West Papua’s Cry for Justice: A Catholic Call for Peace and Mediation

Since Indonesia’s controversial annexation of West Papua in the 1960s, the region has been mired in a protracted conflict marked by systemic violence, militarization, and a stark denial of Papuan self-determination. 

What began as a political maneuver during the Cold War has resulted in the deaths of an estimated 500,000 West Papuans over the last six decades, making the West Papua conflict one of the most under-reported human rights tragedies in Southeast Asia. In the face of escalating violence, the only viable path forward is peaceful dialogue grounded in justice and international law. 

As a Catholic, I firmly believe that the Church, particularly through the Holy See’s diplomatic and moral authority, must play a mediating role in addressing this crisis.

Historical Background: The Roots of a Struggle

The roots of the Papuan conflict are complex, but they are fundamentally rooted in historical injustice. West Papua was a Dutch colony until the early 1960s, when the Netherlands began preparing the territory for eventual independence. However, under pressure from the United States and the United Nations, which sought to prevent Indonesia from aligning more closely with the Soviet Union during the Cold War, administrative control was transferred to Indonesia via the 1962 New York Agreement. The agreement stipulated that Papuans would be granted the right to self-determination through a referendum—the so-called “Act of Free Choice” in 1969.

However, the referendum was neither free nor fair. Only 1,026 handpicked Papuans—out of a population of around 800,000—were coerced under duress to vote for integration with Indonesia. The United Nations oversaw the process but failed to condemn its illegitimacy. The so-called “Act of Free Choice” has since been widely criticized by international observers and scholars as a violation of the principle of self-determination, enshrined in Article 1 of the UN Charter and the International Covenant on Civil and Political Rights (ICCPR).

The Four Roots of the Conflict

The Indonesian Institute of Sciences (LIPI) identified four core roots of the conflict in West Papua:

1. Historical-political marginalization: The flawed political process surrounding the "Act of Free Choice" created a deep sense of injustice and historical grievance among Papuans, who continue to view their integration into Indonesia as illegitimate.
2. Human rights violations and state violence: Over the decades, the Indonesian military and police have been accused of committing widespread abuses in Papua, including extrajudicial killings, torture, and forced displacement.
3. Discrimination and racism: Papuans, who are ethnically Melanesian and culturally distinct from the rest of Indonesia, often face systemic racism and exclusion from economic and political opportunities.
4. Development injustices and economic exploitation: While Jakarta has launched various development programs, these have primarily benefited outside investors and transmigrants, leaving Papuans economically marginalized.

These four roots underscore that the Papuan conflict is not simply an issue of underdevelopment or “separatism,” as often framed by the Indonesian government, but a profound struggle for justice, recognition, and dignity.

A Peaceful Attempt: The “Team of 100” and Jakarta’s Missed Opportunity

In 1999, a rare moment of hope emerged when then-President B.J. Habibie invited Papuan leaders to Jakarta for a dialogue. The group, known as the “Team of 100,” respectfully presented their demand: the right to self-determination. The dialogue, however, was short-lived. Instead of engaging with the grievances raised, the Indonesian state soon reverted to military-based responses, culminating in the 2001 Special Autonomy Law (Otsus), which has since been rejected by many Papuans as ineffective and insufficient.

Twenty-six years after that historic meeting, the expected national dialogue has yet to materialize. While numerous local NGOs, including the Papua Peace Network (Jaringan Damai Papua, or JDP), continue to advocate for peace and negotiation, their calls have fallen on deaf ears. In the past three years especially, military operations have intensified across Papua, often under the guise of “national strategic development” projects. These initiatives, instead of bringing peace, have only exacerbated displacement and militarization, deepening the wounds of an already traumatized people.

A Catholic Reflection: The Church's Role in Peace and Justice

As Catholics, we are called to be peacemakers and advocates of justice. Pope Francis has repeatedly emphasized the need for dialogue and reconciliation in areas plagued by conflict. In Fratelli Tutti (2020), he writes: “True peace is not merely the absence of war; it is a tireless commitment to recognizing, protecting and concretely restoring the dignity of those who have been humiliated or forgotten.”

The Catholic Church has a longstanding tradition of involvement in peace processes around the world—from mediating in the Colombian civil war to facilitating dialogue in South Sudan. The Holy See, with its status as a neutral and moral authority in international diplomacy, is uniquely positioned to serve as a mediator in the West Papua conflict.

Furthermore, the Holy See is a Permanent Observer to the United Nations and a vocal proponent of indigenous rights. The Compendium of the Social Doctrine of the Church clearly affirms the rights of indigenous peoples to maintain their cultures, land, and political autonomy. The situation in Papua is a direct affront to these teachings. The Church cannot remain silent in the face of systemic injustice.

A Call for International and Ecclesiastical Mediation

Given the deeply entrenched positions of both the Indonesian government and West Papuan independence movements, a sustainable resolution requires international mediation. As West Papua’s political status has international legal roots—dating back to the New York Agreement and UN involvement—it must be revisited under international legal mechanisms.

A neutral third-party mediator is essential for a credible dialogue process. In this light, the Holy See could play a pivotal role. Its diplomatic service is respected globally, and it brings to the table not only moral credibility but also the experience of dealing with deeply sensitive geopolitical issues.

This mediation effort would not necessarily mean advocating for Papuan independence per se, but rather ensuring that any future resolution upholds the principles of international law, human rights, and the democratic will of the Papuan people—ideals consistent with Catholic social teaching.

Conclusion: A Moral Imperative for Justice

The ongoing tragedy in West Papua is not just a political or territorial dispute—it is a human catastrophe. With over half a million lives lost, widespread displacement, and persistent discrimination, the international community—and especially the global Church—can no longer afford to remain silent.

Peace in Papua will not come through military domination or economic exploitation but through meaningful dialogue, justice, and healing. The Catholic Church, through the Holy See, has both the moral duty and the institutional capacity to mediate this conflict and advocate for the dignity of the Papuan people. In honoring Christ’s message of peace and the Church’s commitment to the marginalized, we must amplify the call for a just and lasting peace in West Papua.