2) Questions over Indigenous rights go unanswered as minister touts progress on Merauke PSN
https://humanrightsmonitor.org/news/new-multatuli-project-report-exposes-disproportional-security-force-presence-in-west-papua/
1) New Multatuli Project report exposes disproportional security force presence in West Papua
Ilustrasi operasi militer Indonesia di Papua menyebabkan ratusan ribu orang asli Papua terusir dan menjadi pengungsi di tanahnya sendiri. (Project M/Sekarjoget)
Merauke, Jubi – Coordinating Minister for Food Affairs Zulkifli Hasan said the government’s National Strategic Project (PSN) to develop a food, energy and water production hub in Merauke, South Papua, is making rapid progress.
But he did not answer reporters’ questions about how the government would ensure the project protects Indigenous Papuans’ rights to their customary land and forests.
The question was raised after Zulkifli’s press briefing on Tuesday. He left the venue without responding.
During his visit, Zulkifli inspected the PSN site in Wanam District before chairing a closed-door coordination meeting with government officials and regional leaders from across South Papua to review the project’s implementation.
Speaking to reporters afterward, Zulkifli said the government was continuing to accelerate construction of supporting infrastructure.
“Thank God, the progress has been very rapid. The port has been completed, 58 kilometres of road have been finished, the next section is under construction, and the airport is also progressing,” he said.
The government aims to develop between 10,000 and 11,000 hectares of new rice fields this year, with about 1,200 hectares already planted, he said.
Zulkifli added that President Prabowo Subianto is expected to visit Merauke in October or November for the project’s first harvest.
He said the project’s progress was supported by local governments, the Indonesian Military (TNI), the National Police (Polri), Indigenous leaders and local communities.
“We need the support of regional leaders, the TNI, the Police, Indigenous leaders and the community. We need to explain the purpose of developing South Papua as a food, energy and water production hub,” he said.
According to Zulkifli, the project is intended to make Papua self-sufficient in food production, reducing its reliance on supplies from other regions. If successful, Merauke could also supply food to Maluku and North Maluku.
The government also plans to build a B50 biofuel production facility in South Papua as part of its energy self-sufficiency programme.
“If this programme succeeds, Papua will be self-sufficient in food and energy, and it will bring prosperity to the Papuan people,” he said. (*)
On 2 July, the West Papua Liberation Army in the eastern province of Indonesia attacked a plane owned by PT AMA, an air service run by the Papua Catholic Church. Seven passengers survived. The pilot, US citizen Nicholas F. Goselin, was executed. The rebel spokesperson, Sebby Sambom, claimed the plane had been carrying military supplies into what he called a red-zone conflict area. The Bishop of Papua, Yanuarius Teofilus Matopai, who also serves as a commissioner of PT AMA, rejected the claim. He said PT AMA and its crew serve people in remote areas and have never supplied weapons or ammunition to the military.
This was not the first attack on the Church and its workers. In March 2025, also in Yahukimo, the rebels struck schools run by Yayasan Serafim Care, a Catholic organisation focused on education and health. A teacher from Nusa Tenggara Timur, a Catholic-majority province, Rosalina Rerek Sogen, was killed.
These are not coincidences. The rebels are wary of the Catholic Church’s social activities and its cooperation with the state. Serafim Care works with the local government and the Ministry of Education to provide basic education in Yahukimo. PT AMA is widely known as the Church’s logistics arm in the region, delivering support to remote areas.
So what is driving these attacks? Two factors, closely linked. The first is the relationship between the Catholic Church and the Indonesian government. The second is the growing popularity of the Church’s programs among ordinary Papuans. These two factors have started to worry the rebels about how they could undermine their recruitment of new combatants and their agenda for independence.
The Catholic Church, the military and the rebels
In April 2026, a group of young Catholics protested against the bishops of Merauke and Jayapura for backing the central government’s National Strategic Projects. The protesters argue that these projects harm Papua’s environment and forests, and that the bishops’ support only makes things worse. Many also feel the Church treats economic development as the answer to Papua’s long-standing problems of human rights and inequality, a view they do not share.
The Catholic Church is seen as more willing to accommodate government projects than the Protestant church, which issued an open statement in February rejecting the National Strategic Projects in Papua.
Many of these projects are poorly designed and dismissive of local custom. Two examples are the contested large-scale sugar and rice plantation projects, which, without proper due diligence, bring environmental damage and the eviction of local communities. Projects like this have become a source of conflict in Papua.
The more unhappy and unstable Papuans are, the easier it is for the rebels to exploit that discontent to recruit new members or build broader social and political support. So when the Church backs a National Strategic Project as a tool for economic stability, it immediately concerns the rebels. The Church and PT AMA’s program to deliver daily supplies, from food to medicine, along with Serafim Care’s education work, are valued and respected across Yahukimo and beyond. The rebels see the Church’s support for national projects, combined with its growing standing among Papuans, as a long-term threat to the independence movement.
The military, which once saw no value in the Church’s missions, now views it as a potential ally. Yet the Church’s support for government projects does not mean it endorses how the military operates in Papua, and it has tried to keep its distance from the armed forces. An official from Indonesia’s Ministry of Defence told me in an interview three days after the incident: “We do not have direct communication with the Church, but we are happy with the efforts the Catholic Church has made. The problem is that they do not inform us about their activities, and the latest incident is the example.” He was referring to Goselin’s death, and added that the killing was avoidable, since everyone knows how dangerous Yahukimo is.
What’s next for the Catholic Church in Papua?
The West Papua Liberation Army will keep painting the Church as an arm of the military and attacking its missions to wear them down. The logic is simple: the more popular the Church becomes, the harder it gets for the rebels to recruit and win social support. This applies not just to the Church’s missions but to any neutral or pro-state effort, whether a social program or a supply line, that works and earns Papuan goodwill. The rebels draw their support from the state’s failure to deliver these benefits, so any effort that succeeds is a threat to them. That is why schools, health centres and logistic planes are often the rebels’ target.
The military, for its part, will let the Church expand, and may even encourage it. The old approach, the transmigration program that brought Javanese Muslims to Papua, did little for stability and instead stirred up ethnic and religious tension. Under the Church, that social tension is largely absent, but the conflict between the rebels and the Church’s missions is escalating.
Ahmad Syarif is a doctoral candidate at Johns Hopkins School of Advanced International Studies in Washington, DC.
We condemn the killing of Nicholas F. Goselin, a US national, in West Papua on 2nd July. The TPNPB have admitted responsibility for killing Goselin. A TPNPB spokesperson said that there was a no-fly zone for Indonesian airlines which the aircraft had violated in Yahukimo Regency of Highland Papua. He also said that the aircraft had been providing support to the Indonesian military in the form of provisions and ammunition. A spokesman for the airline in question, Associated Mission Aviation, says that church mission flights are only used for humanitarian purposes and reaching isolated communities, and has never been used for military purposes.
This has occurred alongside horrific incidents and escalating violence across Intan Jaya, where seven incidents over the last three months have led to the deaths of three people, including a heavily pregnant woman, a minister and a young child. On the 2nd July, a woman who was seven months pregnant, Melkiana Duwitau, was killed during a firefight near her house, where she was struck by a bullet whilst inside. Elianus Agimbau was a minister and his body was found on 1st July with five bullet wounds and cuts across his body. Oktu Tigau’s body was found near an army post, and it is suspected that he was tortured by the military before finally being shot.1
The killings should serve to focus attention on the root causes of conflict in West Papua. In several Regencies including Yahukimo, where the killing took place, there is "..an increasingly alarming humanitarian crisis" as a result of repeated military operations in April and May of 2026.2 The number of displaced people in nine regencies within the province reportedly amounts to more than 103,000 people.
This displacement has not simply been the result of armed clashes between the TPNPB and the Indonesian military. In December 2025, for example, it was reported that the military had been deliberately targeting villages of indigenous West Papuan people in Yahukimo leading to their immediate displacement.3 Yet media attention often reduces the situation to conflict, rather than looking at the problems of persistent security force operations.
These operations have caused virtually all displacement over the course of several years. The security forces remain able to command the national news narrative and with isolated exceptions, are not called out for their conduct. One such exception took place in February, where a committee of the Indonesian legislature's upper house, the Regional Representative Council (Dewan Perwakilan Daerah, DPD), released a statement of recommendations criticising the government's securitisation approach in West Papua. The DPD pushed for a change to a more humanitarian approach, explicitly calling for a drawing down of Indonesian army personnel in the region, particularly troops not originating from West Papua, and to strictly prioritise the support for Internally Displaced People (IDPs) who have been forced to flee the conflict.
The present case bears some striking similarities to what happened to New Zealand pilot Phillip Mehrtens in 2023-24. Like Goselin, he was a foreign pilot operating flights to remote communities in the interior of Highland Papua, which meant it was likewise targeted due to violating TPNPB's self-declared no-flight zone. The aircraft was also attacked on the ground and was burnt in the aftermath, and the cases shared demands from the TPNPB for recognition of West Papuan independence and for UN mediation. However, Mehrtens himself was taken hostage and held for over a year, unlike Goselin, so whether this shows a change of tactics on the part of the TPNPB is unknown at this stage.
We believe that while the approach of the Indonesian Government towards the conflict in West Papua has relied on militarisation, this is counterproductive, and killing and displacing civilians will not help achieve a durable peace and may rather inflame hostilities.
Recommendations
- We urge conflicting parties, in this case the TPNPB and the TNI/Polri, to adhere to the principles of International Humanitarian Law (IHL) including distinction, proportionality, and precaution, in order to prevent civilians who are not involved in the armed conflict from becoming victims of unjustified actions including violence. The killing of civilians does not show an appetite for negotiation that is necessary to deal with the root causes of the conflict.
- The Government of Indonesia has a responsibility to guarantee and protect the human rights of IDPs. Apart from fulfilling these guarantees, it must also give serious consideration to admitting international agencies with experience in providing aid to IDPs. The Government of Indonesia must also recognise that its securitisation policy has not worked, and should prioritise a ceasefire, along with deescalation, humanitarian aid, a programme of ensuring the safe return of displaced people and a phased withdrawal of troops, followed by peace talks. Only in this way can threats to civilians be minimised.
- We call on the international community to exert pressure on the Indonesian government to fulfil its IHL and human rights commitments in West Papua, to set a timetable for visits by UN Special Rapporteurs, and to impress on it the urgency of intervention to stop further civilian suffering.
London, 15th July 2026
1 BBC Indonesia, “Pendeta, ibu hamil, dan bayi di kandungan tewas ditembak dalam hari-hari penuh kekerasan konflik bersenjata di Intan Jaya, Papua – 'Kakak sudah kena peluru, adik harus cari keselamatan'”, 4th July 2026, https://www.bbc.com/indonesia/articles/ce375xpzkjdo
2 Brabar, R., “ibuan Orang Asli Papua Terusir dari Tanahnya, Pengungsi Tembus 129 Ribu Jiwa”, 31st May 2026, https://suarapapua.com/2026/05/31/ribuan-orang-asli-papua-terusir-dari-tanahnya-pengungsi-tembus-129-ribu-jiwa/
3 Tomei.id, “Operasi Militer di Yahukimo Sasar Permukiman Sipil, Puluhan Rumah Rusak dan Warga Mengungsi”, 15th December 2026, https://tomei.id/operasi-militer-di-yahukimo-sasar-permukiman-sipil-puluhan-rumah-rusak-dan-warga-mengungsi/
Image: Pexels.com/Heru Dharma
Jayapura, Jubi – Traditional dances from across Papua took centre stage at the opening of Kilas Budaya Papua 2026 (Papua Cultural Showcase 2026) at the Papua Cultural Park in Jayapura on Tuesday.
The three-day event, running from July 14 to 16, features performances by dance studios and cultural groups from across the region, showcasing not only traditional entertainment but also the histories, customs and ancestral traditions that continue to shape Indigenous communities in Papua.
Alfred Drunyi, head of the Youtefa Dance Studio, said his group performed a dance titled “The Death of Taban Nimrod,” inspired by Enggros-Tobati folklore from Jayapura.
The dance tells the story of King Mer, who had 11 sons and a daughter named Safu.
The conflict begins when the king’s eldest son, Yase, marries his own sister, triggering a dispute that forces him to leave his family and relinquish his claim to the throne.
“As a result of that incident, Yase had to leave his family and give up his right to succeed the throne,” Alfred said.
According to Alfred, Yase later settled in Nus Mont before establishing what eventually became Injros Village.
Through the performance, the troupe hopes to convey the importance of family ties, unity and harmony within the community.
Meanwhile, Jhon Ramandey, head of the Rafaiby Dance Studio from Riseisayati Village in Waropen Regency, said his group’s performance depicted the traditional welcome given to a villager returning home after living away.
The dance portrays the community’s joy at welcoming one of its members back.
“During the customary ceremony, villagers sing a welcome song before inviting the returning person to step onto a plate, symbolising that they remain part of the Indigenous community,” Jhon said.
The ceremony continues with the presentation of a traditional beaded necklace and ceremonial crown as symbols of honour and acceptance back into the community.
The performance involved 20 dancers from Riseisayati Village in Waropen, an area known as the “Land of a Thousand Mangroves.”
Matias Alle, representing the Bauzi people from Mamberamo Raya Regency, said the festival provided an opportunity to introduce Bauzi culture to a wider audience.
“This is the first time the Bauzi community has had the opportunity to present our culture at a provincial cultural event,” he said.
He explained that the bamboo flute is one of the most important symbols in Bauzi tradition and is used in customary ceremonies to honour ancestors.
The group’s performance also depicted different aspects of Bauzi life, including welcoming guests, celebrating hunters returning with their catch, and traditional ceremonies marking the peaceful resolution of intertribal conflicts.
Two children leading the performance symbolised the passing of cultural traditions from one generation to the next.
A total of 25 performers took part in the presentation, reflecting the Bauzi community’s commitment to preserving its cultural identity.
“We hope Kilas Budaya Papua becomes a platform to introduce Papua’s rich cultural traditions while encouraging people to preserve them as part of our identity,” Matias said. (*)
