Wantok Democracy

‎SOLOMON THE MAGICIAN-KING: Secrets the Bible Never Tells.....

2025-12-21T18:50:37.239-08:00

‎History remembers King Solomon as the wisest man who ever lived, a divinely favored ruler who spoke with God and authored sacred wisdom. But beneath the polished surface of biblical reverence lies a far older and far more dangerous tradition. One that portrays Solomon not merely as a king, but as a magician-king, a necromantic engineer, and a master of spirits. In some ancient streams, Solomon is not the servant of divine light, but the prototype of sacred control through forbidden knowledge.

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‎In early Near Eastern and Second Temple traditions, wisdom was never purely moral. Wisdom was power. To “know” was to command. Solomon’s legendary wisdom was not only insight into human affairs but mastery over the hidden architecture of reality. This is why later mystical texts do not celebrate Solomon for prayer alone, but for his ability to bind, interrogate, and weaponize non-human intelligences.

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‎The most unsettling source is the Testament of Solomon, a text excluded from biblical canon but preserved in occult and Gnostic circles. Here, Solomon receives a ring engraved with a divine seal, not to worship with it, but to dominate spirits. Demons are summoned, named, interrogated, tortured, and forced into labor. Each spirit reveals its planetary origin, its sickness-bringing function, and the angelic force that counteracts it. This is not theology. This is operational magic.

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‎In this tradition, Solomon builds the Temple not with prayer alone, but with enslaved spirits. Demons quarry stone. Spirits carry materials. Entities of disease and chaos are repurposed into architecture. The Temple becomes not just a house of God, but a containment engine, a metaphysical machine stabilizing cosmic forces. This mirrors Mesopotamian myths where kings ruled by balancing divine and demonic currents, not erasing one side.

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‎Solomon’s infamous obsession with foreign wives takes on a darker meaning in mystical traditions. These were not merely political marriages. In ancient esoteric lore, foreign queens were priestesses of rival mysteries. Egyptian, Phoenician, Sabean, and Babylonian cults did not just worship idols. They transmitted initiatory systems. Through these women, Solomon is said to have accessed alien gods, stellar intelligences, and chthonic rites. Love becomes initiation. Desire becomes a gateway.

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‎Kabbalistic fragments suggest Solomon sought to unify all spiritual systems under his authority. Not through devotion, but through synthesis and domination. This is echoed in later grimoires where Solomon is credited as the author of spell systems that catalog spirits like bureaucrats in a cosmic empire. The Ars Goetia, part of the Lesser Key of Solomon, preserves this memory. Seventy-two spirits. Hierarchies. Ranks. Functions. Sigils. This is not folklore. It is metaphysical administration.

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‎Yet the myths turn darker still. Some traditions claim Solomon eventually lost control of the very forces he mastered. One legend says a demon stole his ring, impersonated him, and ruled in his place while Solomon wandered as a beggar. Symbolically, this is not just a story of humility. It is a warning. He who rules spirits risks becoming ruled by them. The magician becomes the vessel. Authority collapses into possession.

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‎Gnostic interpreters went further. They suggested Solomon’s wisdom aligned him closer to the cosmic architects of control rather than the liberators of consciousness. In this reading, Solomon’s Temple was not purely a holy sanctuary but a grid, a stabilizer of material reality. Sacred geometry becomes metaphysical surveillance. Order becomes containment. Wisdom becomes structure rather than freedom.

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‎Across cultures, Solomon’s shadow appears repeatedly. In Islamic lore, he commands jinn with terrifying authority. In Ethiopian tradition, his lineage carries both blessing and curse. In Arabic magic manuals, his name is invoked not as a saint, but as a master operator. The pattern is consistent. Solomon stands at the crossroads between prophet and sorcerer, king and magician, servant of God and engineer of hidden forces.

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‎This is why Solomon remains dangerous. He embodies a truth most traditions try to bury. That sacred knowledge is not inherently pure. That divine names can be used as weapons. That holiness and domination can wear the same crown. Solomon’s story asks an uncomfortable question. Was he the wisest man who ever lived, or the first to discover that reality itself can be commanded by those who know its names?

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‎Perhaps the reason his darker legends were buried is not because they were false, but because they were too revealing.

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‎#TheSacred #KingSolomon #ForbiddenWisdom #OccultHistory #SolomonicMagic #AncientMysteries #HiddenTruths #EsotericKnowledge #DarkMythology #GrimoireTradition #MysticalPower #SecretHistory

MENGENAL ISI GREEN STATE VISION oleh Dr Ibrahim Peyon

2025-07-22T13:46:00.001-07:00

Green State Vision adalah sebuah visi dengan Negara Hijau yang ditawarkan kepada dunia oleh Pemerintahan Sementara West Papua. Sebuah visi cemerlang dan ide baru di dunia. Visi ini lahir dari falsafah hidup orang Melanesia, falsafah yang berakar pada Triologi Melanesia, cara hidup sehari-hari orang Melanesia. Orang Melanesia melihat pencipta, manusia, roh, alam dan segenap mahluk hidup itu satu, dan tidak terpisah. Manusia Melanesia berelasi harmoni, damai, seimbang dan berkelanjutan dengan sesama manusia dan dengan semua mahluk selain manusia.

Green State Vision lahir sebagai bentuk nyata dari falsafah dan ideologi Triologi Melanesia, dalam triologi Melanesia tidak ada partai politik yang mengatur rumah tangga orang Melanesia. Dalam beraneka budaya dan etnik-etnik di Melanesia, memiliki hanya empat fraksi sebagai partai dalam mengelola rumah tangga. Di mana dalam sebuah rumah terbagi menjadi empat, ruang untuk pencipta dan roh, ruang untuk laki-laki, dan ruang untuk perempuan, dan ruang untuk tabib atau rohaniawan. Maka, Religi, Laki-laki, Perempuan dan mahkluk selain manusia adalah fraksi-fraksi yang mengatur sebuah rumah tangga. Pencipta, roh dan semua mahluk lain selain manusia direpresentasi dalam fraksi mahluk selain Manusia, fraksi religi atau agama adalah representasi para tabib dan rohoniawan, fraksi adat yang representasi para laki-laki, dan fraksi perempaun sebagai representasi perempuan dan anak.

Orang-orang Melanesia hidup dengan falsafah dan dasar ideologi ini, dan itu diwujudkan dalam rumah-rumah sakral (rumah Adat) tiap etnik di Melanesia. Di rumah adat itu, dibagi menjadi beberapa bagian, bagian/ruang untuk pencipta dan roh, ada ruang untuk para tabib dan fungsionaris religi, ruang untuk kaum laki-laki, bagian untuk perempuan dan anak, serta bagian untuk publik. Dalam ritual tertentu, atau untuk mengambil keputusan tertentu dalam suatu komunitas di wilayah tertentu, setiap representasi dari empat unsur tersebut hadir dalam rumah adat untuk mengembil keputusan tertentu. Setiap representasi dari empat unsur tersebut dalam konteks modern adalah fraksi, dan unsur agama, adat, dan perempuan, dan unsur mahluk lain adalah partai yang mengutus representasi mereka dalam pemerintahan untuk mengambil keputusan, mengawasi dan menjalankan. Di maksud mahluk lain adalah pencipta, roh, hewan, tumbuhan, perairan, tanah, bentangan alam, dan iklim. Representasi mereka perlu ada di Parlemen, senat dan kongres untuk mempertahankan eksistensi dan kepentingan mereka.

Dalam konteks falsafah dan budaya Melanesia ini, bangsa-bangsa di Melanesia tidak memiliki partai politik modern seperti sekarang ini, partai politik modern ini diterapkan dalam budaya Melanesia, telah menghancurkan tatanan dan beradaban bangsa Melanesia. Karena partai politik modern diciptakan oleh politisi, dan konglomerat untuk mengambil alih hak-hak masyarakat asli, merampas tanah, sumber daya alam, ekonomi, politik dan kekuasaan demi kepentingan kapitalisme. Penguasaan politik, kekuasaan dan kapitalisme masuk melalui partai politik dalam sistem negara, produksi undang-undang, dan merampas hak-hak masyarakat asli, dan eksploidasi sumber daya alam dan monopoli ekonomi. Maka partai politik modern adalah mesin penghancur dan pembunuh masyarakat asli, merampas kekuasaan, politik dan ekonomi, dan tanah. Dengan demikian negara-negara Melanesia termasuk West Papua tidak cocok dan tidak tepat membentuk dan menerapkan partai politik modern. Orang-orang Melanesia, telah memiliki partai politik sendiri, partai politik yang diciptakan oleh Pencipta Bangsa Melanesia. Partai itu adalah, Partai Adat, partai Perempuan, Partai Agama dan partai makhluk lain. Empat partai besar ini mengutus wakil-wakil mereka yang duduk dalam sistem pemerintahan, menjalankan pemerintahan dan mengelola rumah tangga mereka. Ini adalah sistem pemerintah asli, sistem ini berlaku sejak penciptaan, lahir bersama dengan manusia Melanesia. Dia tidak datang dari dunia manapun, tidak diadopsi dan tidak dibuat untuk kepentingan asing, kapitalis, imperialis dan kolonial. Bangsa Melanesia mendirikan rumah mereka disebut negara dalam konteks modern, mereka juga harus mengembangkan sistem politik dan pemerintahan sendiri, yang berbeda, dan khas dari dasar filsafah, ideologi, budaya dan sistem politik mereka sendiri.

Dalam budaya dan sistem pemerintahan asli Melanesia, tiap bidang memiliki fungsionaris sendiri, fungsi ini dibagi berdasarkan klen dalam suatu kampung atau sistem pemerintahan dalam komunitas itu. Para fungsionaris itu menjalankan tugas mereka secara turun temurun, diwariskan dalam anggota klen itu sendiri. Misalnya, fungsionaris perang, ekonomi, kesuburan, religi, dan kesehatan. Klen lain tidak bisa ambil alih, bila ambil fungsi yang bukan tugasnya sesuatu akan terganggu, menimbah musibah, penyakit, kesakitan, kematian dan kepunahan. Sistem asli Melanesia harus dikembangkan dalam sistem negara-bangsa modern, maka tatanan itu berlaku dan terfungsi agar harmoni dan keseimbangan tercipta. Hal-hal yang berkaitan dengan rusan dapur, makan dan minum dijalankan oleh perempuan, dan perempuan mengelola, dan menyediakan makanan dalam rumah di kampung. Fungsi ini sangat penting untuk dikembangkan, bagaimana dalam sistem negara-modern sektor-sektor yang berkaitan dengan keuangan, perbankkan dan gizi diserahkan kepada perempuan. Perempuan mengelola bidang-bidang ini, sesuai fungsi mereka dalam rumah tangga dan struktur adat. Bagaimana hati dan perasaan mereka sebagai ibu dan mama untuk menyediakan makanan secara adil bagi semua orang dalam rumah negara-bangsa. Peran ini juga minimalisir, penyalagunaan keuangan negara oleh kaum laki-laki, karena laki-laki lebih banyak bertindak berdasarkan akal atau pikiran dan bukan dengan hati dan perasaan.

Mengapa representasi empat unsur: adat, perempuan dan agama, itu terakomodir dalam sistem pemerintahan? Kita kembali kepada dasar falsafah dan budaya kita sendiri pada masing-masing etnik dan klen-klen dalam etnik-etnik kita. Klen memiliki kekuasaan penuh atas tanah dan sumber daya alam, klen menguasai adat istiadat, tanah, dan sumber daya alam secara turun temurun. Klen-klen ini ada di dalam sebuah suku, atau tersebar di suku-suku tetangga. Sedangkan suku atau etnik adalah fungsi sebagai rumah yang menghimpun klen-klen dan anggota-anggota mereka, dalam suku-suku itu berlaku sistem budaya, politik, pemerintahan, ekonomi dan kepercayaan mereka. Etnik atau suku dapat mengendalikan sistem politik dan pemerintahan paling bawah, suku-suku memfasilitasi komunitasnya untuk menyeleksi, memilih, dan mengutus representasi mereka di tingkat pemerintahan regional dan nasional. Dipastikan bahwa ada representasi dari semua suku atau etnik, semua etnik memiliki hak dan kewajiban yang sama, mereka mewakili suku, wilayah dan sumber daya alam mereka. Dipastikan bahwa mereka adalah pemilik sah atas tanah leluhur mereka, para pemimpin dari komunitas asli, dan mereka diutus dalam sistem pemerintahan modern sebagai senat, legislatif, eksekutif. Mereka sebagai representasi resmi dalam sistem pemerintahan, mereka produksi hukum, aturan dan kebijakan. Mereka tidak menjalankan kepentingan partai politik seperti tradisi negara-negara modern saat ini, melainkan mereka adalah representasi adat, perempuan, dan agama dari suku mereka masing-masing. Mereka menjalankan dua fungsi segaligus, pada satu sisi, mereka adalah wakil partai adat, perempuan, agama, dan mahluk lain selain Manusia, dan di sisi lain, mereka adalah representasi klen, suku dan wilayah adat mereka. Setiap produk hukum dan kebijakan akan perhatikan fungsi-fungsi ini, karena pemerintah tidak memiliki hak atas tanah dan sumber daya alam. Pemerintah mendapat kompenisasi oleh masyarakat asli yang berbasis suku dan klen, mereka memberi makan dan menghidupi pemerintah. Kewenangan pemerintah terbatas sampai pada tingkat suku hingga konfederasi dalam suku-suku itu. Pemerintah tidak memiliki kewenangan masuk ke dalam tatanan klen dan unsur-unsur terkecil didalamnya, tatanan basis tetap ada dan menjalankan sistem mereka sebagaimana adanya. Sistem pemerintahan adat dalam tiap suku dan etnik mereka. Negara dan Pemerintah modern hadir sebagai bayung, untuk melindungi dan memelihara sistem adat dan kebiasaan yang berlaku dalam masyarakat.

Dalam sistem ini, negara memfasilitasi, mengkaji dan mengadopsi sistem asli Melanesia dan diproduksi sebagai sistem hukum dan sistem politik dan pemerintahan. Sistem ini dibangun dalam pendidikan dan menjadi sistem politik dijalankan oleh empat unsur partai itu, adat, perempuan, agama dan makhluk selain manusia dalam konteks regional dan nasional, tidak ada mekanisme khusus seperti partai politik dengan ideologi khusus, setiap orang memiliki hak dan kewajiban yang sama, memilih dan dipilih sebagai representasi adat, perempuan dan agama. Mereka yang terpilih akan diutus dalam sistem pemerintahan dari berbagai tingkatan. Pada tingkat tertentu, akan diutus hanya unsur-unsur pemimpin, dan di tingkat lain semua orang memiliki hak yang sama untuk diutus. Konteks ini dilihat dari dua kamar, satu kamar posisi tinggi dan kamar lain posisi rendah. Tetapi, mereka sama-sama penyelenggaran negara dan pemerintahan. Posisi yang pertama, unsur pemimpin adat, pemimpin perempuan, pemimpin agama, dan pemimpin makhluk lain selain manusia yang diwakili oleh Pencipta. Di Papua, terdiri dari dua pencipta dalam sistem religi asli, yaitu: Pencipta sejak awal penciptaan, dan pencipta yang muncul sebagai manusia ajaib setelah penciptaan. Dua jenis pencipta dipercaya sebagai Tuhan secara vertikal, selain itu ada roh lain sebagai kepercayaan horizontal. Dalam agama kristen pencipta kategori pertama itu disebut Allah, atau Yahwe, model Tuhan dalam kategori kedua disebut Yesus Kristus. Kembali pada sistem dua kamar dalam pemerintahan negara tadi, unsur pimpinan pencipta dalam semua agama baik agama asli Melanesia maupun agama Kristen, bisa mengutus Yahwe, atau Tuhan Pencipta dari agama asli Melanesia. Mengapa demikian, mari kita kembali kepada budaya Melanesia sendiri, dalam rumah sakral (Rumah Adat) yang disebut dengan berbagai nama dalam tiap suku di Melanesia, di rumah adat itu dihadirkan satu Tuhan Pencipta sebagai representasi. Dia menjadi pusat kepercayaan komunitas, laki-laki dan dalam hal tertentu perempuan juga diundang, duduk bersama, berdiskusi dan memutuskan hal-hal penting tentang eksistensi dan kelangsungan komunitas itu. Bila jumlah anggota klen banyak, pemimpin-pemimpin klen hadir sebagai representasi anggotanya, dan mereka memutuskan hal-hal tertentu untuk eksistensi dan kepentingan mereka bersama. Sistem ini dapat diadopsi dan dikembangkan dalam sistem pemerinatah modern.

Dalam konsteks esensi inilah dirumuskan Green State Vision, sebuah visi brilian yang dapat menghidupkan kembali falsafah hidup bangsa Melanesia, berada dalam sistem dan struktur asli adat istiadat dan budaya bangsa-bangsa Melanesia ratusan ribu tahun sejak manusia Melanesia diciptaan di tanah New Guinea ini.

Foto dibawah Mr. Raki Ap presentasi Green State Vision kepada Mr Rob Jetten, Menteri Energi dan Iklim Belanda.

Demokrasi Kesukuan: Catatan Singkat untuk Pencerahan

2024-07-23T03:57:00.000-07:00

Demokrasi kesukuan adalah sebuah sistem atau bentuk pemerintahan setempat yang diselenggarakan di dalam batas-batas:

* Wilayah ulayat

* Jangkauan hukum adat

* Sistem kepemimpinan serta pola kepemimpinan suku

* Dan segala perangkat kesukuannya

Demokrasi kesukuan juga dapat disebut sebagai demokrasi yang asli dan alamiah. Hal ini karena demokrasi kesukuan telah berkembang secara alami dan turun-temurun dalam masyarakat adat.

Ciri-ciri demokrasi kesukuan:

* Musyawarah mufakat: Keputusan diambil melalui musyawarah mufakat, di mana semua anggota masyarakat adat memiliki hak untuk berbicara dan menyampaikan pendapatnya.

* Adat istiadat: Adat istiadat menjadi dasar utama dalam pengambilan keputusan.

* Kepemimpinan kolektif: Pemimpin dipilih secara kolektif oleh masyarakat adat.

* Sanksi adat: Sanksi adat digunakan untuk menegakkan aturan dan norma yang berlaku dalam masyarakat adat.

Manfaat demokrasi kesukuan:

* Menjaga kelestarian budaya: Demokrasi kesukuan membantu menjaga kelestarian budaya dan nilai-nilai tradisional masyarakat adat.

* Meningkatkan rasa persatuan: Demokrasi kesukuan membantu meningkatkan rasa persatuan dan kebersamaan dalam masyarakat adat.

* Memperkuat demokrasi lokal: Demokrasi kesukuan dapat memperkuat demokrasi lokal dan nasional.

Tantangan demokrasi kesukuan:

* Pengaruh budaya luar: Pengaruh budaya luar dapat mengancam kelestarian demokrasi kesukuan.

* Konflik internal: Konflik internal dalam masyarakat adat dapat menghambat pelaksanaan demokrasi kesukuan.

* Kurangnya pengetahuan: Kurangnya pengetahuan tentang demokrasi kesukuan dapat menyebabkan miskomunikasi dan kesalahpahaman.

Contoh demokrasi kesukuan di Indonesia:

* Masyarakat adat Dani di Papua: Masyarakat adat Dani di Papua memiliki sistem demokrasi kesukuan yang disebut dengan musyawarah adat.

* Masyarakat adat Minangkabau di Sumatera Barat: Masyarakat adat Minangkabau di Sumatera Barat memiliki sistem demokrasi kesukuan yang disebut dengan ranah nagari.

* Masyarakat adat Baduy di Banten: Masyarakat adat Baduy di Banten memiliki sistem demokrasi kesukuan yang disebut dengan hukum adat Baduy.

Demokrasi kesukuan adalah bagian penting dari budaya dan tradisi masyarakat adat di Indonesia. Melestarikan demokrasi kesukuan berarti melestarikan budaya dan tradisi masyarakat adat.

Apakah Anda ingin mengetahui lebih lanjut tentang demokrasi kesukuan di Indonesia?

* https://id.scribd.com/doc/232447375/Demokrasi-adalah-bentuk-atau-mekanisme-sistem-pemerintahan-suatu-negara-sebagai-upaya-mewujudkan-kedaulatan-rakyat-docx

* https://id.wikipedia.org/wiki/Demokrasi_kesukuan#:~:text=Demokrasi%20kesukuan%20adalah%20sebuah%20sistem,suku%20dan%20segala%20perangkat%20kesukuannya.

* https://id.wikipedia.org/wiki/Demokrasi_kesukuan

Vanuatu's Former President Urges people to vote

2024-05-28T17:12:00.001-07:00

By Sabrina Tabi

Kalkot Mataskelekele, former President of Vanuatu, says the current referendum is a rare opportunity for everyone to participate in the democratic system of the country's government.

According to him, this is a unique moment where citizens can directly influence a law, usually decided by parliament.

He encourages everyone to vote, whether for or against the proposal, to ensure the results reflect the people's will.

Mataskelekele while casting his vote at the Chief's Nakamal Polling Station this morning, noted that polling stations are less crowded than in past elections.

He thinks this might be because only those with a national ID can vote, and many people might not have one.

There are traits and characteristics of Papua New Guineans similar to Filipinos

2024-04-13T05:49:00.001-07:00

I will be turning 22 years in Papua New Guinea this year. I have visited, lived, and served in the 4 regions of this country which is some provinces out of 22 provinces.

During my emersion and encountering the people of this country, I could tell that there are traits and characteristics of Papua New Guineans similar to Filipinos. Let me highlight some...

* FRIENDLINESS. This is Reuben Kambao in the photo. He smiled at me from a distance and I smiled back and introduced himself. As a Filipino, I am definitely friendly and so we chatted for awhile and he told me he had watched my videos on social media. We decided to take a photo and I promised him I will upload our photo. To make friends is to connect, understand, and respect each other.

*HUMBLENESS. This trait for sure makes us connect because of the understanding of how we work towards achieving dreams. How I witnessed their struggles and achieve success is similar to how we Filipinos struggles to have a better life. The humility of Papua New Guineans to quietly perform.

*GENEROSITY. I have encountered being given something or even food by Papua New Guineans. So many times I have experienced the generosity of Papua New Guineans. One time, my neighbour gave a coffee from Goroka and the other time when the tire of my car got flat and they rescued me and the list goes on. Their ability to share and serve from their hearts is similar to how we Filipinos share or serve something without expecting in return.

*FAMILY ORIENTED. The strong bond within and amongst members in the family. Sticking, supporting and taking care of each other. This trait made us share the same belief that FAMILY is the foundation of our identity and the motivation to work harder and smarter to achieve success in life and be able to serve and pay back the family most especially our parents.

*RELIGIOUS BELIEFS. This I believe is the most common trait we have. Papua New Guinea and The Philippines are Christian countries. We easily connect and understand each other because of our religious beliefs. When I first arrived in PNG in 2002 and do not know Tok Pisin well, I attended a Sunday church in which the choir sang in Tok Pisin language and I could feel the spirit while hearing them sing.

Do you agree with all the common traits we have Filipinos and Papua New Guineans?

Laikim yupela olgeta blad blomi 🇵🇬.

Mahal ko po kayo aking Kaibigan 🇵🇭.

#mrdelishoes

Traditional Culture In PNG Are Dying

2024-04-10T00:59:00.001-07:00

The cultures is Papua New Guinea is too diverse and complex. It is estimated that PNG has more than 800 different cultural groups, and most groups have their own language and speak respectively according to where they belong.

Not all the time we see such, very beautiful & colourful culture of Wageans traditional bilas performed by Wageans boys.

#WageTrueColor #one 💖📌

🎬:@Walline-Tombyap 📌

Detainees at Boroko cells who are supposed to appear today in court

2024-03-04T01:29:00.001-08:00

Detainees at Boroko cells who are supposed to appear today in court

2024-03-03T22:46:00.001-08:00

Detainees at Boroko cells who are supposed to appear today in court are waiting and there is no police vehicle to transport them to their respective courts.

Most of these Detainees have been in jail for over a year while attending their court proceedings.

Unavailability of Police arresting officers unavailability of police prosecutors, unavailability of magistrates and judges, and lawyers and public prosecutors has delayed the court proceedings of every individual detainee keeping them suffering from everything in life while life outside of freedom keeps growing old for them.

This morning there were no Police vehicles to transport the detainees to court because Puma Energy can no longer supply fuel.

The government has yet again failed the citizens of PNG.

Mind you all, Not all the detainees are criminals. Some people are detained to justify themselves for unfortunate incidents that occur whilst trying to do what is right. For Others, it happened that they could no longer support and sustain their families due to a lack of good governance hence they stepped out of line.

So again, they won't be attending the court proceedings so they will have to be kept detained for another day, week, month, or whenever the government settles whatever issue that is affecting the whole chain.

Maybe the courts can come to where the detainees are kept or any courts that are closer to the detention area and run the hearings.

Improvise while the government is sorting out other issues or fixing their debts.

Free People of Color” in Slaveholding North Carolina

2024-01-29T17:57:00.001-08:00

Part 1/2

“Free People of Color” in Slaveholding North Carolina: The Andersons of Granville County

Photograph: Sampson Anderson (1844-1906) with wife Jane Anderson (1852-1923) and son Robert F Anderson (1872-1914).

Sampson was the son of Henry Anderson and Nancy Richardson. Jane was the daughter of Mark and Crecy Anderson.

The family lived in Granville and Wake Counties and relocated to Washington, D.C. in their later years.

Source: Ancestry, Username: rewinder11. Courtesy Kianga Lucas.

“Free People of Color” in Slaveholding North Carolina: The Andersons of Granville County

Posted on April 1, 2017 by renegadesouth

By Vikki Bynum

Late last year, I was contacted by Raymont Hawkins-Jones, a descendant of a family I’d written about many years earlier: the Andersons of Granville County, North Carolina. The Andersons were one of the many fascinating free families of color that I’ve studied over the years, and I enjoyed learning more about their history from Raymont. Back in pre-internet 1992, pretty much everything I knew about my subjects was what I’d learned from records held at the North Carolina State Archives.

Today, social media has enabled me to meet many of their descendants and to access additional records posted on the internet. The same digital revolution that stimulated me to create this blog also allows me to revisit my early topics of research and bring their stories up to date! (1)

The Andersons and the families with whom they intermarried belonged to a community of people defined by society as non-white, but who rarely appeared as slaves in North Carolina’s state and court records. As I’ve noted in earlier Renegade South essays about the mixed heritage communities of Gloucester County, Virginia, and the “Winton Triangle” of North Carolina, the lives of free people of color reveal far more complicated histories of racial identity, class, and race relations than the broad images of “white freedom” and “black slavery” would suggest.

In fact, families such as the Andersons are central to understanding historical events that preceded and followed the institution of slavery, including colonization, the American Revolution, the Civil War and Reconstruction, the postwar rise of the Ku Klux Klan, and the New South era of white supremacy.

The very existence of free people of color, especially those in the South, threatened the growing institution of slavery. Southern whites especially feared their influence on slaves as the United States moved toward a Civil War generated by national conflicts over slavery. Determined to prevent free people of color from exercising full rights of citizenship and mobility, lawmakers increasingly policed their behavior through oppressive laws and customs.

In my first book, Unruly Women: the Politics of Social and Sexual Control in the Old South (1992), I published my findings on the Andersons and touched on the lives of free families bearing the names of Boon, Chavis, Curtis, Day, Fane, Haithcock, Kearsey, Mayo, Richardson, and Tyler. During the course of my research, I also become familiar with the Bass, Guy, Pettiford, and Taborn families of Granville County.

With no diaries or first-hand accounts available to me from the families themselves, I focused on their court-house experiences and what they revealed about the lives of multi-ethnic free people governed by race and class-based laws in a slaveholding state.

Back in 1992, I knew next to nothing about these families’ heritage, and mostly referred to them as “free blacks.” Today, thanks to conversations with Raymont and after reading Kianga Lucas’s Native American Roots blog, I realize that the courts’ label of “free people of color” masked their extensive and varied Indian ancestry. The Bass family, for example, with whom the Andersons intermarried, originally descended from the Nansemond tribe of Virginia’s Powhatan Confederacy.

Likewise, many of Granville County’s free people of color claim descent from various Indian tribes such as the Tuscarora of eastern North Carolina and the Pamunkey, Chickahominy, and Saponi of Virginia. Descendants of these tribes were among the earliest people of color to migrate to Granville County, where they settled in the vicinity of the town of Oxford and the townships of Fishing Creek, Kittrell, and Tally Ho. (2)

Writing for the Atlantic Monthly in 1886 under the pseudonym David Dodge, Oscar W. Blacknall of Kittrell township gave an eye-witness description of his neighbors. Because of “exclusive intermarriage in their own class,” he wrote, they displayed a “considerable infusion of Indian blood” revealed by their “long coarse, straight black hair and high cheekbones . . . joined with complexions whose duskiness disclaims white blood and with features clearly un-African.”

Because the Andersons were free during colonial times, I wondered whether they and their kinfolk had descended from indentured servants rather than slaves, or had perhaps been freed between 1740 and 1770, when European Enlightenment ideals generated criticism of slavery. That era not only provided the ideological underpinnings of the American Revolution, but fueled debates about the morality of slavery, setting in motion the gradual abolition of slavery in the Northern colonies. The plantation South did not follow suit, but numerous Southern slaveholders nonetheless sought to save their souls by privately manumitting slaves.

Greed overcame white misgivings about slavery enough for framers of the U.S. Constitution (ratified in 1788) to grant protections to the institution. The matter was anything but settled, however. Antislavery sentiments never completely died out, and reemerged in the 19th century among various religious groups, notably Wesleyan Methodist farmers in North Carolina, and politically in the Free Soil and Abolitionist movements.

Although the 17th century Bass family of Virginia appears never to have suffered enslavement, the Andersons, who lived nearby, were held in bondage by John Fulcher, an English planter of Norfolk, Virginia, who eventually freed them. In 1712, decades before the era of the American Revolution, Fulcher manumitted fifteen slaves, thirteen of whom bore the surname Anderson, two the surname Richardson. He bestowed 640 acres of land as well as freedom on these slaves, eight of whom were still children.

I suspect that John Fulcher was kin to the Andersons. Not only were kinships common between masters and manumitted slaves, there is also the matter of Fulcher’s divorce from his wife, Ruth, some twenty years earlier. In 1691, Ruth Woodhouse Fulcher was granted a legal separation from her husband by Virginia’s Lt. Governor Francis Nicholson. Such separations were rarely granted to women in 17th century Virginia, particularly not under the terms granted by the Lt. Governor. Nicholson not only assigned legal guardianship of the couple’s son to Mrs. Fulcher, he also ordered Mr. Fulcher to pay her two thousand pounds of tobacco annually. (3)

These were unusual decisions in an ardently patriarchal society. Clearly, Lt. Gov. Nicholson was disturbed by whatever undisclosed charges Ruth Fulcher brought against her husband. Might she have accused her husband of sexually crossing the color line, of fathering children among his slaves? Were the slaves he manumitted in 1712 his own children, and did they include the mother(s) of those children? (4)

Whatever his reasons, John Fulcher’s freeing of his slaves fed fears of slave revolts among Virginians. The colony’s General Assembly responded by recommending passage of a law forbidding manumission, citing it as an incentive for slave revolts.

Exactly when and where the Andersons were first enslaved seems as uncertain as how they gained their surname. In the Southern colonies, where Indian wars, servitude, and slavery overlapped, they may originally have been Indian war captives whose descendants mixed with other Indians, African slaves, English colonizers, or white servants, creating mixed-heritage peoples with no fixed racial identity—except in the minds of white leaders who marked them as non-white under the heading of “free people of color.”

The Bass and Anderson families’ lives intersected in 1699 when Edward Bass, a son of William Bass, Sr., purchased land from John Fulcher. After Fulcher freed the Andersons, the two families intermarried. In the first half of the eighteenth century, they migrated from Norfolk, Virginia, to Granville County, North Carolina. Once settled, Basses and Andersons married among other free families bearing names such as Chavis, Day, Goins, Harris, Hawley, Kersey, Pettiford, Mitchell, and others. These families, too, identified their roots as Native American. (5)

By the late eighteenth century, the names of free people of color appeared frequently in Granville court records and documents. George Anderson, whose will was probated in May 1771, left an estate that included at least seventy acres of land to heirs bearing the surnames of Anderson, Bass, Pettiford, Harris, and Smith. To Nathan Bass, he left a “plantation’ on which Bass already lived. To various other kinfolk, he left cattle, a mare, pewter plates, and a bed. Clearly, the founding families of this community had established solid yeoman-class roots. (6)

A revealing petition about the families’ status was also presented in 1771 to the North Carolina Assembly. Here we see Granville’s growing community of free people of color asking to be exempted by the state from paying taxes that were described as “highly derogatory of the Rights of Freeborn Subjects.” (7)

Colonial taxation laws had long discriminated against people of color, taxing not only free males over the age of twelve, but also females, on the assumption that all non-whites “worked the ground,” whether enslaved or not. In this era of emergent republican ideals, race-based economic discrimination against free people was condemned by the petitioners as unjust.

Grouped among their names were those of free people from the area of Oxford and Fishing Creek: Gibea Chavis, Benjamin Bass, Lewis Anderson, Edward Bass, David Mitchell, and William Chavis. - 8

Criticisms of slavery and demands that free people of color be respected as citizens were soon quashed after the American Revolution. As the 19th century’s Cotton Kingdom emerged, Southern demand for slave labor increased.

The one drop rule of race came to prevail. Whether free people of color were dark or light-skinned, and regardless of whether they had white or Indian ancestors, they were labeled “Negroes” or “Mulattoes”—meaning that they were fit for slavery and their freedom thus a threat to its stability. For that reason, Southern states passed laws further limiting slave manumission. At the same time, they passed stricter laws that further limited the mobility and rights of free people of color.

In response to their diminishing status, Granville County’s free families of color emphasized their Native American roots and often denied African ancestry altogether in hopes of distancing themselves from slavery.

Local court records from the three decades before the Civil War, 1830-1860, reveal a fractious caste of people, one in which intra-family feuds and scuffles with whites generated court charges of affrays, assault & batteries and filings of peace warrants. Not surprisingly, white authorities seemed all too eager to police the neighborhoods of families who lived in the interstices of freedom and slavery. (9)

Social contact between people of color and whites ranged from affectionate to violent. People from various backgrounds traded goods, drank, gambled, fornicated—and occasionally tried to marry—across the lines of color and status. Tavern keepers were frequently targeted for running “disorderly houses” that included all manner of such interracial activities. Public affrays no doubt reflected internal tensions created by such activities.

Poor white and free women of color occasionally ran taverns as an alternative to working in the homes and fields of other (mostly white) people. When taverns added interracial prostitution to the menu of services, authorities labeled them “bawdy” as well as “disorderly” houses. White women Elvira and Sally Short, for example, were specifically cited for “procuring” “whores” who engaged in “dreadfully filthy and lewd offences” that included “men, women, free persons, and slaves” who gathered there day and night. (10)

But it was not prostitution per se that seemed to concern white authorities. The courts punished sexual relations between whites, free people of color, and slaves far more frequently than they punished the sale of sex among whites. By their very nature, taverns were assumed to encourage sexual activity among patrons; it followed, then, that owners who ignored boundaries of race and status were suspected of fostering sexual intimacy across those boundaries.

Free people of color were not to fraternize with either slaves or lower-class whites. In 1856, tavern-keeper Nancy Anderson was accused of violating laws that forbade such camaraderie. Specifically, the courts charged her with running a “disorderly” house in which whites, free people of color and slaves engaged together in “whoring, drinking, and gambling.” That she was not charged with running a “bawdy” house indicates that interracial mingling (including sexual intimacy), not prostitution, was the offense.

It was not whites who initiated the charges against Nancy Anderson. The three men who testified against her (one of them her kinsman, Ephraim Anderson) were free men of color. Although we know that ethnic differences, economic status, and who one associated with all contributed to conflicts among people of color, we don’t know the exact reasons that these men appeared to police social contact between a woman of their community and neighboring slaves. (11)

Among whites, mingling between the races ended in death for Tom Peace, a white man, who carried on a relationship with Tabby Chavous (Chavis), a free woman of color, for some ten years. The fact that Tom regularly treated Tabby with the respect reserved for white women infuriated his brother, Dickerson Peace, who brought fornication charges against the couple in 1844.

Undaunted, Tom and Tabby continued to attend public gatherings together well into the 1850s. When they appeared together at a neighborhood barbecue in 1854, an enraged Dickerson attacked and killed his brother. (12)

The courts regularly sought to counter interracial relationships and, that failing, to control the lives and labor of mixed-race children born to such relationships. The long-term relationship between Susan Williford and Peter Curtis, discussed here and in Unruly Women, (pp. 88-93) demonstrated the stages of that control: first, the guilty party was charged with fornication.

If the woman subsequently became pregnant, bastardy charges would follow. At some point, usually after the age of five, the bastard child, defined as an “orphan,” (i.e. lacking a legal father) would be apprenticed to a member of the community until age 21. By contract, these apprenticed children worked for their “masters” until adulthood, depriving them of their freedom and the affections of their parent(s).

Their mothers, of course, were deprived of both their children’s affection and their labor—a crucial element of survival in the rural Old South. Her punishment by the courts also demonstrated the larger threat that personal as well as political alliances of class and race presented to slaveholding society.

In part, the courts’ forcible apprenticeship of illegitimate children—many of whom were impoverished whites—to more prosperous members of the community prevented them from becoming economic and social burdens for county governments. By 1830, however, the system clearly provided a handy way to deny freedom to an increasing population of free children of color, at the same time claiming their labor for the white community. (13)

Relatively prosperous free families of color such as the Andersons managed to escape the apprenticeship system. Marriage among free people of color within their own community, land ownership, and gainful employment defended them against this practice.

A number of free families of color from Granville, including William Evans, Anderson Pettiford, Joseph Curtis, and Lucy Richardson, managed even to rescue the children of friends and family from the apprenticeship system by becoming apprenticeship masters themselves. These families gained custody of community children through the very system that would otherwise have bound the children out to whites. (14)

The free community of Granville’s Oxford area struggled for autonomy right up to the Civil War and beyond. Archibald “Baldy” Kersey, a propertied free man of color with multiple ties of kinship to its core families, had long engaged in illicit trade among slaves and white citizens. (15)

Court records show him charged more than once with illegally possessing guns and with various thefts connected to illegal trading. During the Civil War, such trade networks among slaves, free blacks, and whites flourished, causing Sheriff William Philpott to describe Kersey to Governor Zebulon Vance as

“the worst rogue and seducer of slaves I have ever known. He has a range from here to the extremity of the state east, as he has been trading that way for years.” Furthermore, Philpott reported, Kersey had recently broken out of jail with the aid of two white men. (16)

-End of Excerpt-

Link to Part 2/2 : https://www.facebook.com/photo/?fbid=901673238628035&set=a.358128488245073

Governor Bird Calls Out Systemic Issues In PNG Governance

2024-01-26T19:18:00.000-08:00

In a candid critique, Governor Allan Bird of East East Province has voiced concerns over what he describes as a government on steroids, emphasizing that the nation's problems did not emerge under the current Prime Minister, James Marape, but have been festering for at least 15-20 years.

Key Points Raised by Governor Bird:

Indifference and Lack of Urgency: Governor Bird accuses the government of displaying indifference and a lack of urgency in addressing the long-standing issues faced by the nation. Despite repeated calls from members of Parliament, including himself since 2017, the pleas for a comprehensive jobs strategy and improvements in law and order seem to have fallen on deaf ears.

Black Wednesday Fallout: The governor emphasizes that the problems, such as those witnessed on Black Wednesday, cannot be resolved simply by dismissing or increasing the number of policemen. He underscores the need for providing opportunities for citizens to earn a decent income and grow, particularly addressing the high rate of long-term unemployment.

Concentration of Power: Governor Bird criticizes the concentration of power and resources in the hands of the Prime Minister and the National Executive Council (NEC). He argues that the responsibility for solving the country's problems lies with a small group of individuals, emphasizing the need for strategic thinking to avoid a reactive, firefighting approach.

Proposal for Power Sharing: The governor highlights a proposal made by 20 Governors in March of the previous year for a real power-sharing arrangement, including the implementation of a Block Grant System. He contends that such a system, already utilized by Australia, would empower provinces and reduce dependency on central government resources.

Block Grant System: Governor Bird explains the concept of Block Grants as untied grants, allowing provinces to prioritize and address their own problems. He points out that the abandonment of this system in 1995 led to the entrenchment of power and resources in the hands of a select few ministers and the Prime Minister.

Call for Systemic Reforms: The governor estimates that a nationwide Block Grant system would cost around K3 billion a year, proposing that this amount could be allocated from the PIP Budget, which stands at K10.7 billion for the current year. He argues that empowering provinces to address individual needs would be more effective than relying solely on central government decisions.

Warning of Unrest: Governor Bird issues a stark warning that without systemic reforms, the nation may face increased unrest, necessitating more police presence and potential violence. He calls for either Prime Minister James Marape to initiate necessary reforms or for a new leader to take charge and overhaul the existing system.

The governor concludes by referencing a 2014 paper on Block Grants and the separation of powers, expressing disappointment that the proposed reforms remain unaddressed despite being presented to the Planning Minister.

Source: PNG Facts

DENISOVABS, AFRICA, South Asia and New Guinea

2024-01-13T16:26:00.001-08:00

Between 400000 – 48000 BC, a human group, later called the Denisovans, lived in Asia. They then interbred with humans expanding from Africa along the coast of South Asia.In 2010 fossil evidence from a Siberian cave in 2008 revealed that their DNA was related to the DNA of people from New Guinea, which contained 4.8% Denisovan DNA.

👇 Details in comment

#ancient #mystery #DNA

🔸Between 400000 - 48000 BC, a human group, later called the Denisovans, lived in Asia. They then interbred with humans expanding from Africa along the coast of South Asia.

In 2010 fossil evidence from a Siberian cave in 2008 revealed that their DNA was related to the DNA of people from New Guinea, which contained 4.8% Denisovan DNA.

Around 3-5% of the DNA from native people of Papua New Guinea, Australia, Philippines and other nearby islands came from Denisovans, who left Africa as far back as 800,000 BC.

In 2014 scientists reported that a genetic between extinct Denisovans and some modern-day Tibetans and Sherpas.

SKIP JAMES (1902-1969)

2024-01-03T15:29:00.001-08:00

SKIP JAMES (1902-1969). Born Nehemiah Curtis James in Bentonia, Mississippi, he first recorded for Paramount in 1931.

He possessed a completely individual style, using falsetto vocals and played spooky-good guitar mostly in D minor tuning. He was rediscovered in 1964. His and Son House's appearances, almost simultaneously, launched the folk blues revival.

Skip James' music was, most famously, covered by Cream when they did "I'm So Glad." Even though he was not in good health, in his last five years he recorded some amazing records for Vanguard, Adephi, Biograph and other labels. So many essential songs, including "Cherry Ball," "Hard Time Killin' Floor," "22-20," "If You Haven't Any Hay," and more.

I love his music!

New Nationals, Fairbanks, Scheerhorns: www.catfishkeith.com/national-guitars/

This picture captures him in a rare mood, thanks to Kami Kazu.

Ideologi Politik Sosialis ala Marxisme Berbeda dari Partai Buruh dan Sosialisme Melanesia

2023-04-04T21:06:00.001-07:00

Karl Max dan teori Marxisme sosialisme adalah ideologi ilmiah, dan berkaitan dengan teori sosialisme berlaku umum dan universal. Karena sosialisme dalam konteks Eropa saat itu muncul sebagai anti tesis kapitalisme. Hal yang secara substantif berbeda adalah ideologi ilmiah sosialisme itu digunakan dalam konteks ideologi politik. Karena ideologi politik Marxisme-Leninism itu lahir di Rusia, oleh presiden Lenin untuk kepentingan ideologi Komunisme. Ada perbedaan mendasar, di sini Lenin menolak ide tantang agama, karena agama dianggap sebagai alat kapitalisme. Inti dari ideologi sosialisme-komunisme adalah menolak masyarakat kelas, sebagaimana disebut oleh Karl Marx supra-struktur dan infrastruktur, kemudian dilengkapi oleh Marvin Harris dengan struktur. Jadi, supra-struktur, struktur dan infrastruktur. Lenin tolak ini, dan menekankan pentingnya, infrastruktur, dan menciptakan masyarakat tanpa kelas. Konsep terakhir ini diadopsi oleh negara-negara Amerika Lantin, seperti Cuba, Bolivia, dll. Tetapi mereka menolak gagasan Sosialisme-Komunisme tanpa agama.

Hampir semua negara-negara Amerika Lantin adalah Katolik dan protestan, tetapi mereka ingin menciptakan masyarakat tanpa kelas. Cina juga menganut ideologi politik Marx-Lenin itu, tetapi itu hanya tingkat retorika politik ideologis saja, fakta hari ini Cina menjadi kapitalisme terbesar dunia.

Partai Buruh baik di Inggris maupun di negara-negara lain seperti Australia, Selandia Baru dll itu berbeda dari ideologi politik Sosialisme-Komunisme ala Marx & Lenin. Penekanan partai buruh adalah lebih kepada hak-hak, keadilan dan demokrasi. Tetapi, mereka masih mempertahankan masyarakat kelas: Suprastruktur, struktur, dan infrastruktur, tidak seperti ideologi politik Marx hilangkan kelas-kelas itu dan bangun komunitas tanpa kelas. Partai buruh juga masih mempertahankan agama mereka sebagai sebuah institusi moral umat manusia.

Maka, keliru kalau ada oknum-oknum aktivis Papua klaim diri sebagai penganut aliran ideologi Marxisme disamakan dengan ideologi partai buruh. Hukum-hukum dasar dari masing-masing ideologi politik itu berbeda.

Demikian juga ideologi Sosialisme-Komunisme ala Karl Marx dan Lenin tidak bisa disamakan dengan Sosialisme Melanesia. Ini juga kekeliruan besar. Pastor Walter Lini pendiri negara Vanuatu (founding father) membangun ideologi nasionalisme Vanuatu dengan Sosialisme Melanesia. Itu sama sekali tidak berdasarkan pada ideologi Sosialisme ala Karl Marx, Fredrich Engel dan Lenin. Pastor Lini membangun ideologi berdasarkan budaya dan adat istiadat Melanesia.

Sosialisme Melanesia BUKAN SOSIALISME ala Marx, Engel dan Lenin. Ideologi Sosialisme Melanesia sebagai ideologi negara Vanuatu itu berbasis pada kultur Melanesia yang saling memberi, mengasihi, bersolidaritas, dan kebersamaan mereka. Sosialisme Melanesia mendasari prinsip-prinsip Melanesia sendiri. Sosialisme Melanesia sudah ada jauh sebelum terjadi kontak orang Melanesia dengan bangsa Eropa, dan juga jauh sebelum Sosialisme ala Karl Max muncul. Sosialisme Melanesia didasarkan pada nilai-nilai hidup Melanesia. Nilai-nilai Melanesia adalah Sosialisme dan Komunalisme, berlawanan dengan kapitalisme dan individualisme. Kontradiksinya (Sosialisme versus Kapitalisme, Komunalisme versus Individualisme). Ideologi Lini tentang komunisme berbeda dari komunisme ala Karl Marx. Menurut Lini komunisme Melanesia sebagai berikut:

“Communalism is ‘based on an awareness of the community where the individual was not to consider himself or his private interests taking precedence over the general inter ests of the community… Giving was based on one’s ability to do so. Receiving was based on one’s need.” (Premdas, 1987: 109).

Artinya: “Komunalisme ‘didasarkan pada kesadaran masyarakat di mana individu tidak menganggap dirinya atau kepentingan pribadinya lebih diutamakan daripada kepentingan umum masyarakat ... Memberi didasarkan pada kemampuan seseorang untuk melakukannya. Menerima didasarkan pada kebutuhan seseorang.”

Ideologi sosialisme Melanesia terinspirasi dari tiga sumber:

Pertama, filsafat hidup dalam budaya Melanesia adalah sosialisme yang berdasarkan prinsip resiprositas, orang-orang hidup dengan saling memberi dan menerima dalam kehidupan sehari-sehari. Prinsip resiprositas membangun dan mempertahankan solidaritas dan komunalisme.

Kedua, filsafat Melanesia Way yang dikembangkan oleh Bernad Narokobi di Papua New Guinea dapat terinspirasi membangun ideologi nasionalisme Vanuatu, Sosialisme Melanesia. Beberapa tokoh pejuang Vanuatu yang kuliah di Papua New Guinea terlibat dengan teori filsafat Melanesia Way, dan setelah kembali membangun Sosialisme Melanesia di Vanuatu.

Ketiga, pengaruh agama kristen dengan hukum kasih menjadi salah satu inspirasi, karena Lini sendiri dididik dan sekolah dalam doktrin lingkungan gereja kemudian menjadi seorang pendeta.

Tiga sumber itu terintegrasi dan kemudian terbentuk menjadi ideologi nasional.

Maka sosialisme Melanesia, baik di West Papua, PNG, Vanuatu, Salomon, Fiji, Kanaki, Bougenville itu berasal dari budaya Melanesia itu sendiri, sebagaimana yang di-rumuskan Prof. Karoba dan Wenda dalam (Demokrasi Kesukuan).

New Guinea Land, 03/04/2023

Erik Walela

#SosialismeMelanesia #MelanesiaWay

NKRI Bangun Narasi Terus Mengikuti Dinamika Politik Papua Merdeka

2021-09-21T19:25:00.002-07:00

Sejak 2014 kita dengar pemerintah Indonesia bangun narasi seperti ini:

ULMWP dibentuk 2014 dituduh itu LSM/NGO untuk kepentingan agenda asing dan Kapitalis.
Petisi 1.8 tahun 2017 diluncurkan dan diserahkan ke Komisi 24 dan komisi HAM PBB, dituduh itu agenda NGO, tidak ada agenda PBB, dan agenda Kapitalis asing. 
Petisi dituduh sebagai agenda asing dan kapitalis, tetapi akhirnya ditiru jalan itu, tetapi gagal.
UUDS dibuat dan diumumkan dituduh itu agenda asing dan kepentingan kapitalis.
1 Desember 2020 umumkan pemerintahan sementara ULMWP dituduh itu agenda asing dan kepentingan kapitalis. 
Kabinet sementara diumumkan 1 Mei 2021 dituduh itu agenda asing dan agenda kapitalis. 
Orang terbaik yang bergerak untuk kemanusiaan dan perjuangan kemerdekaan ditunjuk sebagai perwakilan perjuangan Papua, dituduh itu sebagai agenda asing dan kepentingan kapitalis.
Green State Vision yang digagas sebagai visi bangsa masa depan bagi keseimbangan, perdamaian, demokrasi dan keharmonisan dituduh sebagai agenda asing dan kepentingan kapitalis.
LSM/NGO yang bergerak atas kemanusiaan dan HAM, dituduh itu NGO bekerja kepentingan donasi asing dan kepentingan kapitalis. 
 

Tuduhan kosong, tanpa bukti dan fakta ini menunjukkan posisi individu itu, sekarang ada dimana, dan kemana akan pergi. Kalimat-kalimat ini selalu kami dengar dari mulut penguasa Indonesia atas kegelisahan mereka.  

Salam waras.

Ibrahim Peyon, Ph.D.

HUKUM KESEIMBANGAN

2021-09-13T18:01:00.001-07:00

Tidak ada teori terisolasi, dalam hal tertentu saling terkoneksi diantara teori-teori yang beroposisi, ontologi di satu sisi dan teori epistemologi di sisi lain. Dengan kata lain, materialisme di satu sisi, dan idealisme di sisi lain. Teori-teori ontologi maupun epistemologi saling terkoneksi pada hukum-hukum umum dalam ilmu pengetahuan. Dalam kerangka itu, green state vision sebagai salah satu unsur dalam hukum keseimbangan yang dapat diasumsikan lintas oposisi biner antara ontologi dan epistemologi. Green State Vision dianalisa dengan metode dan teori dari dua sisi berlawanan tersebut.

Pendekatan objektif, subjektif dan ideasional.

Visi dari green state adalah materialisme dialektik dari dunia realita, dan kumpulan peristiwa-peristiwa di satu sisi, dan di sisi lain, kumpulan ide, gagasan, konsep, pandangan atau sistem pengetahuan manusia tentang diri dan dunianya.

Orang Papua bilang manusia, tanah, flora, vauna dan alam semesta itu bagian dari tubuhnya. Karena semua asal dari satu tubuh. Mereka bilang tiap klen memiliki simbol dengan unsur di luar dirinya itu, disebut totem. Mereka bilang semua bagian tanah, sungai, gunung, flora, vauna, laut, udara dan awan itu bagian dari dirinya sendiri, dan dianggap sebagai kerabatnya. Dalam ritus tertentu semisal inisiasi mereka berhubungan dengan semua elemen itu, elemen tertentu digunakan sebagai energi atau kekuatan bagi tubuh dan jiwa mereka, karena itu manusia selalu membangun relasi melalui media tertentu. Hubungan ini dibangun demi keseimbangan antara manusia dengan elemen di luar dirinya itu.

Dalam pandangan ini, para saintis beritahu kita bahwa tubuh manusia ini terdiri dari sejumlah elemen, dan diantara itu ada empat elemen paling besar: Oxygen, Carbon, Hydrogen, dan Nitrogen. Itu semua berasal dari tanah, tumbuhan, hewan, air, udara, dan energi dari planet lain. Struktur tubuh manusia terdiri dari elemen-elemen itu, maka manusia memiliki relasi timbal balik dengan semua elemen tersebut. Relasi timbal balik itu saling terkoneksi untuk mempertahankan keseimbangan. Satu sisi elemen-elemen itu berkontribusi terhadap kehidupan manusia, dan sebaliknya, manusia pun berkontribusi terhadap kelangsungan lingkungan, seperti tumbuh-tumbuhan dan energi bumi dalam bentuk bakteri dan fosil setelah kematiannya.

Saintis juga beritahu kita bahwa, flora, vauna, tanah, air, udara merupakan satu rangkaian lingkaran, manusia, hewan dan tumbuhan terima energi dari atmosfer untuk hidup, ketika mati berubah menjadi bakteri dan masuk dalam tanah, dan bakteri itu terproses melalui tumbuh-tumbuhan, dan atau langsung ke atmosfer. Bakteri yang transfer ke tumbuhan itu masuk ke dalam tubuh manusia dan hewan melalui makanan, dan lain dibawa oleh hujan masuk ke tanah melalui proses percolation, dan mengalir ke sungai dan laut. Lalu laut mengalami evaporation atau penguapan ke udara karena energi matahari dan berubah menjadi awan dengan proses contensation, dan selanjutnya mengalami proses precipitation dan kembali ke bumi dalam bentuk hujan. Proses sirkulasi ini adalah hukum keseimbangan.

Dalam hukum dialektik Hegel, dan Marx, fenomena alam atau realita alam adalah materialisme dialektik. Manusia ingin meningkatkan kualitas hidup, kapitalis produksi besar-besaran energi dan sumber daya alam dalam sistem kapitalisme. Produksi secara kuantitas tanpa batas kemudian diproses berubah menjadi kualitas untuk meningkatkan kualitas kehidupan manusia. Semisal batu uranium diproses menjadi nuklir untuk kesejahraan manusia, atau diproses menjadi senjata kimia masal. Ini terjadi sebagai akibat dari revolusi kognisi, ke revolusi science hingga ke revolusi industri dan teknologi. Dalam proses dari kuantitatif ke kualitatif ini telah mengesampingkan hukum keseimbangan. Sebaliknya, Marx konstruksi sosialisme sebagai anti tesis kapitalisme, dan menciptakan oposisi bineri, dan sosialisme akhirnya kalah saing dari kapitalisme. Akibatnya, manusia dan planet bumi menghadapi krisis kepanasan global berkontribusi perubahan iklim global.

Unsur terkecil disebut atom terdiri dari tiga partikel: Proton, Neutron, dan Electron. Posisi Neutron netralisir oposisi biner antara proton dan electron, dan posisi neutron dipandang sebagai keseimbangan kedua oposisi itu. Manusia dan planet bumi hari ini diperlukan keseimbangan diantara oposisi bineri itu, di satu sisi antara produksi kuantitas dan kualitas dari aktivitas manusia itu. Manusia produksi sumber daya alam dalam jumlah besar, pertambangan, eksploidasi energi, berbagai pembangunan pemukiman, infrastruktur, penebangan hutan dan perkebunan skala besar. Produksi industri, teknologi dan informasi masal dalam segala kualitas. Pada sisi lain, cadangan sumber daya alam berkurang, hutan menjadi gundul dan tandus, suhu kepanasan bumi meningkat, ekosistem rusak dan terganggu, cadangan oxsigen menipis, air laut meningkat ke permukaan bumi karena es di kutup utara cair.

Dalam menghadapi tantangan oposisi bineri itu, Green State Vision hadir sebagai solusi dan sekaligus garansi bagi manusia untuk eksistensi dan keperlanjutan umat manusia dan planet bumi ini. Dalam pandangan ini Green State Vision diposisikan sebagai Hukum Keseimbangan yang menawarkan kepada dunia untuk menjaga keseimbangan, kedamaian dan keharmonisan antara manusia dengan elemen lain di planet ini. Hukum Keseimbangan merepresentasikan makna-makna tentang rekonsiliasi, kedamaian, keadilan, keharmonisan, perlindungan, dan kelanjutan eksistensi umat manusia dan seluruh kehidupan di planet ini.

Bangsa Papua telah ditempati di tanah ini sejak penciptaan, dan mereka menjaga, melindungi dan merawat relasi keseimbangan mereka dengan unsur lain di luar dirinya. Dalam filsafah hidup orang Papua, semua mahluk baik yang hidup maupun mati dipandang sebagai bagian dari dirinya sendiri, atau kerabatnya sendiri. Orang Papua memperlakukan mahluk-mahluk itu layaknya sebagai kerabat, menjaga, melindungi dan merawat relasi mereka secara timbal-balik, saling menguntungkan, berkeseimbangan dan keharmonisan. Hubungan mereka itu direpresentasikan melalui media-media, dan simbol-simbol kultural tertentu yang dipahami sebagai relasi dan makna keterlibatan unsur-unsur di luar manusia itu. Suatu keseimbangan dan kontinuitas itu ditentunkan oleh kesuksesan terlaksananya suatu ritus secara tepat dan benar sebagai media komunikasi antara dua arah saling diuntungkan.

Dengan demikian tercipta keseimbangan. Karena itu, Green State Vision adalah keseimbangan bagi kehidupan, keselamatan eksistensi dan kelanjutan manusia, planet bumi dan segala isinya.

VISI PEMERINTAH SEMENTARA WEST PAPUA: "GREEN STATE"

2021-09-09T17:31:00.001-07:00

Oleh Ibrahim Peyon, Ph. D

Green State Vision WEST PAPUA adalah sebuah visi untuk masa depan orang Papua, Indonesia, Pasifik dan seluruh umat manusia di dunia ini. Green State Vision hadir untuk menjawab tantangan perubahan iklim yang mengancam umat manusia secara global dan ancaman kerusakan planet bumi ini. Perubahan iklum membawa dampak yang serius bagi eksistensi umat manusia di bumi. Di mana telah mengalami kekeringan, kebakaran, banjir, longsor, stunamik, karena meningkatnya suhu kepanasan bumi akibat aktivitas manusia. Dalam rangka mengatasi tantangan perubahan iklim tersebut, bangsa Papua muncul dengan Green State Vision West Papua sebagai solusi untuk memberikan garansi bagi kehidupan manusia, mahluk lain, alam dan keselamatan planet bumi ini.

Green State Vision WEST PAPUA adalah; VISI PAPUA DAMAI dan HARMONI sebagai berikut:

(1). Green State Vision adalah Visi kedamaian manusia, damai dalam keluarga, damai dengan sesama, damai dengan tetangga, damai di antara etnik, damai dengan bangsa lain, dan damai dengan musuh.

(2). Green State Vision adalah visi damai manusia dengan Tuhan, damai manusia dengan roh, damai manusia dengan roh leluhur, damai manusia dengan kekuatan lain di tanah Papua.

(3). Green State Vision adalah Visi kedamaian Alam dan Lingkungan, kedamaian tanah, kedamaian hutan, kedamaian sungai dan laut, kedamaian gunung, kedamaian dan kenyamanan iklim, suhu dan udara. Damai dengan lingkungan dan kebersihannya.

(4). Green State Vision adalah Visi kedamaian fauna atau hewan, kedamaian burung-burung, reptilia, hewan berkaki empat, Insekta, dan berbagai jenis lain.

(5). Green State Vision adalah Visi kedamaian antara manusia dengan Tuhan, antara manusia dengan roh leluhur dan antara manusia dengan kekuatan lain yang dihuni di alam sekitar.

(6). Green State Vision adalah dimana bentuk dan struktur bangunan hijau yang damai dan nyaman. Green State Vision berarti menolak struktur bangunan demokrasi, republik, dominion, kerajaan, serikat dan semua jenis lain konstruksi dari luar.

(7). Green State Vision memiliki filsafat yang hijau, ideologi yang hijau, pandangan yang hijau, kepercayaan yang hijau, perspektif yang hijau. Dengan demikian Green State Vision menolak ideologi kapitalisme, ideologi sosialisme, dll.

(8). Green State Vission adalah visi ekonomi hijau, fiskal hijau, moneter hijau, pengelolaan sumber daya alam hijau, pembangunan ekonomi dan insfrastruktur hijau.

Green State Vision adalah visi dimana manusia berdamai dengan Tuhan, dirinya sendiri dan alam lingkungannya. Dimana manusia tidak merusak ciptaan lain, tidak memusuhi dan merusak sesama manusia dengan alasan apa pun, manusia tidak merusak dan menggali gunung berlebihan, tidak merusak dan mencemari sungai dan laut, menghormati dan menjaga hak tanah milik perorangan, klen dan suku lain. Manusia tidak merusak hutan, menjaga dan melindungi hak hidup flora dan vauna. Manusia menggunakannya secara bertanggung jawab dan berkelanjutan untuk masa depan generasi.

Dengan Green State Vision dapat menciptakan kedamaian dunia, keberlanjutan dunia, keselamatan manusia di dunia, dan keselamatan planet bumi. Green State Vision dapat mewujudkan Papua sebagai paru-paru dunia untuk menghasilkan oksigen bagi nafas planet bumi dari kematian.

Green State Vision adalah visi dan misi yang berasal dari filsafat asli Papua dan Melanesia. Filsafat hidup yang sudah ada dan dipraktikkan dan diaktualisasikan oleh orang Papua sejak leluhur, sejak mereka ditempatkan di tanah ini. Green State Vision adalah roh, jiwa dan budaya orang Papua dan bangsa Melanesia di tanah ini, dan falsafah itu diwujudkan dalam visi besar, “Green State Vision WEST PAPUA”.

#WestPapua #GreenState #GreenStateVision

Mari Bergabung dalam West Papua sebagai Green State

2021-09-08T14:03:00.001-07:00

Mendirikan Green State [Negara Hijau] pertama merupakan 'WUJUD' dari pada stengah abad perjuangan Rakyat Bangsa Papua untuk Papua Merdeka.

Oleh sebab itu, Bagi Orang West Papua, Siapapun anda dan dimanapun anda berada, Tua-Muda, Laki"-Perempuan, Aktivis maupun Pejuang Kemerdekaan West Papua baik Militer/Sipil, bahkan PNS, Mahasiswa, Pelajar yang ada dalam sistem Kolonial NKRI.

Untuk semua mewajibkan diri mengambil bagian dalam mengembangkan diskusi tentang Visi Negara Hijau Pertama West Papua di tempat tinggal masing-masing. Demi keselamatan hidup Bangsa Papua, serta Planet Bumi kedepan.

Mari kita bersatu-padu, mendorong Visi mulia ini bersama "Pemerntah Sementara Negara Republik West Papua."

Maju Bersama untuk Menang Selamanya. 🙏✊✊

🌱🌱🌴🌴🌎🌏

WaSalam...!!

#ProvisionalGovernmentOfWestPapua

#GreenStateVision #GreenState #BlueCountry

#RepublicOfWestPapua #WestPapuaArmy

West Papua - Green State

2021-08-23T19:16:00.001-07:00

Planet Bumi merupakan tempat kehidupan seluruh Komunitas Makhluk, dalam tanda kutip (tidak hanya makhluk manusia) — Bumi dihuni oleh berbagai Makhluk. Ada hewan, tumbuh-tumbuhan, makhluk roh, bentangan alam dan benda-benda lain.

Kegiatan-kegiatan industri ekstraktif seperti pertambangan minyak, gas dan mineral, penebangan pohon, perkebunan kelapa sawit dan kegiatan lainnya menyebabkan terjadinya perubahan iklim (global warming) sangat cepat yang berdampak pada punahnya kehidupan di planet bumi.

(Makhluk Manusia) menjadi “aktor utama” penyebab pemusnahan ini. Kuasa yang diberikan Tuhan kepada makhluk Manusia disalahgunakan hingga batas tak terkontrol yang mendatangkan malapetaka besar bagi seluruh kehidupan — Betapa jahatnya Manusia yang menjadi aktor utama yang mendatangkan (neraka abadi bagi seluruh kehidupan).

Perlahan makhluk Manusia telah mengetahui, bahwa telah salah besar terhadap seluruh kehidupan di planet bumi. Terutama, manusia telah salah besar terhadap Tuhan (Sang Pencipta/pemberi kuasa/mandat) —

Manusia mulai bingung sana-sini mencari “tempat tinggal cadangan” hingga ada yang lari ke Planet Mars, ada juga yang merancang Negara di luar angkasa sebagai tempat pelarian dari masalah.

Kehadiran (adanya) negara-negara merdeka di seluruh dunia, termasuk (terutama) Indonesia telah menjadi masalah besar bagi masa depan planet bumi (...)

dengan demikian,

“Apakah.... dengan ‘akan adanya’ kehadiran Kemerdekaan Negara Republik West Papua pun turut menjadi negara Merdeka ke Sekian yang yang membawa/menambah masalah baru? atau sebaliknya kemerdekaan West Papua dapat membawa “solusi bagi masalah yang ada” — ini adalah tanggung jawab kita bersama termasuk seluruh dunia.

_____

West Papua merupakan paru-paru bagi dunia (organ pernapasan bagi planet bumi) — oleh karenanya, kemerdekaan West Papua akan sangat menentukan arah (menjadi kompas) masa depan kehidupan bumi.

Intinya adalah: “semua makhluk penghuni planet Bumi” membutuhkan “Kehidupan” — untuk itu, tindakan mendesak (urgent) yang harus dilakukan adalah menyelamatkan planet bumi yang adalah tempat hidup seluruh makhluk.

West Papua melalui United Liberation Movement for West Papua (ULMWP) pada 2020 kemarin telah mengadopsi Undang-Undang Dasar (UUDS) dan Pemerintah Sementara dengan Visi-nya menjadi: NEGARA HIJAU PERTAMA DI DUNIA atau GREEN STATE.

Diadopsinya UUDS Provisional Government of West Papua mencakup semua bidang, terutama yang menjadi prioritas Pemerintah Sementara adalah mendatangkan Keselamatan dan Kehidupan abadi bagi seluruh Komunitas Makhluk khususnya di West Papua dan secara menyeluruh adalah kehidupan bagi planet bumi —

Kemerdekaan West Papua tidak hanya menjadi kemerdekaan bagi bangsa Melanesia di West Papua, tetapi lebih dari itu adalah kemerdekaan bagi seluruh kehidupan di planet bumi, dimana Pemerintah Sementara West Papua (ULMWP) hadir dengan Visi-nya “Green State” (...)

______

West Papua sudah siap!

★ Kami sudah punya Undang-Undang Dasar dan Pemerintah Sementara (Provisional Government of West Papua | ULMWP)

★ Kami sudah punya Presiden dan Perdana Menteri;

★ Kami sudah punya 12 Kabinet Menteri yang mencakup semua bidang;

★ Kami sudah punya Kedutaan Besar (Kedubes) di seluruh dunia;

★ Kami sudah punya pagar negara Pemerintah Sementara, yakni “West Papua Army” dengan Panglima Komandannya Chief. Gen. Mathias Wenda dan Wakil Panglimanya Gen. Goliath Tabuni berserta lima (5) kepala staf;

★ Kami sudah punya Kepolisian West Papua (West Papua Police) sebagai penegak hukum Pemerintah Sementara;

★ Kami sudah punya Visi dan Misi perjuangan kemerdekaan West Papua yang jelas (tidak sporadis seperti yang di-cap kolonial Indonesia);

Kami sudah siap!

West Papua siap bernegara, dengan Visi-nya “Green State” — kemerdekaan West Papua adalah keselamatan bumi.

WaSalam...

#FreeWestPapua #WestPapua #GreenState

MSG SECRETARIAT & ASIA PACIFIC CENTRE FOR THE RESPONSIBILITY TO PROTECT (R2P) DISCUSS POSSIBILITY OF COOPERATION

2021-08-09T23:22:00.001-07:00

PORT VILA, VANUATU (10 August 2021): Consultations have begun between the Melanesian Spearhead Group (MSG) Secretariat and the University of Queensland’s Asia Pacific Centre for the Responsibility to Protect (R2P) on possible areas of collaboration.

On behalf of the MSG Secretariat’s Acting Director General, George Hoa’au, Manager for Political and Security Affairs (PSA) programme, Ilan Kiloe acknowledged the Centre for the opportunity to engage.

A brief update of the Secretariat’s own programmes were provided to the APR2P, a project that focuses on the prevention of atrocity crimes and the protection of vulnerable communities in the Asia Pacific region.

Potential areas initially identified included broad areas of Climate Change, Governance and Political Stability – all of which are linked to the five strategic priorities of the security strategy namely border and marine; cyber security, transnational crime; disaster and mechanics for managing climate change risk through proper coordination.

APR2P Pacific Director, Romulo Nayacalevu, said they can now work on strategies of delivery given that potential areas had been identified. He added that the programme was happy to support MSG members.

Following further discussions into other areas, the possibility of developing a Memorandum of Understanding (MOU) will be drawn up to formalize this working relationship.

Caption: Participants of today's virtual talks with APR2P.

Bougainville Crisis, Sandline Mercenaries, 1997: 24 Years Later

2021-07-21T16:59:00.001-07:00

No Signpost. And, lessons left on the table.

The militant nationalist and former PNGDF Commander Jerry Singirok was the kingpin. And, he was critical of PNG's political failures that prompted his talking to power in 1997.

He later wrote his book entitled, 'A Matter Of Conscience'.

Today, his country, still hanging on, is ravaged by the same story he arrested in 1997, 24 years ago. The series of within - systems political changes happened, and PNG moved on, forging the way ahead.

This year, 2021, is 45 years. The challenges of independence and nationhood tested our leadership:

(1) 1997 Sandline Crisis.

(2) 1999 Governance Crisis.

(3) 2011/12 Political Impasse.

(3) 2019 Laguna Effect ' Hung' Parliament.

(4) 2020 ' Hung' Parliament, Legitimacy Crisis, 63 Sitting Days Deficit.

The point made by Jerry Singirok when he caused the demise, and dislocation, of the reigning regime in 1997 is clear.

It was the mood of economic nationalism in PNG which no leader can ignore, and the focus by what he sees as the role of leaders to constructively channel it from there to pursue the national interest.

He defined outlawing of backroom deals , but this could happen without isolating the country

and its national interests.

In the latest of the waves of uncertainty, and political turmoil:

(1) in 2019, the result of the within - systems political change hit Peter O’Neill, who was dethroned as Prime Minister.

By virtue of his longevity and energy, he was probably PNG’s most powerful prime minister, a skilful politician, and he appeared invincible for so long.

But, he finished his time as prime minister isolated and defeated by what even he admitted was a perceived “need for change”, his achievements insufficient to counter his mistakes and vacillations.

And, he was also perhaps the most divisive.

https://www.theguardian.com/world/2019/nov/06/manus-maseratis-and-corruption-peter-oneill-on-eight-years-leading-papua-new-guinea

(2) But, his definition of national interest means the midstream within - systems political change in 2019 has come under attack, and PNG politics goes to the courts.

Oneill is fighting to defend his space.

There were three cases pursued by the Opposition: (1)Validity of James Marape’s election as PM; (2) Legality of parliamentary session on 17 November 2020, and subsequent adjournment of Parliament to April, 2021; and (3) final adjournment of Parliament to August 10, 2021 with 63 minimum required sitting days challenged in court.

James Marape and his predecessor, Peter Oneill will play their cards in the next 12 months. The practice of politicians turning to the court may have left many constitutional questions unanswered.

And, for MPs the stakes could not be higher, and time is short.

(3) Both Marape and Oneill are exploiting the instability, and predatory landscape of PNG politics, to be in government when elections are held in the second half of 2022.

O'Neill could still institute or pull a vote of no confidence less than 12 months before the issue of writs for the next election.

The script:

(1) Peter O'Neill will count on this option. The roadshows to different, and key electorates in the country already happened.

And, FB branding of PNC as the stand alone example of the dream team for PNG through live chat twice with 1000s following took the fight closer to conclusion than thought possible.

(2) And, if the vote is successful, the Governor General will dissolve parliament and bring elections forward 12 months.

With the high turnover rate, in which about half the incumbent MPs lose their seat every election, the pain of losing their seats in 2022 will cause MPs to side with an early winner.

In 2022, the turnover is likely to be about 80 percent from data available. It is a disturbing scenario post - Covid 19 scar or 'scam' which has embedded itself.

The Marape/Basil regime gets all the blame.

And, MPs have no time to defend themselves through debate in Parliament and therefore insulate, take cover from raging public sentiments against sitting MPs.

(3) In the event of a vacancy in the PM’s post, however, parliament can vote in a new PM without dissolution of parliament.

In the aftermath of 2011 political impasse, with eight months left before the issue of writs for the 2012 elections, political change still occurred.

The absent Prime Minister Michael Somare (in Singapore receiving medical treatment) in 2011 was removed as MP by a motion put on the floor of parliament, and the PM seat declared 'vacant’.

Parliament then elected Peter O’Neill, instead of running a vote of no confidence.

The opposition now pinned its hope to win the last of the three cases. And, keep hopes alive through the courts to have a go at dislodging Marape. The prime minister on the other hand needs to win all three. He won two out of three.

Still, there is no guarantee the Opposition would win any vote of no confidence, which it would still need to do – unless the Prime Minister is forced to resign.

If it does come to a vote of no confidence, the outcome is unclear. The numbers game counts. Any political change will suggest the scenario to unfold into 2022 NGE. And, after.

In the developing story, and drama, Peter Oneill possibly comes back into the conversation as the man to watch.

The courts will play a critical role in PNG politics to say whose definition of national interest was correct, sustainable, politically correct.

https://devpolicy.org/peter-oneills-eight-years-as-pngs-prime-minister-20190613/

Meanwhile, the lessons from Sandline Crisis are still on the table.

The definition of national interest is illusive. It saved Peter Oneill. Or, contaminated? James Marape, his successor, is firing blanks.

We follow the discussion on economic nationalism, and the opportunities that went begging in which the story became blurred.

The ideal remains on the table.

SPECIAL REPORT

17 March 2011

Sandline Mercenary Crisis – PNG Failed to Learn the Lessons, Says Singirok

(Source: Post Courier, Jerry Singirok, OPINION)

The former commander of the Papua New Guinea Defence Force reflects on the 1997 Sandline mercenary crisis that grabbed international headlines. His professional judgement at the time on the future of his country was critical. His conscience outweighed what was deemed a lawful executive order.

The former commander of the Papua New Guinea Defence Force, Jerry Singirok, reflects on the 1997 Sandline mercenary crisis that grabbed international headlines. His professional judgement at the time on the future of his country was critical. His conscience outweighed what was deemed a lawful executive order.

OPINION:

It has been 14 years to this day when, as Commander Papua New Guinea Defence Force, I made a conscious decision, not only to abort the Sandline Contract “Contravene”, but also to expel Sandline mercenaries out of PNG and subsequently ask the then Prime Minister, Sir Julius Chan, his deputy and the Minister for Defence to resign.

Historians and many commentators have marked this event as a major crisis in PNG history.

However, in the main it was a result of series of blunders on the part of the executive arm of the government and policy advisor who had far ulterior motives other than addressing genuine plea for increased benefits for the landowners and the Bougainville Provincial Government.

The result was a significant shift in the security decision making thus affecting national security within the context of protecting PNG’s national interest, subsequently unleashing the contract by the grieving party which was me as commander and a handful of military hardliners who supported my opposition and successfully executed Operations “ Rausim Kwik”.

Upon reflection, it is disheartening to say the least that nothing has changed much since March 1997.

From the influx of illegal immigrants, lack of effective border security, and hegemonic tussles between the economic global giants, PNG continues to be an open and free playing field for investors and opportunists who by cohesion with our decision makers and respective agencies in the name of economic development ignore the plight of landowners and continue to generate uncertainties, frustrations thus creating a certain air of frustration throughout Papua New Guinea today.

Our era (1975-1997) was in the cold war era, where the military had to re-think and re-strategise new roles in Civil Military Affairs whereby the military if it had to justify its existence, must be restructured and re-trained into a military force that should be ready to assist during natural disaster, assist mainly in policing roles and contribution to international peace keeping and law enforcement.

Peace-making:

It was therefore incumbent that those in position of command at that time understand the transition of a fighting force to a force for peace-making and the constraints and limitations it had was most daunting task for any military commander.

This was the dilemma I had as commander where the Papua New Guinea Defence Force was not tailored to fight a prolonged civil war against antagonists as it was not prepared, ill-equipped, lacked combat power which drastically affected the morale of the troops and most significantly lacked the political support.

I had been a career soldier and attended one of the most prestigious and reputable military colleges where future generals were bred. I have been privileged to be an exchange officer with the United States Army, British Army and was accorded a two-year employment opportunity with the Australian Defence Force as a lecturer in military arts and tactics at the Land Warfare Centre.

These exposures and professional training I received were an insurance that assisted me to take command of the Defence Force even at a prime age within the bounds of good command, leadership and stewardship based on strict military ethos based on empathy.

I will always mitigate and justify my actions regardless of public opinion and what lawyers and critics say. My professional judgement at the material time was critical where my conscience far outweighed what was deemed as a lawful executive order. To me, were superior orders seemed unlawful because of the serious consequences of a planned military operation against thousands of innocent civilians.

The consequence of the actual military onslaught according to my professional judgment would result in a carnage that would have been devastating to include serious crimes against humanity and would have drawn global condemnation and possible indictment to the Hague to face the War Crimes Tribunal for atrocities against thousands of innocent civilians.

The indictment would have included members of the National Security Council and me as commander, as we would be deemed to be culpable for conducting surgical military operations.

Investors flocking:

The experiences by Bougainvillians, Panguna landowners, royalty issues, the environmental damages and the lack of negotiation on their behalf by the National Government and the developer, Bougainville Copper Limited were critical issues that were not mitigated well.

The lessons of good governance which lacked wider community and professional consultation are still ambiguous even to this day. Investors with multibillion investments are flocking into PNG to exploit the people and the resources that are now becoming scarce globally regardless of community concerns.

Today foreign and commercial security companies have taken over national security functions it seems, a service reserved for state security forces with little or no government investment has been redirected to revitalise and revamp PNG’s own security forces. As a result of this neglect, the national security agencies have become defunct, disjointed, and operationally ineffective to protect PNG’s interest, sovereignty and security to say the least.

The concerns of lack of comprehension and understanding the issues of protecting national interest and security are appalling. It requires a government that puts the wellbeing of its citizens first before any other agendas.

Papua New Guinea’s law and order problem is escalating, HIV and AIDS is on an endemic rise, use of illegal guns, poverty is widespread, rural infrastructure is deteriorating or has been deteriorating and the government services of basic health and education have not been provided to many remote parts of PNG.

The land border with Indonesian-ruled Papua remains porous and the maritime boundaries and air space are not protected.

Equally of significant concern is the environmental damage as a result of industrial waste by the multimillion investors are a force of destruction that has and will continue to affect and plague Papua New Guinea.

Open door policy:

Really, if we continue the trend in the next five years of neglect to our national security then we may as well have an open door policy where exploiters globally can help themselves to our God-given resources forcing the next generation to opt to resort to antagonism as seen globally where established regimes are being literally ousted by the mass.

It is too evident to see the parallels of what is happening in PNG today even after a series of governments came into power from 1997 onwards – except today there is tactfulness in the way large contracts are handled so as to suppress and distort public opinion.

The landowners and the citizens always get the raw end of the deal.

Regrettably the lessons learnt from the engagement of Sandline mercenaries and Bougainville civil war is easily forgotten it seems.

While Papua New Guinea continues to go down a path of self-destruction based on omissions, self serving and false proclamation of the wealth creation for only a few, the reality is that the next generation of Papua New Guineans may turn out to be a generation of disgruntled, misfits, uneducated, city roamers who may see those in authority as tyrants, self serving and may decide to take up arms to engage in a prolonged armed resurrection against the government, foreign investors and exploiters.

In any case, this security quagmire offers scenarios anticipated in the coming decade that would be very difficult to deal with as lessons in the past have never been learnt.

It has always and will be the people’s call first for good governance while upholding our Constitution for the wellbeing of our citizens. It’s time to learn from the lessons learnt from Sandline in 1997 and correct them for the better.

Major-General Jerry Singirok, MBE (Rtd), was Commander of the PNG Defence Force at the time of the Sandline crisis in 1997.

This article is republished from the PNG Post-Courier.

http://www.postcourier.com.pg/20110317/thhome.htm

.... ends.

Sandline Mercenary Crisis, 1997. This was 24 years ago. PNG may have missed the opportunities. The years of an oil boom passed by.

The PDM - led regime was faulted, found wanting, in 2002. In 1997, PNC rose to power on the wave of publicity generated by the Sandline Crisis, and Bill Skate ascended to office as Prime Minister. And, he lasted for the next 2 years.

PDM led by Sir Mekere Morauta stayed in office for 3 years until 2002.

Then, NA was swept into office. In 2011, 9 years later, Great Grand Chief Sir Michael Somare was dethroned prompted by the events of 2011 political impasse.

In 2012, PNC returned to office the third time after taking control 8 months earlier. Peter O'Neill clinged onto the office of Prime Minister for 8 years.

Finally, the rise of Pangu Pati from a long slumber. On 30 May 2019, former Finance Minister under PNC years at the top for 8 years and Tari MP James Marape split with PNC with his 27 followers.

He ganered the support of Parliament to vote him in as the 8th Prime Minister of PNG. And, Pangu Pati under his new role as party leader sounded the slogan to ' Take Back PNG'.

On the public notice board, the Sandline Crisis in 1997 remained the yardstick to measure PNG's leadership where it matters most.

The challenge to get it right continues to evade Parliament. There were 5 NGEs, 25 years having lapsed, and the coming into the limelight of PNG politics of 6 Prime Ministers: Bill Skate, Mekere Morauta, Great Grand Chief Sir Michael Somare, Peter O'Neill, and James Marape.

Jerry Singirok. 1997. His mission may be defined as an ability to invoke his conscience, '...a matter of conscience', to define economic nationalism, and the national interest.

It seems to compel great interest. The lessons to be learnt. They are left on the table.

And, his opinion. The short - term shocks up till 1997 had shortchanged the national interest namely by Investors flocking, weak peace-making, and open door policy which remain largely beyond the call to action by the government.

The nationalist slogans are good. 1999, 'Date With Destiny'. 2002, 'Fairer, Wealthier, Healthier Nation'. 2012, 'Wok Mas Go Yet'. 2019, 'Take Back PNG'.

But, historical arguments offered powerful legitimation to imperialism and colonialism, helping, for instance, to justify the conquest of indigenous peoples. Thus powerful settler societies such as the United States, Canada, Australia, and New Zealand managed to marginalize the indigenous population not only in real life and in mainstream conversations.

But, also in history books.

Jerry Singirok pulled the plug on the historical argument. This was also the contemporary ideological and political battle to be fought.

The Sandline Crisis in 1997 is one of the features of our past. It is 24 years later. We have left-behind populations.

And, many citizens, or all citizens hold the government responsible for their plight.

2022 NGE looms. The signpost must be somewhere. Wise men from the East. And, the star prompts.

Kumul flai yet. Antap. The dark horse. And, the outside lane. Momase, here I come. Madang 'double - war' sing sing . Kundu pairap.

Enter, Jerry Singirok!

(Photo caption: Sandline Crisis, 1997- the role of militant nationalists in the PNGDF led by Brigadier - General Jerry Singirok himself, was explained in terms of moral consciousness to promote national interests ahead of parochial interests; State authority - in the aftermath of the Bougainville Crisis, and Sandline Crisis, legitimacy of PNG's capitalist state diminished when monopoly of lethal and combat capability of oppressive arms of state including PNGDF was undermined by the Sandline Crisis; Sir Julius Chan - he wanted to resolve the Bougainville Crisis his way in order to win the 1997 NGE, and return as Prime Minister; PNC ascends to hold high office - 1997, and returns in 2011/12 after political impasse and stayed in office for 8 years under Peter O'Neill as Prime Minister; PNG - challenges of independence and nation - building is a call to action)

MSG LOOKING BACK IN TIME! 17 July 2021

2021-07-21T13:38:00.001-07:00

PORT VILA, VANUATU (17 July 2021): Today we take a look back in history when the Melanesian Spearhead Group (MSG) was initially established exactly 35 years ago.

During an informal meeting in Goroka, Papua New Guinea, on 17 July 1986, Prime Minister of Papua New Guinea, Paias Wingti, Prime Minister of Solomon Islands, Ezekiel Alebua, and the Prime Minister of Vanuatu, Walter Lini, together with a representative of the Front de Liberational the Nationale Kanak et Socialiste (FLNKS) of New Caledonia, met with a vision and determined political will for the liberation and decolonisation of all Melanesian countries and territories, which were still under colonial rule then.

This vision birthed the development of a stronger cultural, political, social and economic identity and link between the people and communities of Melanesia up until today.

As the MSG’s Secretariat, we acknowledge the wisdom and far-sightedness of these brave Leaders who dared to pave a way for our region! Today we are once again reminded of our role to serve our Members diligently, as we strive to implement the mandate of our Leaders for an even better Melanesia. We have certainly come a long way!

The photo below shows the signing of the Agreed Principles of Cooperation among MSG Member States in Port Vila, Vanuatu just two years later, on 14 March, 1988, after that initial meeting in PNG.

From L-R: Prime Minister Wingti (Papua New Guinea), Prime Minister Lini (Vanuatu) and Prime Minister Alebua (Solomon Islands).

#MSG #UnitedForABetterMelanesia

Nexus Instituut Talk: Liberalism and Democracy

2020-10-20T18:58:00.003-07:00

Is liberal democracy under threat? Should democracy be implemented everywhere? Can democracy be saved from populism and anti-democratic challengers? Is the China model an alternative to Western democracy? What happened to American global leadership? Can the European Union be an example to the world? These are some of the questions that were discussed at Nexus events over the years.

Some of the world’s great contemporary political theorists, philosophers and political leaders came to Nexus to give their thoughts on democracy, from Francis Fukuyama and Steven Pinker to Bernard-Henri Lévy, Paul Wolfowitz, Zhang Weiwei and Jeb Bush. View some of the videos below, or watch the full playlist here.

For full Discussion please CLICK here

ULMWP: Melanesians in West Papua Ready to Run Our Nation-State Now!

2020-10-20T06:46:00.006-07:00

𝗨𝗡𝗜𝗧𝗘𝗗 𝗟𝗜𝗕𝗘𝗥𝗔𝗧𝗜𝗢𝗡 𝗠𝗢𝗩𝗘𝗠𝗘𝗡𝗧 𝗙𝗢𝗥 𝗪𝗘𝗦𝗧 𝗣𝗔𝗣𝗨𝗔 (𝗨𝗟𝗠𝗪𝗣)

LEGISLATIVE COMMITTEE

𝑷𝒆𝒓𝒔 𝑹𝒆𝒍𝒆𝒂𝒔𝒆

“MELANESIANS IN WEST PAPUA READY TO RUN OUR NATION-STATE”

In response to current developments in West Papua such as racial discrimination that was responded by Melanesians with widespread demonstrations across Indonesia, mostly supported by Indonesians.

In response to the widespread refusal by youths, women’s groups, churches and grasroos of the extension Special Autonomy Law by Indonesian colonial government for West Papua territory.

In response to the massive and systematic Human Rights Violations escalating across the highlands region of West Papua, dropping of more troops into the region as well as bloodshed that are going on in Nduga, Intan Jaya, Star Mountains and Timika regions

Noticing the socio-political dynamic within West Papua, the provincial and local governments, provincial and local parliaments, NGOs, church groups, pro-democracy groups in Indonesia as well as in West Papua demanding immediate end to humanitarian catastrophe that have been hidden under the carpet, in the names of democracy, development and human rights.

The only demand that the people proposing is internationally supervised referendum for Melanesians in West Papua to determine their political future.

We also take note of current developments across the South Pacific:

All students and Youth in West Papua are demanding referendum, and refusing the extension of Special Autonomy Package;
The West Papua Council of Churches are requesting the ULMWP to hold dialogue with Indonesia to end humanitarian crises in West Papua.
57 Catholic Priests in West Papua encouraged Indonesia to allow a democratic referendum and not continue with Special Autonomy.
Pacific Council of Churches expressed concern on human rights situation in West Papua and asked Indonesia to stop killing Melanesians in West Papua.
Request to Indonesia and the United Nations by Pacific Islands’ Forum’s Secretary-General to allow Human Rights Commissioner of the United Nations to visit West Papua, following up requests in the past years.

The Legislative Committee of United Liberation Movement for West Papua as the legislative body of the Republic of West Papua, based on the above considerations and noting the minute of meeting of the parliament at 03:00AM of October 18, 2020 that endorsed the Provisional Constitution of the Republic of West Papua under the United Liberation Movement for West Papua, we hereby declare
[𝟏]. We support he Melanesians of West Papua refuse the continuation of the Special Autonomy Law No. 21/2001 regarding Special Autonomy for Papua Soil;

[𝟐]. We support the aspiration of the people demanding an internationally-supervised referendum for Melanesians in West Papua;

[𝟑]. The ULMWP Legislative Meeting Endorses:

𝟑.𝟏. The Upgrading of the Legal Status of the United Liberation Movement for West Papua Organisational become a semi-government body..

𝟑.𝟐. Unilaterally endorses and declares the implementation of the Provisional Constitution of the Republic of West Papua across the whole territory of West Papua, which was previously called both Papua and Papua Barat Provinces under Indonesian colonial rule, and the Netherlands New Guinea according to the Dutch colonial law.

𝙋𝙤𝙧𝙩 𝙉𝙪𝙢𝙗𝙖𝙮, 𝙒𝙚𝙨𝙩 𝙋𝙖𝙥𝙪𝙖 20 October 2020
𝗨𝗡𝗜𝗧𝗘𝗗 𝗟𝗜𝗕𝗘𝗥𝗔𝗧𝗜𝗢𝗡 𝗠𝗢𝗩𝗘𝗠𝗘𝗡𝗧
𝗙𝗢𝗥 𝗪𝗘𝗦𝗧 𝗣𝗔𝗣𝗨𝗔 (𝗨𝗟𝗠𝗪𝗣) – 𝗞𝗢𝗠𝗜𝗧𝗘 𝗟𝗘𝗚𝗜𝗦𝗟𝗔𝗧𝗜𝗙

𝗘𝗗𝗜𝗦𝗢𝗡 𝗞. 𝗪𝗔𝗥𝗢𝗠𝗜
Chair

WestPapua #TolakUUOtsus #Referendum #PapuaMerdeka #FreeWestPapua #WP4MSG #BravoULMWP #RepublicOfWestPapua #NegaraRepublikWestPapua

KETIKA SEORANG RABBI YAHUDI BERDOA UNTU PAPUA DI TEMBOK RATAPAN YERUSALEM

2019-10-20T13:22:00.001-07:00

KETIKA SEORANG RABBI YAHUDI BERDOA UNTU PAPUA DI TEMBOK RATAPAN YERUSALEM

2019-10-20T13:21:00.001-07:00