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Isi Paramita Juli 2012.Pub Paramita Vol. 22, No. 2 - Juli 2012: 131—248 DARI MEMORIA PASSIONIS KE FORERI: SEJARAH POLITIK PAPUA 1999-2000 I Ngurah Suryawan Fakultas Sastra, Universitas Negeri Papua, Manokwari Research Fellow Indonesian Young Leaders di Universitiet Leiden, Netherlands [email protected] ABSTRACT ABSTRAK This paper focuses on Papua memory of suffering Makalah ini berfokus pada memori Papua orang in the tragedies of violations against humanity tentang penderitaan dalam tragedi pelanggaran (memoria passionis) under the authority of the terhadap kemanusiaan (Memoria Passionis) di Indonesian Government with brutal military bawah kewenangan Pemerintah Indonesia den- actions. Memoria Passionis was also a founda- gan tindakan militer yang brutal. Memoria Pas- tion of social movement in the urban people of sionis juga adalah dasar dari gerakan sosial di Papua in 1999-2000. FORERI (Forum Rekonsi- masyarakat perkotaan Papua pada 1999-2000. liasi Rakyat Irian Jaya – Forum of the Irian Jaya FORERI (Forum Rekonsiliasi Rakyat Irian Jaya) People’s Reconciliation) and PDP (Presidium dan PDP (Presidium Dewan Papua) merupakan Dewan Papua- Papuan Presidium Council) were elite berpendidikan lokal berjuang kebebasan educated local elites who struggled for Papua Papua dengan damai. FORERI kemudian ber- freedom peacefully. FORERI then transformed transformasi menjadi Tim 100 yang bertemu into Tim 100 who met President Habibie in Feb- Presiden Habibie pada Februari 1999 dengan ruary 1999 with the claim that the people of tuntutan bahwa rakyat Papua menuintut kemer- Papua wanted independence (separation) from dekaan (memisahkan diri) dari Indonesia. Indonesia. They carry out MUBES (Great Coun- Mereka melaksanakan MUBES (Musyawarah cil) of Papuan people on 23 to 26 February 2000 Besar) Rakyat Papua 23-26 Februari 2000 dan and the Papuan Congress II from May to June Kongres Rakyat Papua II Mei-Juni 2000. Kon- 2000. Consolidation of democracy and social solidasi demokrasi dan gerakan sosial di Papua movement in Papua ended after Theys Hiyo berakhir setelah Theys Hiyo Eluay, salah satu Eluay, one of the leaders of PDP was killed by pemimpin dari PDP dibunuh oleh Angkatan Indonesian Army in 2001. Darat Indonesia pada tahun 2001. Keywords: Papuan, memoria passionis, social movement, local elites PENDAHULUAN sitas persoalan di Tanah Papua terjadi seiring dengan sejarah peralihan kekua- Heteroginitas etnik yang tinggi, saan-kekuasaan. Salah satu momen kebudayaan dan kompleksitas adat penting pentas kekuasaan terhadap serta gerakan sosial di tanah Papua tanah Papua terjadi pada tahun 1940-an memiliki sejarah yang kompleks dan hingga 1960-an. Saat itu terjadi Perang penuh dengan ketegangan dan konflik. Dunia II yang berimpikasi kepada Terdapat lebih dari 253 etnik dengan proses penyerahan kedaulatan Belanda bahasa, struktur sosial, tradisi, sistem atas Indonesia termasuk di dalamnya kepercayaan/agama, dan kondisi Papua. Proses peralihan kekuasaan di geografis yang berbeda-beda. Komplek- Papua berujung kepada Penentuan Pen- Paramita Vol. 22 No. 2 - Juli 2012 [ISSN: 0854-0039] Hlm. 143—156 Paramita Vol. 22, No. 2 - Juli 2012: 131—248 dapat Rakyat (Pepera) Juli-Agustus 1969 Merdeka). Artikel ini juga memberikan yang menyatakan Papua menjadi bagian perhatian terhadap ingatan kekerasan dari Negara Kesatuan Republik Indone- dan penderitaan (memoria passionis) sia. Namun demikian, sejarah Papua yang menjadi salah satu sumber dari setelah 1969 menunjukkan bahwa hasil gerakan-gerakan aspirasi kemerdekaan Pepera itu justru menjadi salah satu rakyat Papua sepanjang tahun 1999- akar konflik yang berkepenjangan. 2000. Sepanjang pemerintahan Orde Baru sejak tahun 1969, Papua menjadi salah satu objek pembangunan tanpa Memoria Passionis: Ingatan Kekerasan rekognisi yang memadai pada komplek- dan Penderitaan sitas sejarah dan budaya Papua. Salah satu diantaranya dalam bentuk penye- Dalam tesisnya, John Giyai (2010: ragaman desa berdasar Undang- 91-92; Giay, 2000: 9) menyebutkan Undang Desa Nomor 5 Tahun 1979 dan bahwa memoria passionis adalah suatu eksploitasi sumber daya alam oleh per- ingatan masa lalu yang tak bisa lupa usahaan komersial. Pemaksaan- dari ranah kehidupannya karena pe- pemaksaan nilai terjadi melalui pendi- ngalaman suatu peristiwa yang me- dikan, birokrasi bahkan melalui lem- nyakitkan fisik maupun psikis dan baga-lembaga keagamaan. Catatan pe- ceritanya diingat oleh generasi ke gene- langgaran Hak Asasi Manusia (HAM) di rasi. Rentetan peristiwa kemanusiaan Papua dikenal secara internasional (violence) seperti inilah yang menjadi dalam intesitas yang tinggi. Berita me- ingatan penderitaan kolektif bagi ngenai Papua sarat dengan kisah-kisah bangsa Papua. Sejarah kekerasan itulah mengenai gerakan-gerakan perlawanan yang disebut dengan memoria passionis untuk merdeka dan protes pelanggaran dengan mengambil istilah dari seorang hak asasi manusia. Pasca reformasi, teolog Johan Baptist Metz. Memoria pas- pemberlaksuan Undang-Undang No- sionis mengacu pada kenangan akan mor 21 Tahun 2001 tentang Otonomi trauma akibat kekerasan terbuka dan Khusus Provinsi Papua serta Inpres No- marginalisasi sosial dan ekonomis se- mor 1 Tahun 2003 tentang pemekaran cara umum. daerah semakin mewarnai pergolakan Metz mengungkapkan, apabila kekuasaan terhadap tanah Papua. saya memandang memoria passionis seba- Artikel ini memfokuskan untuk gai satu-satunya kategori universal melihat sejarah politik Papua pada ta- mengenai kemanusiaan, saya tidak ber- hun 1999-2000 ketika zaman kebangkit- pikir tentang suatu ingatan yang hanya an gerakan-gerakan memperjuangkan menguatkan dan mendukung identitas aspirasi kemerdekaan rakyat Papua ber- kita (sebagai pihak yang menang dan langsung di seluruh bumi Cendera- beruntung), tetapi sebaliknya ingatan wasih, yang sering disebut dengan Pap- yang mempertanyakan identitas kita uan Spring atau Renaissance Papua yang telah terbangun dan dijaga ketat (Timmer, 2007; ICG, 2001). Momentum oleh kita yang maju dan menang. Ingat- pasca reformasi 1998 di Indonesia di- an ini adalah suatu ingatan yang berba- manfaatkan oleh kalangan-kalangan ak- haya, ia melemahkan seseorang, ia tivis Papua urban di kota-kota Papua membuka satu sisi kehidupan. Ia adalah untuk mengkonsolidasikan gerakan- peringatan yang tidak mau menjadikan gerakan kemerdekaan yang dikenal penderitaan sebagai alasan untuk kita dengan GERASEM (Gerakan Aspirasi menjadi lebih agresif, tetapi merenung- 144 Paramita Vol. 22, No. 2 - Juli 2012: 131—248Dari Memoria Passionis ke Foreri - I Ngurah Suryawan kan nasib mereka yang menderita pada Gerakan sosial di Tanah Papua masa lampau. Di mana saja tradisi dan adalah proses kesadaran melawan bu- ingatan masa lalu diangkat secara daya lupa dan upaya “menyelematkan serius, tradisi dan ingatan itu selalu masa lalu”. Masa lalu yang trautamis amat berbahaya terhadap mereka yang dan penuh dengan penderitaan di- memiliki tradisi dan ingatan itu, karena hadirkan ke masa kini, agar masa lalu mereka menuntut pertobatan dan trans- yang hilang dimakan “kelupaan” itu formasi. Ingatan itu harus kritis dan dapat diselamatkan. Tujuannya untuk subversif sebagai oposisi terhadap status mengingatkan kepada semua pihak, ter- quo keadaan sekarang untuk membebas- utamanya penguasa, untuk menyelesai- kan masyarakat dari kesadaran diri dan kan tugasnya untuk membawa kese- kutukan satu dimensi yang dibangun jahteraan dan menyebar kedamaian oleh kelompok yang dominan, sehingga serta keadilan yang belum pernah diwu- tradisi ini digunakan sebagai potensiali- judkan hingga kini. tas yang kritis dan membebaskan. Jadi Farhadian (2007) dalam sangatlah jelas bahwa masa lalu korban proyeknya tentang Kisah-kisah Hidup kekerasan negara inilah yang sering dia- Tokoh Papua: Kesaksian Mereka yang baikan yang kemudian menjadi per- Ditindas mengajukan betapa pentingnya hatian dari refleksi teologi Metz. Masa menghadirkan kesaksian-kesaksian lalu yang dibicarakan di sini tidaklah orang Papua sebagai korban dan pe- kosong, namun mengutip Walter Benja- juang dari tragedi kemanusiaan dan min, masa lalu adalah masa yang penuh penderitaan di tengah kekuatan kapital- dengan penderitaan karena berisi kisah- isme global yang mengepung Tanah kisah dan pengalaman-pengalaman Papua. Namun, di tengah situasi dunia penindasan (Metz, 1999 dalam Giay, yang mengglobal menyerang kampung- 2006: 24-25). kampung di Tanah Papua, suara-suara Metz mengungkapkan untuk rakyat Papua seolah ditelan dengan menggumuli kekerasan dan penderitaan kisah-kisah kesuksesan investor masa lalu dari masyarakat dalam menanamkan modalnya dan memberi- “sejarah sunyi” tersebut, beberapa pers- kan kesejahteraan kepada rakyat Papua. pektif yang perlu dijadikan pedoman Akan tetapi, mungkin kisah-kisah itu dalam “gerakan sosial” dari masyarakat adalah palsu dan kebohongan semata. adalah; memandang memoria (ingatan) Suara-suara rakyat Papua tenggelam mereka yang menjadi korban tidak lagi oleh kekuatan-kekuatan ahli strategi sebagai hiasan atau pelengkap atau se- pembangunan dan perusahaan- bagai “kekalahan”dan sikap menarik perusahaan eco-tourism yang terus- diri dari realitas. Selanjutnya adalah menerus mempromosikan alasan membangun kesadaran akan proyek mereka dengan mengeksploitasi keadilan dan keselamatan terhadap “keterbelakangan” rakyat Papua deng- identitas komunitas yang terancam an menyebutkan “ penduduk asli jaman yang belum diselesaikan. Dalam hal ini, batu yang terisolasi” untuk memapar- masyarakat (dan gereja) membangun kan secara pejoratif penduduk asli. solidaritas dengan mereka sebagai Berdasarkan kepada kesaksian korban kekerasan
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