Autonomy within Indonesia State:
The Way a West Papua Tribesman Understands It
The Way a West Papua Tribesman Understands It
By S. Karoba (England, January 2, 2000)
Soon afterwards, these separate and independent leaders felt they had been fighting for so long for their independence, and therefore, they needed to have their own nation-states. To achieve this goal, the united-revolutionary leaders had several meetings. Unfortunately, the effort to build separate nations failed. Instead, the first President of Indonesia declared "The Great Indonesia" as a united nation of the Republic of Indonesia.
PLURALIST DILEMMA OF INDONESIA AS A
MULTICULTURAL NATION
Pluralist dilemma is not a new story in our civilisation, but it is a new experience for Jakarta since its independence more than fifty years ago. In one side, Indonesia is in fact a multicultural nation. However, on the other side, it constitutionally never recognised this reality. The reality of diverse socio-cultural backgrounds throughout the archipelago has been politically systematically and structurally buried under the ground.
Indonesia had been praised for its "united life" and "harmony" among different religions and socio-cultural groups by foreign nations even though its motto: "Unity in Diversity" clearly shows what the pluralist dilemma actually means. Uniting a diverse reality is an uneasy task, except imposed by force. Suharto was a clever man in this case. He implemented very tight security measures. His words like, "We need to make sure our country is secure and the we can develop this country" seemed his favourite slogans. Based on this, expressions of different opinions against the regime had been regarded as separatism and subversive. Most of the human rights violations occurred when he was on the chair of Indonesian Presidency.
Current political situations in Indonesia give new lessons to Jakarta. Jakarta has learnt that it cannot use its New Order's methods of governance in this Reformation Era. It realised that so many sins need redeeming. It understands that fellow human beings of outer islands had been treated similar to "less-than-humans." Starting from Habibie's presidency, the approaches to redeem its reputation was clear. Either by mistake or deliberately, Jakarta allowed East Timor to be an Independent nation-state at the end of 20th century. This was seen as a humane step towards restoration of the dignity and integrity of humanity throughout the archipelago.
Many protests and demonstrations held throughout the country. Tens of thousands have died. Many houses and property were destroyed. These are quiet significant because only occured in less than two years.
Jakarta has made promises to redeem its reputation to the international community, and more importantly to win the hearts and minds of outer islanders to remain united with and loyal to Jakarta by forgetting the past sins. One of the examples, Habibie told West Papua tribal leaders who met him in his Presidential Palace on February 26, 1999, "Go back and think about your demand. Forgive them [those who killed your people, relatives, families, etc.] for they do not know what they are doing."
In one side, Jakarta is theoretically sinful and deceitful in its politics. Jakarta has done so much destruction to the outer islands. It realises these all. However, on the other side, it does not want to loose its power, its financial support, its dignity, its face from international community. Jakarta is a situation called, "pluralist dilemma." It is up to Jakarta, either choose the path towards liberal pluralism, or to the corporate pluralism.
WHAT I
UNDERSTAND BY "AUTONOMY" IN JAKARTA TERM
It is up to Jakarta though, to choose which way it wants to go forward in this new millennium. No way is perfect on this planet, according to our history of civilisation. Politics is perhaps about responding to the trends and current issues rather than maintaining "best practices" and "theories" about systems of governance.
1. Does Autonomy mean federation?
The answer can be yes or no. There is a great fear from Jakarta that the federation of the state may lead to independent states of each federated state. Instead, Jakarta is offering what it calls "autonomy" with different menus: "autonomy plus", "full autonomy", "special autonomy" and others. They look different, but theoretically they have the main root word "autonomy," which means indirectly, "Jakarta still wants to control other islands, with any prices." This is the way Jakarta understands it.
If autonomy that is given to outer-islands is in terms of " military, " " monetary," and " economy" with the only exception of politics, then the answer to this questions may tend to be " Yes!" If not, then, I am afraid autonomy which is meant by Jakarta in fact " Not!" federation, not even more than deferation. Currently a Jakarta politician was quoted saying that autonomy in Indonesia term is more federalised system than federal state itself which has more limitations for deferal states. However, anyone who trusts Jakarta is a foolish thing to do. It is almost certain that this cannot be true. For one reason, the law or regulatoin itself has not been finalised even thought they are aware that the situations in Indonesia's politics are getting worse. They know that what they call " more than federated states" is untrue. Is this another trick and deceit of Jakarta, in addition to the past lies? Wait and see.
2. Does Autonomy mean Jakarta will loose its power?
The answer is ironically "No!" but conversely, it will obtain more and longer-term power that beforehand. In other words, by giving autonomy or even independent to outer islands, Jakarta will politically achieve what Jakarta is actually fighting for, "maintain the power." If what Jakarta wants is " power" over outer islanders, then federation is the best option, even independent is the second best ption, rather than autonomy. (I cannot describe this issue more because it will help Jakarta)
On the contrary, if Jakarta would like to maintain its " Holy-holy Constitution " called "UUD 45 ", then it is actually the same as a "political act of suicide " for Jakarta itself. As I said in my previous article , sooner or later, the reality is that outer islanders are inevitably moving towards independent states. Only logical and rational people will understand this thoug, not politicians who are lost in the jungles of "pluralist dilemma ", the dilema that puts multicultural nations like Indonesia into a difficult position to decide its own affairs. Most of the time, decisions are made based on liberal pluralist, which denies the reality of diversity in unity. Jakarta should apply corporate pluralism principles which recognise and accommodate the unity in diversity.
FINAL REMARKS
An Indonesian proverb says, "There are 1000 ways leading to Rome" It depends on us, us Indonesians, us political elite in Jakarta, as outer islanders, and us the international community. We can either ignore it, or move forward to make this millennium a better era of our civilisation. This world is rich though. It is rich with experiences and lessons. We can offer Jakarta good lessons for further steps that will restore Jakarta's reputation and image, which will also mean the restoration of our civilisation's image in the 20th century.
The core issues of this dilemma are still unexplored. The dilemma is not Jakarta's fault in itself. It is a fault that international community has contributed its part significantly. It is a fault that the Dutch and the United States need to admit responsibility. It is a fault that European countries who are selling arms need to realise. It is a lesson for all of us in our civilisation to reflect and learn from.
What had gone wrong with this civilisation? For one reason or another, we have committed sins and mistakes in Indonesia because we had ignored our culture that we inherited from our last generations, from centuries ago. The culture of "Java";disappeared, almost totally. The culture of Sumatra is not working well. The culture of people in Borneo looks as if it never exist. The culture of Molucas people may be interpreted as quot;savagequot; culture. The culture of Melanesians in West Papua appears reluctant to compromise and make further deals with Jakarta. The culture of Achehnese becomes militant and offensive. What had gone wrong?
One of the answers is probably that it is because we have lost our identity as"Orang Timur" (Eastern People), with is called more "polite", more "obedient", have more respect to humanity and human rights. We have changed our philosophies with those from outside our communities. We have practised what had been regarded as "rubbish" by modern nations. We thought we were in modern era, even though in reality we are now already in a post-modern world. We imported our military doctrines and national ideologies that did not work well in foreign nations. We brought alien knowledge and practices under the name of "development" and "modernity." We became abused by these all. We have lost "WHO WE ARE ACTUALLY AS INDONESIANS"
One of the ways to correct our mistakes and redeem our sins is by what General Wiranto and General Feisal Tanjung said for their army "BACK TO BASIC." Which basic? The basic of our culture, of course. We have a culture, a culture that respect other human beings, the nature, plants and animals. This culture in this article's term called "corporate pluralism." Corporate pluralism is about recognising, preserving and promoting our indigenous culture that have far more moral values and respect to all beings on this planet than others. Promoting our indigenous culture means giving back the chairs of our nation's systems of governance to our tribal leaders, whom the people elect, trust and listen to more than our corrupt and deceitful government officials and politicians. This is perhaps one of the ways, Mr. Wahid can do in response to the demands of Melanesians in West Papua self-determination: determine the future of Melanesians in Melanesian Way.
Related Articles:
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Indonesia is a neo-colonial power that was
created by colonial power of the Dutch and the anti-colonial and
anti-Communist moves led by the United States in the mid 20th century. Also,
Indonesia was established within an atmosphere of feeling throughout the
archipelago which basically disliked colonialism in their lands. The people of
Acheh in North Sumatra to Molucas were actively involved in the battles
against the Dutch colonialism. There were a number of battles and movements
such as those in Acheh, in Borneo, in Sulawesi and Molucas, led by separate
and independent revolutionary leaders. Realising that they all had the same
and one enemy, they held several meetings to unite their battles, and they
succeeded. A new nation was proclaimed, "The Republic of Indonesia,"
on August 17th, 1945.
Soon afterwards, these separate and independent leaders felt they had been fighting for so long for their independence, and therefore, they needed to have their own nation-states. To achieve this goal, the united-revolutionary leaders had several meetings. Unfortunately, the effort to build separate nations failed. Instead, the first President of Indonesia declared "The Great Indonesia" as a united nation of the Republic of Indonesia.
Further separatist movements had grown ever
since. The Free Papua Movement (OPM) is one of them, created in West Papua.
The expectation to obtain a "real independent state" by each region
disappeared. Moreover, the promises and deals made by Jakarta were just
similar political manipulations by the Dutch. These separate independent
leaders, currently called "outer islanders" felt betrayed by
Jakarta. There were further discussions on these matters. As a result, the
United States of Indonesia (RIS) was established with a New RIS constitution,
replacing the previous 1945 Constitution.
The RIS perhaps appeared to Sukarno as a threat to his legality and his ambition to create Great Indonesia, from Malaysia to the Pacific Islands. Also, Javanese-majority politicians anticipated very well that they will loose their power and control over outer islands, from which they will get considerable income. Supported by his members of staff, Jakarta announced to "Back to basic" of Indonesian constitution. Indonesia, then became the Republic of Indonesia, based on the 1945 Constitution.
Ever since, one betrayal to another and one political manipulation to the other had become "daily bread" of Jakarta's political elite. Dirty politics and diplomacy of Jakarta had grown very strong under the support of the United States and some European nations. Some allegations regarding human rights violations against its own people in Jakarta, East Timor, Acheh, Borneo, Molucas and West Papua had been regarded "normal" by international community. The International community had been respecting Indonesia and saying nothing about its dirty politics. All violations are well-planned, well-managed, well-covered by Jakarta and well-accepted by this civilisation.
Only when the international community had access to what was actually going on in East Timor that opened their eyes and the minds. This civilisation has seen and understood how dirty it is the politics of Jakarta. Only since then, the international community is ready to share concerns and ask questions about what is going on behind the "wooden curtain" of Indonesia. ["Wood" refers to the New Order's Ruling Party's Logo, a tree or wood]
Now, Jakarta is divided into three groups. Group One, with support from the armed force wants to see Indonesia still as a united Republic of Indonesia. Probably the Vice President, Megawati Sukarnoputri is within this group. Mainly Javanese ethnic origins want this status to remain, otherwise they will loose what they wanted to gain from this country. Another one, Group Two with support from the civilian politicians and academics in majority prefers Indonesia to become a Federal Republic or United States of Indonesia (RIS). Maybe Mr. Amin Rais (the Head of the Indonesia People's Assembly) is in this group. Also, almost all outer islanders categorise themselves in this group. Borneo is a clear example. The People's Representative of Borneo currently proposed their proposal for Federal of Borneo with its Federal Minister with cabinet ministers. The third group is a radical one. This group regards Jakarta as a neo-colonial power that reflects the colonial power and behaviour. This group feels the betrayal, violations and manipulations should be ended in this post cold-war and post-colonial era. Acheh and West Papua are the examples of this group. There have been a series of demonstrations held and open demands stated to Jakarta, either in each region or in Jakarta. Their representatives have met Jakarta's elite politicians to find out solutions to the long-sufferings of humanity in these two provinces. They are "all out": common people, NGOs, tribal leaders, religious leaders, youths, students, women's groups, house of representatives to voice the demand to be free from Jakarta's neo-colonial power.
Jakarta's response has been confusing. Sometimes it sends out conflicting messages in different occasions, times and places. Sometimes the political elite themselves show their contradicting views without thoughtful considerations. From top to the bottom of Indonesia's political platform, "anarchy" becomes apparent and inevitable. Yes, this is called "Indonesia is in a pluralist dilemma."
The RIS perhaps appeared to Sukarno as a threat to his legality and his ambition to create Great Indonesia, from Malaysia to the Pacific Islands. Also, Javanese-majority politicians anticipated very well that they will loose their power and control over outer islands, from which they will get considerable income. Supported by his members of staff, Jakarta announced to "Back to basic" of Indonesian constitution. Indonesia, then became the Republic of Indonesia, based on the 1945 Constitution.
Ever since, one betrayal to another and one political manipulation to the other had become "daily bread" of Jakarta's political elite. Dirty politics and diplomacy of Jakarta had grown very strong under the support of the United States and some European nations. Some allegations regarding human rights violations against its own people in Jakarta, East Timor, Acheh, Borneo, Molucas and West Papua had been regarded "normal" by international community. The International community had been respecting Indonesia and saying nothing about its dirty politics. All violations are well-planned, well-managed, well-covered by Jakarta and well-accepted by this civilisation.
Only when the international community had access to what was actually going on in East Timor that opened their eyes and the minds. This civilisation has seen and understood how dirty it is the politics of Jakarta. Only since then, the international community is ready to share concerns and ask questions about what is going on behind the "wooden curtain" of Indonesia. ["Wood" refers to the New Order's Ruling Party's Logo, a tree or wood]
Now, Jakarta is divided into three groups. Group One, with support from the armed force wants to see Indonesia still as a united Republic of Indonesia. Probably the Vice President, Megawati Sukarnoputri is within this group. Mainly Javanese ethnic origins want this status to remain, otherwise they will loose what they wanted to gain from this country. Another one, Group Two with support from the civilian politicians and academics in majority prefers Indonesia to become a Federal Republic or United States of Indonesia (RIS). Maybe Mr. Amin Rais (the Head of the Indonesia People's Assembly) is in this group. Also, almost all outer islanders categorise themselves in this group. Borneo is a clear example. The People's Representative of Borneo currently proposed their proposal for Federal of Borneo with its Federal Minister with cabinet ministers. The third group is a radical one. This group regards Jakarta as a neo-colonial power that reflects the colonial power and behaviour. This group feels the betrayal, violations and manipulations should be ended in this post cold-war and post-colonial era. Acheh and West Papua are the examples of this group. There have been a series of demonstrations held and open demands stated to Jakarta, either in each region or in Jakarta. Their representatives have met Jakarta's elite politicians to find out solutions to the long-sufferings of humanity in these two provinces. They are "all out": common people, NGOs, tribal leaders, religious leaders, youths, students, women's groups, house of representatives to voice the demand to be free from Jakarta's neo-colonial power.
Jakarta's response has been confusing. Sometimes it sends out conflicting messages in different occasions, times and places. Sometimes the political elite themselves show their contradicting views without thoughtful considerations. From top to the bottom of Indonesia's political platform, "anarchy" becomes apparent and inevitable. Yes, this is called "Indonesia is in a pluralist dilemma."
Pluralist dilemma is not a new story in our civilisation, but it is a new experience for Jakarta since its independence more than fifty years ago. In one side, Indonesia is in fact a multicultural nation. However, on the other side, it constitutionally never recognised this reality. The reality of diverse socio-cultural backgrounds throughout the archipelago has been politically systematically and structurally buried under the ground.
Indonesia had been praised for its "united life" and "harmony" among different religions and socio-cultural groups by foreign nations even though its motto: "Unity in Diversity" clearly shows what the pluralist dilemma actually means. Uniting a diverse reality is an uneasy task, except imposed by force. Suharto was a clever man in this case. He implemented very tight security measures. His words like, "We need to make sure our country is secure and the we can develop this country" seemed his favourite slogans. Based on this, expressions of different opinions against the regime had been regarded as separatism and subversive. Most of the human rights violations occurred when he was on the chair of Indonesian Presidency.
Current political situations in Indonesia give new lessons to Jakarta. Jakarta has learnt that it cannot use its New Order's methods of governance in this Reformation Era. It realised that so many sins need redeeming. It understands that fellow human beings of outer islands had been treated similar to "less-than-humans." Starting from Habibie's presidency, the approaches to redeem its reputation was clear. Either by mistake or deliberately, Jakarta allowed East Timor to be an Independent nation-state at the end of 20th century. This was seen as a humane step towards restoration of the dignity and integrity of humanity throughout the archipelago.
Many protests and demonstrations held throughout the country. Tens of thousands have died. Many houses and property were destroyed. These are quiet significant because only occured in less than two years.
Jakarta has made promises to redeem its reputation to the international community, and more importantly to win the hearts and minds of outer islanders to remain united with and loyal to Jakarta by forgetting the past sins. One of the examples, Habibie told West Papua tribal leaders who met him in his Presidential Palace on February 26, 1999, "Go back and think about your demand. Forgive them [those who killed your people, relatives, families, etc.] for they do not know what they are doing."
In one side, Jakarta is theoretically sinful and deceitful in its politics. Jakarta has done so much destruction to the outer islands. It realises these all. However, on the other side, it does not want to loose its power, its financial support, its dignity, its face from international community. Jakarta is a situation called, "pluralist dilemma." It is up to Jakarta, either choose the path towards liberal pluralism, or to the corporate pluralism.
Liberal pluralism is characterised by the absence, even prohibition, of any ethnic, religious, or linguistic minority group possessing separate standing before the law or government. Its central tenets can be traced back to the French Revolution and Rousseau. s conception of the modern policy as comprising three inseparable features: freedom (non-domination), the absence of differentiated roles, and a very tight common purpose. On this view, the margin for recognising difference within the modern nation-state is very small, (Tylor, 1992). Corporate pluralism, in contrast, involves the recognition of minority groups as legally constituted entities, on the basis of which, and depending on their size and influence, economic, social and political awareness are allocated.
It is up to Jakarta though, to choose which way it wants to go forward in this new millennium. No way is perfect on this planet, according to our history of civilisation. Politics is perhaps about responding to the trends and current issues rather than maintaining "best practices" and "theories" about systems of governance.
1. Does Autonomy mean federation?
The answer can be yes or no. There is a great fear from Jakarta that the federation of the state may lead to independent states of each federated state. Instead, Jakarta is offering what it calls "autonomy" with different menus: "autonomy plus", "full autonomy", "special autonomy" and others. They look different, but theoretically they have the main root word "autonomy," which means indirectly, "Jakarta still wants to control other islands, with any prices." This is the way Jakarta understands it.
If autonomy that is given to outer-islands is in terms of " military, " " monetary," and " economy" with the only exception of politics, then the answer to this questions may tend to be " Yes!" If not, then, I am afraid autonomy which is meant by Jakarta in fact " Not!" federation, not even more than deferation. Currently a Jakarta politician was quoted saying that autonomy in Indonesia term is more federalised system than federal state itself which has more limitations for deferal states. However, anyone who trusts Jakarta is a foolish thing to do. It is almost certain that this cannot be true. For one reason, the law or regulatoin itself has not been finalised even thought they are aware that the situations in Indonesia's politics are getting worse. They know that what they call " more than federated states" is untrue. Is this another trick and deceit of Jakarta, in addition to the past lies? Wait and see.
2. Does Autonomy mean Jakarta will loose its power?
The answer is ironically "No!" but conversely, it will obtain more and longer-term power that beforehand. In other words, by giving autonomy or even independent to outer islands, Jakarta will politically achieve what Jakarta is actually fighting for, "maintain the power." If what Jakarta wants is " power" over outer islanders, then federation is the best option, even independent is the second best ption, rather than autonomy. (I cannot describe this issue more because it will help Jakarta)
On the contrary, if Jakarta would like to maintain its " Holy-holy Constitution " called "UUD 45 ", then it is actually the same as a "political act of suicide " for Jakarta itself. As I said in my previous article , sooner or later, the reality is that outer islanders are inevitably moving towards independent states. Only logical and rational people will understand this thoug, not politicians who are lost in the jungles of "pluralist dilemma ", the dilema that puts multicultural nations like Indonesia into a difficult position to decide its own affairs. Most of the time, decisions are made based on liberal pluralist, which denies the reality of diversity in unity. Jakarta should apply corporate pluralism principles which recognise and accommodate the unity in diversity.
FINAL REMARKS
An Indonesian proverb says, "There are 1000 ways leading to Rome" It depends on us, us Indonesians, us political elite in Jakarta, as outer islanders, and us the international community. We can either ignore it, or move forward to make this millennium a better era of our civilisation. This world is rich though. It is rich with experiences and lessons. We can offer Jakarta good lessons for further steps that will restore Jakarta's reputation and image, which will also mean the restoration of our civilisation's image in the 20th century.
The core issues of this dilemma are still unexplored. The dilemma is not Jakarta's fault in itself. It is a fault that international community has contributed its part significantly. It is a fault that the Dutch and the United States need to admit responsibility. It is a fault that European countries who are selling arms need to realise. It is a lesson for all of us in our civilisation to reflect and learn from.
What had gone wrong with this civilisation? For one reason or another, we have committed sins and mistakes in Indonesia because we had ignored our culture that we inherited from our last generations, from centuries ago. The culture of "Java";disappeared, almost totally. The culture of Sumatra is not working well. The culture of people in Borneo looks as if it never exist. The culture of Molucas people may be interpreted as quot;savagequot; culture. The culture of Melanesians in West Papua appears reluctant to compromise and make further deals with Jakarta. The culture of Achehnese becomes militant and offensive. What had gone wrong?
One of the answers is probably that it is because we have lost our identity as"Orang Timur" (Eastern People), with is called more "polite", more "obedient", have more respect to humanity and human rights. We have changed our philosophies with those from outside our communities. We have practised what had been regarded as "rubbish" by modern nations. We thought we were in modern era, even though in reality we are now already in a post-modern world. We imported our military doctrines and national ideologies that did not work well in foreign nations. We brought alien knowledge and practices under the name of "development" and "modernity." We became abused by these all. We have lost "WHO WE ARE ACTUALLY AS INDONESIANS"
One of the ways to correct our mistakes and redeem our sins is by what General Wiranto and General Feisal Tanjung said for their army "BACK TO BASIC." Which basic? The basic of our culture, of course. We have a culture, a culture that respect other human beings, the nature, plants and animals. This culture in this article's term called "corporate pluralism." Corporate pluralism is about recognising, preserving and promoting our indigenous culture that have far more moral values and respect to all beings on this planet than others. Promoting our indigenous culture means giving back the chairs of our nation's systems of governance to our tribal leaders, whom the people elect, trust and listen to more than our corrupt and deceitful government officials and politicians. This is perhaps one of the ways, Mr. Wahid can do in response to the demands of Melanesians in West Papua self-determination: determine the future of Melanesians in Melanesian Way.
Related Articles: