Honoring customary leaders, honoring Papua
The dynamic social upheaval in Papua tends to be a sign that the power of indigenous civilization and local wisdom may, unfortunately, be decreasing, also possibly neglected. Reviving the role of Papua’s local custom in maintaining harmony and social progress needs to be promoted even more in Papua, said Egy Massadiah, social activist and senior journalist.
Our prayers suddenly appeared when seeing the recent frictions in Papua. Hopefully, we will not fall into a nation that forgets about its history. Unity exists because of our vast local custom inherited from our ancestors.
The nation concept of Pancasila crafted by the former President of Indonesia Sukarno has been expressly said that “it was dug up from the noble values which already have long existed in the archipelago.” Customary order is a guarantee of human life harmony on the earth.
It means that the recent unfortunate occurrences which happened in Papua could be because of a shift of such an order. As morality shifts, it signs that the real customary order has been abandoned or forgotten.
If that is the case, we can trace deeply to the root of the problem. For Papuans and most ethnic groups of our country, customary leaders or tribal leaders have a vital role.
Their presence has existed since the human race began to use their intelligence given by God. It is the customary leaders then who create the orders and rules.
These rooted customary rules at the same time lead to the harmonization of life, human relations with the Lord of the Universe (manifestation of Godly values), the relationship between humans and their environment, as well as humans and humans.
But, unfortunately, overtimes, the power of indigenous civilization and local wisdom is decreasing, and it is possible to be ignored. In fact, this is a natural resilience that has been supernaturally implemented in the traditional order for a long time ago.
As a result, we can spontaneously understand that the traditional order is likely to weaken in Papua, whereas the traditional values of the Papuan tribe are very noble.
As an example, there are relatively less cases of rape or sexual harassment or abuse even though the customary people wear a loincloth and are bare-chested in their daily lives. It proves that moral values are highly upheld.
Another example, if someone crosses another person’s garden in the middle of the forest where there are fruits or vegetables ready to harvest even if no one sees them, the passer will not take other people’s property regardless the fact he is hungry.
Also, at a traditional, customary party, the community brings the harvest and the hunting results to the local chief, then he would arrange the distribution to the widows and orphans. A true chieftain will not enjoy food if his people suffer from hunger.
And even more, it has been mentioned that even if the enemy requests protection from the chief, he must be protected. What a high and noble sincere love from the Papuan people!
For the sake of restoring the true spirit of the Papuan ethnic custom, there is no other choice but to involve the traditional leaders and to create activities that lead to the welfare of the people there. Intensive approaches to work whole-heartedly and sincerely with the traditional leaders in the Cendrawasih Land must be carried out intensively.
In two or three times of visits to Bumi Cenderawasih also small talk with Papuans, I discover that such aspiration has been deeply rooted in the back of their minds. The chiefs should be embraced and then we consider them as partners because the responsibility of serving the community has been flowing in their blood.
All this time, the chiefs have been neglected, so social frictions and problems often arise. According to a Papuan friend, the real chieftains have not been engaged and empowered, which unfortunately has led to a kind of coup d ‘état from the ordinary people who frustratedly claimed himself to be chiefs. These unreal, frustrated chiefs lead the people not based on the true customary order. As a result, their actions direct a moral shift and chaos in their land.
My friend continued explaining that we need to re-appoint those real chiefs to be the true leaders in Papua. Those people are those entitled to the customary communal land, who are really from the descendants of the heads of the local tribes, whose hands are open to anyone in daily life. Additionally, they are the ones who speak and act in the common interest based on the value of truth and justice.
On the other hand, Pentahelix’s synergy must be implemented regarding this matter. Pentahelix is a concept or system of synergy in which all competent elements are involved in cooperation action to overcome the problem.
Hence, the government, security forces (TNI / Polri), academics, businessmen, humanists, publicists, public figures, and all parties together make two significant efforts. They need to work on revitalizing the role of customary leaders and improving the welfare of Papua.
Customary leaders Interaction
Another thing that must also be a concern is the familiarization of the culture and tradition, especially nomads from other tribes across Indonesia in the land of Papua. Cultural clashes or frictions between migrants and residents can be reduced and then shifted to a synergy of mutual respect.
There is a common goal between them, namely, mutual understanding of the prevailing cultural values. Settlers must explore the customs of Papua, as proverb mentions, When in Rome, do as the Romans do.
There are at least more than 400 tribal chieftains and 250 principal chiefs across the land of Papua. They must be embraced and facilitated to travel around Indonesia.
The goal is to make them perceive and understand that Indonesia, through its various existing tribes, also care about Papuans as their countrymen and fellow citizens. They could be divided into 10–15 groups for this endeavor, and each group consists of 10–20 chiefs.
Besides tribal leaders or traditional leaders, the young generation of Papuans should be involved in this initiative. The across Indonesia journey will indeed allow them to visit various regions in Indonesia and view another part of our country.
Through the safari trip of Papuan chiefs and the Young Generation of Papua to various regions throughout Indonesia, they will see and even interact directly with their brothers and sisters in other areas. During the “tour,” the introduction and understanding of the culture and customs must be presented by the locals.
At the same time, at each point of the visit, the tribal leaders need to make interactions with local government leaders, started from the mayors/regents to the governor. They also need to observe business processes (any business) and meet local entrepreneurs. Visiting local schools and campuses are also part of the activities.
Besides, it is necessary also to invite them to enjoy the spectacle of local culture and art. Moreover, while interacting in the visiting area, it is crucial to direct them to feel the pulse of local people’s lives and invite them to taste the local cuisine. The aim is to make them aware of the diversity of Indonesia.
That is how the motto of unity in diversity should work that our differences are there to strengthen us, as an audacious people. At the end of the program, all participants assemble in Jakarta and have a meeting with ministers and other state officials, including the President and Vice President.
Such an acknowledgment is necessary because touching hands and making eye contacts reciprocally as a fellow nation between officials in Jakarta and the tribal chiefs is very scarce.
I am hopeful that such complex activities will reduce tension and the potential ones in the future in Papua. Papuans, both the leaders and the general people will feel cared for and experience Jakarta’s presence directly. They will enjoy the sincerity describing Indonesia loves Papua.
Back to Sago
The activities are not ended as they finish the journey, the various potentials of “green gold” and “blue gold” that exist in Papua must also be considered and managed. The aim is to be able to help increase Papuans’ incomes that, in the end, can improve the level of community welfare there.
In Papua, I have seen that there are areas that are very good for plantation cultivation of durian, matoa, longan, avocado, guava, and others, aside from the potential of livestock such as pigs, goats, cows, and chickens.
Furthermore, we need to invite entrepreneurs from other provinces to help promote their crops and livestock. As a matter of fact, it is possible to develop various crop processing plants to help add added value to the local crops harvested by Papuans.
Finally, it is essential to restore the potential of Papua sago by building a modern and export-quality processing factory.
Any business calculation must be ruled out temporarily because the integrity, peace, unity, and harmony of Indonesia are much greater in value. For such a noble mission, the whole nation absolutely needs to support it.
Airlines and cargo ships should be involved to deliver Papua’s crops to Jakarta at a meager cost so that they can be consumed by the people of Jakarta, and the payment goes directly to the pockets of Papuan farmers and fishers. Smoked tuna, matoa etc. certainly need creative hands in the packaging to make them hygienic and enticing until it is delivered to potential markets.
It takes awareness in every Papuan, that “Papua loves Indonesia because they have experienced that Indonesia also loves Papua.”
Indonesians, where we come from, maybe different, but we are taking steps in the same direction. Such s strong will can dispel all obstacles, protect nature, maintain peace, which we absolutely must never be hopeless to keep trying.
Se Helai Papeda
From now on, policymakers must implement the action of honoring customary leaders, started by inviting the public figure of Papua to do traveling to leave Papua for a while to see other parts of the country.
Similarly, the concepts of “green gold” and “blue gold,” which was once undertaken by the Pattimura Military Command in Ambon, should also be executed in Cenderawasih Land.
As reported by several media, good news has come from Sentani, Jayapura on last September 3, 2019. Many customary and community leaders from Sentani had gathered for dinning in an event called “Se Helai Papeda.”
Se Helai Papeda has a philosophy if there is a problem, a dispute, a difference of opinion can be settled peacefully by eating sago together. If it is translated directly, Se Helai Papeda means a basin or a tray serving Papeda, a typical Papuan food made from sago.
During that event, “Jakarta” provided assistance in the form of a catamaran boat and ten units of smoked fish making machines. It was reported that 200 fish smokers from President Jokowi would be distributed to the people of Sentani, Jayapura, and surrounding areas very soon.
It is also expected that at least two sago processing plants will be built in Papua with the level of export capacity. These will be done for the economic welfare of the people of Papua.
All in all, the heart-and-mind-centered approach is a very powerful weapon these days. We have to touch the hearts and minds of Papuans with sincere love, and then they will give their lives for you. (*)
Egy Massadiah — senior journalist and theater activist
This piece first appeared in Indonesian on Jayakartanews magazine, October 2019 edition. It is translated with permission.
