Fight for freedom: new research to map violence in the forgotten conflict in West Papua



BAGUS INDAHONO/EPA

Camellia Webb-Gannon, University of Wollongong; Jaime Swift, University of Oxford; Michael Westaway, The University of Queensland, and Nathan Wright, The University of Queensland

Indonesia has recently indicated it is considering investigating the killings of hundreds of thousands of people in the 1965 “anti-communist” purge under authoritarian leader Suharto.

If the inquiry goes ahead, it would mark a shift in the government’s long-standing failure to address past atrocities. It is unclear if they will include other acts of brutality alleged to have been committed by the Indonesian regime in the troubled region of West Papua.

According to Amnesty International, at least 100,000 West Papuans have been killed since the Indonesian takeover of West Papua in the 1960s.

While the number of killings peaked in the 1970s, they are rising again due to renewed activism for independence in the territory. In September 2019, as many as 41 people were killed in clashes with security forces and Jihadi-inspired militia.

Clashes between security forces and the West Papua National Liberation Army have escalated since January, which human rights groups say have resulted in at least five deaths. At least two other civilians were killed in another incident.

The latest violence was sparked by racial attacks on Papuan university students in Java last year, which prompted thousands of Papuans to protest against the government. The protests brought renewed media attention to human rights violations in the region and Papuans’ decades-long fight for autonomy.

However, because the international media have been prohibited from entering West Papua, the broader conflict has received relatively little attention from the outside world. (This week’s feature by ABC’s Foreign Correspondent program in Australia was a rare exception.)




Read more:
Riots in West Papua: why Indonesia needs to answer for its broken promises


New project to map past atrocities

Late last year, we embarked on a project to map the violence that has occurred in West Papua under Indonesian occupation.

This was in part inspired by the massacre mapping project of Indigenous people in Australia by the Guardian and University of Newcastle, and the Public Interest Advocacy Centre’s mapping of violence in Sri Lanka.

Our aim was to bring renewed attention to the protracted crisis in West Papua. We hope that by showing the extent of state-sanctioned violence going back decades, we might encourage the kind of international scrutiny that eventually led to intervention in East Timor.




Read more:
Will Australia take a stand on West Papua?


The map only documents some of the massacres that have taken place in West Papua since the 1970s, as conditions in the territory make it difficult to accurately record and verify deaths. The challenges include a lack of resources for record-keeping, internal displacement and frequently destroyed properties, and a fear of reporting deaths. Others have disappeared, and their bodies have never been found.

We also encountered a relative dearth of data from the 1990s to 2010s, in part due to few journalists reporting on incidents during this period.

For the purposes of our project, we relied largely on reportage from the Asian Human Rights Commission and the International Coalition for Papua (both of which have strong connections within West Papua), as well as research by the historian Robin Osborne, Papuan rights organisation ELSHAM, Indonesian human rights watchdog TAPOL and a comprehensive report by academics at Yale Law School published in 2004.

Among the most recent attacks is the torture and murders of scores of protesters on Biak Island in 1998, according to a citizens’ tribunal held in Sydney. Some estimates say the death toll may have been as high as 200.



Though far from complete, our mapping project reveals several broad trends.

  • The majority of massacres have taken place in the West Papuan highlands, the region with the highest ratio of Indigenous to non-Indigenous West Papuans

  • many killings were committed while Papuans were peacefully protesting for independence from Indonesia

  • given the numbers of troops posted to West Papua and the types of weapons at their disposal, the government should have had full knowledge of the extent of devastation caused by attacks by security forces and militia groups. (Indonesian security forces are generally known for being out of the government’s control)

  • in the vast majority of killings, the perpetrators have never been held to account by the government.

The government claims the National Human Rights Commission (Komnas HAM) is conducting inquiries into some of the more recent incidents, although there are concerns the body doesn’t have sufficient powers and the government has previously been reluctant to accept findings of abuses.

Why has the world stayed silent?

Both Australia and New Zealand have been hesitant about intervening in human rights crises in the region, particularly when Indonesia is involved.

In 2006, Australia signed the Lombok Treaty, which assured Jakarta it would respect the sovereignty of the Indonesian state and not support “separatist movements”.

However, Australia – and the rest of the world – did finally act when it came to the independence referendum in East Timor.

Australian troops serving on the East Timor/West Timor border with the UN peacekeeping force in 2000.
Dean Lewins/AAP

In his memoir, former Prime Minister John Howard mentioned East Timor independence as one of his key achievements. However, in office, he showed very little appetite for supporting East Timor independence and ruffling Indonesia’s feathers.

It was largely the diplomatic intervention at the international level by US President Bill Clinton, alongside the deployment of Australian Federal Police (AFP) working as unarmed civilian police for the UN mission in East Timor, that eventually secured the referendum.

Co-author Jaime Swift serving in East Timor in 2006.
Author provided

Media coverage played a critical role in persuading the world to take action. In West Papua, the media have not had the same effect.

This is in part due to what the Indonesian security forces learned from East Timor on how to control the media. The Indonesian government has frequently cut internet services in West Papua, enacted a complete ban on foreign journalists and denied requests from the UN Human Rights Commission to investigate human rights violations.

Despite this, mobile phone videos of abuse continue to leak out.

In the absence of extensive media coverage, Papuan pro-democracy advocates and their supporters have been calling for a UN-sanctioned human rights investigation. There is also significant support from human rights defenders in Indonesia for such an inquiry.

As it now has a seat on the UN Human Rights Council, Indonesia should fully support such a move. However, the military retains considerable influence in the country, and holding commanders suspected of human rights abuses to account remains politically difficult.




Read more:
Joko Widodo looks set to win the Indonesia election. Now, the real power struggle begins


In fact, President Joko Widodo last year appointed as his new defence minister Prabowo Subianto, who himself has been accused of human rights abuses.

Given these challenges, what will it take for the world to show enough moral courage to force change in West Papua?

The right way forward is clear. As a member of the UN Human Rights Council, Indonesia needs to put an end to the media ban in West Papuan, support an independent UN investigation and hold accountable those responsible within the government for violent acts.

If Indonesia does not take this course of action, then diplomatic pressure from the world will be required.The Conversation

Camellia Webb-Gannon, Lecturer, University of Wollongong; Jaime Swift, DPhil (PhD) candidate, University of Oxford; Michael Westaway, Australian Research Council Future Fellow, Archaeology, School of Social Science, The University of Queensland, and Nathan Wright, Research Fellow, The University of Queensland

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Riots in West Papua: why Indonesia needs to answer for its broken promises



Political arrests have been on the rise in recent years in restive West Papua, and the local population is pushing for a new referendum on independence.
Frans/EPA

Camellia Webb-Gannon, University of Wollongong

Last weekend, the Indonesian police took 43 West Papuan students into custody for allegedly disrespecting the Indonesian flag during an independence day celebration (an allegation the students deny).

Police stormed the students’ dorm and used teargas to force them out, while bystanders and officers called them “monkeys”, a derogatory term for ethnically Melanesian Papuans.

West Papuans have long been cast by Indonesians as primitive people from the Stone Age, and this racist treatment continues to this day. West Papuan author Filep Karma described the extent of racism against West Papuans in his 2014 book, As If We Are Half-Animal: Indonesia’s Racism in Papua Land, saying he often heard Indonesians call West Papuans monkeys.

This latest episode of discrimination builds on more than five decades of racism, torture, summary executions, land dispossession and cultural denigration of West Papuans by Indonesian security forces.




Read more:
Finding a dignified resolution for West Papua


After the students were detained last weekend, riots erupted in the cities of Manokwari and Jayapura. Thousands of people turned out to protest against the mistreatment of the students and, more broadly, the mistreatment of West Papuans by the Indonesian authorities. Many protesters waved the nationalist Morning Star flag, an act punishable by a 15-year jail sentence (Indonesia is not just sensitive about how West Papuans treat the Indonesian flag – the state prohibits them from flying their own.)

In response to the deteriorating security situation, Indonesia has deployed more troops to the region.

Protesters set fire to the local parliament building and cars in West Papua earlier this week.
Sofwan Azhari/EPA

Widodo’s promises haven’t changed much

When the politically moderate Indonesian President Joko Widodo came to power in 2014, West Papua observers had high hopes he might broker peace in the region, much the same way the government of his predecessor, Susilo Bambang Yudhoyono, was able to quell a long-running separatist conflict in Aceh.

However, Widodo has not been capable of controlling the Indonesian military in West Papua. He also doesn’t seem to realise that economic development is not the solution to ending the armed resistance in the region – West Papuan leaders want a political resolution, not an economic one.

Part of Widodo’s development agenda in West Papua has been to commence building a Trans-Papua Highway to facilitate movement of goods and people across the astoundingly rugged terrain in the region.




Read more:
Papuans and Jokowi are hostage to Indonesian politics


But in December, West Papuan guerrilla forces attacked Indonesian workers constructing the highway, killing several dozen. There’s deep resentment among West Papuans toward Indonesian migrant workers, who they believe are taking their jobs and land and disrupting Papuan life in the region.

Violence by the Indonesian military and police against West Papuans has also increased during Widodo’s presidency. According to the International Coalition for Papua, a human rights organisation, more than 6,400 people were arrested for political activism in 2015 and 2016. The group has also documented more than 300 victims of torture or maltreatment and 20 victims of extra-judicial killings for those years.

In addition, local journalists continue to face harassment from security forces, while foreign journalists are still denied entry to West Papua. Preventable diseases and malnutrition have also had devastating effects throughout the region.

In 2017, Widodo finally reached out to West Papuans offering dialogue – a process West Papuans had been requesting since at least 2008. However, the leaders of the United Liberation Movement for West Papua (ULMWP) decided it was too little, too late.

A new independence referendum

West Papuans are now calling for a UN-supervised referendum on independence from Indonesia.

In 1969, seven years after Indonesia invaded West Papua, the United Nations oversaw a referendum in which West Papuans were to decide on independence or official integration with Indonesia. Indonesia handpicked less than 1% of the Papuan population to vote and threatened them with violence should they make the “wrong” decision.

The result has been a lengthy, often brutal colonial occupation of Papuans and their land.

Independence advocates have the support of at least seven Pacific island nations – as well as a number of MPs in New Zealand – as they pursue the possibility of a new referendum on decolonisation through the United Nations.

Through revived links with global Black Power and Indigenous movements in the Pacific and beyond, as well as the mass connectivity afforded by social media, Papuans are enjoying levels of solidarity from around the world they have never before experienced.

While independence is still unlikely for West Papua, it would be foolish to rule it out. Timor Leste, South Sudan and Kosovo have shown us that right to self-determination is one that is still honoured, even if infrequently.




Read more:
All the ingredients for genocide: is West Papua the next East Timor?


Why does West Papua matter?

Why should the world care about this little-known decolonisation movement?

The answer is simple: In the post-Rwandan genocide world, the international community has committed to a moral and political “responsibility to protect” people whose states are unable or unwilling to ensure them safety, or are perpetrating crimes against them.

The United Nations “responsibility to protect” mandate means that UN members are required, under international law, to protect anybody at risk of

genocide, war crimes, ethnic cleansing and crimes against humanity.

It is time the world lives up to its responsibility to demand that state-sanctioned violence against West Papuans stop, no matter how bad relations with Jakarta become. Ultimately, lives are worth more than politics.The Conversation

Camellia Webb-Gannon, Lecturer, University of Wollongong

This article is republished from The Conversation under a Creative Commons license. Read the original article.

United Nations: Weakness on West Papua


The link below is to an article that reports on the snub given at the UN towards West Papua.

For more visit:
https://www.theguardian.com/world/2017/sep/30/west-papua-independence-petition-is-rebuffed-at-un

Indonesia: West Papua – Persecution News Update


The link below is to an article reporting on persecution news from West Papua in Indonesia.

For more visit:
http://www.persecution.org/2013/08/03/west-papuan-christians-suffer-indonesian-political-military-abuse/

Indonesia: West Papua


The link below is to an article that reports on the situation in West Papua, Indonesia.

For more visit:
http://www.christiansincrisis.net/latest-news/1604-papua-indonesia-from-mission-field-to-killing-field.html

INDONESIA: RELIGIOUS TENSIONS RISE IN WEST PAPUA


Authorities must act now to prevent Malukan-style conflict, report says.

DUBLIN, July 14 (Compass Direct News) – Authorities in West Papua, Indonesia, must move fast to prevent tension between Christian and Muslim communities escalating into a Malukan-style conflict, according to a recent report by the International Crisis Group (ICG).

The neighboring Maluku islands erupted into bitter sectarian warfare between 1999 and 2002, leaving thousands dead, injured or homeless.

While the conflict in West Papua dates back to Indonesia’s takeover of the region in 1963, several developments from the beginning of the decade have heightened tension in recent months, according to ICG’s June 16 report, “Communal Tensions in Papua.”

New, less tolerant strands of Islam and Christianity have gained influence since 2002, creating fissures within and between religious communities, the report claims. Also, faith issues have acquired a political dimension, since many Papuan Christians believe a Special Autonomy Law passed in 2001 was too limited, while Muslim migrants firmly support centralized rule from Jakarta and accuse Christians of separatism.

Most importantly, an influx of Muslim migrants, initially sponsored by the government, has changed demographics in the region, with Papuan Christians now fearing they will become a minority.

Indonesian troops and special police forces assigned to the region to quell independence movements have tortured and sometimes executed Christians suspected of involvement with the Free Papua Movement, according to other reports from local human rights organizations.

 

Manokwari: Trouble in ‘Gospel City’

Two incidents covered in the ICG report illustrate the potential for violence. In May, church leaders in the city of Manokwari – commonly referred to as “Gospel City” – circulated the second draft of a regulation designed to protect Christian values and traditions, drawing heavy criticism.

The “Regulation on Designating Villages for Mental Spiritual Guidance” came in response to a proposed mosque building project on Mansiman Island, considered the “birthplace” of Christianity in the region since the first two missionaries to West Papua landed there in 1855.

A local politician first proposed building a Grand Mosque and Islamic study center on the island in 2005. Uproar followed, with Christians asking whether Muslims would be offended if the most visible landmark in the deeply Islamic province of Aceh was a church.

The Manokwari District Interchurch Cooperation Board issued a statement decrying the “discriminatory and unjust” stance of the national government towards Christianity, pointing to a total of 991 attacks against Christians, churches and individuals throughout Indonesia dating back to 1949; trauma suffered by Christians in conflict areas such as the Malukus, and legal discrimination against churches under a 1969 Joint Ministerial Decree (SKB) regulating the establishment of places of worship.

Civil authorities then rejected the building proposal submitted by the mosque committee, citing objections from church leaders.

In response, Muslims claimed that Islam had come to Papua long before Christian missionaries arrived. One Muslim also told ICG that the rejection of a “house of Allah” provided grounds for jihad.

Jihadi groups outside Papua were quick to offer assistance. Three Javanese followers of the infamous Abu Bakar Ba’asyir traveled to Manokwari in December 2005 and drew up a hit list of 38 pastors leading the campaign against the Great Mosque. A similar group from the Malukus arrived in January 2006, but local Muslims turned both groups away.

The Evangelical Christian Church (GKI) of Papua decided in February 2006 that a regulation should be adopted to preserve Manokwari’s status as the Gospel City. In March the GKI circulated a first draft of the “Regulation on Implementing Mental Spiritual Guidance.” Muslims believed the draft law referred to the proselytizing and conversion of Muslims, which further inflamed tensions.

Both Muslim and Christian leaders denounced the draft regulation, but it became a national issue, with major Muslim newspapers portraying it as an attack on Islam. Another jihadi group, the Laskar Jundullah in South Sulawesi, briefly discussed launching a new jihad in Manokwari, spreading rumors that the draft regulation was a foreign plot to combine Maluku and Papua into a single independent Christian state.

On the contrary, Christians fear they will be increasingly marginalized in the region, according to John Barr, general secretary for the international mission wing of the Uniting Church in Australia.

“Christianity came to West Papua more than 100 years ago, and most Papuans eagerly adopted it to the point that Christianity reinforces and now underlines their identity,” he told Compass. “Where Papuan culture appears to be in the process of being eroded, Christianity serves to maintain local values and provide Papuans with a strong sense of who they are.”

Formally declaring Manokwari a Gospel City is an attempt to address this despair, he explained. “It’s an attempt to be proactive about the future.”

 

Kaimana’s Iron Christmas Tree

Tensions also erupted unexpectedly last year in Kaimana, a district historically known for religious tolerance, with Christians sitting on mosque development committees and Muslims assisting in the construction of churches, according to ICG.

In October 2007, during the Muslim celebration of Ramadan, the Protestant Church of Indonesia in Papua (GPI) scheduled a fund-raising concert at a school situated between two mosques. Muslims were incensed when plans for the concert emerged, but mosque leaders averted a clash by asking GPI to reschedule the event for 9 p.m., after evening prayers.

In December 2007, GPI leaders erected an iron Christmas tree crowned with a Star of David in a public park near the town center, claiming they had a permit to do so from the deputy district head. Local Muslims were furious, and a crowd quickly gathered. Rumors spread that Christian neighborhoods would be attacked and panic took hold, with some Christians fleeing into the jungle.

District head Hasan Achmad intervened and negotiated a compromise; the tree could remain in the park until January 21.

Tensions remained high, however, with GPI leaders calling an emergency meeting on December 28 following rumors of impending attacks on Christians. The rumors came to nothing, and on January 21 the GPI reluctantly complied with orders to remove the tree. By then, however, mutual trust and acceptance had been shattered.

 

Both Sides Aggrieved

ICG concludes that potential for communal conflict is high because both sides consider themselves aggrieved.

In some areas, local governments have controlled tensions by pairing a Papuan Christian district leader with a non-Papuan Muslim deputy. This has proved effective in some areas, but not all, the report stated.

ICG suggests that in areas where conflict is greatest, indigenous Papuan Muslim organizations such as the Papuan Muslim Council might play a bridging role.

Other West Papua observers such as Barr and Elizabeth Kendal of the World Evangelical Alliance (WEA) believe ICG’s report is a useful analysis but somewhat biased toward the Muslim point of view.

In her analysis, Kendal remarked on ICG’s unquestioning acceptance of Muslim claims that Islam came first to West Papua, and that Christian colonialists then proceeded to obliterate all traces of Islam, despite no evidence that Islam ever became popular in the region. She also criticized the report for suggesting that the development of indigenous Muslim scholars and teachers was a realistic solution to the problem.

“The report forecasts that if Muslim-versus-Christian clashes do erupt, they will remain localized,” Kendal added. “I do not agree with that assessment. The jihadist groups, the pro-Indonesian militias and in particular the Indonesian military are looking for an excuse to unleash violent repression and ethnic-religious cleansing. Any clash therefore has incendiary potential.”

 

Outside Influences

According to ICG, there are multiple reasons for the breakdown in trust throughout West Papua.

New strands of Christianity and Islam began arriving in West Papua early this decade, bringing voices not necessarily in tune with the traditional tolerance of Papuans. Salafism, an ultra-Puritan method of practicing Islam, eventually made it to Papua after spreading rapidly through Indonesia in the 1990s. Some Papuan Muslims who had studied elsewhere in Indonesia or in the Middle East also returned with new, less tolerant interpretations of their faith.

Newer evangelical churches such as the Congregation of the Holy Way, Bethel and Bethany churches began to hold mass religious rallies, locally known as KKRs, in public places. Often these meetings featured testimonies from Muslim converts. Muslim residents objected to the KKRs and responded by publicly questioning basic tenets of the Christian faith, such as the divinity of Jesus, further compounding tensions.

An influx of both Christian and Muslim refugees from the neighboring Maluku islands brought its own problems, with refugees sharing personal accounts and video clips of bloody confrontations in Ambon and Seram. Video clips of beheadings in Iraq also circulated on cell phones, reinforcing negative images of Islam in some circles.

Human rights organizations began to report sightings of jihadi groups and training camps in West Papua. ICG’s report contends that most if not all of these “jihadis” were members of a non-violent Islamic missionary group, Jemaah Tabligh, active in Papua since 1988. Jemaah Tabligh members dress as the Moluccan Laskar Jihad members do, with men in white robes and turbans and women in full veils rather than headscarves.

Kendal, who analyzed ICG’s report for the WEA, noted that the source who rejected reports of jihadi sightings was identified in the footnotes as a “Muslim activist.”

Ja’far Umar Thalib, the leader of Laskar Jihad, admitted that some of his men arrived in Papua in late 2000 to assess “the needs of Muslims.” Thalib then sent approximately 200 men to Papua in 2001 to “crush” the Papuan independence movement, which he claimed was a Christian conspiracy to secede from Indonesia and form a Christian state.

 

Changing Demographics

The Indonesian government launched a migration program in 1975 that brought an influx of Muslim citizens into the mostly Christian territory of West Papua, sparking Papuan fears of a religious takeover. The program ended in 1985, but migration continued; of approximately 2.5 million inhabitants of West Papua today, 1 million are migrants.

Officially, Christians still make up about 56 percent of the total population and 95 percent of the indigenous population in West Papua, according to Jim Elmslie of the West Papua Project at the Center for Peace and Conflict Studies, University of Sydney, Australia. But both communities dispute these figures. Christians claim the number of Muslim migrants is deliberately downplayed, while Muslims claim authorities have combined animist and Christian populations to project a Christian majority.

When the Indonesian government took control of the region in 1963, it passed a new law declaring all land and natural resources property of the Indonesian state. This measure gave migrants and multinational oil companies access to Papuan ancestral lands, sparking angry demonstrations from indigenous landowners, many of them Christians.

 

Toward a Solution

While potential for conflict is high, Barr said a church-sponsored human rights group, ELSHAM, is already conducting workshops in peace education and conflict resolution, and churches have worked hard to rectify abuses of both Muslim and Christian communities.

This has occasionally put Christians at risk. For example, Kendal reports that in January 2007, Indonesian police occupied the headquarters of the indigenous Kingmi church in Jayapura, accusing the Rev. Benny Giay and the Rev. Noakh Nawipa of engineering an attack on a gold and copper mine in August 2002 in support of the independence movement. Giay and Nawipa rejected the allegations and said they were targeted because of their non-violent work for peace and justice in West Papua.

“ICG’s report does raise critical questions,” Barr concluded. “Papua is part of Indonesia, and Christians need to live alongside Muslims in a harmonious society. The alternative is horrific, and the Malukus bear witness to this.”

 

Timeline of Events in West Papua, Indonesia

1419

An Indian trader brought Islam to Papua on this date, according to a Papuan Muslim preacher. Other scholars claim the Bacan sultanate in North Maluku brought Islam to Papua in 1569.

 

1855

Two German missionaries landed on Mansiman Island, off the coast of Manokwari in West Papua.

 

1963

Dutch colonialists handed the territory of West Papua (then known as West Irian Jaya) to the United Nations, which then gave it to Indonesia on condition that a referendum on integration be held by December 1969. Following the takeover, Indonesia passed a new law declaring all West Papuan land and natural resources as the property of the Indonesian state.

 

1969

Under the ”Act of Free Choice,” 1,025 hand-picked West Papuans voted unanimously – under great duress – for integration with Indonesia.

 

1975

Indonesia’s Suharto government launched a migration program that would last until 1985. Thousands of Indonesian Muslims migrated to West Papua, both under this program and through voluntary migration.

 

May 1998

The Suharto government collapsed, sparking independence demonstrations in Papua.

 

1999 – 2002

Violent conflict in the Maluku islands sparked a refugee influx into West Papua. Jihadi groups also established a limited presence in West Papua.

 

2001

Indonesia granted limited autonomy to West Papua with a Special Autonomy Law; today, many provisions of this law have yet to be implemented.

 

November 2001

Indonesian Special Forces abducted and murdered popular Papuan leader Theys Eluay.

 

December 2003

The Indonesian government appointed Timbul Silaen to head the police force in West Papua. U.N. prosecutors had previously indicted Silaen for his role in war crimes and crimes against humanity while he headed the Indonesian police force in East Timor in 1999.

 

September 2005

A politician in Manokwari promised Muslim voters that he would build a Grand Mosque and Islamic study center on Mansiman Island.

 

October 2005

Civic authorities rejected an application for the Grand Mosque building project.

 

November 2005

Christians in Manokwari demonstrated against the construction project.

 

December 2005

Jihadis from Java arrived in West Papua and draw up a hit list of 38 pastors who campaigned against the mosque project. Local Muslims rejected their offer of assistance.

 

January 2007

Police accused the indigenous Papuan Kingmi church of being the religious arm of the Free Papua Movement (OPM).

 

March 2007

Church leaders in Manokwari outlined a draft “Regulation on Implementing Mental Spiritual Guidance,” creating a national uproar.

 

December 2007

Christians in Kaimana erected an iron Christmas Tree topped with a Star of David in a public park, infuriating local Muslims.

 

January 2008

Christians removed the Christmas Tree from the park as agreed in a meeting with town leaders.

 

May 2008

Church leaders in Manokwari circulated a second draft of their “Regulation on Designating Villages for Mental Spiritual Guidance.”

 

April 2008

Christians celebrated the 100th anniversary of local Christianity. In the same month, Muslims held a seminar entitled “Awakening of Irian Muslims” to assert the prior arrival of Islam in West Papua.

 

Report from Compass Direct News