SEJAUHMANA AGUS DIDI MENCAMPURI URUSAN ADAT BUDAYA PAPUA?

How far

AGUS DIDI PAPUA CUSTOMARY RIGHT interfere?

 
By: Ismail Asso*

Inaugural members of the MRP since the beginning of the period 2011-2016 and continues to delay delayed finally inaugurated on Tuesday (04/12/2011) by the minister Fauzi Gamawan. The government as usual to use "iron fist", to secure the inauguration procession because there are issues among pro-democracy and human rights activists in Papua that would thwart the inauguration on the grounds that Mubes Papuan People have been returning Autonomy with 11 demands to the central government has not been answered.

Worried that issue for the inauguration of the new MRP members, government muster thousands of military personnel every corner of the city, among them were imported from outside Papua anticipate a wave of protests. Church leaders appeal for the inauguration was delayed in order to respect the atmosphere of grief, the death Agus Alue Alua, chairman of the MRP long been neglected. Ignoring fatsun (ethics), the political requirement to respect human rights and democracy, listening to the inner voice of the people of Papua, the government still obtrude lawyer-political-durable despotism. His command is clear; Shoot the place! Anyone bother inauguration of the new MRP.

MRP long period of service members actually discharged from the year 2010 since they were appointed in October 2005 for the period of 5 years. As a result here is predictable, election of new members of the MRP is fairly bad, again the tradition of despotism. It was seen from the delay to the process of extending the service period is long MRP membership. State intervention and hegemony through Papua Kesbangpol State involvement as elements BIN, BAIS and the State intelligence is very dominant. It is known that these elements into all professions jobs Papua. There is no work in the lives of Papuans without the escape of these elements of espionage.

MRP Politics?

According the Special Autonomy Law N0 21 of 2002, as an institution that instusionalisasi MRP-representation of indigenous cultures of Papua (Papuan indigenous representative institutions) and according to Regulation No. 54 of 2005, has the function to maintain, protect and develop indigenous people of Papua (preserve, protect and develop the indigenous people of Papua). So should the government wants, as defined by Government Regulation (PP) that MRP functions. Therefore, for this desire to limit support groups, up to certain limits is strictly prohibited by the movement of members of the MRP to not talk about politics let alone play politics.

For supporters of the anti-MRP talk politics, if a member is absolutely haraam then MRP play politics, without mecaritahu or more correct to say, do not want to know, what formula, history, growth and development and come from what language, whether it is real political difini etymologically and terminology according to experts in political science and contemporary classice. Politics derivation of other meanings police, politburo, metro-policy etc. terartur meaningful life in a region called the city. Hence the philosopher Aristotle once said that human beings are political animals (Zoon Politicon). This means that anyone on his inherent human element as the laws, natural law, natural.

MRP Land?

So be very strange if the deceased son miraculously Agus Alue Alue and Mrs. Hana Yikoyabi given a warning to clarify his political stance as long as this attitude, to be given within 14 days for clarification of that attitude (star of Papua, 14 April 2011). Is not Mother Hana Hikoyabi MRP function properly and perform correctly according to the mandate of the Special Autonomy Law? If you need to clarify who is entitled to demand clarification? Lord of the plebeian or Papua? If it is asked Agus Didi, who Agus Didi? Papuan People's he do? Agus Didi siapanya elements of indigenous Papuans?

If properly internalized that should hold rekruitman members should not Kesbangpol Papua MRP, MRP because its function is not appropriate State agencies, but traditional institutions (Cultur Papua). So far in the future should be reviewed and how much, capacity, integrity Agus Didi entitled to interfere in personal affairs and indigenous culture of the Papuans if true Agus Didi people of Papua and may be entitled to interfere with, regulate, and so forth and then hold election of MRP members. Surely the State may not interfere with indigenous Papuans unique culture amid diversity of Indonesia. Banish Agus Didi from Papua!

Advise keepers of cultural institutions similar to the existing MPR only on two provinces special autonomy of Aceh and Papua, pelembagaannya itself originally intended to make room actualization expression leaders Papuan independence fighters from the Unitary Republic of Indonesia. Later this institution as a kind of fruit simalakama hiduppun not want to die shrink. This means that if the dissolution is not possible because the MRP is a place where all representatives of indigenous cultures of Papua-assemble to give consideration to the Cagub-Cawagub and control the regional administration of special and oversee the central government policy is the mandate of the Special Autonomy Law. But if there is still often considered to be always pitched voiced aspirations that lead to the disintegration of separatism.

So natural that ensued attraction between two different ideological interests that (in the sense NKRI fixed price and fixed price independent Papua) until the election of members of the MRP volume II eventually dragged from the beginning, from the making of the Act, the articles that are problematic, socialization general, rekruitman process, which is not transparent candidate selection and management engineering. In short the whole process without adequate public dissemination and finally become reasonable and fair that later became prominent current wave of protests by desire of some of the people of Papua, which continues to demand that the MRP was disbanded because it did not bring any benefit to the people of Papua.

Why did all this happen? What is certain since neither institutionalized MRP recommendations adhered to the central government NKRI. For example, Decree No. 14 of 2009 MRP for level II or Regional Head and Deputy Mayor both have native Papuans, recommendations for Freeport closed, the last 11 recommendations made Mubes MRP mediated Rakyat Papua Special Autonomy of Papua restore and more. However, if we read and observe the Papua Special Autonomy Law of the Chapter, Article to Paragraph whole law. So really honestly should be recognized here that the central government NKRI many meningkari for not saying the central government hypocrites because a lot of breaking its own rules of law that made it.

If you lived in essence the Special Autonomy Law No. 21 and 25, and PP formation MRP No. 54 all formulas only dead words and a series of letters lifeless that it's all completely meaningless to the people of Papua showed signs of the truth about the failure of special autonomy in Papua and West Papua. Even if on paper but written and arranged neatly in the implementation of Papua Special Autonomy was never implemented on the contrary it is very dangerous central intervention in high-stage deadly Autonomy itself. The government seemed half-hearted implement special autonomy in Papua.

President as an organizer / manager of governance of the Republic of Indonesia (NKRI) through the presidential oath in front and by the MPR. The President as executor Mandaris Assembly Representatives of the Republic of Indonesia (MPR) to appoint several assistants (Secretary). One of the MPR decree in 1999-2001 in the administration of the State, one of commendation is the necessity of central authority in the region through the Special Autonomy Law. Appreciation of the implementation of special autonomy for Papua, there is the uniqueness of indigenous cultures in the middle of the Indonesian nation state governance system unitary republic of Indonesia.

But by ignoring the mandate of the government to destroy all of the rights of the uniqueness of Papua in the diversity of the nation in which diundanngkan NKRI through the Papua Special Autonomy Law. And Interior Minister revoked the spirit of the Papua Special Autonomy became lifeless presumed dead. This means Unitary authorities had violated the constitution which mandated the entire people of Indonesia through the oath of office in front of the MPR / DPR RI president-elect sworn in as chairman of MPR.

*Ismail Asso : General Chairman of communication forum muslim central highlands of Papua

SEJAUHMANA AGUS DIDI MENCAMPURI URUSAN ADAT BUDAYA PAPUA?

How far

AGUS DIDI PAPUA CUSTOMARY RIGHT interfere?

 
By: Ismail Asso*

Inaugural members of the MRP since the beginning of the period 2011-2016 and continues to delay delayed finally inaugurated on Tuesday (04/12/2011) by the minister Fauzi Gamawan. The government as usual to use "iron fist", to secure the inauguration procession because there are issues among pro-democracy and human rights activists in Papua that would thwart the inauguration on the grounds that Mubes Papuan People have been returning Autonomy with 11 demands to the central government has not been answered.

Worried that issue for the inauguration of the new MRP members, government muster thousands of military personnel every corner of the city, among them were imported from outside Papua anticipate a wave of protests. Church leaders appeal for the inauguration was delayed in order to respect the atmosphere of grief, the death Agus Alue Alua, chairman of the MRP long been neglected. Ignoring fatsun (ethics), the political requirement to respect human rights and democracy, listening to the inner voice of the people of Papua, the government still obtrude lawyer-political-durable despotism. His command is clear; Shoot the place! Anyone bother inauguration of the new MRP.

MRP long period of service members actually discharged from the year 2010 since they were appointed in October 2005 for the period of 5 years. As a result here is predictable, election of new members of the MRP is fairly bad, again the tradition of despotism. It was seen from the delay to the process of extending the service period is long MRP membership. State intervention and hegemony through Papua Kesbangpol State involvement as elements BIN, BAIS and the State intelligence is very dominant. It is known that these elements into all professions jobs Papua. There is no work in the lives of Papuans without the escape of these elements of espionage.

MRP Politics?

According the Special Autonomy Law N0 21 of 2002, as an institution that instusionalisasi MRP-representation of indigenous cultures of Papua (Papuan indigenous representative institutions) and according to Regulation No. 54 of 2005, has the function to maintain, protect and develop indigenous people of Papua (preserve, protect and develop the indigenous people of Papua). So should the government wants, as defined by Government Regulation (PP) that MRP functions. Therefore, for this desire to limit support groups, up to certain limits is strictly prohibited by the movement of members of the MRP to not talk about politics let alone play politics.

For supporters of the anti-MRP talk politics, if a member is absolutely haraam then MRP play politics, without mecaritahu or more correct to say, do not want to know, what formula, history, growth and development and come from what language, whether it is real political difini etymologically and terminology according to experts in political science and contemporary classice. Politics derivation of other meanings police, politburo, metro-policy etc. terartur meaningful life in a region called the city. Hence the philosopher Aristotle once said that human beings are political animals (Zoon Politicon). This means that anyone on his inherent human element as the laws, natural law, natural.

MRP Land?

So be very strange if the deceased son miraculously Agus Alue Alue and Mrs. Hana Yikoyabi given a warning to clarify his political stance as long as this attitude, to be given within 14 days for clarification of that attitude (star of Papua, 14 April 2011). Is not Mother Hana Hikoyabi MRP function properly and perform correctly according to the mandate of the Special Autonomy Law? If you need to clarify who is entitled to demand clarification? Lord of the plebeian or Papua? If it is asked Agus Didi, who Agus Didi? Papuan People's he do? Agus Didi siapanya elements of indigenous Papuans?

If properly internalized that should hold rekruitman members should not Kesbangpol Papua MRP, MRP because its function is not appropriate State agencies, but traditional institutions (Cultur Papua). So far in the future should be reviewed and how much, capacity, integrity Agus Didi entitled to interfere in personal affairs and indigenous culture of the Papuans if true Agus Didi people of Papua and may be entitled to interfere with, regulate, and so forth and then hold election of MRP members. Surely the State may not interfere with indigenous Papuans unique culture amid diversity of Indonesia. Banish Agus Didi from Papua!

Advise keepers of cultural institutions similar to the existing MPR only on two provinces special autonomy of Aceh and Papua, pelembagaannya itself originally intended to make room actualization expression leaders Papuan independence fighters from the Unitary Republic of Indonesia. Later this institution as a kind of fruit simalakama hiduppun not want to die shrink. This means that if the dissolution is not possible because the MRP is a place where all representatives of indigenous cultures of Papua-assemble to give consideration to the Cagub-Cawagub and control the regional administration of special and oversee the central government policy is the mandate of the Special Autonomy Law. But if there is still often considered to be always pitched voiced aspirations that lead to the disintegration of separatism.

So natural that ensued attraction between two different ideological interests that (in the sense NKRI fixed price and fixed price independent Papua) until the election of members of the MRP volume II eventually dragged from the beginning, from the making of the Act, the articles that are problematic, socialization general, rekruitman process, which is not transparent candidate selection and management engineering. In short the whole process without adequate public dissemination and finally become reasonable and fair that later became prominent current wave of protests by desire of some of the people of Papua, which continues to demand that the MRP was disbanded because it did not bring any benefit to the people of Papua.

Why did all this happen? What is certain since neither institutionalized MRP recommendations adhered to the central government NKRI. For example, Decree No. 14 of 2009 MRP for level II or Regional Head and Deputy Mayor both have native Papuans, recommendations for Freeport closed, the last 11 recommendations made Mubes MRP mediated Rakyat Papua Special Autonomy of Papua restore and more. However, if we read and observe the Papua Special Autonomy Law of the Chapter, Article to Paragraph whole law. So really honestly should be recognized here that the central government NKRI many meningkari for not saying the central government hypocrites because a lot of breaking its own rules of law that made it.

If you lived in essence the Special Autonomy Law No. 21 and 25, and PP formation MRP No. 54 all formulas only dead words and a series of letters lifeless that it's all completely meaningless to the people of Papua showed signs of the truth about the failure of special autonomy in Papua and West Papua. Even if on paper but written and arranged neatly in the implementation of Papua Special Autonomy was never implemented on the contrary it is very dangerous central intervention in high-stage deadly Autonomy itself. The government seemed half-hearted implement special autonomy in Papua.

President as an organizer / manager of governance of the Republic of Indonesia (NKRI) through the presidential oath in front and by the MPR. The President as executor Mandaris Assembly Representatives of the Republic of Indonesia (MPR) to appoint several assistants (Secretary). One of the MPR decree in 1999-2001 in the administration of the State, one of commendation is the necessity of central authority in the region through the Special Autonomy Law. Appreciation of the implementation of special autonomy for Papua, there is the uniqueness of indigenous cultures in the middle of the Indonesian nation state governance system unitary republic of Indonesia.

But by ignoring the mandate of the government to destroy all of the rights of the uniqueness of Papua in the diversity of the nation in which diundanngkan NKRI through the Papua Special Autonomy Law. And Interior Minister revoked the spirit of the Papua Special Autonomy became lifeless presumed dead. This means Unitary authorities had violated the constitution which mandated the entire people of Indonesia through the oath of office in front of the MPR / DPR RI president-elect sworn in as chairman of MPR.

*Ismail Asso : General Chairman of communication forum muslim central highlands of Papua

PAGUYUBAN ETNIS PERSPEKTIF ISLAM

By : Ismail asso*

Dari sudut pandang ilmu social (sociology) paguyuban etnik adalah gejala wajar dalam masyarakat majemuk yang menjunjung tinggi nilai demokrasi dan HAM. Paguyuban etnis sebagai akibat wajar adanya kemajemukan (pluralitas) itu yang secara alami sebagai sunatullah (dalam arti bahwa adanya beraneka ragam suku, etnik, suku, marga dan juga agama adalah rencana Tuhan), primordialisme adalah natural law.

Institusionalisasi organisasi kelompok masyarakat etnis biasanya untuk menunjukkan eksistensi kewargaan atau keikutsertaan kelompok masyarakat itu kepada kelompok etnis lain dalam kebersamaan warga kota (masyarakat madani, civil society) dalam kehidupan bersama disuatu kawasan yang disebut masyarakat kota. Karena itu paguyuban etnis kesukuan dibentuk didasari oleh kebutuhan seperti itu.

Paguyuban kesukuan di Papua menunjukkan gejala adanya demokrasi dan kebutuhan pengakuan Hak Asasi Manusia (HAM) aneka etnis masyarakat kota, ada harapan, agar saling mengakui eksistensi diri masing-masing kelompok sehingga dalam menata kehidupan bersama itu ada pengakuan orang lain untuk bisa hidup berdampingan.

Konsolidasi Umat

Diakui atau tidak, umat Islam Papua, terlepas dari tujuan positif pendirian paguyuban kedaerahan atau etnis itu, jika kita kembali pada nilai-nilai hakiki yang diajarkan oleh agama Islama. Terutama hal itu teladan Islam zaman Nabi Muhammad dalam membangun masyarakat Madinah. Maka sesugguhnya gejala pembentukan paguyuban etnik seperti nampak terlihat menggejala umum masyarakat urban muslim di Papua belakangan ini, maka itu pada hakekatnya gejala jahiliyah modern.

Kalau kita harus konsisten dengan nilai-nilai islam paripurna secara puritan maka dengan sendirinya gejala jahiliyyah modern seperti itu sesugguhnya bertentangan dengan nilai Islam par exelance sebagai pengikat anasir primordial. Bagi agama Islam turunnya ayat terakhir pada Haji Wada’ (QS. Al-Maidah : 3) telah sempurna sebagai sarana pemersatu kemajemukan dan Al-Qur’an serta Al-Sunnah jaminan kebenaran.

Karenanya menghadapi momentum Pemilukada Papua seperti sekarang ini konsolidasi internal umat Islam tidak ada jalan lain, selain solusinya, musyarakat muslim Papua harus kembali kepada Islam. Sarana perekat kemajemukan dari aneka primordialisme etnik masyarakat muslim Papua tidak lain tidak bukan, satu-satunya solusi sarana perekat itu adalah Islam. Bagi umat islam, agama islam sebagai sarana pengikat semua aspek primordial ashobiyah (kebangsaan).

Solusi masyakat muslim Papua adalah mereka harus kembali pada sarana perekat itu dan untuk tujuan itu jembatannya melalui Ormas Islam. Walau harus diakui jujur disini bahwa Ormas seperti NU, Muhammadiyah, ICMI, MUI, FKMPT atau MMP sarat rekayasa kepentingan politik pragmatism. Namun sisi positifnya semua etnis dari aspek primordialisme suku harus terintegrasi (lebur) dalam satu bendera Islam dan itu terbukti ampuh dan berhasil menang dimana-mana sebagai alat pemersatu.

Maka wajar kalau kemudian saat ini menjadi kebutuhan semua paguyuban suku-etnis patut meleburkan aspirasi politiknya melalui satu pintu, melalui pintu bendera Islam. Penting dihindari adalah kepentingan kelompok etnis atau suku diatas kepentingan umat. Konsolidasi Muslim Papua melalui Ormas karenanya urgen. Tujuannya meleburkan semua suara paguyuban etnis-suku itu dengan kembali kepada Islam dalam satu ikatan ukhuwah Islamiyah. Pragmatisme gagasan tulisan ini tertuju khusus kepada Umat Islam Papua-Papua Barat dalam menghadapi Pemilukada 2011-2016.

Namun inspirasi demikian tidak hanya urgen bagi masyarakt tertentu tapi semua penentu kecenderungan berbagai Ormas dan Partai politik. Kenyataan memang dalam banyak fakta lapangan sulit terwujud mengingat dimensi keberagamaan dan watak politik sangat duniawi. Namun optimism bahwa suara Umat Islam Papua sangat besar menjadi domain PILGUB dikedua wilayah. Karena itu semua tergantung para pemimpin Ormas Islam Papua, sejauh mana proses kaderisasi mereka selama ini. Adakah kader  Muslim Papua sudah dipersiapkan sejauh ini? Ataukah Ormas Islam hanya dijadikan atau diperebutkan pribadi bagi tujuan kepentingan lain lebih sempit?

Untuk mengetahui itu konsolidasi internal Ormas Islam urgens perlu saat ini. Tujuannya penyamaan konsepsi dan persepsi semua kader Ormas maupun Parpol berbasis massa Islam. Sinergitas konsepsi dan persepsi Ormas dan Parpol basis massa Islam dapat membentuk tim gabungan Ormas. Dalam pada itu persiapkan kader untuk didorong dalam kepemimpinan Papua kedepan. Konsolidasi internal umat Islam Papua, tidak hanya bermaksud untuk tujuan sesaat, namun proses kaderisasi Muslim papua jauh kedepan lebih penting diperhatikan disini.

Tulisan ini dimaksudkan untuk tujuan itu. Siapapun dan kelompok Ormas manapun kepentingan kemaslahatan Papua bersama tujuan utama. Karena itu harus diingatkan disini bahwa keunggulan kuantitas jika tidak ditunjang kualitas konsolidasi menyeluruh senantiasa lemah. Maka proses kaderisasi Ormas Islam secara sistematis penting dan perlu menjadi perhatian bersama tokoh-tokoh muslim Papua.

Tujuan tulisan ditujukan kepada Umat Islam Papua, agar jangan sampai terjebak pada wadah-wadah sektarian seperti paguyuban etnis, jahiliyyah modern. Harus disadari kepentingan bersama dalam jangka waktu jauh kedepan lebih utama, (Walal akhiratu khoirul laka minal ula.(QS. Al-Dhuha:4). Kita semua dituntut tanggungjawab men-setting itu sejak dini. Jika tidak apalagi tanpa disadari maka umat islam Papua bisa jadi bagaikan air busa (persis Hadits Nabi).

Hal ini bermula dari keprihatinan penulis mengamati adanya gejala umat Islam Papua gemar membentuk paguyuban etnis. Seharusnya Al-Qur’an dan Sunnah Nabi sebagai guardiance cukup bagi umat Islam. Gejala menjamurnya paguyuban etnis-suku bagi masyarakat muslim urban Papua sebagai akibat menggejalanya penyakit ananiyyah (egoism) kesukuan (qobilah) dan ashobiyyah, menandakan kekeroposan aqidah Islamiyyah pada stadium tinggi cukup mengkhawatirkan kita semua. Padahal Islam sebagai sarana perekat ampuh semua aspek primordialisme dalam konteks pluralitas masyarakat Papua.

Keprihatinan penulis tatkala memperhatikan menggejalanya dikalangan Umat Islam Papua bahwa akhir-akhir ini gemar menghidupkan aspek primordialisme dan yang itu tidak lain dimaksudkan gejala tumbuhnya paguyuban etnis di Papua sebagai jahiliyyah modern. Karena gejala pengorganisasian itu ditumbuhkan sengaja atau tidak sengaja dikalangan urban umumnya berlatarbelakang islam.

Umat Islam bukannya bersatu, jadi seharusnya kembali pada tatanan nilai-nilai Islam classic paripurna dalam semangat ukhuwah islamiyyah, lalu ukhuwah basyariyah dan akhirnya ukhuwah wathoniyah sebagaimana perangkat sosial itu ada dalam kenyataan Papua praxis hari ini, yaitu ciri masyarakat yang kita hidupi bersama ada atau hayati bersama dialam ini, dialam nyata Papua.

Jika kita hayati secara sadar, ciri masyarakat majemuk Papua persis sama dengan masyarakat Madinah zaman Nabi. Masyarakat urban kota Papua adalah sesungguhnya sebagai ciri masyarakat kosmopolit, masyarakat madani (civil sosiety) seperti persis konteks masyarakat Madinah setelah Nabi Hijrah dari Makkah. Sebab ciri utama masyarakat kota (masyarakat madani, sivil society) yang dibentuk Nabi Muhammad kala itu hingga lahirnya Konstitusi Madinah (Piagam Madinah) karena disana terdapat beragam suku dan agama yakni Yahudi, Nasrani dan juga orang yang belum beragama (Cak-Nur, 1999).

Kaum muslimin yang hijrah (urban, jama’ muhajirin) harusnya menghayati nilai ini secara lebih baik sebagaimana nilai-nilai itu diajarkan Islam melalui Nabi Muhammad SAW dengan memberi contoh membentuk (membangun) masyarakat kota di Madinah. Sebab alasan lahirnya Konstitusi Madinah dalam konteks masyarakat Yatsrib (nama kota itu sebelum diganti Madinah) kala itu persis sama dengan konteks masyarakat Papua yang nyata kita hidupi bersama ada hari ini.

Piagam Madinah kontekstualisasinya itu adanya di Papua. Walau tanpa harus membahasakan itu disini karena orang allergy dengan konsep Piagama Madinah, tapi kita tidak bisa pungkiri dalam kenyataannya contoh persis karakteristik Masyarakat Madinah -terlepas konteks ruang dan waktu -adanya di Papua dewasa ini.

Kecuali itu tulisan ini selain membuka wacana baru yang terpenting adalah kesadaran konsolidasi internal Ormas dan Parpol Islam dalam menghadapi momentum Pemilukada. Mengingat Umat Islam Papua dalam pengamatan penulis terakhir gemar menghidupkan symbol-symbol jahiliyah (pra Islam zaman Nabi) yakni munculnya firqoh-firqoh (kelompok) sektarianisme primordial. Fenomena paguyuban bernuansa ashobiyyah (kebangsaan) seperti itu pada akhirnya nufarriqu bainana wabauinahum, jadi maksud saya disini gejala seperti itu lebih menunjukkan kita retak, kita tidak bersatu dalam kesatua-paduan Papua. yang sesungguhnya itu semua jerat-jerat konflik horizontal sesama warga kota (sipil). (habis).

*Ismail Asso, Ketua Umum Forum Komunikasi Muslim Pegunungan Tengah (FKMPT) Papua.