served as the defender of peace in the land of Papua. A child is always shows a face Papua customary kepapuaan through various activities. Activities that he lives is shoe repair, livestock and chicken traders other than as an activist in Papua.

A variety of expression is as far as I have, then I would speak to justice. Other expressions that the revolutionary attitude is my life. Next up is the expression of life would mean if I am with the kids on the streets. These expressions became the inspiration and motivation in the fight he won the dream of Justice fully in this country.

I think that he is a character that is played behind the scenes for the sake of Justice in this country. He ought to be appreciated as a communicative and can compromise in struggle. He was always leading the meetings, gatherings, leading demonstrations and hold open discussions and closed. However on his way he was experiencing challenges with him because it was hit by an unidentified person so broken hand bone. But a few months later to be quickly recovered and its activity back as usual. With a word IF the STORM HIT, then I BANISH the STORM with an ATTITUDE of PATIENCE by the PEARL'S LOVE for the LAND GRAB.

This Word as a spear to be present in discussions and seminars among Parjal organs and other organs including the other factions in Papua. His face was present and there was a last meeting in Seminary about "EXPANSION in LAND of PAPUA" (A challenge to the existence of Orang Asli Papua in the Era of Otsus) in the Hall of St. Yoseph STFT-Fajar Timur of Abepura, June 6, 2012. In the seminar and subsequent discussions he did not show his face on the campus of the new Jerusalem. So any discussions and seminars in other places he has not seen the face of ketampangan. Ketampangan in discussion and seminaries always just show up the critical questions and criticism with reasonable social analysis. But these last few months have not been seen since his health problems.

In the end, 8 February 2013 11.00 noon there were that he had been called by God. He breathed the breath of life and the beginning of the last living with him at the Abepura hospital in Papua. God has picked it up and it is he who dictates the end of human life. It was he who sent him and now he is back in your sight. Accept he is on the right side of thee, o God the father in heaven. We walked him with sad and hope that You accept his soul from him. Amen!!
Posted by: San Ip Tek