Government must recognize, address the Papuans need for democracy<\/p>\n
Neles Tebay, Rome<\/p>\n
It was the first time in the history of Papua that the
\nGovernment of Indonesia recognized the Papuans' need for
\ndemocracy (The Jakarta Post, July 30, 2004).This recognition is
\nfundamental, not only for the Papuans, but also for the
\ngovernment and the international community.<\/p>\n
However, before addressing the Papuans' need for democracy,
\nthe government, especially the working group on Papua at the
\nMinistry of Foreign Affairs, needs also to comprehend the Papuan
\nunderstanding of democracy.<\/p>\n
Here I would like to share a Papuan concept of democracy --
\nthat lived by the people who belong to the Mee tribe in the
\ncentral highlands of Papua -- as an example.<\/p>\n
The majority of Mee people still cannot read and write. Being
\nilliterate does not mean being ignorant of democracy, however.<\/p>\n
The core essence of democracy in the Mee tribe is well
\nexpressed by two words, okaina mee, which literally means \"he\/she
\nis also a human being\". It implies that everybody, regardless of
\nopinion, status, profession, gender, religion or
\ncitizenship is considered to be a human being, and therefore must
\nbe treated as a human being.<\/p>\n
From this core grows four fundamental elements of democracy.<\/p>\n
Since all human beings share the same human dignity, all are
\nalso equals. Equality, then, is the first element.<\/p>\n
As human beings, everyone also acts in an egalitarian manner,
\nwhich is the second element. One does not find in the culture of
\nthe Mee equivalent terms to Pak (Mr) or Bu (Mrs), as
\nrelationships among people are characterized by the concept of
\nani-aki or\"I-you\", rather than \"I-it\".<\/p>\n
Social status, profession or gender do not determine one's
\nhuman dignity. People many have different roles in the community,
\nbut this does not define their dignity as people.<\/p>\n
Nobody is considered to be higher than the others in terms of
\nhuman dignity.<\/p>\n
For, \"Only the Creator is the greatest\" (Ugatame too ibo),
\nwhile \"We are all human beings\" (Inii ke mee too), as they to
\nsay.<\/p>\n
The third element is the value of participation. An activity
\ninvolving all members of the community in a village is decided
\nnot only by one person, or a few members of the community. It is
\nand must be discussed by all members of the community.<\/p>\n
The opinions of women and children are also respected. The
\nimportance of listening to the opinions of women and children is
\nwell expressed in the local language by the saying \"Yoka-yagamo
\nkaa mana na yuwii\", which literally means, \"The voices of the
\nwomen and children must be listened to and accepted\".<\/p>\n
The discussion of a commonplace activity or problem usually
\ntakes one or two days, for every opinion must be taken into
\nconsideration.<\/p>\n
Any decision taken by community, then, is the decision of all,
\nfor all community members are involved in the process of
\ndecision-taking and decision-making. Here one can see just how
\nessential is the value of participation.<\/p>\n
The fourth element is the value of independence. In the Mee
\nculture, it is believed that everybody is gifted by the Creator
\nwith the capacity to think, reflect and judge. These gifts are
\ncollectively referred to as the dimi (mind). Using these gifts,
\none can think, analyze and make judgments on things and events,
\nand make personal decisions independently. One must be
\nresponsible for any consequences generated by the decision that
\nhas been made.<\/p>\n
Thus, imposing one's will or interests upon others is not
\naccepted as it goes against the other person's independence.<\/p>\n
While one may propose something, or challenge another person
\nto ponder an issue more deeply, the final decision will always be
\na personal decision made independently.<\/p>\n
All part of Melanesian culture, the other Papuan tribes share
\nthe same concept of democracy, although its expression varies in
\naccordance with their environmental and geographical contexts.<\/p>\n
Thus, the concept of democracy in Papuan culture is grounded
\non respect for human dignity, and therefore contains the values
\nof equality, egalitarianism, participation, dialogue and
\nindependence.<\/p>\n
From the above description, it is also clear that democracy,
\nfor the Papuans, is not only the end of a process. It is also the
\nway. A democratic society in Papua or in Indonesia can be
\ndeveloped only through the democratic way.<\/p>\n
Democratic society cannot be created through military
\noperations, intimidation, terror and other forms of oppression.
\nAll these are undemocratic and therefore demean human dignity.<\/p>\n
That's why the Papuans cannot accept a military solution to
\nthe Papua issue, whatever its justification, because it attacks
\nthe very dignity of human beings.<\/p>\n
In a military operation, the essential elements of cultural
\ndemocracy such as equality, egalitarianism, participation and
\nindependence are intentionally destroyed.<\/p>\n
For the Papuans, peaceful dialogue is the democratic way to
\nsettle problems and to create a democratic society.<\/p>\n
In this light, it is clear why Papuans have been so
\ninsistently calling upon the Government of Indonesia to engage in
\na peaceful dialogue, through the mediation of a neutral, third
\nparty, to settle the Papua issue in a democratic way and to
\nestablish a democratic society. These calls are grounded on the
\ncultural concept of democracy.<\/p>\n
If the government already knows the Papuans' need for
\ndemocracy, then the government should address this need by
\nwelcoming the Papuans' calls for peaceful dialogue.<\/p>\n
Eventually, what kind of democracy is offered to the Papuans
\nby the government, and how the government tackles the Papua issue
\nwill be very much determined by its understanding of democracy.<\/p>\n
The writer is an Indonesian postgraduate student at the
\nPontifical University of Urbaniana in Rome.<\/p>",
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