SUARAMEE.COM – Hilangnya peradaban suatu bangsa bukan karena masyarakatnya meninggal ditembusi tima panas atau dijebak dalam konteks hidup tertentu demi kepentingan kekuasaan, ekonomi, dan politik negara. Tetapi akibat kepentingan dan pengaruh global yang mengarahkan masyarakat pada ambang kehancuran. Orang Papua boleh mati dengan cara apapun, tetapi peradaban orang Papua harus diselamatkan demi keselamatan generasi mendatang,

Oleh: Nelles Tatogo

People build a building, based on a strong foundation to keep it standing firm. Similarly, the dynamics of human life in living a life based on the foundation (culture) is. Culture is a way of thinking, working, associating and speaking that has become a habit individually and collectively. Thus, culture contains all physical and nonphysical activities (moral and material) applied in social life.

Each ethnic group certainly has a different culture, passed down through generations. The lives of Papuans in general are inseparable from the culture. All of that, summarized and reflected in the activities of social life.

According to customary rules and social norms, there are certain things that are restricted so that they belong to the behavior of individuals. What is meant by individual behavior is something that is not in accordance with the values and norms that apply in social life, such as stealing, committing immoral acts and se .

Today the foundations of Papuans in general have been broken until there is a split in social life. The government has succeeded in creating community dependence through the Special Autonomy Law (Otsus), the Papua and West Papua Development Acceleration Unit (UP4B), the expansion of administrative areas with trillions of rupiah disbursements, so that the work culture for indigenous Papuans is no longer there, the collectiveity of Papuans is increasingly degraded, conflicts between groups due to the politics of sheep ouch occur everywhere to sacrifice property and even the lives of Papuans. Everything that is forbidden by customs and culture, is now legalized to condemn and label unwittingly that it is hating and labeling itself.

However, it is not too late or there is still hope when we realize and make efforts that break the chain of dependence, but worse for the people around the company, such as Timika. The land they can work on is.

In the context as above, in Papua togel, liquor (Miras), HIV / AIDS disease appears in the community to damage the life order of papuans. Togel is a systematic method carried out by the state to let papuans become pragmatic, because those who hold the city are tni and polri who enforce the law and protect the community in general (currently Papua is a mess). We should earn money through effort and bone-slamming, rather than earning money without effort because what is needed in the struggle of life is “process” not results. The next ten or twenty (10-20) years in Papua will be the worst of the poor, because we misinterpret love.

Love has become a part of our lives, so what needs to be thought about is when and for what you love, because it also oppresses papuans themselves.

Aku Papua
Tanah Papua, tanah yang kaya. Surga kecil jatuh ke bumi, seluas tanah sebanyak madu adalah harta harapan. Tanah papua tanah leluhur, disana aku lahir. Bersama angin, bersama daun aku dibesarkan. Hitam kulit Keriting rambut aku papua. Biar nanti, langit terbela, Aku PAPUA.

Let’s understand the meaning and meaning contained in the lyrics of the song above. Rich land, not only gold, silver, copper, petroleum and other natural riches, but also cultural richness. The land of Papua is inhabited by about 250 tribes that have different cultural and linguistic characters. This context is not something that separates or distinguishes from one tribe to another, but it is the richness of the ancestral heritage that we need to preserve continuously.

However and whenever papuans remain black skin and curly hair and we should be grateful to the Creator. So we don’t have to deny ourselves because that’s what Papuans are. It should be noted by every individual that we need to explore and defend the satisfaction or identity so as not to be indoctrinated by the influence of discrimination that cornered the dignity and dignity of human beings. Do not let any Papuan who does not know his identity then impose himself to be .

Les paroles de la chanson aku Papouasie ci-dessus donnent un message convaincant aux papous afin que l’existence de l’identité de la famille malaise soit maintenue. Malheureusement, la lutte pour le maintien de la culture s’érode de plus en plus avec la présence de courants culturels modernes qui détruisent et harcèlent l’identité personnelle. La réalité de la vie sociale d’aujourd’hui, les gens veulent se démarquer aux yeux des autres afin d’adopter la culture des autres nations sans se rendre compte qu’elle a exalté la culture d’autres nations qui sont considérées comme incompatibles avec le contexte de la vie papoue, puis oublier et harceler leur propre culture ou identité.

Il est vrai ce qu’Odiyaipai a dit (One Step Magazine, 2012: 32) que « la marque d’une nation détruite est d’oublier sa propre identité tout en croyant en l’identité d’une autre nation, puis de re-harceler sa propre identité ». Si vous pensez que nous sommes dans cette position, alors il est clair que nous sommes colonisés du côté culturel. [1]
Many Papuan women and men both old and young have been affected by the culture of other nations until it appears to lose ethics in the eyes of the community.

With that culture they are confident and feel themselves have kept up with the ever-changing times, but in fact they are victims of the development and advancement of modernity itself because it forgets the culture and identity that has existed since the beginning that has been the foundation of its life. The situation that should be strengthening and preserving identity then modern culture is used as a complement to be updated in accordance with the development of today’s times because it is undeniable that modern culture is not all negative, but there are also positives depending on us filtering.

La plupart des Papous estiment que la culture est dépassée (ancienne) de sorte qu’elle glorifie la culture des autres nations et oublie sa culture qui est son identité. Dans ce contexte, les publicités discriminatoires racialement sont également toujours diffusées à l’écran ainsi que par le biais de magazines et de médias imprimés sous forme d’outils de blanchiment du visage, il n’y a jamais eu une impression d’outils de noircissement facial. Cela signifie que les germes de l’histoire politique de l’apartheid existent encore dans ce pays. Cela fait partie des efforts de l’Indonésie pour éteindre le caractère et la culture des Papous.

Diskriminasi Ras

The issue of racial discrimination is not new in Papuan life, but it has happened in people’s lives around the world, especially between whites and blacks. This problem occurred in several centuries, making the black nation as a human being who has dignity and dignity no more than an animal. The largest case in South Africa regarding Apartheid politics enlightens us on how cruel the issue of discrimination is ignoring the humanitarian aspects that every human being in the world has.

Apartheid politics was a system of racial segregation adopted by white governments in South Africa from the early 20th century to 1990. This politics is applied in the interests of the economy, politics and power to control the land and the content in it, especially the gold contained in South Africa so that indigenous peoples experience discrimination, terror, torture, imprisonment, in .
The issue of discrimination has ended by respecting the human rights that every human being has had since stepping foot on the earth regardless of reed. Nevertheless, the problem of derimination is what is now found in people’s lives today. Minority communities are victimized by this discrimination.

Similarly, it happens in the lives of Papuans in all aspects of life, both economic, political, and socio-cultural. Papuans have been treated unfairly since the 1960s to the present day, while the economy is dominated and dominated by transmigration communities sent from outside in the name of development and prosperity that seem to present apartheid politics on cenderawasih earth in a new style or method. Papuans have no meaning in the eyes of the law whose enforcement is transactional to put papuans on the side of the perpetrators on all issues in Papua. Stereotypes or separatist stigmas .
Various ways are done by the Indonesian state in the interests of power and political economy.

One of them is by utilizing the indigenous Papuans who are looking for rice and a cigarette to become actors or bridges or entrances of oppressors to discriminate against Papuans themselves, either consciously or unconsciously. All of that does not provide the hope of life safety to papuans within the frame of the Indonesian state.

Kepunaan Bahasa Daerah Papua

Parents of the me tribe once said “iniiya manaa kodoya emino meeka nitopaitai”( despite our own language, but an outsider who will teach us.) When I heard these words I did not believe it but now it has started to be real in the lives of Papuans in general. With the influence of global cultures and languages, it has an adverse impact on regional languages. The use of the national language resulted in the loss of hereditary dearah language.

This we see from about 250 languages in Papua is almost extinct even some have become completely extinct. Within the next 100 years the world’s languages will remain 50 percent, while the rest will be extinct given the strong influence of major languages in global life. In Papua there are nine extinct languages, namely in sarmi three languages (Bapu, Darbe, and Wares), in Jayapura two languages (Taworta and Waritai), in Jayawijaya two languages (Murkim and Walak), Manokwari one language (Meoswar), and in Raja ampat one language (Loegenyem), and me language only fifty percent.

Head of the Literary and Cultural Language Hall of Papua and West Papua Province, Supriyanto Widodo, said “The six languages in Humbold Bay are Sentani language, Nafri language, Polu Wood language, Skouw language, Tobati-Enggros language and Moso language.” Of these six languages, only Moso is not extinct, while the other 5 languages are extinct,” (Jubi, October 14, 2013). [2]

Based on that context, that it is not enough that we only know this issue so let it go and wait for when it will end.

At least this issue provides understanding and makes us think to prevent saving a number of regional languages owned by the people of Papua.The language of the region that is said to be extinct, needs to be traced more deeply whether only the language is extinct or at the same time with the tribe. If the tribe still exists, surely one of them still knows the language so it needs to be saved by writing a dictionary or book so that the younger generation can learn it.

While other languages are still not extinct, must think from now on to save the language and the younger generation in the future. Rescue efforts are now becoming urgent, as wise men say what is expected in the next ten or fifteen years begin to work from now on, by writing a dictionary of the language of the area.

Penjajahan Atas Nama Pembangunan

The Russians say the cultural destruction of the colonized nation will strengthen the colonial position to build the hegemony of colonial rule. “If you want to colonize another nation, then the first thing to try is to destroy the culture of the colonized nation”.

If we observe the development of social life in Papua in general today, that concept is applied by the state for the sake of political economy on earth Cenderawasih. According to Frantz Fanon quoted, Aditjondro in, Ingurah Suryawan, (2013:73) said, Western colonialism practice is usually supported by racist cultural theories. In the early stages the colonizers considered the colonial nation to have no culture, then recognized that the colonial nation had a culture but remained unappreciated because it was considered static and undeveloped. The culture of the colonized nation was then placed in a “low” strata while the colonial culture was placed in a “high” strata in one hier .

The state recognizes the values of culture and local wisdom in Papua through various legal products, such as law No. 32 of 2004 on Local Government, more emphatically through law No. 21 of 2001 on Special Autonomy for Papua only as a formality that in its realization (cultural values) is not favored by the state itself. The state is carrying out repressive development while destroying papuan culture in all aspects of life to create a collective dependence of papuans and as a bargaining politic do not express political views. This erroneous view, the younger generation of Papuans today has been influenced so as to become state actors to carry out doctrines in the lives of Papuans.

A generation like this, never realizes that he’s destroying his culture. The thing to think about is that repressive development and progress will prosper the community.
Vrai ce que James Odiyaipai Dumupa a dit, à travers son matériel livré à Noël et séminaire avec des étudiants à Java et Bali de Nabire Regency, Régence paniai, régence dogiyai et régence de Deiyai à Semarang (Java central) le 30 décembre 2014:[4] Il faut comprendre que le « développement » n’est pas toujours vu et ou compris comme un concept et une pratique positifs, car par certains milieux le « développement » est précisément soupçonné et interprété comme un concept et une pratique qui veulent préserver le colonialisme (colonialisme poli avec le terme « développement »). Par exemple, une critique du développement du tiers monde livrée par Antonio Gramsci (1891-1937). Selon Gramsci, le développement était un système construit par la classe dirigeante (premiers pays du monde) pour maintenir l’hégémonie (leadership/pouvoir) dans divers aspects de la vie. Où avec son pouvoir, ils forcent et ou influencent l’autre partie à accepter .

Reality proves that Papua is currently being destroyed, both natural and socio-cultural environments in the name of development itself. Forests that were previously the source of livelihood of Papuans have been destroyed under the name of development by presenting companies and the expansion of administrative areas. As a result, environmental pollution, land grabs, human rights violations are increasing and so on. Papuans who previously worked hard or in other words, no day without this work, now forget the work culture and increasingly depend on the government because it has been spoiled with money disbursed through Otsus, expansion, The Acceleration Unit of Papua and Papua and West Papua Development (UP4B) and so on.

All of that means nothing to papuans to accept and or carry out development that demeans dignity and dignity or destroys the identity or identity of the nation. In the various state development programs in Papua that are very repressive, it is still forced to be realized. The community gives participation pseudo-not even participate in it is considered as an enemy of the state should be hit, threatened and destroyed, because it is contrary to its interests.

Mempertahankan Budaya

We’re talking about maintaining a culture, not that we’re shutting ourselves down and moving away from the times. But what I mean here is to follow the development of the times based on the existing culture. Therefore, we need to instill a sense of belonging in each individual through education, then develop a culture of reading and writing to save the civilization (culture) of Papuans, because it will make us able to see problems, especially “cultural issues” that occur in the lives of Papuans.
In addition, there needs to be an awareness of totality of self-existence in local and national level life. Based on this awareness, there are three important points in order to maintain or update the culture, namely: first, knowledge; second, technology and information; and third, the production equipment. These three things are a package, the main key that papuans need to have in general, because that is the entrance of outside culture to destroy the local culture. If these three things are owned, it must be interpreted based on the cultural values of the Papuan people.

Knowledge must begin with education that can be contextualized with socio-cultural conditions. Education like this, is renewed in all aspects of life, both socio-cultural, economic, political, geographical, historical and so on. Technology and information are engaged in filtering and capturing information that is updated in accordance with the context of social life while educating the public to achieve ethics and social order that can be aligned with the development of the times. As for production tools, to manage the natural potential owned independently. To get these three things, education and community empowerment become urgent that can be fought by all parties, especially local governments in order to minimize social problems and dependence that occur today.

Kesimpulan

Budaya merupakan peradaban yang harus diselamatkan demi menata hidup kedepan. Namun, secara sadar maupun tidak sadar orang Papua terutama generasi muda saat ini menjelekkan budayanya.

Hal ini tidak terlepas dari pengaruh budaya global atau kemajuan modernitas yang semakin maju membuat orang Papua semakin lupa diri sendiri dan merasa dirinya telah mengikuti perkembangan jaman yang semakin berkembang itu, tetapi disisi lain orang seperti itu melangkah tanpa fondasi yang kuat sehingga mudah terdoktrin dengan pengaruh eksternal yang serat dengan kepentingan hingga menginjak-injak identitasnya sendiri. Sebenarnya mereka tidak sadar, jika mereka adalah korban kemajuan tersebut. Seharusnya mengikuti perkembangan zaman berdasarkan fondasi hidup yang kuat, karena itu akan membuat setiap orang mampu membedakan mana yang baik dan yang buruk serta benar dan yang salah serta mana kawan dan lawan dalam menghadapi perkembangan itu sendiri.

Bila kita melihat dan mempelajari sejarah perkembangan kolonialisme dibelahan bumi ini, tidak ada satupun bangsa dan negara yang memperhatikan harkat dan martabat bangsa yang sedang dijajah, selain menindas, membunuh, memperkosa, mengeksploitasi, penetrasi budaya dan lain-lain.

Semua perbuatan dan perlakuan itu, disembunyikan semaksimal mungkin agar dunia luar tidak mengetahui sambil mengembangkan isu pencitraan melalui media massa (elektronik maupun cetak) bahwa benar-benar memperhatikan kehidupan bangsa tersebut di semua lini kehidupan. Semua jerit dan tangis bangsa Papua tidak keluar dari rotasi kehidupan yang telah ditentukan oleh penguasa negara Indonesia. Semua itu, dunia akan mengerti dan merasakan ketika meletakkan kepentingan demi harkat dan martabat bangsa Papua yang sedang dijajah. Harapan akan kepedulian masyarakat bangsa Papua kepada bangsa lain yang pernah mendapatkan pengalaman yang sama, namun, itu bukanlah alternatif terakhir dari sebuah perjuangan karena kolonialisme kadang dilakukan oleh bangsa dan negara yang mengalami pengalaman serupa (dendam sejarah).

Ada jalan lain yang mesti harus ditempuh untuk menunjukkan harga diri atau menyelamatkan peradaban bangsa Papua yang sedang diinjak-injak oleh bangsa lain. Dan itu berawal dari sebuah kesadaran totalitas akan eksistensi identitas dalam pertarungan politik kepentingan yang menyudutkan martabat bangsa Papua. Kesadaran eksistensi identitas, membuat masyarakat bangsa Papua mengerti atas apa yang terjadi dalam kehidupan sosial, karena disana terletak apa yang kita sebut “harga diri”. Kesadaran itu harus dibangun melalui pendidikan formal, non-formal dan informal yang membebaskan dan itu harus diperjuangkan oleh generasi muda Papua, karena penjajah tidak akan pernah memperhatikan, selain segala usaha dan upaya kolonialis selalu diarahkan untuk menghancurkan budaya bangsa Papua yang dimainkan melalui sistem maupun aktivitas dalam kehidupannya.

Reporte By:Nelles Tatogo

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