Climate and environment
In the area of climate and environment, on 7 September, the WCC co-organized a side event related to climate finance, the money that helps countries cut emissions and cope with impacts, and how that money should come as grants, not debt-creating loans. The event, “Climate Finance for Human Rights, Resilience, and Justice,” was held in Geneva, convened by Franciscans International, the World Council of Churches, and six other partners.
In other outcomes related to climate and environment, the mandate of the special rapporteur on the implications for human rights of the environmentally sound management and disposal of hazardous substances and wastes was renewed by a resolution adopted by consensus. The resolution has stronger language to ground the mandate in the language of the right to a clean, healthy, and sustainable environment, and has a new emphasis on emerging global negotiations on plastics.
A resolution on the human rights to safe drinking water and sanitation was adopted by consensus. It pays attention to the rising cost of water, and a new emphasis on wastewater, pollution, and emerging contaminants. The text develops language from previous resolutions concerning menstrual health and hygiene, stigma, and shame related to menstruation, and the particular vulnerability of women and girls to violence while collecting water or accessing sanitation facilities and in humanitarian emergencies.
West Papua
The WCC joined two statements delivered by Franciscans International, on the situation of human rights in West Papua. On 21 September, the statement expressed concern about the heavy military presence and ongoing security operations in some regencies of West Papua which have caused the displacement of over 120,000 civilians. Many are sheltering in forests and host communities, with limited or no humanitarian access. The statement also expressed serious alarm about the food and energy-related National Strategic Project in South Papua, particularly in Merauke Regency, which is clearing more than 2 million hectares of rainforest and swampland critical to the lives of Indigenous Papuans, without their free, prior, and informed consent.
The statement urged the Indonesian government to immediately re-evaluate the National Strategic Project, pending a comprehensive environmental and social impact assessment, and conduct a free, prior, and informed consent consultation process with Indigenous communities.
The second statement, delivered on 23 September by an Indigenous woman from West Papua during the dialogue with the special rapporteur on Indigenous Peoples, described the struggle of Indigenous Papuan women to access quality, affordable sexual, and reproductive healthcare services. In the highlands of West Papua, Indigenous women walk for hours or days to give birth or access basic healthcare services and then face administrative barriers, stigma, and racism. The statement urged the Indonesian Government to urgently address the presence of the military in and around healthcare facilities, in particular the use of community health centres as military posts, and to take steps to ensure adequate staffing of healthcare facilities and medical supplies in conflict areas.
On 24 September, the WCC joined a screening at the Geneva Graduate Institute, of a film “Pesta Bagi – Colonialism in our time,” which invites reflection on the enduring impacts of colonialism in West Papua, and how the historical domination continues, impacting the land, identity, culture, and natural resources of the Papuans. The screening was followed by a dialogue with three Indigenous West Papuan human rights defenders.
Mozambique
The Universal Periodic Review of Mozambique took place in May 2026. The WCC had co-sponsored a report prepared by Franciscans International which focused on violent extremism and the deteriorating humanitarian situation for internally displaced people in Cabo Delgado, the particular impact on women and children, and human rights violations in connection with the extraction of natural resources.
At the 63rd Human Rights Council, the outcome report of the Universal Periodic Review of Mozambique was adopted on 25 September. The WCC co-sponsored statements delivered by Franciscans International, as well as a statement delivered by the World Evangelical Alliance which proposed steps to protect freedom of religion or belief, and to improving the prevention of, and response to, conflict-related sexual violence.
Marshall Islands
The UN Human Rights Council adopted by consensus a third biannual technical resolution on the nuclear legacy in the Marshall Islands.
The resolution supports a transitional justice framework—calling on the Marshall Islands, the US, the UN, and stakeholders to work together to disclose the truth, provide full reparations, honor victims, and prevent further environmental or health harm.
During the session, in the lead-up to this adoption, several events took place with the active participation of the WCC.
On 22 September, the WCC co-sponsored an event organised by the Marshall Islands government that addressed the human rights impacts of nuclear testing across the region.
On 29 September, the WCC cohosted a side event organised by the United Church of Christ (US). The event provided an opportunity to hear Marshallese voices, both those still living in the Marshall Islands, and members of the diaspora living in the US.
On 30 September, presidential envoy for nuclear justice and human rights Senator David Anitok met with WCC general secretary Rev. Prof. Dr Jerry Pillay, reaffirming the deep-rooted partnership between the Republic of the Marshall Islands and the WCC.
On 1 October, the Human Rights Council convened a dialogue on the Nuclear Legacy in the Marshall Islands that brought together government, UN, and civil society representatives. The WCC delivered a statement during the civil society segment, raising some of the concerns which had been shared during a series of consultations with diaspora churches.
Faith groups carry a grants-not-loans demand toward COP31 (WCC news release, 9 September 2026)
Sentani, Jubi – The West Papua National Committee (KNPB) in West Baliem Lanny Jaya regency, Highland Papua province, says United Nations Secretary-General Antonio Guterres’s visit to Indonesia should be an opportunity to raise the issue of West Papua’s decolonization.
Guterres arrived in Indonesia on Saturday night, 17 October 2026, for an official working visit.
Awani Wanimbo, head of the KNPB’s Pitano sector in West Baliem, said Guterres’s visit from 17 to 19 October should not be reviewed merely as a bilateral engagement between the United Nations and the Indonesian Government.
He said the visit should be used to revisit fundamental questions that have yet to receive a political acceptable to all parties concerned.
Wanimbo argued that the West Papua issue should not be reduced solely to human rights violations requiring an immediate response.
“Efforts to protect and uphold human rights do not, in themselves, resolve the question of West Papua’s political status or its right to self-determination,” Wanimbo said in a written statement on Monday (19/10/2026).
KNPB West Baliem said efforts to address the root causes of the Papua conflict through development assistance, security dialogue or improved bilateral relations, without addressing the underlying political issues, risk allowing the conflict to recur and escalate.
The group called for the West Papua issue to be addressed more comprehensively, considering the principles of decolonization and self-determination, the protection of Indigenous peoples and international human rights obligations.
It also urged the UN secretary-general not to rely on explanations from the Indonesian Government under President Prabowo Subianto, but to seek a direct understanding of the current situation in West Papua.
KNPB West Baliem said Indigenous communities, survivors of violence, internally displaced people, victims’ families, human rights defenders, church leaders and representatives of Papuan civil society should be given meaningful opportunities to share their experiences, aspirations and perspectives.
“We also urge the UN Human Rights Council and the UN secretary-general to establish credible channels of communication with diverse representatives of the people of West Papua, provide opportunities for victims to share their testimonies, and support humanitarian access and independent monitoring of human rights violations in Papua.” Wanimbo said.
He stressed that Papuans were not merely subjects of development policies or diplomatic discussions, but people with dignity, rights, history, identity, and political aspirations that deserved to be heard.
KNPB West Baliem said the principle of self-determination was fundamental to international law, as reflected in the UN Charter, Article 1 of the International Covenant on Civil and Political Rights, and UN General Assembly Resolution 1514 (XV) on the granting of independence to colonial countries and peoples.
The group called on the United Nations to pay greater attention to the historical and international legal dimensions of the West Papua issue, including the right of the West Papua people to self-determination.
It also called for open international research and dialogue based on historical evidence, legal documents and relevant UN principles.
“Development and human rights protection must not be used to close off discussion of the political aspirations of the Papuan people,” Wanimbo said.
KNPB West Baliem encouraged Papuans, civil society organizations, churches, students, young people, women, academics and international solidarity networks to use the opportunity to organize peaceful actions, submit written statements, document verifiable evidence and communicate with international institutions.
Wanimbo said political advocacy should continue through community organizing, strengthening public knowledge, documenting facts and maintain consistent diplomatic engagement.
“Every step must prioritize the safety of civilians and avoid actions that could put residents in danger,” he said.
The group stressed that international attention should go beyond acknowledging that problems existed in West Papua. It said such attention must help create a path towards addressing the root causes of the conflict and respecting the rights of the Papuan people.
“The United Nations must listen to the voices of the people of West Papua, and human rights must be protected. The root causes of the conflict must be discussed in international forums, and the right to self-determination must be given meaningful space in a peaceful and democratic political process,” Wanimbo said.
KNPB West Baliem called on the UN secretary-general to give particular attention to reported human rights violations and the humanitarian access for communities affected by conflict, including internally displaced people, support independent human rights monitoring and access for relevant UN human rights mechanisms, and create opportunities for dialogue with representatives of West Papua civil society and Indigenous communities. It also called for serious discussion of the historical and political roots of the conflict, including the principle of self-determination, and urged international institutions to ensure that the aspirations and interests of the Papuan people were not overlooked in discussions concerning their future.
“The people of West Papua are not spectators in international diplomacy,” the group said.
KNPB West Baliem also strongly rejected what it described as the definition of Indigenous Papuans being advanced by Indonesia’s Ministry of Home Affairs for political purposes relating to the Papuan people’s right to self-determination. It argued that voting in any self-determination process should belong to Indigenous Papuans, rather than non-Papuans.
The group further demanded that President Prabowo Subianto take responsibility for the reported deaths and alleged disappearance of the bodies of two people in Yahukimo – a year 12 student at Dekai State Vocational High School 1 and a civilian – which it attributed to Indonesian military marine and police personnel.
It called for the immediate return of the bodies to their families so they could be buried with dignity and in accordance with humane practices. (*)
Jayapura, Jubi – Environmental advocates and Indigenous communities in Papua say the expansion of oil palm plantation threatens wildlife habitats, cultural traditions and the ecological knowledge passed down through generations.
WALHI Papua executive director Maikel Primus Peuki said he had witnessed birds struggling to find shelter after natural vegetation was cleared during a visit to Merauke, in South Papua province.
“I once saw a bird flying far and high. It became so exhausted that it fell and died. At first, I thought someone had shot it, but there were simply no trees left for it to shelter in,” Peuki said during a Jubi podcast at the newsroom last week.
“Birds cannot nest in oil palms because those are not their homes.”Peuki said the incident illustrated the differences between natural forests and oil palm plantation, despite both plants having leaves and producing oxygen.
Oil palm belongs to the genus Elaeis, while Indonesia’s tropical forest supports a wide range of plant and animal species. Replacing diverse forests with monoculture plantations can reduce the variety of habitats available to wildlife.
“Imagine birds flying long distances, becoming exhausted and falling dead. It is a distressing reality because those birds know where their homes are,” he said.
Peuki also highlighted the role of Indigenous knowledge in maintaining ecological balance, including seasonal calendars that guide communities on when to hunt wild pigs.
Dr Ignasius Ngari, OFM, a lecturer in artificial intelligence and environmental studies at the Fajar Timur school in Philosophy in Papua, said animals instinctively relied on habitats and could struggle when those environments disappeared.
“When their habitats are replaced by monoculture crops such as oil palm, they must find new homes, which requires time and adaptation. Otherwise, they may disappear and die,” Ngari said.
He said birds also played an important role in Indigenous knowledge systems, with their calls and behavior used to interpret environmental changes and anticipate potential dangers.
Communities in the Cendrawasih Bay region, including Yapen and Biak islands, have traditionally interpreted certain bird calls as warnings of impending natural disasters, he said.
“Although technology is now available, people still trust signs from nature, including bird calls,” Ngari said.
In Yanggu Baru village, Nimboran district, Jayapura regency, residents also associate bird calls with events in their daily lives.
Marthen Waisimon, a former village head, said a bird known locally in the Nimboran language as Yasu was believed to signal the arrival of visitors when it sang in the morning.
“Elders have long taught us that when the bird sings in the morning, visitors will arrive later that day,” Waisimon said.
He recalled his father predicting a visit after hearing the bird call, before a Jubi reporting team arriced that afternoon.
Waisimon said generations of traditional knowledge had taught residents to interpret bird calls as signs of events ranging from visitors arriving to natural disaster and impending deaths.
“We always protect our forests and trees because these birds are important to us and are our companions. We must protect the forests and trees because they are the birds’ homes, where they build their nests,” he said.
Ngari said this relationship between people, animals and plants were also reflected in the concept of totemism, in which particular species or natural elements represent the identity, ancestry and spiritual connections of a clan or community.
Peuki said several Marind clans in South Papua maintained spiritual relationsips with particular plants and animals, known as totems, which were connected to ancestral spirits called Dema.
The stork, known in Marinfd language as ndik, is a principal totem of the Ndiken clan. The cassowary is associated with the Kaize clan, while the Mahuze clan’s totem includes the sago palm and dog.
The Balaigaize clan’s totem includes coconut, banana and snake, while the Basik-Basik clan’s totem in the wild pig.
Peuki warned that the disappearance of these species could affect not only biodiversity but also the cultural and spiritual practices of Indigenous communities.
As natural forests are replaced by oil palm plantations, the loss of native vegetation can also mean fewer nesting sites and less suitable habitat for birds and other wildlife.
Similar cultural connections with birds exist across the sea in Australia’s Torres Strait Island, where Indigenous communities maintain traditions that link wildlife with ancestral stories, identity and seasonal knowledge.
One example is the Torresian imperial pigeon (Ducula spilorrhoa), locally known as Rook-a-yu. The large, predominantly white bird has black feathers on its wings and tail and migrates between Papua New Guinea and Northen Australia from August to January to breed.
The species features in regional art, oral histories and personal identities, reflecting its cultural significance to Torres Strait communities.
According to the Torres Strait Ocean of Stories website, Indigenous Melanesian communities in the island interpret bird behavior, migration patterns and calls as indicators of seasonal changes, monsoon conditions, wind patterns and marine life cycles.
The movements of imperial pigeons and migratory shorebirds, including eastern curlews, great knots and curlew sandpipers, also help the communities to identity seasonal changes and determine when to harvest resources on particular islands and in surrounding waters.
The Torres Strait Island support more than 50 species of coastal seabirds. Traditional ecological knowledge remains important to monitoring environmental changes, managing invasive predators and protecting local biodiversity.
For Indigenous communities in Papua and Torres Strait, environmental protection is therefore closely connected to cultural identity, traditional knowledge and the preservation of relationships between people and the natural world. (*)
