Papua, often referred to as the “paradise on earth” within Indonesia, is a land of immense natural wealth and cultural diversity. Its breathtaking landscapes and abundant natural resources highlight its extraordinary potential. However, beneath this surface of beauty lies a persistent thorn: a prolonged conflict that has left deep scars on its people.
For decades, Papua has been a battleground for competing interests, fueling an enduring conflict. The separatist movement in the region, despite sustained efforts to suppress it, remains one of the longest-running separatist movements in Indonesia. Various studies, such as the Papua Road Map, Mosaik Cendrawasih, and Cita-cita Koreri, have sought to unravel the region’s sociopolitical conditions, identify the roots of the conflict, and propose potential solutions. Yet, a comprehensive resolution to Papua’s challenges continues to be a formidable task.
As 2025 begins, a recurring question resurfaces: is peace in Papua still an elusive dream? Collective hopes for a peaceful Papua persist, despite the significant obstacles that remain. In this context, the vision of Koreri—a concept symbolizing a land free from suffering, poverty, and conflict—resonates once again as an ideal that inspires Papuan society (Hanita, 2023). Nevertheless, the realization of this vision seems far removed from the current reality.
Hope alone is insufficient to address Papua’s complexities. The wounds of history, often referred to as memoria passionis, are deeply embedded in the collective memory of Papuans. These traumas trace back not only to the controversial Act of Free Choice in 1969 but also to events predating it. Consequently, every step toward resolving Papua’s conflict faces the unresolved injustices of the past. This historical burden continues to cast a shadow over efforts to achieve lasting peace, both now and in the future.
The Papua issue is deeply complex, involving a myriad of interwoven challenges such as violence, discrimination, racism, natural resource exploitation, and the persistent marginalization of its people. Ironically, various government policies aimed at improving welfare often exacerbate the situation, triggering new waves of conflict and violence. This phenomenon highlights a fundamental flaw in the approaches taken to address Papua’s issues thus far.
One crucial aspect frequently overlooked is the genuine willingness to listen to the voices of the Papuan people. The community requires a more inclusive approach—culturally, politically, and legally—in resolving existing conflicts. Without a sincere effort to understand their aspirations, any measures taken will remain partial responses that fail to address the root causes of the problem.
Understanding Papua necessitates a recognition of its history, collective trauma, and the aspirations of its people. Only through an earnest approach grounded in justice, honesty, and respect for human rights can sustainable peace be realized in the Land of Cenderawasih.
Healing Deep Wounds
Resolving the Papua conflict requires a long-term commitment, courage, and humility to grasp the complexities of the issues at hand. Papua is not merely about geographical and cultural differences; it is a land burdened by historical wounds that demand genuine and sustained healing. These wounds can begin to heal by fostering hope for liberation from relentless oppression, echoing the mission of the missionaries Ottow and Geissler. Their arrival on Mansinam Island, marked by humility and love, symbolizes sincerity—they reached the island not with advanced transport but with a simple sailboat, bringing the message of goodwill. This profound act is immortalized in the lyrics of Wem E. Meosido, a renowned Papuan musician:
“Not by airplane, nor by luxury ship, but only by a simple sailboat did Ottow and Geissler arrive at Mansinam Island. Oh Mansinam, you hold the memories and mysteries of God, where the ship of God’s Gospel anchored on your shores.”
The mission transcended barriers of identity, offering light in the midst of darkness and highlighting the principle of universal compassion.
This approach is rooted not only in historical experiences but also in religious reflection. The parable of the Good Samaritan in Luke 10:30-37 reminds us that healing requires compassion that surpasses boundaries of identity, ethnicity, and geography. In Papua’s context, such compassion necessitates acknowledging the existence of wounds—trauma, violence, racism, injustice, and marginalization experienced by Indigenous Papuans (OAP). Persistently marginalizing OAPs perpetuates injustice, undermines human rights, and extends cycles of tension and violence. John Paul Lederach, a scholar of conflict transformation, emphasizes the importance of inclusivity as a foundation for genuine peace.
Unfortunately, reality often contradicts these noble principles. Large-scale initiatives such as the National Strategic Projects (PSN) in Merauke and LNG exploration in Teluk Bintuni frequently deepen existing scars. Neglect of Papuans’ social psychology and the destruction of ancestral forests exacerbate feelings of injustice. Moreover, the intimidating presence of security forces amplifies alienation and fosters a form of neocolonialism that disrupts Papua’s social fabric (Pamungkas, 2024).
A conflict resolution approach focused solely on physical development, without addressing psychological and cultural aspects, will never be a sustainable solution. The government and stakeholders must adopt a comprehensive understanding of the issues, exhibit unconditional compassion, and recognize the fundamental rights of OAPs to self-determination. Healing Papua requires acknowledging past wounds and respecting cultural heritage as a cornerstone of peace and prosperity.
Merton and Kitt’s (1950) theory of relative deprivation highlights how the disparity between expectations and reality breeds profound discontent, eroding the social psychology of OAPs. Structural discrimination has not only limited economic access but also wounded the spirituality and cultural foundations of Papuan life. The top-down policies of the central government have consistently failed to meet the needs of local Papuans.
Papua’s struggles are not limited to conflict but also involve persistent tragedies, such as recent cases of “unnatural deaths.” The people long for peace, as symbolized by the traditional bakar batu feast, which represents unity and joy. The year 2025 is an opportune moment to foster dialogue, cooperation, mutual understanding, and a vision for a better future for Papua.
However, this effort must involve serious consideration of ongoing government policies, such as the “local” transmigration program recently proposed by the Minister of Immigration (Kompas, 11/5/24). This program risks reopening old wounds. If directed toward non-OAPs, such projects often sacrifice customary forests and damage Papua’s ecology. On the other hand, implementing it for OAPs would face challenges given Papua’s tribal land system, which deeply respects traditional ties to land.
As 2025 unfolds, the central government’s greatest challenge lies in viewing Papua through the perspective of its people. Top-down policies have repeatedly failed to address local needs. Direct, active involvement of all stakeholders—including local communities, regional and national governments, and advocacy groups—is key to achieving sustainable peace and inclusive development. Such measures must not only address current turmoil but also prevent future conflicts.
Papua requires development approaches that honor its identity, preserve its ecology, and incorporate the values of Koreri—a spiritual and social justice philosophy central to Papuan life (Hanita, 2023). Without the courage to see Papua through its own lens, policies will remain lifeless administrative documents.
A new year brings new hope, but hope becomes reality only through collective effort to nurture trust, respect, justice, and equality. Papua is not merely a resource-rich region; it is a land imbued with life, love, and ideal aspirations. Unchecked exploitation has often harmed this sacred land, severing the deep connection between Papuans and their environment. By including marginalized voices, as emphasized by Lederach’s theory of conflict transformation, true peace can be achieved.
Let 2025 be a turning point—a moment to break the chains of marginalization and create a more humane social order where the dignity and humanity of all Papuans are valued, heard, and uplifted. Should this message of humanity be realized, 2025 could mark the beginning of justice and peace for all the people of Papua.