1) Church leaders slam Indonesian forces' denial of Papua refugees

2) ASIA/INDONESIA - Militarization in West Papua: the disrupted life of indigenous peoples

3) PAPUA’S NOKEN BAG, THE KNOTTED LEGACY OF RESILIENCE AND IDENTITY

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https://www.ucanews.com/news/church-leaders-slam-indonesian-forces-denial-of-papua-refugees/107601

1) Church leaders slam Indonesian forces' denial of Papua refugees

Around 327 people remain displaced, many others hiding in forests in Oksop district, they say

Church officials in Indonesia have rejected Indonesian security forces' claims of normalcy in a conflict zone in Papua, expressing concerns about the situation of displaced people and their safety.

The Church leaders said the security situation in the five villages in Oksop district is not yet normal, according to reports from pastoral officers of the Church in the field.

Bishop Yanuarius Theofilus Matopai You of Jayapura, based in Papua, and Father Alexandro Rangga of the Franciscans' Justice, Peace, and Integrity of Creation Commission Papua expressed the Church’s concerns in a statement.

“As of today, an estimated 327 people remain displaced, with many others choosing to hide in the forest,” they said in their Jan. 17 statement.

It refuted the security forces’ claim in the media that residents who were displaced because of the conflict had returned to their villages.

Security forces spokesperson Yusuf Sutejo told the media that people have returned and are “carrying out normal activities in four villages. Only Mimin village is still under the supervision of security forces.”

Bishop You said they have detailed data on the number of displaced people, including by gender, age, and village of origin.

"However, for the safety of the displaced people, we cannot share this data with the public," he explained.

The Church leaders said the security claims raise “deep concern,” and hence, “the Catholic Church felt compelled to clarify the real situation.”

Father Rangga said they want the joint security forces to withdraw from the Oksop district.

“The presence of troops is increasing. The deployment of additional troops on Jan. 13-15, 2025, has only increased the community’s anxiety,” he said.

The Church leaders said the security forces setting up their posts inside church compounds and using community facilities without permission worsened the situation.

Father Rangga told UCA News that residents of the five affected villages fled the area due to the increasing presence of security forces since late November last year.

“Fear of armed conflict prompted them to flee to safer places,” he said.

The security forces are targeting members of the West Papua National Liberation Army, which is allegedly working to free Papua from Indonesian control.

The renewed violence has displaced hundreds.

A displaced person from Atenar village, who did not want to be named because of security concerns, said he witnessed security forces setting up posts in community properties in his village as well as neighboring Mimin village.

“They dismantled an Evangelical church to make a fire pit. Church facilities are regularly used as security posts,” he said.

He also reported hearing gunshots day and night. “We don’t know whether they are shooting at their opponents or not,” he added.

The Catholic Church has urged the Indonesian government to form an independent team to investigate the causes of the conflict and ensure accountability for human rights violations.

“Firstly, withdraw military troops from Oksop district and open up space for dialogue to find a peaceful solution,” they said.

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https://www.fides.org/en/news/75924-ASIA_INDONESIA_Militarization_in_West_Papua_the_disrupted_life_of_indigenous_peoples

2) ASIA/INDONESIA - Militarization in West Papua: the disrupted life of indigenous peoples

Friday, 17 January 2025

Jayapura (Agenzia Fides) - The sudden occupation of forest areas and villages of indigenous peoples by the massive deployment of military units in the Indonesian region of Papua is becoming a constant that marks the life of an entire region with its human and natural heritage. 

This is what happened to the inhabitants of five villages in the Oksop district (in central Papua, in the territory of the diocese of Jayapura), who fled to other areas, such as the neighboring Oksibil district, at the end of November due to the deployment of military units. "The presence of the military in the Oksop district has caused fear and insecurity in the community. Various actions by the military, such as setting up posts in churches and using public facilities without permission, have further aggravated the situation," says Father Alexandro Rangga (OFM), Friar Minor and Director of the "Justice, Peace and Integrity of Creation" Commission in Papua. 

According to the Franciscan Commission, 300 people have been displaced to other villages, while many are hiding in the forests. "The fundamental problem in Papua is the way in which the Indonesian central government pursues national projects with a military approach. 

In addition, the massive presence of the military also brings with it activities promoted by the military itself, with conflicts of interest and operations on the edge of legality," notes the Franciscan. As an official statement from the Diocese of Jayapura confirms, "the security situation in Oksop district remains unfavorable." Indeed, "the refugees are reluctant to return to their home villages because they are afraid." The presence of more and more troops - three troops were sent between January 13 and 15, 2025 alone - has increased tensions.

 "The displaced people have had traumatic experiences when they had to leave their homes," reports the Franciscan. In response to this emergency, the Church of Jayapura and the Justice, Peace and Integrity of Creation Commission are calling on the government to "withdraw the armed forces from Oksop district and open a space for dialogue to find a peaceful solution" and, in the meantime, "provide adequate humanitarian assistance to the refugees." The path of dialogue, says the Franciscan, "is the only way to end the violence and create a sustainable peace in Papua.

" Assessing the overall situation, Father Rannga notes that "the situation has worsened in recent years." "Although the Indonesian government has moved from a 'security' approach to one that speaks of 'welfare' on a verbal level, in reality soldiers are still being deployed to carry out all kinds of programs on the ground," he explains. 

"This is worrying because people have already had a long and traumatic experience with the military. In total, there are between 60,000 and 100,000 internally displaced people in Papua, mainly from Maybrat, Kiwirok and Intan Jaya." In addition, the Indonesian government "has been creating food plantations in West Papua since 2020 (often for palm oil plantations, editor's note) without obtaining the consent of the indigenous peoples, who feel cheated of their land: they use the local authorities or the army to take over the land by force, and this approach leads to clashes and discontent," he continues. 

"As the Commission for Justice, Peace and the Integrity of Creation, we have drawn the attention of the UN Committee on Economic, Social and Cultural Rights (CESCR) to these problems: ancestral ownership of land, inequalities between indigenous Papuans and migrants, access to health and education facilities," said the religious. Tensions in the area date back to the controversial 1969 referendum that incorporated Papua into the Republic of Indonesia, inaugurating a long period of progressive impoverishment and marginalization of the indigenous Papuans. 

The rise of separatist armed groups (such as the West Papuan National Liberation Army (TPN-PB), the armed wing of the Papua Liberation Movement) sparked a low-intensity conflict that forced thousands of people to flee and further complicated life in a region already characterized by underdevelopment. In addition, projects to exploit Papua's enormous natural wealth (palm oil, copper, gold, timber, natural gas) do not benefit the indigenous population, who instead bear the negative impacts such as land destruction, contamination of water sources and the resulting health problems. 

In the meantime, the internal migration program (“Transmigrasi”) promoted by Jakarta changed the demographic composition of Papua, weakening the socioeconomic status of indigenous Papuans and limiting their employment opportunities. Locals complain that they have "become foreigners in their own country". (PA) (Agenzia Fides, 17/1/2024)

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(PHOTOS IN ARTICLE)

HTTPS://APNEWS.COM/ARTICLE/INDONESIA-PAPUA-NOKEN-TRADITIONAL-BAG-PHOTOS-028D6E0090578AB44828B8AE4624D8BE

 

3) PAPUA’S NOKEN BAG, THE KNOTTED LEGACY OF RESILIENCE AND IDENTITY

BY  FIRDIA LISNAWATI AND EDNA TARIGAN

Updated 2:05 PM AEDT, January 17, 2025

 

 

JAYAPURA, Indonesia (AP) — The woman carries bananas, yams and vegetables in a knotted bag on her head as she wanders through a market in a suburban area of Jayapura in eastern Indonesia.

Even in the Papua capital and bigger cities of the province, a noken bag where people carry their daily essentials is a common sight.

The distinctive bag, handcrafted from natural fibers like tree bark or leaves, is woven and knotted with threads of Papuan heritage. The U.N. cultural agency UNESCO recognized the traditional bag as needing urgent safeguarding in 2012 because 

there are fewer crafters making noken and more competition from factory-made bags.

Crafter Mariana Pekei sells her handmade bags daily in Youtefa market in Jayapura, along with other women from her village.

“It is difficult to craft from the tree bark,” Pekei said.

 

They collect the raw materials from melinjo trees or orchids, facing dangers like mosquitoes in the forest. They then process the material into thread fibers, including by spinning the fibers together in their palms and on their thighs, which can cause wounds and scar their skin.

 

“If it’s made of yarn, we can craft, knot it directly with our hands,” Pekei said.

 

The price of noken depends on the material as well as the craftsmanship. A small bag can be made in a day, but the bigger ones require more creativity from the maker and more precision and patience.

Sometimes, the noken is colored by using natural dyes, mostly light brown or cream with some yellowish brown.

“Those are the color of Papuan people and the Papuan land,” Pekei said.

 

With its seemingly simple yet intricate winding technique and the symbolism it holds, the noken has become a valuable item passed down from generation to generation.

For people from outside Papua, noken are an always sought-after souvenir, which can be found easily at the market or the souvenir stores. Despite the high transportation costs, crafters often journey from their remote villages to Jayapura, determined to sell their noken and share their craft with the city.

 

But more than just a practical tool for carrying goods or souvenir, Pekei said that a noken serves as a powerful cultural symbol, representing the resilience, unity, and creativity of the Papuan people.

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Country Report Indonesia Events of 2024

 Human Rights Watch

WORLD REPORT 2025 Our Annual Review Of Human Rights Around The Globe

Full Report

https://www.hrw.org/sites/default/files/media_2025/01/World%20Report%202025.pdf

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Country Report Indonesia Events of 2024

https://www.hrw.org/world-report/2025/country-chapters/indonesia

Prabowo Subianto Djojohadikusumo, a former Army general, won the presidential election in February 2024. Prabowo was implicated in grave rights violations while he was in military service that had led to his dismissal. His running mate, Gibran Raka, is the eldest son of outgoing President Joko “Jokowi” Widodo.

In August, street protests erupted in at least 16 cities in Indonesia, including the capital, Jakarta, after Jokowi’s ruling coalition attempted to tamper with the election law to allow candidates below age 30 to run for office in local elections. The protesters accused the government of nepotism because there was only one candidate under 30: Kaesang Pangareb, Jokowi’s youngest son. Earlier, Jokowi had helped Gibran Raka to become Prabowo’s running mate.

Civil and political rights declined in Indonesia in the past decade under the Jokowi administration. The government’s policies undermined free elections, weakened legislative checks on executive powers, and led to an increase in corruption, including in the management of natural resources. The armed forces interfered in civilian affairs.

Indonesia’s parliament passed a new criminal code in December 2022, containing provisions that seriously violate international human rights law and standards.

Indonesian authorities committed or condoned numerous human rights abuses involving discrimination on religious, ethnic, social, gender, and sexual orientation grounds.

 

West Papua

Military and police committed abuses with impunity in West Papua. Despite pledges by Jokowi, authorities restricted access to the media, international diplomats, and human rights monitors.

Authorities failed to address longstanding racial discrimination against Indigenous Papuans despite protests across 33 cities in 2019, after an attack on Papuan university students by security forces in Surabaya, Indonesia’s second largest city. This includes denial of their rights to health, livelihood, and education.

While at least 245 people were convicted for participating in protests, including 109 for treason, they were given much shorter prison terms due to international and domestic pressure. Most had been released by 2024 because they had already served much of their term in pre-trial detention. Three fishermen from Manokwari, who were convicted of treason for unfurling the Morning Star and holding a protest prayer meeting in October 2022, were released in September.

After the Indonesian parliament enacted a controversial law in 2022, splitting the territory of two provinces—Papua and West Papua—into six new provinces, the authorities continued to encourage and subsidize thousands of non-Papuan settler families—pendatang in Indonesian—to relocate to West Papua, often driving out Indigenous Papuans and grabbing their land for mining and oil palm plantations.

A video posted in March on social media showed three Indonesian soldiers brutally beating Definus Kogoya, a young Papuan man, whose hands were tied behind him and who had been placed inside a drum filled with water, taunting him with racial slurs. While the army apologized and promised an investigation, there have been no prosecutions.

The fighting between pro-independence Papuan insurgents and the Indonesian security forces contributed to the deteriorating human rights situation in West Papua. The insurgents are implicated in the killings of migrants and foreign workers. They held a New Zealand pilot, Philip Mehrtens, hostage between February 2023 and September 2024, releasing him after 594 days on “humanitarian grounds.”

 

Freedom of Religion and Belief

Several laws such as the 1965 blasphemy law, blasphemy provisions in the 2022 criminal code, and the 2006 religious harmony regulation placed religious minorities at risk. While these rules seemed to be neutral on paper, they were enforced mostly “to protect Islam.”

The 2006 regulation continued to empower religious majorities to veto activities by minority religions including Christians, Shia Muslims, Hindus, Buddhists, and Confucians or to stop them from constructing houses of worship. Smaller minorities, including Ahmadiyah, Bah’ai, and Indigenous faiths, continue to face even harsher treatment.

Indonesian authorities did too little to stop Islamic groups attacking or harassing religious minorities or to hold those responsible to account. For instance, in March, dozens of Muslim extremists attacked a religious service held by a Christian group in Tangerang, claiming it had “no permit” to conduct services.

In September, Pope Francis visited Jakarta as part of a 12-day tour of the Asia-Pacific region. He visited the Istiqlal grand mosque and met the grand imam, signing a declaration of interfaith friendship.

In a step forward for freedom of religion and belief in Indonesia, in January, citizens from smaller religious groups were permitted to change the religious identity on their identity cards, with the introduction of a new category, kepercayaan (belief), alongside the six recognized religions.

 

Women’s and Girls’ Rights

Local authorities continued to enforce 73 mandatory hijab regulations since they were first introduced in West Sumatra in 2001, with sanctions ranging from verbal warnings, expulsion from school or work, to jail terms of up to three months. Many girls and women who refused to comply with the rules, including non-Muslims, faced expulsion or pressure to withdraw from school. In several cases, female civil servants, including teachers and university lecturers, lost their jobs or had to resign for refusing to comply with the rules.

The new criminal code maintains criminalization of abortion with exceptions, and now criminalizes distributing information about contraceptives to children, and providing information about obtaining an abortion to anyone.

 

Restrictions on Civil Society and Media

In June, a journalist who had exposed an army officer for allegedly backing online gambling was killed in a deadly arson attack. Rico Sempurna Pasaribu, 47, of the Medan-based Tribata TV, and three members of his family were found dead inside their small wooden house in Kabanjahe. Media organizations said they feared a cover-up in the investigations.

In March, Indonesian authorities signed an agreement ending the requirement that defamation disputes with student media should be referred to the police or public prosecutors. Instead, the national Press Council will now mediate all defamation disputes involving student journalists and publications.

 

Disability Rights

People with real or perceived psychosocial disabilities continued to be shackled—chained or locked in confined spaces—due to stigma, as well as inadequate support and mental health services. The 2024 US State Department annual human rights report stated that the Indonesian government prioritized eliminating the practice of shackling. The number of people living in chains was approximately 4,300.

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1) Fathers as champions: Breaking gender barriers for immunization in Papua

2) Military members allegedly kill two Papuans in Pegunungan Bintang – Military officials claim victims were TPNPB members

3) “West Papua Is Not an Empty Land”: The Story of a Young Indigenous Activist Defending Her People and Their Forests 

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https://www.unicef.org/indonesia/gender/stories/fathers-champions-breaking-gender-barriers-immunization-papua

1) Fathers as champions: Breaking gender barriers for immunization in Papua

New approach supports fathers to redefine caregiving responsibilities

UNICEF Indonesia

 

15 January 2025

On a quiet afternoon in the hills of Pegunungan Arfak Regency, West Papua, David Saiba stands before a group of fathers gathered in the hall of Simon Hungku Church. A respected community figure and local facilitator, David is here to talk about something that many of these men have never considered their responsibility: immunization.

“I used to think health decisions were not something for fathers like me,” David begins, his voice steady and passionate. “But I’ve learned that as fathers, we have a critical role in protecting our children. It’s not just about providing—it’s about being there for their health and future.”

David’s work in Papua is part of a new effort by UNICEF to address gender barriers to immunization that have posed a longstanding public health challenge. In Indonesia, traditional norms often assign caregiving responsibilities largely to mothers, leaving fathers disengaged from critical decisions about their children’s health. 

 

 

Global research shows a strong link between gender inequality and low immunization rates. Likewise, a gender analysis on barriers to vaccination by UNICEF in 2024 outlines how deeply engrained gender norms and power imbalances shape immunization patterns, putting a disproportionate burden on women and girls as both caregivers and patients.

To address these challenges, the study recommends specific strategies, including actively engaging men and boys in vaccination advocacy, collaborating with religious and community leaders to dispel misconceptions, adopting gender-responsive policies and strengthening health worker training to ensure inclusive, respectful and equitable care.

 

Father Champion Groups: A new approach

In Papua, where immunization rates are consistently low, UNICEF has partnered with community leaders and health professionals to create Father Champion Groups. These groups educate fathers on the significance of immunization, effective communication and the concept of shared caregiving responsibilities within families.

“Mothers are often willing to have their children immunized, but they say they can’t do it because their husbands won’t allow it,” says Midwife Sarce Melphy, who works closely with families in Papua. “Decisions by fathers influence mothers, so their involvement is crucial.”

Father Champion Group sessions are designed to resonate with participants. Facilitators use storytelling, role-playing and songs to simplify complex health topics. Interactive discussions create a sense of camaraderie, encouraging fathers to open up about their challenges and reflect on their roles in their children’s lives. 

 

Health workers and facilitators strategically connect with fathers’ groups by tapping into the influence of religion. Fathers’ group sessions are often held after church meetings, creating a comfortable and familiar environment that encourages open discussion.

“Most parents spend their days farming, so their daily activities are focused on the fields. Children's health often doesn't get much attention until they are seriously ill, at which point they are taken to the community health center or hospital,” David says. “The training for fathers helps them understand why immunization is important and gives them the tools to actively support their children’s health.”

Midwife Sarce sees great potential in this approach.

 

The initiative is already making an impact. Fathers who once viewed caregiving as a mother’s responsibility are now taking more active roles. Some accompany their wives to vaccination clinics, while others ensure their children’s immunization schedules are followed at home.

“We’re seeing more fathers at clinics now,” says Sarce. “Their involvement is encouraging other families to prioritize immunization.”

 

Building Stronger Communities

 

The Father Champion Groups are not just changing individual behaviour—they are driving community-wide transformation. Some members work alongside health workers to address myths and misconceptions about vaccines. Through house visits and community meetings, they reach hesitant parents, creating a ripple effect of awareness.

Though still in its early stages, the programme has significant potential. After six months of implementation, UNICEF will present the outcomes to Indonesia’s Ministry of Health, with the goal of expanding it to other regions. UNICEF’s aim is to integrate gender-responsive immunization strategies into national healthcare policies to ensure long-term sustainability.

 

“When fathers play an active role in their children's health, it allows them to access routine and timely health services,” explains Firmansyah Kamummu, a UNICEF Health Officer based in Papua. “This initiative is about more than vaccines. It’s about breaking gender barriers to create healthier families and stronger communities." 

Watch the full story

 

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https://humanrightsmonitor.org/case/military-members-allegedly-kill-two-papuans-in-pegunungan-bintang-military-officials-claim-victims-were-tpnpb-members/

2) Military members allegedly kill two Papuans in Pegunungan Bintang – Military officials claim victims were TPNPB members

Cases / Indonesia, West Papua / 16 January 2025 

On 28 November 2024, a tragic incident unfolded in Parim Village, Serambakon District, Pegunungan Bintang Regency, when Indonesian National Armed Forces (TNI) personnel killed Mr Methodius Uropmabin, 28, and Mr Nerius Oktemka,25. The TNI claimed the victims were on a wanted list (DPO) for their alleged involvement with the TPN-PB KODAP 35 Bintang Timur, following an incident in 2020. However, the operation raised serious concerns about due process and the use of lethal force, as the victims were reportedly abducted from their homes, detained, and killed under circumstances suggesting extrajudicial execution. The TNI justified their actions by citing reports from the local community about the victims’ alleged activities.

In the early hours of 28 November, at approximately 2:00 am, TNI forces entered Parim Village without prior consultation with the local community. They forcibly circled the house in which Mr Uropmabin and Mr Oktemka were sleeping. According to the information received, the military forces opened fire, with bullets piercing through the wooden walls. Mr Uropmabin died instantly, while Mr Oktemka survived the shooting. He was brought to the Kalomdol District Military Command. When the car passed the Seram District Office, Mr Oktemka reportedly attempted to flee and was fatally shot three times. Both bodies were later returned to their families by TNI personnel after local officials intervened. They were buried in Parim Village that same day.

This case highlights critical human rights violations, including the lack of judicial oversight, the use of excessive force, and the apparent absence of fair trial rights. The extra-judicial nature of the killings contravenes international human rights standards and Indonesia’s obligations under domestic and international law. The reliance on unverified community reports as grounds for lethal action further exacerbates the issue, raising questions about the accountability of the TNI and the systemic failure to ensure justice. This incident underscores the urgent need for independent investigations and structural reforms to prevent the recurrence of such violations.

Bodies of Mr Methodius Uropmabin, 28, and Mr Nerius Oktemka,25

1) “West Papua Is Not an Empty Land”: The Story of a Young Indigenous Activist Defending Her People and Their Forests 

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https://unitedrisingassociation.com/west-papua-is-not-an-empty-land-the-story-of-a-young-indigenous-activist-defending-her-people-and-their-forests/?fbclid=IwY2xjawH2M_lleHRuA2FlbQIxMAABHcCqWz65rxcsN2SNE-mET4btlfyUGLi04jgwGs3esCa5FgEfN8RkzJZPcQ_aem_vbvfofoT7AQhLAj9fesV5w

3) “West Papua Is Not an Empty Land”: The Story of a Young Indigenous Activist Defending Her People and Their Forests 

January 12, 2025

Author: Júlia Fortuny

“West Papua Is Not an Empty Land”

This article is based on insights shared by Dorthea Wabiser, a young Indigenous researcher at Yayasan Pusaka Bentala Rakyat (PUSAKA), who I had the privilege of speaking with about her work defending the rights of Indigenous communities in West Papua and the environmental challenges they face. Throughout the article, you’ll find Dorthea’s personal experiences and perspectives as she leads the fight for her people’s ancestral lands.

West Papua, a region of immense cultural diversity and breathtaking natural beauty, is also home to deep-rooted challenges: ongoing human rights violations, environmental degradation, and a long legacy of colonial and governmental oppression. Few people illustrate this tension more poignantly than Ms. Dorthea Wabiser, a young Indigenous researcher at Yayasan Pusaka Bentala Rakyat—an Indonesian civil society organisation committed to defending Indigenous peoples’ rights and the environment.

Today, as the Indonesian government proposes opening more than two million hectares for the Merauke Food and Energy Development project, the urgency of Dorthea’s work—and that of her organisation—has never been clearer.

A Childhood Shaped by Activism

Born and raised in Jayapura, West Papua, Dorthea’s parents were both activists deeply involved in fighting against human rights violations in different regions of Indonesia. Her father, originally from Byak Island and now based in Timika, has long advocated for communities impacted by the waste of Freeport mining operations in the region where he now lives. Her mother, hailing from the Yali tribe of the Papuan Highlands, has fought passionately for women’s rights and against human rights violations derived from the Independence movement. Growing up surrounded by stories of injustice and witnessing them firsthand set Dorthea on a path of activism early on.

“Living under oppression in West Papua, you feel how they try to shut your voices when you want to say something, you see every day the human rights violations, you experience the racism, the discrimination” she recalls, pointing out that this discrimination was also present when she moved from Jayapura to Bandung, in Java, for school, where she also felt the prejudice as a West Papuan.

Growing up in an activist family inspired Dorthea to follow a similar path, leading her to study International Relations and write her thesis on conflict resolution in West Papua. But her passion for activism and human rights advocacy began even earlier. During her school years, Dorthea created YouTube videos analysing current events and highlighting social injustices in West Papua. One of these videos eventually connected her with Yayasan Pusaka Bentala Rakyat, the civil society organisation where she now works.

 PUSAKA’s mission to protect Indigenous peoples’ rights and the environment resonated with Dorthea’s core values. After briefly considering a job offer from a large gas company, she realised it conflicted with her principles. “It’s against my morals,” she explains. Seeking a path that resonated with her beliefs, she was drawn to PUSAKA, as its values reflected not only her own but also the lessons she observed through her parents’ work. Joining the organisation felt like a meaningful step toward fulfilling her purpose.

Protecting Indigenous Rights and Cultures in Southern West Papua

Currently based in Jakarta, where PUSAKA’s head office is located, Dorthea works as a researcher, documenting Indigenous peoples’ knowledge and the communities’ resilience confronting the climate crisis in West Papua. She specifically focuses on protecting the rights of Indigenous peoples in the southern part of the region, covering Merauke, Boven Digoel, and Mappi, where large-scale deforestation poses a serious threat. An example of this is a new 2-million-hectare food and energy project in an area of 4-million-hectare, recently declared a National Strategic Project (PSN). Backed by the Ministry of Defense and the Ministry of Agriculture, this initiative involves extensive land clearing for rice fields, sugarcane and bioethanol plantation, activities that violate ancestral territories.

 PUSAKA’s broader work involves research, advocacy, and capacity building to help local communities understand their legal rights and create security awareness, document environmental damage, and secure formal recognition of customary lands. Dorthea also supports communities’ efforts to“reconnect with nature”, challenging what she describes as the ways capitalism has weakened the relationship between Papuans and their environment.

Dorthea’s connection to the communities she works with is rooted in a deep emotional attachment to the land and its people. Raised in an Indigenous family, she was taught the value of knowledge transfer by her parents and grandparents. Emphasising the importance of preserving traditional knowledge, she recalls family gatherings at her grandparents’ home: “Every time we gather together in their home, my grandfather always tells stories about our culture”.

When she first entered the southern regions of West Papua for her work, she felt an immediate bond with the local people. “I always felt safe and happy there; it was like healing,” she reflects. Through her research, Dorthea has become part of the communities she helps, learning their languages and cultures as she documents their traditional knowledge. Her relationship with the people is one of mutual trust and respect. “When I enter a new community, I know these are my people,” she says. “Even though we come from different backgrounds, they take care of me, and I feel safe.“

Challenging the “Empty Land” Narrative: Affirming the Rights and Presence of Indigenous Communities in West Papua

One of the core challenges Dorthea and PUSAKA confront is the government’s narrative that frames Papua as an “empty land”, void of people or culture. This false narrative aims to justify large-scale exploitation of the region’s resources, ignoring the thriving Indigenous communities who have lived on the land for centuries. In response, Papuan civil society organisations and grassroots communities launched the campaign “West Papua Is Not an Empty Land,” with support from organisations like PUSAKA. The campaign aims to highlight the presence of thriving Indigenous communities with distinct cultures, languages, and ancestral ties to these forests. For this, Dorthea has engaged in research in the affected villages to document and showcase the richness of the land. This includes crafting an inventory of local animals and plants meticulously recorded in the tribe’s original languages, as well as in Indonesian and Latin. Through this work, she highlights the vibrant life, human culture and history that the government’s “empty land” narrative tries to erase.

Dorthea underscores how crucial it is to secure legal recognition of Indigenous peoples to protect their forests, which they have sustainably managed for generations. Despite being the best protectors of forests, Indigenous peoples in Indonesia lack official protection and face a complicated process for legal recognition. The Indonesian government’s refusal to ratify binding agreements like ILO Convention 169, combined with their historical denial of “Indigenous peoples” unique status, leaves communities vulnerable to concessions sold to corporations in the name of economic growth. Vast forests, deemed state property, are leased to companies, resulting in widespread destruction. “Can you imagine sitting at home, living your life, and then someone suddenly comes in and destroys everything? How do you feel about it?” she asks. Together with PUSAKA, they want people to see that Indigenous people’s homes are not empty land. “Within our forests there are arts, there are families and histories, there are people playing guitar, fishing, or just gathering with their families”.

In coordination with PUSAKA, Dorthea supports the communities’ grassroots resistance to large-scale projects. From Merauke to Jakarta, people have gathered for demonstrations, to reject the concessions that threaten to clear their forests. These protests have gone viral on social media under the hashtag #AllEyesOnPapua, further amplifying their call for justice. Some villages have even planted red crosses in their customary territories as a symbol of their ownership and resistance to outside exploitation. 

Reflecting on her work, Dorthea expresses both pride and sadness: pride in seeing Papuan communities stand together to protect their lands, and sadness when fellow environmental defenders declare there is little more they can do. For her, these collective efforts serve as a powerful reminder that West Papuans are anything but powerless, they continue to defend their forests, uphold their cultural heritage, and seek support to ensure their voices are heard and their rights are respected.

Hope in the Face of Intimidation

Working in West Papua often means confronting powerful interests and a militarised state presence. In addition to police or soldiers guiding bulldozers onto ancestral lands, the Indonesian National Military (TNI) recently formed new infantry battalions in five Papuan regions, purportedly to bolster “food security.” However, local communities worry that this expanding military footprint deepens fears of human rights violations and makes it harder for communities to voice objections or block operations. 

Many Indigenous residents find themselves presented with large-scale projects without comprehensive consultation or transparent information, undermining their rights as stipulated by national and international standards. The principle of Free, Prior and Informed consent, for example, requires that Indigenous peoples are fully informed and freely able to decide whether to agree to any proposed plans before they are implemented. Yet, despite these ongoing challenges and the climate of fear they create, Dorthea remains resolute and even optimistic in her mission.

She speaks of the emotional burden—losing community leaders who have fought so long for formal recognition and seeing beloved forests razed for profit—but also of the unity and resilience that keep her going. “Being an environmental and human-rights defender is how I cope,” she says. “Seeing these cases every day, seeing how oppressed we are, makes me want to do something. Every time I feel stuck, I search for new strategies, new people to collaborate with.”

Drawing on privileges that many affected communities do not share, such as knowing multiple languages, having access to books and research materials, and being able to build networks with diverse allies, Dorthea continually devises new strategies to push for justice. She is aware that partnerships can open doors to legal, social and international support mechanisms, allowing her to counter setbacks with fresh ideas and renewed energy. “I don’t feel hopeless because I always find, and thankfully have access, to new ways and strategies. So when I feel stuck, I know that there are a lot of different ways and a lot of friends who would help us in finding justice for this conflict”.

Her recent trip to the Netherlands to screen a documentary on the Papuan tribe Afsya from South Sorong struggle exemplifies this approach. Reaching out to academics, youth groups, and other activists abroad, she is building international coalitions that amplify Papuan voices. With every door she knocks on, Dorthea finds new paths to share West Papua’s story—evidence, she believes, that hope endures and that transformative change can still be achieved through collaboration and perseverance.

A Call for Solidarity! 

Dorthea’s story is a testament to the strength of those who refuse to stay silent in the face of oppression. Her work is a reminder that the forests of West Papua are more than just trees—they are the lifeblood of communities, homes filled with history, culture, and resilience. As these lands face unprecedented threats, her call for action resonates beyond borders.

For Dorthea, raising awareness internationally is urgent. She hopes readers around the world will recognise that West Papua’s forests are among the planet’s “lungs”—vital to combating climate change—and that Indigenous stewardship of these environments benefits everyone. She encourages supporters to sign petitions, contact government representatives, and share the “West Papua Is Not an Empty Land” message widely. The struggle to protect West Papua’s forests and people is not just a local issue but a global one. By standing with Dorthea and her community, we stand for a future where Indigenous rights and environmental sustainability are respected and celebrated.

If you want to stand with Dorthea and support the fight to protect over 2 million hectares of Malind and Yei customary forests from the Merauke National Strategic Project, please consider signing PUSAKA’s petition: Seizing 2 Million Malind & Yei Customary Forests, President Prabowo Stops Merauke PSN.

For the full conversation with Dorthea Wabiser, visit our YouTube channel. Click the link below to watch and share:

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