Free west papua now

WE ALL KNOW  THAT FREEDOM IS NO ONE FORCING THEIR RIGHT ON YOU

Right now is an amazing time to be alive without fear but the indonesia government never stop violences for west papuans, thought the human experience is as rich and delightful as ever and every day carries the promise of a better world but in west papua never feel the better primrose  Not like everyone sees it that way, but on the whole, ”we the west papuan Peoples are not living very well. We have come a long way. For fight our rights and that’s something worth taking a step back to appreciate. But the current path is not sustainable. Governments are transferring more wealth  than ever  from the poor to the  rich but our mind cannot changed by it, our political issues going through . We are  rapidly approaching a point where we must adapt or perish. The short view of history tempts pessimism. We might see the recent steps backward as the triumph of evil over good, or at least a turn toward mutual annihilation.  They are  merely the steps backward in a long progression of one step backward and two steps forward. A truly free society does not exist just because we have been convinced we are free. A truly free society cannot exist when we have been so thoroughly propagandized as to define “freedom”  in terms of government-granted privilege rather than as a universal moral principle. However, a free society is inevitable because the global paradigm is shifting as we learn how to better assert our right of self-ownership. We all know life is better with freedom – that our own individual experiences  don’t mean nearly  as much without the ability to assert our will, rather than having our choices limited by force. Many of us today still experience lives dominated by the edicts of others. Many still live under the threat of death from war. While some are doing relatively well and enjoying a great deal of personal wealth and  autonomy,  many  are  not.  Even  those  who  are  doing  well  are living in a less vibrant  and robust environment due to violations of individual freedom around the world. Any  act  of  violence  or  threat  of  violence  between  individuals represents a violation of someone’s freedom. The great illusion of the current paradigm of statism is that governments achieve a worthwhile reduction of violence. Governments are the greatest cause of violence in the world today. They are coercive monopolies
with  only  an  illusion  of  public  support.  Everything  they  do  is based on a presumed right to point guns at people who are acting peacefully. Many of us are dependent on government, and because it takes on a large role in society, one can claim that everyone benefits to some  degree.  This  doesn’t  mean  the  benefits  justify  the  cost,  and the vast majority of us experience a net loss due to government. Even  if  we  are  convinced  that  most  people  have  a  net  gain  from government, we can always do better without using violence. Freedom is the ability to exercise your will within your rights without the threat of force from anyone else. It’s really that simple. You own yourself. No one can claim even partial ownership over you without violating your rights. By abolishing statism we will achieve a world free of miserable victims and miserable victimizers. We will create a world in which all relations are free of force and coercion. We will  see  each  other as  partners in  the human  experience, united in  our  desire  to  live  free  and  realize  our  potential.  We  are  destined to build a society based on respect and cooperation.

Freedom is what we  have when no one is forcing their will on us. Everyone inherently recognizes this as a good thing because we all value our power  to make decision and let us determine that decision , we the west papua also have a rights to determine that, We all value making decisions without being threatened. Unfortunately, most of us have not taken the time to consider the precise nature of freedom For west papua  and its foundation in universal undeniable principles. Applying those principles to big issues may be complicated, but the concept of freedom is not. When applied consistently, it shows the way to a more harmonious society. If somebody is forcing their will on us, clearly, we are not free under indonesian colonialism. So perhaps  it  is helpful  to think  of our rights to  freedom  not as  a substance, but as an ideal state of social harmony in which no one is forcing their will on anyone else like in 56 years before. Some of violatios  of freedom is an attack on a particular victim  whose  will  is  being  forcibly  hindered  by taking  their  life and we west papua were also like that, stealing our  property, and  threatening us with assault. Freedom is not just an ideal state of society, but a moral code for respecting the rights of others, so the united nations don't focus on what indonesia said and we as human needed to respectfull for international low, Self-ownership is an integral part of being human. You own yourself. You own your body. You own your labor. For anyone to assert otherwise is to attempt to restrict your freedom or make you a slave. Because you own yourself, it is wrong for someone to initiate force against you or your property. Acceptance of this simple fact is the foundation of a free and peaceful society. This universal nonaggression  principle  applies  to  everyone,  and  it  is  therefore  wrong  to kill, injure, assault, steal from, or threaten another person. Anyone who directly violates others, supports the violation of others, or
violates  others  on  behalf  of  someone  else  is  holding  us  back  from achieving our potential through the harmonious and mutually beneficial transactions that take place in freedom.

 Free west papua, indonesia go out of west papua: MUTOPAI

WEST PAPUA PRAY NETWORK MOVEMENT From christ the whole body, joined and held together by every supporting ligament, grows and build itsself up in love as each part does its work.

 WEST PAPUA  PRAY NETWORK MOVEMENT
From christ the whole body, joined and held  together by every supporting ligament, grows and   build itsself up in love as each part does its work.

The other locals engage in compelling practices of impression management when preparing for a jaunt into this town, entering a different social, political and  economic  space  that  is  now  home  to  as  many  non-Papuans  as  highlanders. For instance, it is seen as important to put on footwear, minimally sandals, and ideal to remove garden boots and leave those at home. In general, the more layers of clothes and accessories the better, preferably on a freshly bathed and perfumed body. Activities like visiting a doctor or a government office require long  pants  (for  men),  as  well  as  an  accomplice  with  sufficient  education  or experience  to avoid possible discomfort  or embarrassment over not knowing the correct procedure, not understanding the lingo, feeling shy amidst powerful outsiders  –  or  becoming  the  ‘primitive’  subject  of  a  picture  taken  by  a  Javanese businessman and proliferated across Indonesia in real-time. A notebook in a netbag is essential for those women or men who want to be seen as having a genuine  purpose in  town, perhaps  linked  to a church  activity,  an NGO, or  a project  team.  Walking  is  to  be  avoided  at  all  costs  because  it  implies  that  one does not have money (or a friend) for a ride. Mobile phones should be on display as much as possible, along with USB drives dangling from lanyards and laptops (or laptop bags, if a laptop is lacking). These activities  suggest ways people are recognising, while also devising, certain expectations related to modern, urban, multi-ethnic space, and in doing so seeming to accept, or at least know intimately, the gaze of others upon which judgments of their character and capacity are likely to be made. It is hard not to see the layers of clothing, the hats, jackets, socks and other accessories, in juxtaposition to the traditional  koteka  or the hip-hugging grass skirt that hold a significant place in so many conceptualisations of Papuans’ identity,  but it is also  possible  to see an  ongoing cultural form of  adornment with traditional roots.  We can read the recognition of unequal positioning in Indonesian  modernity brought to the fore in  a small, rapidly growing town. But, we would also encounter staunch and articulate resistance to many (but not all) expressions of alleged Papuan primitivity.  What often confounds the stoneage designation in contemporary Papua is in fact Papuans’ confident critiques, creative expressions, thoughtful histories and bold moves.  These scenes, flush perhaps with emotions of discomfort, anger, pride and concern, also remind us of the importance of looking at affective experiences of the current moment, as well as past and present mobilisations of affect in cross-cultural encounters. Given the long-lasting association of the highlands with primitivism and more recent Papuan strategies to counter this image, it does not come as a surprise that desires of becoming part of the real-time world are particularly pronounced there,  especially  in  the  last  few  years  when  the  lifestyles  of  Indonesian  modernity have become more and more accessible, at least for some Papuans, spurring the dreams of  those who have been merely  bystanders.  When  we were in  the phase  of completing this introduction a ‘letter from the field’ reached us, i.e. an email and not a traditional letter of course. It was written by Jacob Nerenberg, a doctoral student in anthropology at the University of  Toronto, who is currently ‘embedded in a small-scale mobile phone network pilot project, designed by foreign scientists, in a district centre that lies beyond the reach of the major national mobile phone networks, at the end of the main road from  Wamena’.6 We want  to include  our colleague’s account  here, as  he illustrates so vividly the concerns of many Papuans with their spatial and temporal position in the world: While conducting fieldwork in the Central Highlands I have heard many different  forecasts  and  aspirations  for  changes  that  people  anticipate happening in the region. One day, after a rally to promote the formation of a new regency in what is now a mere district centre, I asked a retired local politician what changes he hoped the new regency would bring. This man explained that new roads would link the village market to surrounding villages so that farmers could transport their produce efficiently; and that more new roads would allow the regency to sell its produce all over Papua, becoming the region’s breadbasket. I was also told that the national carrier would extend mobile phone network coverage, so that ‘the voice of the people would be heard’ in power centres far away; and that these changes would make this place more ‘advanced’. I have heard other, seemingly very different projects – providing improved education, training women to market handicrafts, or changing Papua’s political status – get framed in surprisingly similar terms of enhancing forms of wide-ranging connection.7 Nerenberg’s reflections on his fieldwork are worth quoting here as well: It becomes difficult to decide if transcending space and time is seen as a means to an end, or an end in itself […] Sometimes I think about this situation as a kind of laboratory, where I am to determine how new network  access  transforms  people’s  reality.  The  stories  I  collect  remind me of these transformations’ complicated trajectories. Families scatter from this ‘remote’ district to  Wamena, Jayapura,  Timika,  Yogyakarta; young people  travel around Papua living and working as miners, stereo salesmen, teachers, drivers, airplane ticket hawkers, before coming back home; some end up assisting foreign researchers, only realizing later that they appear in internationally-published books.  The transition to ‘modern’  network connection  has  never  been  discrete  –  ‘rural’  life  in Papua has long been about relocation, dislocation, migration, seeking out new knowledge and technologies.  The story of real-time connection

conditions in Papua have changed considerably and one might argue that ‘the real world’ as described by van Baal has, at least in some of its aspects,

There are probably no other people on earth to whom the image of the ‘stoneage’ is so persistently attached than the inhabitants of the island of New Guinea, which is divided into independent Papua New Guinea and the western part of the island, known today under the names of Papua and West Papua. This volume focuses on the latter region, which took its own trajectory since the colonial division of the island and especially since its controversial incorporation into the Indonesian nation-state in the 1960s. In Papua, stone-age imagery has motivated missions to ‘pacify’, ‘civilise’, ‘modernise’, ‘Christianise’ and ‘Islamise’ the local population, and mobilised a proliferation of hierarchical relations, locally and regionally.  These projects of frontier transformation became particularly invasive during the authoritarian Suharto regime (1966–98), but are continuing today under different guises. Today, many Papuans are connected in ‘real-time’ through Facebook,  YouTube and other social networking sites and are increasingly mobile within and beyond Indonesia, certainly belying the old images of isolated stone-agers. At the same time, technologies and mobilities offer certain freedoms while constraining others; novel trajectories may meet familiar challenges.  This volume explores the real-time, mobile, social and cultural aspects of contemporary Papua, including historical trajectories that collapse notions of the past with visions of the future. It is concerned with the genealogy of the image of the stone-ager as well as with its current transformations by Papuan, regional and (inter)national agents. In this interconnected age, Papuans may position themselves anew offline and online,  as  they  explore  often  heterodox  religious  and  political  visions,  engage in Christian and Muslim networks, renegotiate intra-Papuan relations as well as their relations with non-Papuans, develop forms of resistance in a highly militarised space, and critically question prejudices directed against them. In short, Papua is being remade. Grappling with today’s globalised modernities, indigenous agents are reworking inherited ideas, institutions and technologies according to their own interests, but also coming up against palpable limits on what can be imagined or achieved, secured or defended.  This volume investigates some of these trajectories of   innovation for the cultural logics and social or political structures that shape them, and  examines in detail ways that Papuan efforts and aspirations may equally go awry. It attends to the circulation of particular images, technologies and ideas  among Papuans and  interrogates what  they mean for emerging and ongoing  inequalities.  The  volume  analyses  the  scope  of  Papuan  actions,  and reactions, that have been generated and curtailed at the intersection of new (trans)national connections and routes of mobility. At the same time, it also illuminates how new mobilities shape power dynamics in situations that are variously intimate, interactive or publicly visible.
 THE PRYER NETWORK FOR FREE WEST PAPUA
Similarly  to the appeal  of the real-time today, in the  Dutch colonial era officials were occupied with what they regarded as ‘real’ or as belonging to ‘the real world’, notions that implied already a sense of coevalness as well as its denial. Most  importantly,  it  was  the  world  of  Papuans  that  was  not  granted  this  status of being ‘real’. Michael Cookson (2008: 389) quotes in his dissertation Jan van Baal, a key figure of the colonial regime, who lamented in the 1950s about the state of education in Papua: Their knowledge of arithmetic may be very unsatisfactory and that of reading and writing only slightly better, but they will all come to understand  that  the  world  of  their  fathers,  that  small  and  mysterious little world, is not the real world after all.  There is only one real world that matters: it is the world of schools, of big ships and planes, of trade and films, of motor-cars, luxury and prosperity.  That real world, however, is not theirs. In the meantime, conditions in Papua have changed considerably and one might argue that ‘the real world’ as described by van Baal has, at least in some of its aspects, become part of Papuan daily life. Moreover, Papuans participate not only in what van Baal characterised as ‘real’ but in realms of the real-time he was not able to imagine in the 1950s. Given this contemporary emphasis on contemporaneity  this volume asks  what consequences,  frictions and anxieties the current moment generates, when the persistency of the stone-age image meets the practices and ideologies of the real-time, and when different conceptions of time collide in ways that potentially endanger IndonesianPapuan hierarchies. A first answer to that question may be that in the age of the real-time, considerably more effort has to be invested in denying Papuans a role in the present, and in relegating them to a past time by identifying them with stone-age images. Again, consider the case of the circulating picture of the Papuan in the bank.  The Javanese businessman’s friend, or whoever has taken the picture, could easily have portrayed Papuans dressed in trousers and not a koteka. In fact, there were probably more trouser-wearing Papuans than  koteka wearing Papuans in the bank.  Yet such a representation would grant Papuans a status of contemporaneity, of being part of Indonesia’s modern economy as bank customers or even businessmen. Instead, this picture from the Papuan frontier, circulating among Javanese businessmen in contact with each other via social media, exhibits the Papuan as a curiosity in the modern space of a bank. It  imputes  the  opportunities  that  Papua  apparently  has  to  offer  to  those  who are  really  part of the real-time, i.e. smartphone-owning Javanese businessmen who feel  themselves  compelled  to document  outsiders-cum-stone-agers who are intruding into the spatio-temporal realm of the contemporary. Digital files sometimes take widely ramified trajectories, and this has also been the case  with the ‘koteka-wearing  Papuan  in a  bank’ picture.

YOU WILL NOT STOP GOD'S PLAN TO FREE HIS PEOPLE.

YOU WILL NOT STOP GOD'S PLAN TO FREE HIS PEOPLE....Who the hell are you to interfere in God's plan ? You're just a speck of dust in the eyes of almighty God, the creator of this universe.  You (Indonesia) went and invaded someone else's country and claim it to be yours. That is wrong...God created human race and placed each race in each country. Don't try God's patience .....

ULMWP Secretary General, Octo Mote, who has been actively participating in the lobbying inside the building

We ask for your prayers and your positive thoughts, today, tonight, tomorrow, wherever you are.

Since its inception, the ULMWP has been closely following developments in Pacific gatherings, including that of the Pacific Islands Forum (PIF), in order to promote and advocate for the West Papuan call for freedom. As many of you will know, the 48th PIF Leaders Meeting is taking place from 4-8 September 2017, in Apia, Samoa. Such a Leaders Meeting is usually followed by what they call the “Forum Leaders Retreat”, where the Heads of States (or those representing them) are by themselves… and where they take final decisions on what they will put down in their final communiqué which will summarize their position on matters that were on the agenda, including on West Papua.

After a long week of activities, where CSOs issued statements in support of our cause and demonstrated in front of the building, ULMWP Secretary General, Octo Mote, who has been actively participating in the lobbying inside the building, informs us he did all he could, and he is glad to have been receiving the help of our Melanesian and Pacific sisters and brothers and allies who have given us their support since the beginning. We are all humbled by their deep solidarity.

Now all we can do is pray that the final outcome of the conference will be a good one. So we ask you, our friends, our sisters, our brothers, our fellow combatants, to pray with us. For those of you who don’t pray, just send your positive thoughts and vibes, so that the Leaders of the Pacific are inspired into doing what is right for the Pacific, for West Papua.
Free West Papua, Free the Pacific. Merdeka !

God's plan for his people must be fulfilled. Papuans must be free and return back to their land

God will not let his people to suffer.
 God's plan for his people must be fulfilled. Papuans must be free and return back to their land and prepare their hearts and minds for the second coming  of Jesus Christ. God's plan and purposes for his people must be fulfilled before he returns to receive mankind to his own. Do not try to interfere because you will going against God almighty.You're just a specks of dust and will be gone tomorrow.

For over 55 years west Papuans have been living under Indonesian rule

For over 55 years west Papuans have been living under Indonesian rule and we know how they treat Papuans who are pro Indonesia. They will look after you and treat you well and in the end they will kill you and the struggle of West Papuan people for freedom and independence from Indonesia is genuine struggle and it's inline with biblical truths about God restoring a nation, releasing those who are  captives in prisons, and bringing back those living in foreign land to their country of birth, so that they can prepare their hearts and minds for the second coming of Jesus Christ.