A South Auckland-based cultural studio founded by Fijian artist-curator Vasemaca (FKA Ema) Tavola has hit back at a spate of pro-Israeli propaganda in her homeland with a bold new banner design championing “Fijians for Palestine”.

Tavola’s practice is aligned with the “politics of decolonisation and indigenous feminisms, motherhood, and histories of BIPOC art and activism in the Global South”.

Her Vunilagi Vou studio has posted this message in response to public reactions over Israel opening its first embassy in Oceania in Fiji last week in the face of protests in three cities — Suva, Auckland and Wellington:

• READ MORE: Palestine supporters stage pickets in 3 cities in Fiji, NZ protesting against new Israeli embassy
• Rabuka rules out military involvement with Israel in Mideast conflicts
• Other Fiji, Pacific ties with Israel reports

“The inspiration struck and this new mini banner emerged. Born from the hideous task of monitoring the Facebook comment section from people boldly declaring mis-/disinformation, Zionist propaganda and outright hate speech in my own Fijian community, I wanted to perform a creative act that could neutralise the sadness of this moment.

“The French-American artist Louise Bourgeois (1911-2010) famously said, ‘the act of sewing is a process of emotional repair’ and the sentiment has been the lifeblood of this ongoing series of mini banners. They are affirmations and dreaming, spells sewn with stitches, commitment captured in layers, trims, fringe and ric-rac — love letters to the future.

“Inspired and dedicated to Fijians for Palestine Solidarity Network and the Fiji Women’s Crisis Centre protests that have been happening in Suva to boldly and publicly declare that people in Fiji stand with Palestine, and the acts of some and the sycophancy of our government does not represent all of Fiji and all Fijians, as hard as that is to process for some Facebook users.

“The words on this mini banner are a truth that cannot be denied in a post truth era; Fijians are not a monolith and while many are spouting mind-boggling disinformation and vitriol against Palestinians and our fellow non-Indigenous Fiji people, there are many, many Fijians who stand for and with Palestine and reject the re-authoring of factual history and the monetisation of rage on platforms like Facebook.

“The social practice of this space has become a complete perversion of humanity.

The banner: Kaiviti Solidarity (2026) Cotton dobby, cotton towelling, rayon, bullion fringe trim, ric-rac and cowrie shells on 10oz canvas, 600x450mm

Fijian and Palestine flags — challenging hypocrisy
Vunilagi Vou also “reimagined” a publicity photo circulated of a photo of the Fijian and Israeli flags side by side with another image showing off the Palestinian flag.

“If the current Fiji government can make such a divisive and disturbing symbolic image using AI to announce the opening of an Israeli embassy in Suva, I’ll keep the prompts flowing and re-imagine this image.

“Fiji is a gloriously diverse, complex and resilient nation of people who are the living embodiment of a globally connected mix of cultures, histories and influences. We are not a monolith, and the current Fiji government’s relationship to Israel, engaged in the ongoing, intentional and systematic destruction of Palestinian people, is an embarrassment.

“We represent a range of views as Fiji people; many use the Christian Bible and its ideologies as a moral and ethical compass, and others who can see the hypocrisy of largely Indigenous people siding with the perpetrators of a genocide against Indigenous people.

“Trying to understand the geopolitical, historical, social, spiritual nature of South West Asia and North Africa, and our relationship with imperialism and the tools of colonisation, oil and capitalism, globalisation and climate collapse all feels like unravelling the world we know.

“So, Palestine, and our courage to learn and unlearn, critique why we know what we know, feels like a profound symbol and beacon for imagining a future that survives this current hellscape.

“A free Palestine is inextricable from a free West Papua. Systemic violence, colonial extraction, Indigenous erasure and murderous genocide, should never ever be normalised.”

COMMENTARY: By Maher Nazzal

Walking into Palestine is not just a journey across geography, it is a confrontation with memory, identity, and everything you were told, and everything you discover for yourself.

The first thing that stays with you is the wall. It does not feel like a distant structure you read about in reports; it rises suddenly into your view, stretching across the landscape like a scar that refuses to fade. Concrete slabs stacked high, covered in layers of paint, messages, names, grief, humour, and resistance. It divides not only land, but daily life.

On one side, movement feels controlled, measured, observed. On the other, life continues stubbornly, beautifully, and painfully.

The borders are not just lines on a map. They are checkpoints, gates, pauses in time. You wait. You are asked. You move forward or you don’t. People pass through them with a kind of practised patience that comes only from living a life where waiting is normal. And yet, even there, you see dignity in the eyes, in the silence, in the quiet determination to continue.

But Palestine is not defined by its restrictions.

It is defined by its people.

People who greet you as if you have always belonged there. People who carry history in their voices without needing to announce it. People who laugh in ways that refuse to be diminished. There is warmth that does not depend on comfort — it exists even in hardship.

You hear stories in taxis, in shops, at doorways, in fields. Stories of loss, yes, but also of endurance, education, love, and return.

And then there are the trees.

Olive trees are older than nations. Their trunks twisted like they have been holding secrets for centuries. Some stand alone on rocky hillsides, others form quiet groves that feel almost sacred. They do not move quickly. They do not need to. They belong in a way that cannot be negotiated. Each tree feels like a witness.

The rocks are everywhere grey, pale, sharp, ancient. They shape the hills, the terraces, the pathways. They feel like the bones of the land itself, exposed and unhidden. And between them, the soil dry in some places, fertile in others holds both struggle and promise.

And the sand… especially when the wind carries it. It softens everything. It moves across roads, settles on stone, touches skin without asking permission. It reminds you that land is never still. It remembers everything that passes over it.

To visit Palestine is to realise that it is not a place that can be reduced to headlines or borders or walls. It is a living presence, layered, wounded, resilient, and deeply human. It stays with you long after you leave, not as a memory you can place neatly in the past, but as something that continues to speak inside you.

Maher Nazzal is an activist, advocate and digital creator for a Free Palestine. He is a spokesperson for Palestine Forum of New Zealand and former co-chair of the Palestine Solidarity Network Aotearoa (PSNA). This article was first published on Nazzal’s Facebook page and is republished with permission.

Fiji will not be “militarily involved” in any of the conflicts currently involving the State of Israel, says the country’s prime minister.

Prime Minister Sitiveni Rabuka made this reassurance yesterday, saying Fiji’s relationship with Israel would remain focused on development co-operation and strengthening bilateral ties, not military engagement.

Israel’s new embassy in Fiji — the first opened in Oceania — was officially opened yesterday with protesters against the diplomatic mission just across the street in the Fiji Women’s Crisis Centre (FWCC).

• READ MORE: Questions over regional tensions and public protests were raised in Fiji over Israeli embassy
• Pro-Palestinian protesters demonstrate across the road from new Israeli embassy
• Palestine supporters stage pickets in 3 cities in Fiji, NZ protesting against new Israeli embassy
• Fijian PM Rabuka rejects criticism over new Israeli embassy
• Other Fiji, Pacific ties with Israel reports

“We don’t want Israel in our country,” declared Shamima Ali, chair of the Fiji NGO Coalition on Human Rights and an organiser of the Fijians For Palestine protest, reports Mai TV.

Protesters in New Zealand also picketed the Fiji High Commission in Wellington and the Fiji Consulate in Auckland.

Rabuka said Fiji’s interest in the partnership was based on development opportunities and the long-standing relationship between the two countries.

“We are looking at our own development and they are capable of giving us the development we need,” he said.

Training opportunities
He said Fijians had benefited from training opportunities in Israel over the years, including young people currently undergoing training there.

“Right now we have some young people undergoing training in Israel.

“Our own president did some training in his career path with the Native Land Trust Board at the time in Israel.”

 

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Rabuka said Fiji’s engagement with Israel had also been shaped by its long history of peacekeeping in the Middle East.

He said many Fijians had experienced the hospitality of the people and State of Israel through Fiji’s involvement in peacekeeping operations in the region.

Rabuka said the government would not allow the relationship to “become militarised”, as this would contradict Fiji’s wider regional position, including the “Ocean of Peace” concept for the Pacific.

Israel’s Foreign Affairs Minister Gideon Sa’ar also stated that Israel would not ask Fiji for military support, saying Israel was capable of “fighting its own wars”.

Republished from The Fiji Times with permission.

New Zealand protests against Israel
Pacific Media Watch reports that Rabuka staged two military coups in Fiji in 1987 and became known as the father of Fiji’s “coup culture” — four coups in two decades.

In New Zealand, protest pickets were organised by the Palestine Solidarity Network Aotearoa (PSNA) with about 20 people in a picket at the Fijian Consulate in Auckland’s suburb of Mt Roskill, and a dozen stood in pouring rain at the Fiji High Commission in Wellington’s CBD.

The Auckland protest featured a striking tropical banner warning “PM Rabuka don’t vote for genocide” in reference to Fiji’s persistent record of voting in support of Israel and the US in defiance of the overwhelming global condemnation of the Zionist state’s genocidal actions with impunity.

The Wellington protest featured scores of pairs of children’s shoes in recognition of killing more than 75,000 Palestinians in Gaza, most of them women and children.

“High Commission staff complained to protesters about a Palestinian flag ‘invading’ high commission airspace over the brick fence at the front of the high commission,” said Don Carson, a PSNA organiser.

“Protesters got their message though with megaphones calling Fiji openly complicit with Israeli genocide in Gaza.

“They also left a collection of old shoes — throwing shoes is a gesture of contempt in the Arab World — in the rain outside the High Commission for the staff to have to clean up.”

• Israel is on trial for genocide before the International Court of Justice (ICJ) in a case brought by South Africa and supported by dozens of countries, and Prime Minister Benjamin Netanyahu and his former Defence Minister Yoav Gallant are wanted on arrest warrants issued by the International Criminal Court (ICC) for war crimes and crimes against humanity.

Indonesia has kidnapped and threatened Mama Yasinta Moiwend (Mama Sinta), one of the Marind tribe women featured in the controversial documentary Pesta Babi (Pig Feast), into denying the film and its message, claims a West Papuan advocacy group.

Pesta Babi, which focuses on the Merauke sugarcane megaproject and was premiered in New Zealand in March, exposes how Indonesia is destroying West Papua’s ancestral forest for profit.

“It is a moderate film, which does not show the real truth — that all West Papuans want freedom and independence instead of colonial ‘development’,” said the United Liberation Movement for West Papua (ULMWP) president Benny Wenda.

• READ MORE: ‘Threat to democracy’ – Indonesian filmmaker slams military crackdown on Papua documentary
• West Papuan doco Pig Feast exposes oligarchs, food security crisis and ecocide under noses of military — film review
• Other Pesta Babi reports

“Despite this, Indonesia has done everything they can to destroy it.”

Since the screenings of the film in New Zealand and Australia, the documentary has been widely shown in Indonesia and stirred a military crackdown with attempts to block it.

Partners in the production of the film include the Papuan media group Jubi, Greenpeace  and Pusaka, a group committed to “fostering and advancing a just and equitable life” for Indigenous peoples and marginalised communities.

In a series of social media videos, Mama Sinta has publicly distanced herself from Pesta Babi, stating that she was “exploited by the filmmakers”.

She was later presented to a police station in Jakarta, where she filed charges against LBH Papua Merauke, an organisation involved in producing the film. Her family have stated they have not been able to contact her for the past week.

‘Why change her views suddenly?’
“Mama Sinta has clearly been kidnapped by the colonial TNI. Why else would she be in Jakarta, away from the community she has spent her life fighting to protect? Why else would she change her views so suddenly?” asked Wenda.

Against her will, the Indonesian state had forced Mama Sinta to issue a statement retracting her involvement in the film, he said.

“For West Papuans, this is not a new phenomenon. Indonesia has always used any means they can to divide our spirit: bribery, threats, arbitrary arrests, beatings and torture.

“Those who they cannot silence they simply kill.

“Mama Sinta is just like the elders who were forced at gunpoint to vote against West Papuan independence during the Act of ‘No Choice’ [in 1969]. Merdeka remained in their hearts, even if they raised their hands against it.”

Wenda said Mama Sinta would have been afraid of “what would happen to her” if she did not agree to the TNI’s demands.

At a time when violence had ramped up across West Papua, with nearly 40 civilians “massacred in the past two months”, Papuans were aware of the dangers of speaking out.

“This is why she recanted.”

‘Terrified’ of public
“The Indonesian state response to Pesta Babi — from kidnapping its star to violently shutting down screenings of the film — clearly demonstrates their overwhelming fear of being found out.

“Indonesia is terrified that their own people, their youth and students, will discover what their government is doing to West Papua.

“The filmmakers deserve thanks for exposing Indonesia’s ecocide in Merauke. I call on them, and all Indonesian solidarity groups to stay strong: deepen your support for West Papua, oppose your country’s ongoing occupation, genocide and crimes against humanity.”

In an interview with RNZ Pacific last week, the film’s director, Dandhy Laksono, criticised the military crackdown over the documentary.

He said that Pesta Babi had been showing at about 1700 cinemas around Indonesia.

“We have recorded more than 30 incidents of the state apparatus stopping the screening — mostly by military, and then they are also using the civil servants — in the name of public order,” he said.

No public disorder
Laksono said there had been no public disorder from the film in parts where it had shown.

“It’s ridiculous, and thanks to the audience they defend the film quite hard, and they defend their rights to to watch and to absorb the information, about what has actually happened in West Papua.”

Wenda said the crackdown on the documentary was just one small example of Indonesia’s policy of repression in West Papua.

“They are only able to get away with their crimes because they have transformed West Papua into the Pacific North Korea: journalists are banned from entering, along with NGOs like Amnesty and the Red Cross.”

Six years had passed since Indonesia vowed to allow the UN High Commissioner for Human Rights to visit West Papua — “and still they refuse access”.

Twelve Pasifika people in New Zealand received awards in this year’s King’s Birthday Honours.

The New Zealand Royal Honours acknowledges people who have served their communities and recognises their achievements.

The honors system includes three Orders: The Order of New Zealand; The New Zealand Order of Merit; and The King’s Service Order.

• READ MORE: Māori academics, artists, educators awarded King’s Birthday Honours
• King’s Birthday Honours 2026: Who took the top gongs
• Other New Zealand awards reports

Various other medals are also awarded: including the King’s Service Medal, the New Zealand Antarctic Medal, and New Zealand Distinguished Service Decoration.

A total of 178 recipients were congratulated across New Zealand on Monday — six percent were Pacific Islanders.

Olympian Beatrice Roini Liua Faumuinā was named a Companion of the Order of New Zealand for her services to sport and governance.

“It’s a real good reflection of all the work that’s happened in the last 20 years, transitioning from being an athlete into the governance world, and wanting to be able to contribute in spaces where you can make real impacts and transition for many people,” the former New Zealand Trade Commissioner and Consul-General in New York said.

Total surprise
For some of the newly inducted Members of the Order, the awards have come as a total surprise.

Tofa Robertina O’Halloran, who was named a Member of the New Zealand Order of Merit (MNZM), was at a loss for words.

“I’m just flabbergasted, and I had never expected anything like this. It was just a surprise,” she said.

“My son called me and said, ‘Mum, look at your email’, and I said, ‘I’ll read it later’. He said, ‘Look at it now’. I don’t know, I’m just short of words to say to him.”

O’Halloran was acknowledged for services to education and the Niuean community.

As one of the first Niuean primary teachers in New Zealand and a volunteer Vagahau Niue (Niuean language) educator, she attributed her award to those that inspired her to follow this path.

“I can thank the old folks who encouraged us to maintain the language, that’s who I acknowledge first, because they’re the ones who kept us going.”

Testament to success
For the founder of Samoan fashion brand Mena Designs, the recognition feels like a testament to their success.

Talaleomalie Filomena Loheni (MNZM) taught herself to sew dresses for her family, she never expected to one day be the first Pacific business invited to showcase at the New Zealand Fashion Week.

“I did not expect anything, you know. I was so surprised when I got the email, oh my goodness … We knew the business was very successful, because we sell worldwide… I feel honoured, and I feel humbled, I feel proud to be recognised.”

Loheni has seen her brand become a household name in Oceania fashion, and has showcased globally in Fiji, Japan, Canada, and the United States of America.

Okesene Seanoa Faraimo was named MNZM for services to the community, Tokelau language and culture.

The long-time social worker has played a key role in the development of multiple Tokelau focused strategies, reports and programs, and has been a strong advocate for the revitalisation of Te Gagana Tokelau (the Tokelau language).

Faraimo said it is an honour to be acknowledged for his work.

‘Very humbled’
“When I was told that I am nominated for this award I thought of the many others doing great work supporting whanau and the community, so I am very humbled to receive this award.”

For Lemalu Freddie Ah Kuoi (MNZM), being honoured for services to rugby league and the community has made him reflect on his long career.

“What it does show to me is that God’s hand is on my life, he’s given us to act on and to use wisely while we’re here, and so it gives me great confidence, and knowing that yes, I’m on the right track. Thank you, Lord.”

At 18 years old, Ah Kuoi made his debut in the international rugby scene in 1975, before becoming the youngest Pasifika player to captain the New Zealand Kiwis at the age of 23.

Now he runs the ‘WAI – Who Am I’ course, helping mentor young offenders through physical training and life coaching.

He says his many achievements are thanks to the many hands that have helped along the way.

“The medal represents most of the fact of all the things in my life that I’ve done, and the people that were involved with it, because you know, you can’t do it on your own, you know, it’s something that’s usually required teamwork.”

New Zealand Prime Minister Christopher Luxon congratulated the Honours recipients for their “outstanding efforts”.

“The achievements and service of every New Zealander honoured on this list have helped make our country a stronger, better place, and I would like to thank them for their contributions,” he said.

“Congratulations to all the King’s Birthday 2026 Honours recipients. New Zealand is incredibly proud of you and stands alongside each of you in celebration.”

The full list of Pasifika inductees/awardees

To be Companions of the said Order (CNZM)
Beatrice Roini Liua Faumuinā (ONZM) — for services to sport and governance

To be Members of the said Order (MNZM)
Freddie (Lemalu Freddie) Ah Kuoi for services to rugby league and the community

Okesene Seanoa Faraimo for services to the community, Tokelau language and culture

Fane Fusipongi Ketu’u, JP for services to Tongan language education

Inspector Neru Grant Leifi for services to the New Zealand Police and the community

Filomena Loheni – for services to Pacific fashion

Tofa Robertina O’Halloran for services to education and the Niuean community

Esitone (Leota Pauga Esitone) Pauga for services to Fire and Emergency New Zealand

Kathleen Tuai for services to the Pacific community

Vania Nive Hannah Wolfgramm for services to rugby

The King’s Service Medal (KSM)

Reverend Tapita Taia Ching for services to the Pacific community and education

Vaitoelau Kumitau for services to the Niuean community

This story was first published on

I interviewed several of the New Zealanders who, as members of the Global Sumud Flotilla to Gaza, were taken hostage by the Israelis in international waters near Cyprus last week and moved to Israel.

The sadism and savagery of their mistreatment — clearly designed to intimidate and stop further attempts to open a humanitarian corridor — gave them a small taste of the network of torture camps that hold thousands of Palestinians in captivity suggestive of Dante’s Inferno.

Their ordeal lasted only four days. Repeatedly kicked, punched, sexually humiliated and beaten unconscious, the cruellest blow was that their own government refused to stand up for them.

• READ MORE: Gaza freedom flotilla – reluctance of the West to protest Israel’s thuggery enabled the abuse
• Kidnapped Kiwi Gaza flotilla detainee condemns brutal Israeli torture
• Other Gaza flotilla human rights reports

Of the 430 activists from 60 countries, there were several who were raped and many who will carry injuries for the rest of their lives.

This is Hāhona Ormsby’s story:
Itamar Ben-Gvir himself spat at Hāhona Ormsby. Many will recall the footage of the Israeli National Security Minister swaggering among the zip-tied Global Sumud activists last week, each of whom was forced face down before him.

Sadists like doing this sort of thing. It recalled the dreadful footage from last year of him intimidating the great Palestinian leader Marwan Barghouti.

Hāhona was being moved through a huge tent. He passed a table where Ben-Gvir was drinking a can of Coke. The minister looked up and saw a man with a facial tattoo. Recognising an Indigenous person, he spat at him!  “It landed on my t-shirt,” Ormsby told me.

“As soon as he spat at me — and I don’t know if the soldier did it to impress Ben-Gvir — but the soldier with me punched me in the back of the head.”

Hāhona Ormsby is Ngāti Maniapoto, a member of a major tribal federation in New Zealand.  He is one of the nicest, most decent people you could possibly meet. His mataora (tattoo) is both sacred and traditional. Earlier that day it had already drawn unwelcome attention.

“He’s a Māori! He’s a Māori!” a female soldier shouted, pointing at Ormsby.  She may have recognised this if she was one of thousands of Israeli soldiers who holiday in New Zealand every year. Our government welcomes them, no questions asked.

Few Palestinian refugees are ever allowed entry.

Personal ‘minder’
As with each activist, Hāhona was provided a personal “minder” soon after he arrived in Ashdod, Israel.

“A soldier came and lifted me up by my zip ties. He pulled down his mask and said, ‘Look into my eyes. I am the craziest motherfucker here. I will hurt you every minute you are with me’.” And that is how the nightmare started.

Throughout the day the New Zealand citizen was intermittently punched, kicked, kneed in the groin, body slammed, stripped naked, and repeatedly hauled up by the plastic zip ties that bound his wrists together.

Several of the captives told me how incredibly tight and painful these zip ties were and how they feared long-term nerve damage.

“The whole time I looked at that soldier I was thinking, ‘I know you kill children, I know you kill women, I know you are that evil,”  Evil. That word has come up several times in my conversations with the activists who got this taste, this small intimate encounter with the genocide.

Hāhona thought of his good friend, fellow Kiwi Julien Blondel who was savagely beaten a couple of weeks earlier. “I felt his wairua (spirit), his brokenness and I now understood that brokenness. That sense of lostness.”

Forced head down for long periods in stress positions, receiving random kicks and body slams throughout the day, he was also menaced by close encounters with dogs. “If you do not stop lying to me, I’m going to lock you in that cell with these dogs!” he was told when an interrogator said he didn’t believe he was a teacher.

Hāhona thought of his whānau, his extended family. He remembered they had urged him to come home after he made it to Türkiye after an earlier interception, an earlier ordeal in April.

“But I thought: my comrades, they were going on and I had to stand with them.”

Beaten unconscious
At one point his “minder” beat him unconscious. The Kiwi citizen was kicked hard in the groin and that night had blood in his urine. “The whole night I thought about the Palestinians and what they are going through. If the Israelis do this to a New Zealander imagine what the Palestinians are going through.”

To me, listening to this, I recognised true courage, true humanity, the kind we seldom encounter and should always revere.

Listening to Hāhona Ormsby I recalled my Catholic upbringing and the words of John 15: “Greater love hath no man than this: that he lay down his life for his friends.” Ormsby and all those other activists joined the flotilla not out of hatred for Israel but out of love for suffering humanity, for their brothers and sisters in Palestine. They represent the very best of us.

Another man who professes to be a Christian is the Prime Minister of New Zealand, Christopher Luxon. For me, his variant bends towards Hell and Israel; our government being a stalwart ally of the Israelis.  The Israeli Ambassador is being called in by the ministry of foreign affairs for what, Ormsby says, is likely “a slap with a wet bus ticket” over the state terrorist attack on New Zealand citizens.

Our government offered no material support to the Sumud activists after the recent ordeals our citizens were subjected to. They issued no warnings to the Israelis to respect our citizens, providing the IDF with a free pass to abuse New Zealanders in captivity.

And, my god, they did. The first duty of a leader is to protect citizens. All this comes in a week that saw Israel added to the United Nations blacklist of nations committing sexual violence in conflict zones.

I won’t repeat all the grim details of what Hāhona went through. Let us just say it was a huge relief when, four days after his capture aboard the Al Tira (named, as all the Sumud boats were, after a Palestinian village that had been erased by the Israeli occupation), Hāhona was transferred to the airport where they boarded planes provided by the Turkish government.

Turkish delight!
Ormsby had his first food in four days on that plane — Turkish delight! On the tarmac at Istanbul they were welcomed by top Turkish politicians and Foreign Ministry staff, a crowd of supporters, media and a fleet of buses and ambulances to shuttle those who needed it to hospital, others to medical checks, forensic interviews to record their testimony, psychological evaluations and eventually a banquet and accommodation provided by the government.

It is worth noting that no officials welcomed them when they returned to New Zealand. No media was there to interview them. It reminded me of the similarly shameful way New Zealanders who fought Franco’s Fascists in Spain in the 1930s were treated on their return, prior to the Second World War.

It’s our collective job to make sure this extraordinary story is shared and remembered — and that we draw the necessary lessons from it.

Eugene Doyle is a writer based in Wellington, New Zealand. He has written extensively on the Middle East, as well as peace and security issues in the Asia Pacific region. He is a contributor to Asia Pacific Report and hosts solidarity.co.nz

ANALYSIS: By Wendy Bacon

Sheina Gutnick, whose father Reuben Morrison was killed in the Bondi Massacre, was the first witness at the Royal Commission into Antisemitism and Social Cohesion. She shared her “lived experience” of antisemitism, including fears for her children’s future.

Gutnick is the public affairs officer for the Combat Antisemitism Movement (CAM) in Australia, a role she took on in April.

In her statement in evidence at the Royal Commission, she describes CAM as undertaking “civic education, grassroots activism and policy advocacy to combat antisemitism”. She told the commission that her job includes monitoring hundreds of antisemitic comments, including on CAM’s websites.

• READ MORE: Other Royal Commission into Antisemitism and Social Cohesion reports

Counsel assisting the Royal Commission, Zelie Heger SC, assured Gutnick that her recommendations and those of CAM would be taken seriously.

At the time she gave evidence, Gutnick and her CAM team had been campaigning with The Daily Telegraph (DT) for weeks to pressure City of Sydney Lord Mayor Clover Moore to cancel a council venue booking by Stop the War on Palestine (SWOP) for a discussion about a proposed ban on the slogan “Globalise the Intifada”.

CAM demanded Lord Mayor Moore cancel the group’s council booking. They falsely accused the group of being Hamas supporters who wanted to kill Jews, and linked them to the Bondi massacre.

Despite the pressure, Moore initially held firm in favour of the right to peaceful assembly and protest.

However, on the eve of her appearance at the Royal Commission, Gutnick and other victims of the Bondi terrorist attack published an open letter in the DT,

which increased the pressure on Moore.

They called the SWOP event a “hate-fest” that would encourage violence and “undermine the core Australian values of fairness, community and mateship”.

Early the following evening, Lord Mayor Moore caved and instructed council to cancel the booking. She explained her position in a media release that positioned antisemitism alongside Islamophobia and racism and stressed her support for protest and inclusivity.

She linked her backdown to her concern that holding the event in the early stages of the Royal Commission could contribute to “hostility and fear”. Moore blamed the media for its “discourse of division that has heightened tensions more than any small community event could”.

SWOP moved their meeting to an inner-city park.

CAM grassroots activists were also busy organising a rally with far-right activists in Inner Sydney to be held on May 5.

Combat Antisemitism Movement
CAM is a global movement based in the United States that claims to have 3.5 million supporters. It has close links with the Israeli state. Its CEO, Sascha Roytmann is based in Tel Aviv and was previously head of the New Media Desk at the IDF Spokesperson’s Unit of the IDF.

CAM’s Advisory Board chair is former Deputy PM of Israel, Natan Sharansky, who considers branding Israel as an apartheid state to be a “modern form of antisemitism rhetoric”.

The International Court of Justice and major international and Israeli human rights organisations have found that

Israel is an apartheid state.

Australia is just one of 60 countries where CAM uses tactics including social media, lobbying politicians and convening conferences to relentlessly pursue its goal of entrenching the IHRA definition of antisemitism into policy at all levels of government, including outlawing BDS campaigns.

CAM’s outreach officer is Trump supporter EJ Kemball, who is a far-right Christian and has substantial experience lobbying for Israel. He sees his mission as building CAM’s support among Christian Zionists. A security and intelligence expert, he was previously the director of US operations for the Israel Allies Foundation.

CAM Australia reflects this US pattern by forming a pro-Israel rightwing coalition with the Christian group Never Again is Now (NAIN). It aims to

discredit and dismantle the pro-Palestinian movement and promote a culture based on ‘Judeo-Christian’ values.

CAM and NAIN have worked together since 2024. Last year, NAIN partnered with CAM in its first national conference for Australian mayors in a luxury hotel on the Gold Coast.

Another conference is planned in Sydney for November. Their latest joint activity was a rally held the day after Gutnick gave her evidence. The context for the rally was Premier Chris Minns’ plan to ban the slogan “Globalise the Intifada”.

‘Judeo-Christian’ Sydney rally
Following Clover Moore’s backdown, CAM and Never Again were jubilant about their “win” but still had Moore in their sights. They moved their rally to City of Sydney land at Sydney Park. MWM was present at the gathering, attended by about 50 people and about 20 police. Regular early evening runners were surprised to find illuminated screens and a small crowd draped in Israeli and Australian flags in a shadowy corner of Sydney Park.

The key message was a nationalistic call to defend so-called “Judeo-Christian” values. Pro-Palestinian protesters, including Moore herself, were labelled as terrorism supporters. Speakers included militant pro-Israel activists and One Nation, anti-immigration and Islamophobic crusaders.

The MC was “Colesy”, a Pauline Hanson fan who is vehemently anti-immigration.

“Intifada comes for all of our families, our sons, and our daughters. Police, media, politicians, you can stop it tonight. Call it what it is. We’ve seen it in Bondi. We don’t need to see any more. It’s time to cancel it. Remove it. Get rid of the cancer, and let us live in peace,” he demanded.

“Trombone Tone”, an evangelical Christian and One Nation campaigner, set the tone with “Waltzing Matilda”. He blamed the Bondi massacre on importing a “bunch of Islamists … and now we’ve got this,” he said, pointing to a photoshopped image of protesters at the Opera House.

CAM was represented by Ofir Birenbaum, who first came to MWM’s notice as an organiser for astroturfing groups Better Council and Better Australia. He recently settled a case against the Cairo Takeaway cafe in Enmore, Sydney.

Birenbaum recounted his own youth in Israel, blaming violence and restrictions on Palestinian movements on the Intifada.

According to Birenbaum, the cancellation of the SWOP meeting was a win but only a start: “That’s what happened when we stopped asking for permission and started demanding accountability. And this is what happens when you finally stand up to bullies, because that’s what they are, nothing less.”

He then attacked Clover Moore, absurdly suggesting she had “taken the side” of the Iranian Supreme Leader Ayatollah Ali Khamenei by joining the 2025 March on the Sydney Harbour Bridge.

Ali B and Michael Gensher
Never Again Is Now promoted Ali Beikzadeh (Ali B), an anti-Islam Royalist Iranian who continued the attack on Moore for “standing right next to a bloody portrait of Khamenei on the Harbour Bridge and having the audacity to suggest I’m proud of myself for attending the Harbour Bridge march.”

This was another lie, as Moore did not stand next to a portrait of Ayatollah Ali Khamenei. In fact, a photo was taken of a single placard of the Iranian Supreme Leader positioned behind Moore and other community leaders.

Ali B also threatened activists: “You know who you are …. if you continue with your ways, we will continue exposing you all one by one, and let me be absolutely clear about this. None of you deserves to be living in Australia, on Australian soil if you continue to entertain this nonsense …  Let’s cut the shit. Now, anybody who entertains this notion

they are directly to blame for what happened in Bondi.”

Another speaker was Michael Gensher, who is a director of the Australian branch of Stand with Us, which builds connections with Israel and fights antisemitism. Last year, he organised visits to Australian universities by Israel Defense Force (IDF) reservists who served during the war in Gaza, featuring “immersive experiences” to build “social cohesion”.

CAM and NAIN and their right-wing collaborators @aus4civilisation attracted thousands of likes across their social media platforms.

CAM CEO Sacha Roytman, who was monitoring the event in Tel Aviv, reported that the billboards were moved overnight to the Park where SWOP held its rally. His post falsely suggested that SWOP was calling for “murdering Jews in Australia.”

CAM has called on the City of Sydney to adopt the IHRA definition and review its hiring policies to prohibit any similar meetings in the future.

Meanwhile, it announced that, after conducting roundtables with politicians and community leaders, it has prepared a comprehensive submission to the Royal Commission supporting tough measures to quash activity perceived as antisemitic.

Its submission commits CAM to continuing to work with “interfaith partners and community leaders across Australia to advance genuine social cohesion”.

If the CAM rally at Sydney Park is anything to go by, social cohesion is not where it’s heading.

A West Papuan independence activist says AI-generated fake footage of her and her words has been used to spread disinformation on social media.

Koteka Wenda, daughter of the leader of the United Liberation Movement for West Papua (ULMWP), Benny Wenda, said the Instagram video reel by an Indonesian nationalist account cast her speaking out against a new film about land grabs and human rights abuses in Papua.

Indonesian authorities have stopped some screenings of the Pesta Babi (“Pig Feast”), documentary, citing concerns for “public order”.

• READ MORE: Threat to democracy’ – Indonesian filmmaker slams military crackdown on Papua documentary
• Other West Papua reports

Wenda, who is based in The Netherlands, described it as a violation in that her words, body language and movements had been misused in a propaganda video, through AI-manipulation of previous footage that she had posted herself online speaking about West Papuan independence.

“This video is really concerning, because to the untrained eye it looks as if it’s me speaking against human rights, or at least the sharing of important documentaries like Pesta Babi.”

Targeted voices
Wenda said Al was being used to spread political disinformation targeting West Papuan voices and Indigenous activists.

“There could be people out there, you know, other West Papuans themselves seeing my face for a prominent West Papuan activist, suddenly switching sides. It’s really problematic, because this is it can build public distrust.”

She appears to be the first of the younger wave of West Papuan activists to be targeted at this new level of sophistication and reach, with hundreds of thousands of views.

“This is digital colonisation. This is a new form, a new colonial tactic to oppress us West Papuans,” she said.

“I mean, not only does Indonesia seek to steal our land and steal our futures, but they’re also stealing our bodies and our voices, and I feel very much violated by this recent AI video.”

Tech accountability
Wenda said people had been reporting the fake Instagram reel and blocking it.

“Some people have even been claiming that it’s digital blackface, but it hasn’t been taken down. And this is really concerning,” she said.

“But the comment section, since I spoke up about it, the comment section had been flooded with messages and comments from a lot of our Free West Papua friends stating that this is AI, this is not real, this is fake. So, there is discourse, there is like conversation happening.”

But this video has muddied the waters somewhat, and Wenda advised social media users to always be ready to adopt a critical lens and check the source of posts and reels.

But the social media platforms had a responsibility too, she said.

“It’s important that social media platforms take this seriously and push for transparency, push for accountability.”

RNZ Pacific has asked the Indonesian government for comment.

This article is republished under a community partnership agreement with RNZ.

Moana Pasifika captain Miracle Fai’ilagi says he still hopes the franchise will be saved.

Shareholders of Moana Pasifika have voted to appoint liquidators to the franchise’s holding company.

The Pasifika Medical Association (PMA) said it could no longer continue funding the team and it was “deeply disappointed” to have reached this point.

• READ MORE: ‘We always stay hopeful’, says Umaga on Moana Pasifika’s future
• Other Pacific rugby reports

New Zealand Rugby said the tender process for the Moana Pasifika licence was continuing, despite the franchise now going into liquidation.

And New Zealand Foreign Affairs Minister Winston Peters has suggested all might not be lost.

It is understood a private consortium or the New Zealand, Australian and Samoan governments could come to the rescue.

The team’s debts include a NZ$2.7 million crown loan. Liquidator Stephen White said it was still early days.

No approaches yet
“We haven’t yet had any approaches, but we are aware that NZ Rugby has had various conversations with parties,” White said.

“We know there are consortia out there that have looked at the franchise over the course of the recent past. So we’ll be reaching out to those people soon to see if there’s anything we can assist with.”

Fai’ilagi has not given up on the team playing in next year’s Super Rugby Pacific competition.

“We want this team to continue,” he told RNZ Morning Report’s John Campbell.

Fai’ilagi was brought out of playing club rugby in Samoa to now captain the Super Rugby franchise.

“I was just living a dream of someone else, all the older kids back home,” he said.

“Just having this team, it’s quite special to me, and just to get the opportunity to come here and express myself.

“When I was young, I hardly connected with people — I’m too shy and other stuff. But coming here, you meet a lot of people, and those people will help you along the way.

‘Special connections’
“And that’s something special about this group, the connections of other boys coming in.

“We have a guy from Japan, we have … Tom Savage from Great Britain, and other boys from other cultures. So it is quite special, this team, and just bringing all of those guys together and just build this group. It’s pretty massive.”

Fai’ilagi said there was 100 percent effort in the build-up to what may be their last-ever game — against the Brumbies in Canberra on Saturday.

“We’re not just counting days, but we’re just making the days count, just turning up every week despite everything that’s happening in the background.

“But the boys always turn up, like 100 percent effort, and with the energy as well, so just having fun.”

Meanwhile, the chief executive of a rugby consortium hoping to purchase Moana Pasifika said she was devastated to learn that the franchise had gone into liquidation.

Proposal to save club
Tracy Atiga, from Kanaloa Rugby, said they were still waiting to hear back from New Zealand Rugby about their proposal to save the club.

She told RNZ Pacific Waves she was not surprised by the liquidation.

“It was actually something that we were preparing for, because you get to a point with with these types of things in business, and you kind of know what the next steps will be,” she said.

“Even though it wasn’t what we had hoped for, we understood that that was a potential outcome, and it’s come to fruition now. So we just got to move forward and new strategy, and go from there.”

This article is republished under a community partnership agreement with RNZ.

Papua New Guinea’s Prime Minister James Marape was on an official visit to France last week, where he met French President Emmanuel Macron and held a number of important meetings to mark the 50th anniversary of the establishment of diplomatic relations between the two countries.

Topping the list, through a joint communiqué, came the announcement of the setting up of a new PNG embassy in Paris. Currently, the closest PNG embassy is in Brussels, Belgium.

The opening of Papua New Guinea’s embassy in Paris was based on the two nations “sharing a common commitment to democratic values, multilateralism, international law”, as well as in favour of “peace, stability and resilience in the face of climate change … and for the protection of environment and biodiversity”, including forest protection.

• READ MORE: Other France in the Pacific reports

On social networks, Macron described Papua New Guinea’s forests as “the true lungs of the Pacific”.

The diplomatic joint message also stressed the common will to “strengthen friendship and cooperation” relations.

Macron visited Papua New Guinea in July 2023, as part of a regional tour that also included New Caledonia and neighbouring Vanuatu.

On the political front, Marape also led a delegation to the French National Assembly (Lower House), which at the time was engaged in heated debates regarding New Caledonia.

The PNG delegation’s presence in the Parliament’s gallery was hailed and underlined by National Assembly Speaker Yaël Braun-Pivet, followed by a round of applause from the French MPs.

“Since we arrived, we have felt very much at home and very welcome,” Marape said.

But apart from his encounter with Macron on Wednesday last week, Marape also had significant contacts with major development aid stakeholder AFD (Agence Française de Développement) and the aircraft industry’s ATR, based in Toulouse in southwestern France.

More ATR aircraft on the way
The ATR call was said to respond to PNG plans to expand their current fleet of turbo-prop regional aircraft.

Since 2015, PNG Air currently operates 10 ATR 72-600 aircraft and plans to gradually expand its ATR fleet to 18 aircraft — a mix of ATR 72-600 (72 seats) and ATR 42-600 (42 seats).

ATR is currently finalising the construction of three aircraft to be delivered to PNG Air.

“Papua New Guinea is one of the most geographically challenging countries in the world, and aviation remains a lifeline service for our people, businesses, government services, and the broader economy,” Marape said in France.

Agence Française de Développement
Meeting the AFD top officials, Marape also touched on a crucial strategic development project in Rabaul in the East New Britain province, which is described as a “green port” project supported under the EU’s “Global Gateway” scheme.

The target would be for Rabaul to turn into a regional import-export hub, supporting cocoa, fisheries, sustainable timber, tourism, manufacturing and downstream processing.

At an estimated cost of over 80 million euros (about NZ$159 million), the project includes developments in terms of wharves, storage facilities, export-focused fish processing infrastructure, waste and wastewater systems, emissions reduction and port resilience measures.

From the total cost, AFD is proposing to fund 24 million euros.

The rest would come from the European Investment Bank (24 million euros) and from an EU grant (16.6 million euros).

Other projects supported by AFD include the “SONG” project (“Solwara Na Graun blo pipol”), which supports the conservation and sustainable management of forest and marine ecosystems through the establishment of marine and terrestrial protected areas, a major issue for PNG and the region.

The other project is a Green finance scheme to support the region’s green transition and provide better protection against climate change risks.

EU economic forum
Once the funding is finalised, a loan agreement is to be signed between France and Papua New Guinea during the European Union Economic Forum in Port Moresby on 2-3 June 2026, the AFD said.

During his visit in France, Marape said: “France is an important partner in the Pacific, and Papua New Guinea values this evolving relationship as we work together on shared regional priorities, including security, sustainable development, and economic growth”.

France is also a key player in PNG’s Natural Liquefied Gas (LNG) industry, through its company TotalEnergies.

The TOTAL LNG project is estimated to be worth some US$10-12 billion in development value, with and expected yearly output capacity of 5.6 million tonnes once operational.

In terms of security and defence relations, French and PNG armed forces have signed a Status of Forces Agreement (SOFA) in 2022.

Since then, PNG forces are regularly taking part in French-hosted military and disaster-related humanitarian relief exercises and simulations, including in New Caledonia (with the New Caledonian Armed Forces, the FANC, and other neighbouring Pacific islands military personnel), French Polynesia and Wallis and Futuna.

Over the past 10 years, France has increased its engagement in the Pacific, where strategic competition grows across the region, including in the form of a struggle for influence between the United States and China.

Through New Caledonia and French Polynesia, France holds one of the world’s largest exclusive economic zones and maintains a permanent military presence in the region.

Birds of paradise show
Coincidentally, the Paris Musée du Quai Branly — Jacques Chirac, which is largely dedicated to first peoples and Pacific islands cultures, has inaugurated earlier this month an exhibition named “Plumes of Paradise: Journeys of an Extraordinary Bird from New Guinea”.

The exhibition lasts until 8 November 2026.

It focuses on the multiple representations of PNG’s iconic bird, including the use of its feathers and the influence it had on European cultures.

The exhibition features almost 200 pieces of birds of paradise feather-based art works (jewellery, paintings, stuffed specimens, fashion items and accessories).

This article is republished under a community partnership agreement with RNZ.

ANALYSIS: By Professor Stuart Rees

If bullies notice that no one intervenes to stop their behaviour, they may interpret such non-intervention as permission to continue bullying.

For years, the same process has operated in relation to the thuggery of Israel’s Netanyahu government, and in that respect, Israeli National Security Minister Itamar Ben-Gvir’s abuse of detainees from the Gaza international aid flotilla was no surprise.

Suddenly, even the Australian government — and New Zealand — condemned the abuse meted out to hundreds of humanitarian activists, but that condemnation was too little too late.

• READ MORE: Uncertainty persists as Trump says Iran deal not ‘fully negotiated’
• Other Gaza flotilla human rights reports

The first measure concerns politicians’ and journalists’ reluctance to question Israeli spokespersons’ claims that they and their army operate according to the highest moral standards.

The second concerns the failure to hold Israel accountable to the rules of international law.

This culture of non-accountability, coupled with acceptance of Israel’s false claims, reappeared when 430 sailors from 40 different countries were taken into Israel’s detention, forced to kneel with their hands zip-tied behind their backs while the Israeli national anthem played and Ben-Gvir taunted them.

On ABC television’s 7:30 Report, the Israeli Ambassador to Australia repeated that Israeli forces had boarded the flotilla with “great sensitivity”. He assured listeners there would be no ill-treatment of the detainees.

Litany of Israeli lies
His claims followed a litany of lies.

In the Gaza slaughter, Israeli military spokespersons insisted they would not harm civilians, Palestinians were allegedly not short of food, and the bombing of hospitals, schools and so-called safe houses was justified by claims that these were all sites of Hamas operations.

The adjective ‘Hamas’ is used to stigmatise anyone who opposes Israeli actions.

Ben-Gvir and others labelled participants in the humanitarian aid flotilla “Hamas terrorist supporters”. This all-purpose label apparently explains terrorism, but even regarding a slaughter of innocents in Gaza, on the West Bank and in Lebanon, few politicians have asked, “whose terrorism are you referring to?”

Government-sanctioned brutality
Israeli officials claimed that no flotilla detainees were harmed, but a video showed detainees being abused in Israeli captivity, and returning Australian detainees reported experiences of violence and sexual abuse.

The Israeli legal rights centre Adalah reported “systemic violations of due process and widespread physical and psychological abuse by Israeli authorities”.

The same organisation said, “at least three people [from the flotilla] required hospitalisation due to injuries such as rib fractures and breathing difficulties”, each incident raising questions about the Israeli Australian Ambassador’s assertion that Israeli forces showed “great sensitivity”.

It is predictable that governments would be reluctant to ask whether Israel’s attacks on the international aid flotilla could be justified in international law.

In relation to other Israeli killing sprees, governments have treated international law as of no consequence.

The 1948 Genocide Convention identified genocide as a crime and obliged signatory governments to prevent such actions and to punish perpetrators. These obligations have been ignored. Neither has action been taken to obey the International Court of Justice’s January 2024 ruling that Israeli occupation of Palestinian lands is illegal and should end immediately.

Israel insists that theirs is a lawful blockade of Gaza, but Western governments, having never used their navies to escort small boat flotillas to the shores of Gaza, have colluded with this claim.

Under what circumstances can a country that illegally occupies another’s waters be entitled to enforce a blockade?

The United Nations has described the Israeli blockade of Gaza as a “direct contravention of international human rights and humanitarian law”. Don Rothwell, professor of international law at the Australian National University (ANU), concludes “there has been no legal basis for Israel to enforce a blockade off the coast of Cyprus (within 200 miles of Gaza), yet under international law an exception to a blockade exists for the provision of humanitarian aid to a civilian population”.

Western facilitators
Ben-Gvir’s bullying had been practised for years, but who cared if it was exercised at the expense of Palestinians?

Now, however, international human rights activists have been abused. In response, previously silent commentators have rediscovered their principles and expressed outrage.

The chances of that outrage leading to a revival of respect for international law appear to depend on governments admitting that

the Ben-Gvir abuse was a feature of overall Israeli state violence towards Palestinians,

a policy facilitated by Western democracies.

Ben-Gvir’s treatment of the flotilla detainees was the tip of an iceberg. The UN’s February 2026 Report concluded that the Israeli prison system had degenerated into a laboratory of calculated cruelty.

The Israeli human rights organisation B’Tselem published its 2026 paper, “Welcome to Hell: the Israeli prison system as a network of torture camps.”

Abuse of Palestinians, mostly in secret, had been reported but elicited nothing like the outrage expressed about the treatment of the flotilla crews.

The UN reported that as minister responsible for Israeli prisons, Ben-Gvir had institutionalised torture, collective punishment and dehumanising conditions. Abuse of detainees included rape with bottles, metal rods, and knives, starvation, breaking of bones and teeth, burning, being spat upon, being attacked and urinated upon by dogs.

Courage betrayed
In total contrast to that bestiality, 430 courageous individuals sailed to Gaza, motivated by the ongoing genocide in Gaza and by feeling betrayed by governments that had not intervened in the genocide in Palestine and stayed silent when Israeli forces boarded the flotilla.

Parents of those detainees have condemned governments for a failure to intervene.

But a failure to stop ethnic cleansing, stealing of lands and eventually a genocide had been underway for years, long before October 2023. Throughout those decades, the victims were a stigmatised “other”, so international humanitarian law could be ignored, and Israel and the US were given assurance that murder and mayhem in Palestine and Lebanon should continue.

Ben-Gvir noticed governments’ collusion with slaughter in Gaza and would have taken silence about the boarding of the flotilla as similar to Western collusion with death and destruction in Gaza, and with silence about the extent of cruelty in Israeli prisons.

Abuse of the gutsy flotilla crews has prompted outrage, but that protest has been far too little and far too late.

Pesta Babi (Pig feast), the controversial Papuan documentary film critical of a major development project impacting on the environment in the southeastern Melanesian region, is stirring public debate and a “crackdown” across Indonesia.

The film caused a stir when it had its premiere in New Zealand in March and was described in a review by Asia Pacific Report as “exposing oligarchs, food security crisis and ecocide under the noses of the military”.

Screenings followed in Australia but there have been reports of a backlash in some parts of Indonesia and some public shows being shut down.

• READ MORE: West Papuan doco Pig Feast exposes oligarchs, food security crisis and ecocide under noses of military
• Army chief denies direct central command over Pesta Babi film crackdown
• Other Pesta Babi reports

However, the Indonesian military denied they were responsible for the crackdown, blaming some local authorities.

An Al Jazeera television report said Indonesian authorities had shut down several screenings of the documentary about alleged human rights abuses in Papua, including Indigenous land seizures.

It noted that human rights groups and international media still faced restricted access to the Papuan region, which is mainly referred to as “West Papua” in Pacific countries.

Pesta Babi is focused on the largest forest conversion project in modern history in a remote are near Merauke — turning 2.5 million ha of tropical forest into industrial plantations under the guise of “food security” and the “energy transition”.

Footage of village resistance
Dramatic footage of scenes show Indigenous village resisters against the massive destruction of rainforest in one of the three largest “lungs of the world”, shipping of barge-loads of heavy machinery, vast swathes of forest scoured out for rice and palm oil plantations, and of a traditional “pig feast” — the first in a decade.

Papuan environmental film ‘blocked’                       Video: Al Jazeera

In an editorial last week, The Jakarta Post said: “A series of crackdowns on public screenings and discussions of the documentary film Pesta Babi (Pig Feast) serves as a grim reminder that the nation’s democratic progress is not only stalling but effectively backsliding.”

Indnesian Army Chief-of-Staff General Maruli Simanjuntak said there had been “no direct instructions from the central military command to shut down public screenings of the documentary film Pesta Babi: Kolonialisme di Zaman Kita (Pig Party: Colonialism in Our Era).

“The shutdowns came from local administrations to maintain regional safety,” he said at the House of Representatives in Jakarta, according to antaranews.com.

“It is the responsibility of the regional coordinator … who deemed there was a risk of rioting. There was no direct instruction.”

Coordinating Minister for Legal and Human Rights Yusril Ihza Mahendra described the title of the film as “provocative” but denied there was a formal ban on screening it.

‘Important educational film’
Jubi News reports from Manokwari, West Papua, that a member of Indonesia’s Regional Representative Council (DPD RI) for West Papua, Filep Wamafma, welcomed the documentary as an “important educational medium” to open public discussion about development issues facing Papuans.

Wamafma said this after attending a public screening of the documentary at the School of Law (STIH) campus in Wosi, Manokwari Regency, last Monday.

The screening was organised by the academic community from Manokwari School of Law in collaboration with academics from Universitas Papua. Participants included students, lecturers, activists, and members of the public.

Wamafma said social conflicts arising from competition over natural resources and economic interests occured not only in Papua but also in many parts of the world.

However, he stressed that Papua’s problems had “unique characteristics” needing serious attention.

“This is a real global phenomenon, but each region has different problems. This film provides a concrete picture of the issues currently faced by Papuan society,” Wamafma said.

He encouraged students, especially law students, to approach the issues raised in the documentary through academic and constitutional perspectives.

Students, he said, should develop systematic analytical thinking by examining facts, legal norms, conducting analysis, and drawing conclusions.

The documentary has been made by award-winning investigative filmmaker Dandhy Dwi Laksono and producer Victor Mambor, founder of Jubi Media, who first visited New Zealand 12 years ago.

• Pesta Babi film review

Nauru’s government has issued a directive to all public servants and employees of state-owned enterprises in-country and abroad to adhere to the “One China” policy.

The Cabinet directive comes as the Micronesian island nation marks its 58th constitution Day this week.

In January 2024, Nauru became the first nation to switch diplomatic recognition from Taiwan to China just two days after Lai Ching-te was elected president.

• READ MORE: Other ‘One China’ reports

Taiwan’s Foreign Affairs Ministry at the time accused China of “offering economic assistance as incentive to persuade” Nauru terminate diplomatic relations with Taipei.

However, since then Nauruan officials have described the relationship with Beijing as reaching “new heights” and “manifesting into concrete tangible actions” for the two countries.

“Following Cabinet decision on 15 May 2026, all personnel representing the Government and State-owned Enterprises of the Republic of Nauru in-country and abroad are further directed by Cabinet to observe the One-China Principle,” the government said in a statement on Wednesday.

It added officials must “ensure consistency in the use of terminology and references in official conduct, communications, engagements, and administrative practices across all government departments, instrumentalities, statutory authorities, state-owned enterprise, government-controlled enterprise, agencies, and affiliated bodies”.

It further advised officials to “avoid using terminology, symbols, flags, emblems, or representations which are inconsistent with the One China Principle”.

“All official communication relating to the Taiwan Province of China must comply with the diplomatic position of the Government of Nauru.

“Officials must not enter into official relations and arrangements with the Taiwan Province authorities or participate in programs funded by the Taiwan Province.”

Taiwan no longer has a diplomatic presence in Nauru after the island nation switched its allegiance to Beijing.

This article is republished under a community partnership agreement with RNZ.

A new law in Papua New Guinea, requiring a political parties to meet a quota for fielding women candidates, is being described as a step in the right direction, but maybe not far enough.

The new elections rule that women must make up 10 percent of parties’ endorsed candidates was recently announced by Integrity of Political Parties and Candidates Commission (IPPCC).

The law is an affirmative action aimed at trying to address the chronic lack of women as elected representatives in the country.

• READ MORE: Other women in PNG politics reports

There are currently three women MPs in PNG’s 111-seat Parliament. Since the country gained independence 50 years ago, only 10 women have been elected MPs.

Persistent cultural norms continue to disadvantage women, but attitudes are slowly changing.

Yet to be tested
A PNG academic specialising in gender equity in governance, Dr Orovu Sepoe, who is also a former chair of the commission, said Parliament passed the law but it has yet to be tested.

“We’ll wait and see how it turns out in the 2027 election. As an affirmative direction, it’s good, but could have been thought out carefully,” she said.

“There are other issues. How many political parties will actually actively seek out women candidates? They’re not very good at doing that for women candidates in the PNG context.”

Dr Sepoe said that the law’s compliance measures could mean it has limited impact.

The penalties for parties who fail the quota in consecutive elections are de-registration and a fine of 5000 kina (about NZ$1900), which she admitted was “peanuts” for the main political parties.

“There is a catch here that I thought might present challenges because the penalties will only apply after two consecutive elections, rather than just one, rather than straight away,” she said, noting that a general election takes place only every five years.

Party leaders
People’s Reform Party leader and East Sepik Governor Allan Bird said the rule was a good idea, indicating the main parties should have no trouble complying.

“I think everyone complies, all the political parties comply. In the case of my party, we’re running about 30 candidates, and so three of those will definitely be women, in order to comply,” Bird said.

Social Democratic Party leader Powes Parkop also said his party would meet, if not exceed, the threshold.

Parkop, who is also chair of the Parliamentary Committee on Gender Equality and Women’s Empowerment, described the rule as a positive discrimination measure, saying it was a welcome step, even if temporary.

“We need to take all steps necessary towards achieving gender equality and women’s empowerment, and more importantly, creating a environment by which we can overcome all the barriers that impede women from having a equal playing field to be able to contest with everybody else, men especially, to have a chance to be elected to National Parliament,” he said.

Parkop said whether other parties follow the rule would depend on their selection processes, acknowledging that women are disadvantaged at every level of the political process.

“The reality in PNG is that everything is tough against women in PNG, especially having access to resources, financial resources, is hard for them, and culturally they are not seen as leaders, or traditionally not playing that leadership role.”

Unfinished business
PNG’s Parliament has grappled with affirmative action on gender equality in politics before.

Back in 2011, a proposal to create 22 reserved seats for women in the Haus Tambaran gained limited support among PNG’s “big men” of politics, and subsequent other attempts got nowhere.

“It is still an unfinished agenda, as far as I’m concerned, at the moment,” Dr Sepoe said.

“In the recent past, we’ve not had the political will to make it come into effect, so that’s where we are now.

“There have been talks, there have been conversations, discussions about doing a lot more, but we’re only a year away from the election, and how much time do we have to bring any substantive changes for special seats in parliament?”

In the past two general elections in PNG, women made up only around five percent of overall candidates. The fact that it resulted in less than three percent of MPs elected being women is telling.

This new quota rule may be a small step, but in PNG any step towards addressing the gender imbalance in Parliament is better than nothing.

Parkop said the move may not change the entire dynamics, but it is a step in the right direction.

“And that’s what PNG needs. We need to create a step by which we can enable women to have an opportunity to be elected.”

This article is republished under a community partnership agreement with RNZ.

On Saturday, Trump took revenge on Louisiana Senator Bill Cassidy for Cassidy’s vote five years ago to convict Trump, in his second impeachment, for instigating an attack on the US Capitol.

Cassidy thereby became the first GOP senator defeated by a Trump-endorsed candidate in a Republican primary. (Other Republican senators who have stood up to Trump — such as North Carolina’s Thom Tillis and Utah’s Mitt Romney — saw the writing on the wall and didn’t seek reelection.)

Trump’s purge of Cassidy comes in the wake of Trump’s purges of House Republicans who stood up to him, such as Wyoming’s Liz Cheney.

• READ MORE: Trump says Iran attack held off upon Gulf states’ request
• Republican Thomas Massie who stood up to Trump defeated in Kentucky primary
• Other Donald Trump reports

Trump’s next Republican target in the House is Kentucky representative Thomas Massie, who had the guts to oppose US military involvement in Iran, demand release of the Epstein files, and criticise Trump’s spending bills for adding to the national debt. Massie appears likely to be defeated by a Trump-backed opponent in Tuesday’s Kentucky primary.

Trump is marshaling the full force of his MAGA machine — spending more than $30 million on a House Republican primary — to purge another of his political enemies from the Republican House. Even Secretary of “War” Pete Hegseth is flying to Kentucky to campaign for Massie’s challenger.

It’s all seen as an investment in intimidating and disciplining Republican office-holders who might otherwise think of straying.

Trump has also purged state legislators who have refused to do his bidding, such as the seven Indiana Republicans who refused to redistrict the state as Trump demanded they do, and who Trump insured were defeated in their recent primaries.

The message is clear to every current or aspiring Republican politician: Be a toady to Trump, or you’re out.

In his concession speech Friday night, Cassidy stated the obvious reference to Trump:

“Our country is not about one individual. It is about the welfare of all Americans, and it is about our Constitution.

“And if someone doesn’t understand that and attempts to control others through using the levers of power, they’re about serving themselves. They’re not about serving us. And that person is not qualified to be a leader.”

Nicely put but sadly irrelevant because Trump — who’s clearly serving himself rather than the American public — now possesses all levers of power in the official Republican Party.

As Republican Senator Lindsey Graham said yesterday on Meet the Press, “There’s no room in this party to destroy [Trump’s] agenda.”

Former generations of Republican politicians had principles, beliefs, ideals. They thought the federal government too large. Or believed it spent too much money. Or was too lenient on criminals. Or was too eager to support the civil rights of Black people. Or any number of issues with which Democrats disagreed.

Today’s Republican Party no longer has any purpose other than achieving whatever Trump wants, which is mainly to make Trump richer and more powerful. The GOP is now Trump’s; it is no longer America’s.

Today’s Republican voters, by contrast, are showing increasing frustration with Trump. Those who think of themselves as traditional Republicans don’t like Trump’s expansive use of federal power. Those who are fiscally conservative, like Thomas Massie, are upset by Trump’s wanton spending, tax cuts, and soaring debt.

“America-first” Republican voters are concerned about Trump’s intrusions into Iran, Venezuela, Cuba, and elsewhere. And they want the rest of the Epstein files released.

Yet for elected Republicans, survival now depends on personal loyalty to Trump.

All of which raises a fundamental question: Has the official Republican Party — now nearly purged of anyone willing to reflect the concerns of Republican voters rather than Trump’s will — become complicit in Trump’s criminality? Is it aiding and abetting Trump’s lawlessness?

A case can be made that the official Republican Party is indeed complicit.

For Trump, the first and most basic sign of loyalty to him — and therefore survival as a politician in Trump’s Republican Party — is a willingness to publicly proclaim as truth what we know to be two big lies: that Trump won the 2020 election, and that he did not seek to overturn its results by illegal means. As a result, almost all congressional Republicans are now election deniers.

Trump has also made it clear that loyalty to him bars any criticism of his unlawful immigration dragnet, which has so far resulted in the murders of three US citizens by ICE agents and the detention and deportation, without a hearing, of people suspected of being in the US illegally.

To Trump, loyalty requires full support of his foreign policy — including the abduction of a foreign leader, an undeclared war with Iran, and the killing on the high seas of people only suspected of smuggling drugs, in violation of international law.

Loyalty also demands unquestioned support for other of his lawless acts — using the Justice Department to prosecute his political opponents, building a mammoth White House ballroom, issuing no-bid contracts to his friends, promoting his family’s businesses and implementing policies favorable to them, accepting gifts from foreign powers, and defying court orders.

Is it fair to conclude from all of this that today’s official Republican Party — the people who are in office because Trump has put them there, or who maintain their office because they back whatever Trump wants — has in effect become a criminal organisation, analogous to the mafia or a drug cartel, whose members are blindly loyal to their criminal bosses?

Robert Reich is a US professor, former Secretary of Labor, co-founder of Inequality Media and writes at robertreich.substack.com

Israel is now perceived more negatively than any other country in the world, according to new global polling published by Nira Data as part of its 2026 democracy and country perception research.

The five most positively perceived countries were Switzerland, Canada, Japan, Sweden and Italy.

The findings place Israel at the bottom of the Global Country Perceptions 2026 ranking, a survey of 46,667 respondents assessing how 129 countries and three international organisations are viewed around the world.

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The ranking was published alongside Nira Data’s 2026 Democracy Perception Index, which surveyed 94,146 respondents across 98 countries on how citizens experience democracy in their own countries.

The result marks another sign of Israel’s deepening international isolation amid its genocide in Gaza, mass displacement of Palestinians, starvation policies and escalating violence in the occupied West Bank, and attacks on Lebanon in breach of a so-called “ceasefire”.

Israel’s global image has collapsed as human rights organisations, UN experts and international courts have warned of grave violations of international law by the occupation state.

The United States has also suffered a dramatic collapse in global standing. The US is now ranked among the five most negatively perceived countries in the world, below both Russia and China in international favourability. Its net perception score fell from +22 per cent in 2024 to -16 per cent in 2026, a 38-point drop in just two years.

Growing anger over Trump
US decline came amid growing anger over President Donald Trump’s foreign policy, including strained relations with NATO allies, aggressive tariffs, threats relating to Greenland, cuts to Ukraine aid and Washington’s role in the US-Israeli conflict with Iran. The survey found that the US is now viewed as a major global threat, behind Russia and Israel.

The wider 2026 Democracy Perception Index describes itself as the world’s largest annual democracy survey.

Unlike expert-based democracy rankings, it asks citizens directly how they experience democracy through questions on elections, freedom of speech, political pluralism, civic education, separation of powers, rule of law, government transparency and peaceful transitions.

The collapse in Israel’s standing comes as global public opinion has shifted sharply against the occupation state over its assault on Gaza.

Since October 2023, Israel has killed more than 74,000 Palestinians, destroyed most of Gaza’s civilian infrastructure, displaced nearly the entire population and imposed conditions that UN experts and genocide scholars have described as genocidal.

For the US, the findings point to the steep cost of Washington’s continued military, diplomatic and political support for Israel.

While successive US administrations have shielded Israel from accountability at the UN and continued arms transfers despite mounting evidence of war crimes, the survey suggests that global publics increasingly associate American power with impunity, double standards and destabilising wars.

Republished from Middle East Monitor.

The eighth floor of the Tempo building in Jakarta became the setting for a gathering rich with meaning.

What brought together community leaders, politicians, academics, religious figures, journalists, and the family of the late Thom Beanal was not merely a book launch. It was an earnest attempt to revisit the essence of struggle, leadership, and hope for the land of Papua.

The event, which took the form of a discussion and review of a three-volume book series on Thom Beanal, opened with greetings in multiple traditions — from an Amungme war cry to salutations representing all major tribes in Papua.

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That gesture alone reflected the very spirit of the man being honoured: a leader who embraced diversity and respected every single man and woman.

The gathering coincided with three historic moments, making it even more significant.

First, it marked exactly 27 years since Thom Beanal, standing before President B. J. Habibie, boldly expressed the heartfelt desire of his people. With courage and clarity, he called for recognition as a nation that wanted to cooperate honestly, peacefully, and democratically.

Second, the event served as a memorial, three years after Beanal’s passing — a man who left a deep imprint on the struggle of Indigenous Papuans.

Third, it celebrated the culmination of two years of work by a writing team, resulting in a trilogy that chronicles the journey of a lay pastor, a tribal chief, and what many now call a “father” to the indigenous Papuan.

From lay pastor to Indigenous defender
Thom Beanal was no ordinary leader. Born on 11 July 1947 into the Amungme tribe in Timika, he completed his education from primary school to a Catholic theological academy, then served as a catechist teacher in Wamena and Paniai and as a lay pastor in several parishes.

Yet behind his calming smile and disciplined demeanour lay a profoundly thoughtful mind.

Witnessing firsthand the human rights abuses and ecological destruction caused by PT Freeport Indonesia, Beanal resigned from his pastoral duties. He felt a more urgent calling: to defend indigenous communities whose lands and lives were being uprooted.

In 1994, he founded LEMASA, the Amungme Traditional Deliberative Council, as a vehicle for indigenous advocacy. Two years later, he took an audacious step — suing Freeport in a New Orleans court. That legal action set a precedent: for the first time, a Papuan had dared to take on a multinational giant on foreign soil.

His fight did not stop there. Beanal went on to push for a one percent allocation of mining revenue for affected communities. Although limited in scope, that achievement brought a measure of justice to people who, for decades, had borne the negative impacts of mining without enjoying the wealth of their own land.

Reform era and a unique role
Entering the reform era, Beanal’s role expanded. Together with other Papuan figures and students, he helped establish FORERI, a forum that channelled Papuan aspirations during the early wave of reform.

When the Papuan Council (Dewan Papua) was formed in 2000, he served as its vice chairman. He later became chairman of the Papuan Traditional Council from 2002 to 2007. Remarkably, President Abdurrahman Wahid — known as Gus Dur, a leader with genuine concern for justice in Papua — appointed Beanal as a commissioner of PT Freeport Indonesia.

Serving until 2018, Beanal found himself in a unique position: an indigenous rights fighter sitting on the board of the very company he had long opposed.

Yet despite those strategic roles, speakers at the book launch event described Thom Beanal as a humble man, disciplined and rich in metaphor. He never offered instant answers.

Instead, he opened spaces for collective reason to search for truth. In every balance of history, he arrived precisely when the Papuan people were not in a good state. And sadly, three years after his passing, the reality facing Papua remains far from encouraging.

A grim reality for Papua today
The presentations at the Tempo building painted a grim picture. Terms like genocide, ecocide, and ethnocide were mentioned as ongoing threats to Indigenous life. Papua’s gold and other natural resources, it was argued, remain mortgaged until 2061 under a contract deemed uncivilised because it ignores the basic rights of the customary landowners.

Suffering, the speakers said, is still the daily bread of Papuans. It is against this backdrop that the three books on Thom Beanal were written — not to lament the past, but to read the present clearly and to weave solutions for the future.

The 47 contributors to the third volume, divided into six sections, provided reflections and testimonies that enrich the books. They came from diverse backgrounds: family members, prominent figures of the Amungme tribe, academics, activists, and religious leaders.

The head of the writing team, Markus Haluk, expressed his highest appreciation to everyone who supported the two year process. Moral support and advice from religious, traditional, and political leaders were cited as a key source of strength.

Special thanks were directed to the book’s reviewers, including Dr Budi Hernawan, Dr Suraya Afiff, Yorrys Raweyai, Inayah Wahid, and Emanuel Gobay, for their critical engagement with the content.

Six strategic demands for the future
More than a launch, the event became a platform for six strategic recommendations and hopes. First, the books should serve as historical source material and references for young Papuans and the wider public. The concern that the struggles of national figures might vanish with time underscores why documentation and dissemination are so urgent.

Without conscious efforts to write and spread the stories of past heroes, dark chapters could repeat, and the sacrifices of predecessors might become meaningless.

Second, the book launch was not meant to be a time for complaining or blaming one another. Instead, it is time to speak honestly about Papua’s current realities and then collectively formulate comprehensive, strategic solutions.

This constructive mindset is a legacy of Beanal’s way of thinking — seeing problems as challenges to be solved, not excuses for despair.

Third, participants were called to continue the prophetic voice exemplified by several great figures. Mentioned were bishops such as Monsignor Staverman, Monsignor Monninghoff, Monsignor Laba Ladjar, Monsignor John Philip Saklil, Father Neles Tebay, Monsignor Yanuarius You, and Monsignor Bernardus Baru OSA.

Among executive leaders, two presidents known for their deep concern for Papua — B. J. Habibie and Gus Dur — were hailed as models of dignified, peaceful struggle. The goal is noble: to save the people, culture, and natural world of Papua, which remains the last remaining lung of the Asia Pacific region. Achieving this requires genuine solidarity across sectors and religions.

Fourth, a firm call was directed at the Indonesian government, especially President Prabowo Subianto and relevant ministers: stop the mortgaging of Papua’s natural wealth, stop the gold theft, and stop the destruction of the universe that is the Papuan people’s home.

The contract binding Papua until 2061 is seen as a form of structural injustice that must be corrected. Rejection of all forms of natural resource pledging for the benefit of a few — especially to foreign parties — was voiced loudly before dozens of attendees.

Fifth, recognition of and respect for the rights of the Papuan people over politics, land, natural resources, and human dignity are non negotiable demands. The threats of genocide, ethnocide, and structural violence must be halted immediately. The absence of genuine recognition of these basic rights has been the root of decades of conflict and suffering in the land of Papua.

Sixth, and perhaps most fundamental, is the call to build honest, peaceful, and democratic negotiations between the Papuan people and the Indonesian government. This is not a new idea. It is precisely what Thom Beanal himself voiced when he stood at the State Palace on 26 February 1999.

He laid before the president the sincere desire of his people, offering equal dialogue based on honesty and peace. Twenty seven years later, the same call must be repeated — proof that a massive homework assignment still lies before the Indonesian government.

Continuing the struggle, not grieving
The subsequent discussion session opened the floor for strategic ideas from participants. The emphasis was that this gathering was not for grieving or lamenting fate, but for continuing the struggle. Attendees were encouraged to step out of their comfort zones and contribute according to their capacities.

An academic might contribute through critical research, a journalist through balanced and in-depth reporting, a politician through pro-people policy advocacy, a religious leader through moral and spiritual reinforcement, and an artist through works that raise awareness.

The event closed with a beautiful, touching metaphor drawn from Thom Beanal himself. He once reflected on the rain that welcomed his funeral in Timika. In his poetic logic, he hoped that the words spoken by those who continue his struggle would water the still thirsty soil of the fight.

The land of Papua, with all its natural wealth and cultural diversity, has long been like an arid field waiting for the rain of justice, recognition, and respect from the wider Indonesians.

A test of national commitment
The gathering at the Tempo building ultimately served as a test of Indonesia’s national commitment. Do we truly want to learn from a figure like Thom Beanal? Can we draw wisdom from the journey of a lay pastor who left his religious duties to pursue social justice? Do we have the courage to admit that for decades, systematic structural injustice has occurred in Papua?

And most importantly, do we possess the political will to stop all forms of exploitation and violence, and to build equal, dignified dialogue?

The trilogy on Thom Beanal, launched that day, is not merely a collection of stories from the past. It is a mirror for understanding today’s reality, and a compass for stepping into the future. It is a document of courage from a child of the nation who chose not to remain silent, despite great risks.

It is a legacy for young Papuans so they do not lose their historical roots, and for young Indonesians outside Papua, so they do not lose empathy and a sense of justice.

In the end, the gathering affirmed that Thom Beanal’s struggle is unfinished. His legacy still needs many hands to carry it forward. Amid threats of genocide, ecocide, and various forms of structural violence, prophetic voices like those modelled by the bishops, priests, and presidents who dared to side with justice are still desperately needed.

Will the Indonesian government listen? Will today’s leaders — including President Prabowo Subianto and his ministers — respond to the call to stop mortgaging natural wealth and to start honest, democratic negotiations? These questions still hang in Jakarta’s hot air, while in Timika, the rain may continue to fall, waiting for the words that can water the still thirsty land.

Laurens Ikinia is a Papuan lecturer and researcher at the Institute of Pacific Studies, Indonesian Christian University, Jakarta. He is also an honorary member of the Asia Pacific Media Network (APMN) in Aotearoa New Zealand, and a contributor to Asia Pacific Report.

What a blast at the Auckland Writers Festival today, I had tickets for Marika and I to attend Palestinian writer Tareq Baconi’s talk and decided to dress up and wear my Palestine-flag-dress.

Little did I know the stir it would cause — the Aotea Centre security literally chased me through the building and around the auditorium where Tareq would be talking, saying I had to “remove my flag”.

But it was attached to my dress, so it was not “removeable” — unless I took my dress off (which was an option if things got too heated).

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So I kept on walking, staying in view of all the people who were witnessing and sticking up for me. Yes, members of the public were challenging those security guards chasing me and questioning them about why I couldn’t keep my flag-dress as it was.

This went on until I managed to disappear into the rows of seats — what a great example of humanity that was. Later, after the talk, when I met gorgeous Tareq for the book signing, he also praised the dress and the action to dodge the security guards (there was only one witness who totally disappointed by their lack of support and sourness).

But the rest of humanity was totally behind this unplanned and unintentional statement.

Kathrine Ross is an activist with the Palestine Soidarity Network Aotearoa (PSNA). This commentary was first published on her Facebook page.

• Palestinian scholar Tareq Baconi’s moving memoir, Fire In Every Direction, as described in the festival storybook: “At once a love story, a coming-of-age tale and diasporic narrative, it takes us from the Middle East to London, and from 1948 to the present, as Baconi traces generations of his family’s displacement through war, as well as his own political and queer awakening in the face of other forms of exile and expression.”

Previously it was reporting on governments or politics that brought trouble for Tonga’s journalists — now it’s reporting on drugs or gangs.

Tongan journalists are coming to terms with new pressures on media freedom over reporting on the country’s drug crisis, and the role of gangs in it.

This comes after a journalist at Kele’a Publications was threatened at gunpoint in Nuku’alofa, following reporting on drugs issues two weeks ago — the same week as World Press Freedom Day.

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While Tonga police are still searching for the suspect who threatened a journalist, the manager of the Kele’a Publications said police should do more to protect the press.

According to Teisa Cokanasiga, journalist freedoms were usually tested by previous governments when reporting on the police, but the current situation was different and represented a new type of challenge for Tonga’s media.

“The threat was regarding reports that we did about drugs and a specific gang member who is currently serving life in prison. So now we are aware that we have that kind of threat.

“In terms of freedom of the press, to report on political issues and controversial issues concerning the leadership in the country. I think we are fine with that.”

More awareness needed
Cokanasiga said there needed to be more awareness around this kind of threat as it could happen to any member of Tonga’s media.

“It’s just disheartening. And we are now aware that we can get that kind of challenge or risk, not only, I mean, from the public as well.”

For now, Cokanasiga said her team was supporting the journalist, and also being cautious while continuing daily duties.

“We’ve been trying to be, you know, encouraging of each other and at the same time give them space, especially the concerned journalist, and for her to slowly get back to working.”

Attack on Tongan’s constitutional rights
The Media Association of Tonga (MAT) said the incident was an assault not only on the safety of an individual journalist but on the constitutional right of every Tongan to receive information without fear or favour.

MAT’s president, Katalina Uili Tohi, said a climate of fear and intimidation targeting media personnel undermined democratic principles and silenced the very voices that hold power to account.

She said journalists must be able to work without the threat of violence or death.

Meanwhile, the co-chair of the Pacific Freedom Forum, Lepailetai Tosi Tupua has commended the courage and professionalism of the journalist and her colleagues and their swift reporting to police.

He said they awaited the outcomes of a thorough and impartial police investigation into this incident, ensuring public safety and including safety on the job for all media workers reporting these matters.

Police have yet to arrest anyone, but Cokanasiga said they remained in regular contact with both her and the journalist.

This article is republished under a community partnership agreement with RNZ.

ANALYSIS: By Jonathan Cook

For decades, two irreconciliable narratives about Israel and its motivations have existed in parallel.

On the one side, an official Western narrative portrays a plucky, besieged “Jewish” state of Israel, desperate to make peace with its hostile Arab neighbours. Even to this day, that story dominates the political, media and academic landscape.

Time and again, or so we are told, Israel has held out an olive branch to “the Arabs”, seeking acceptance, but is always rebuffed.

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• Jonathan Cook’s website
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A largely unspoken subtext suggests that supposedly irrational, bloodthirsty, Jew-hating regimes across the region would have completed the Nazis’ exterminationist agenda but for the West’s humane protection of a vulnerable minority.

A Palestinian counter-narrative, accepted across much of the rest of the world, is choked into silence in the West as an antisemitic “blood libel”.

It presents Israel as an ethnic supremacist, highly militaristic state — armed by the United States and Europe – bent on expansion, mass expulsions and land theft.

On this view, the West implanted Israel as a colonial military outpost, there to subdue the native Palestinian population, and terrorise neighbouring states into submission through relentless and overwhelming displays of force.

No middle ground possible
Palestinians cannot make peace, or reach any kind of accommodation, because Israel pursues only conquest, domination and erasure. No middle ground is possible.

The proof, note Palestinians, is Israel’s long-standing refusal to define its borders. As its military power has grown decade after decade, ever more extreme political agendas have surfaced, demanding not just Israel’s takeover of the last remnants of the Palestinian territories it illegally occupies but expansion into neighbouring states like Lebanon and Syria.

Here are two conflicting narratives in which each side presents itself as the victim of the other.

Two and a half years into a series of Israeli wars against the peoples of Gaza, Iran and Lebanon, how are these two perspectives holding up?

Does Israel look like the frustrated peacemaker facing off with barbaric opponents, or a rogue state whose decades-long aggression has provoked the very retaliatory violence exploited to excuse its constant war-making?

Is Israel a small, reluctant fortress state defending itself, or a Western military client so drunk on its own power that it can no more limit its territorial ambitions than a great white shark can stop swimming?

The truth is that the past 30 months have graphically exposed not only what Israel always was but, by extension, what our own Western states aspired to achieve through their most favoured Middle East client.

Ambassador let slip
In a moment of imprudence last month, Christian Turner, Peter Mandelson’s replacement as British ambassador to the US, let slip the reality. Washington, the West’s imperial hub, he said, had no deep loyalty to its allies — apart from one.

Unaware his words were being recorded, he told a group of visiting students: “I think there is probably one country that has a special relationship with the United States, and that is probably Israel.”

That special relationship requires that the political and media class in Washington’s other client states, such as Britain, shield the West’s Sparta in the Middle East from critical scrutiny.

So glaring have Israel’s atrocities become that the British government announced last month that it was shuttering its Foreign Office unit tracking war crimes — citing the need for cuts — rather than face further exposure of its collusion in those crimes.

If the British government refuses to monitor Israel’s war crimes, don’t expect more from the establishment media.

For months, Israel has been blowing up village after village in south Lebanon, driving millions of inhabitants from lands lived on for millennia by their ancestors, and it barely registers with our politicians and media.

Israel is destroying Gaza’s water supplies, as it earlier did the tiny enclave’s hospitals and health system, ensuring the further spread of disease, and our politicians and media have barely a word to say about it.

Israel kills, jourmalists, first responders
Israel kills journalists and emergency crews in Gaza and Lebanon week after week, month after month, and it raises barely an eyebrow from the political and media class.

Israel declares “yellow lines“ in Gaza and Lebanon, demarcating expanded borders that formalise its theft of other peoples’ lands, and this instantly becomes the new normal.

Israel continuously violates ceasefires in Gaza and Lebanon, spreading misery and inflaming yet more anger and bitterness, and once again, our politicians and media turn a blind eye.

Which Western media outlets are pointing out a starkly revealing fact: that Israel now occupies more of Lebanon than Russia does of Ukraine?

An analysis by the Newscord media monitoring group last month confirmed earlier research: that the British media studiously avoid naming ethnic cleansing and genocide when it is Israel — rather than Russia — carrying them out.

Comparing the coverage of the most “serious” establishment British news outlets — the BBC, The Guardian and Sky — with that of Al Jazeera, the study found that UK media consistently choose to obscure Israel’s responsibility for its crimes.

Israel was identified as conducting attacks in Gaza in only around half of British news reports, in contrast to nearly 90 per cent of Al Jazeera’s. As Newscord noted: “Half the time, BBC readers aren’t told who killed the person in the story.”

Hind Rajab headline
That was graphically illustrated in a notorious BBC headline: “Hind Rajab, 6, found dead in Gaza days after phone calls for help.”

In fact, an Israeli tank had sprayed a stationary car with gunfire even though the Israeli military had known for hours that it contained a Palestinian girl — the sole survivor of an earlier attack — who emergency crews were desperately trying to reach. Israel killed the rescue team, too.

In another revealing finding, Newscord notes that four out of every five BBC reports on casualties caused by Israel’s attacks used the convoluted passive — rather than active — voice, clearly with the intent to downplay Israel’s culpability and savagery.

The British media also actively undermined the enormity of the Palestinian death toll in Gaza by regularly attributing the figures to a “Hamas-affiliated” Health Ministry — even though the numbers, currently at well over 70,000 Palestinians, are almost certainly a massive undercount, given Israel’s early destruction of the enclave’s government and its capacity to count the dead.

The fact that the United Nations has found the Gaza figures to be credible was mentioned in only 0.6 percent of reports.

Similarly, the BBC and The Guardian made the decision to humanise Israeli captives of Hamas twice as often as they did Palestinian captives of the Israeli state.

The inappropriateness of that double standard is underscored by continuing insinuations from politicians and the media that Hamas “beheaded babies” and carried out systematic rapes on 7 October 2023 — more than two years after those claims were utterly discredited.

Sickening practice
Contrast that with the media’s effective burial of Euro Med Monitor’s report last month on the sickening practice by the Israeli military of raping Palestinian prisoners with dogs trained for that very purpose.

There has been a flood of accounts from Palestinians held captive by Israel of their systematic rape and sexual abuse, confirmed by human rights groups and by the testimonies of whistleblowing Israeli soldiers and medics. Little of this is making headway in the Western media.

Newscord points to a further, veiled problem that skews Western coverage: the omission of established but inconvenient facts that would present Israel in a depraved — that is, an accurate — light.

For example, observes Newscord, the BBC has entirely failed to report all but one of the hundreds of clearly genocidal statements made by Israeli officials, from Prime Minister Benjamin Netanyahu down.

It is easy to understand why. Legal authorities usually struggle to make a conclusive determination of genocide because, crucially, it depends on divining intent, which is typically hidden by those committing atrocities.

Starkly, in Israel’s case, not only do its actions in Gaza look like genocide, but its leaders have been crystal clear that those actions are intended to be genocidal. That is behaviour only seen in those intoxicated by a sense of their own impunity.

Once again, the British media have obligingly taken it upon themselves to shield Israel from any legal jeopardy — all in the interests of objective reporting, you understand.

Same story since 1948
This is nothing new. It has been the same story since before Israel’s violent creation on the Palestinians’ homeland in 1948, when 80 percent of the native population were ethnically cleansed by Israel from the new, self-declared “Jewish” state. Or when, in the continuing language of deceit employed by Western political, media and academic elites, some 750,000 Palestinians “fled”.

The aim has been to manufacture and maintain a bubble of illusion for Western publics, one where our own crimes — and those of our allies — remain invisible to us.

Note in this regard the UK government’s determined exclusion of Israel from a recent “independent” inquiry, under former Whitehall bureaucrat Philip Rycroft, into malign foreign financial influence on British politics. It was, of course, Russia that was put chiefly under the spotlight.

Predictably, Keir Starmer’s government rejected in April a petition signed by more than 114,000 people calling for a similar public inquiry into the influence of the powerful Israel lobby.

That came as no surprise, given that any such investigation would have risked foregrounding the many hundreds of thousands of pounds known to have been received by Starmer and his ministers from pro-Israel lobbyists.

The same British political and media class so averse to investigating the malign influence of the pro-Israel lobby is also ignoring Israel’s current, systematic destruction of villages and infrastructure across south Lebanon — in flagrant violation of a supposed ceasefire.

Israeli soldiers have told local media that their job is to target all structures indiscriminately, whether civilian or “terrorist”, with the goal of preventing the Lebanese inhabitants from returning to their villages.

Colonising occupied lands
That fits with Israel’s announcement that it does not intend to withdraw after the fighting ends, and widespread plans to colonise the occupied lands in Lebanon with Jewish settlers.

Were it not for videos of Israel blowing up Lebanese communities breaking through on social media, despite algorithmic suppression, we might not know about Israel’s wholesale efforts to ethnically cleanse south Lebanon.

Responding to these videos with a rare “mainstream” report on the campaign of destruction, The Guardian sugar-coated the horror faced by Lebanese families discovering their homes gone, along with priceless memories and heirlooms. This experience was described — absurdly — by the paper as “bittersweet”.

Critics note a consistent pattern. Israel is not only levelling south Lebanon; over the past 30 months, it has levelled almost every building in Gaza, too.

But the template for both is of much earlier origin, as every Palestinian learns from a tender age.

Having expelled most Palestinians from their homes in 1948, Israel spent years blowing up some 500 villages one after another — even as Israeli leaders publicly claimed to be begging the refugees to return and Western leaders were extolling Israel as the “only democracy” in the Middle East.

Expulsions that the West still pretends did not take place eight decades ago are now being live-streamed. This time, they are impossible to deny, as well as the colonial, supremacist agenda behind them.

Villify the messenger
If the message inhering in Israel’s atrocities can no longer be disappeared, laundered or normalised — as it was in an age before 24-hour rolling news and social media — then a different strategy is required: villify the messenger.

This is the political task of our times.

The anti-racist left are demonised as Jew-hating bigots for trying to burst the West’s long-established bubble of illusion by noisily flagging both the atrocities committed by Israel, supposedly in the name of Jews, and the complicity of their own governments in those atrocities.

Last month, Starmer’s government forced through the Commons a law allowing the police to outlaw protests causing “cumulative disruption” — that is, repeat protests like those against Israel’s genocide in Gaza. The media barely blinked.

Last week’s attack on two Jewish men in Golders Green, allegedly by a mentally ill man with a long history of violence, is being quickly exploited by the main parties to prepare for even tighter restrictions on the right to protest.

Britons who try to stop Israeli war crimes, whether by targeting Israel’s factories of death located in the UK or by holding placards in support of this kind of direct action, continue to be treated as “terrorists”, even after a court ruling that the proscription of Palestine Action is unlawful.

With juries often proving reluctant to convict, the British state has set about openly rigging the trials. Juries are blocked from learning about the reasons for the targeting of Israeli weapons factories — the accused’s main defence. Judges instruct juries to convict.

Long-established right
Members of the public who silently hold signs outside court are arrested for reminding juries of a long-established right in law to defy such instructions, follow their consciences and acquit — a police abuse contravening hundreds of years of legal precedent, and one the courts appear increasingly ready to condone.

There are gags, being dutifully obeyed by the media, on other secret malpractices designed to help the British government secure the verdicts it needs to stop activism against the genocide. We only know because Your Party MP Zarah Sultana has used parliamentary privilege to draw attention to them.

It was telling last week that, in the current repeat trial of six Palestine Action defendants, five of them dispensed with their barristers for the closing speeches. They noted, darkly, that their legal representatives could not properly represent them due to “decisions made by the court”.

Meanwhile, the Starmer government is pressing ahead with plans to finally rid itself of troublesome juries and let more reliable judges decide these political show trials alone.

Welcome to the rapid unravelling of Britain’s most cherished constitutional rights — needed chiefly, it seems, to protect a far-off country that, according to the International Court of Justice (ICJ), commits the crime of apartheid against Palestinians and may plausibly be committing genocide in Gaza.

Jonathan Cook is a writer, journalist and self-appointed media critic and author of many books about Palestine. Winner of the Martha Gellhorn Special Prize for Journalism. This article was first published on the author’s website and republished with permission.

Forough Amin in her opinion piece “The consequences of selective morality” (The Press, 28 April 2026) argues that the Palestine solidarity movement’s call for sanctions against Israel is “selective morality”. She says we should be calling out all human rights abuses everywhere — which in her case means Iran.

We agree with Amin’s basic premise that calls for action against countries abusing human rights should be consistent and comprehensive.

Our focus, given our organisations’ title, is however on Palestine. Israel’s genocide in Gaza is objectively the worst atrocity this century and one which all Western governments, such as ours, support. That genocide is in our name.

• READ MORE: Amnesty International calls on governments to stop predatory, anti-rights order from taking hold in pivotal moment for humanity
• Other reports in the Gaza genocide and US-Israel attacks on Iran

It is precisely because our government refuses to sanction Israel for the mass killing and starvation of Palestinians in Gaza and the pogroms conducted by Israeli settlers, with the support of the Israeli military, throughout the OPT (Occupied Palestinian Territory) that we must all speak up and demand accountability for Israel and from our government.

The complete avoidance of accountability by Israel is the single most important reason that it continues its brutal occupation in the OPT, its daily theft of Palestinian land and its refusal to allow Palestinian refugees to return to land from which they were ethnically cleansed by Israeli militias in 1948.

Our government operates a simple, easy to understand, double standard — it calls out and acts on human rights abuses in countries that the US sees as enemies, but refuses to call out or act on human rights abuses in countries the US sees as friends.

That is why the government has enacted comprehensive sanctions against Iran and Russia, but miserly measures against a small handful of racist Israeli settlers for the most egregious of war crimes.

Tight business restrictions
Regarding Iran, for example, our government has imposed tight business restrictions, targeted travel bans, asset freezes, import/export bans and suspension of bilateral engagements.

in October last year the government even re-imposed UN sanctions following Iran’s non-compliance with the Joint Comprehensive Plan of Action (JCPOA) on nuclear technology, ignoring the fact that the US pulled out of the JCPOA eight years ago.

New Zealand expects Iran, yet not the US, to keep following the trashed agreement.

So comprehensive and pervasive are the sanctions against Iran that the New Zealand Ministry of Foreign Affairs and Trade (MFAT) advises that “given the wide scope of the Regulations, and the penalties for non-compliance, it is recommended that anyone contemplating doing business with Iran obtain independent legal advice before engaging in business with people in Iran, or with entities that are incorporated in Iran or subject to its jurisdiction”.

The sanctions regime against Russia is similar in scope and designed to hold Russia to account for its invasion of Ukraine.

So, what did we do when the US and Israel twice launched massive air attacks against Iran, both times while the US was in negotiations with the Iranian leadership? Nothing.

Our Minister of Foreign Affairs issued a statement, not condemning the US and Israel, but condemning Iran for retaliating against US bases in the Gulf states. It would make great satire in a TV comedy but unfortunately its real.

No coup condemnation
Amin does not condemn the US-orchestrated overthrow of the first democratically-elected government in Iran in 1953 when Prime Minister Mohammad Mosaddegh was deposed in a coup to make way for the US-installed Shah of Iran — a lineage Amin wants to reinstate, albeit temporarily.

Needless to say, calls for democracy under the Shah were met with hideous brutality and widespread oppression of Iranian human rights activists.

It’s important to consider the feelings of New Zealanders who have community connections to overseas conflicts. It’s also important not to blame any community here for war crimes committed on the other side of the world.

Palestinian New Zealanders in particular deserve our support and empathy as they watch tens of thousands of their kinfolk, mostly women and children, being killed in Gaza — actions driven by the most hideous, genocidal rhetoric from Israeli political and military leaders.

The situation with Israel is similar to apartheid South Africa in the 1980s.

Western governments, especially New Zealand, stood with apartheid South Africa and resisted black South African calls for sanctions, until international civil society groups (including HART and CARE here) mobilised public opinion to demand action against that apartheid state.

All major human rights groups, such as Amnesty International and Human Rights Watch, along with human rights groups in Israel, describe the regime there as an apartheid state. It has a whole host of laws that discriminate against Palestinian citizens of Israel as well as Palestinians living under Israeli military occupation.

Two to one back sanctions
The government’s selective morality is in our sights. Already public surveys show that of New Zealanders who give an opinion, they are two to one supporting sanctions against Israel.

Let’s hope Auckland City Council votes to end procurement of goods and services from companies identified by the UN Human Rights Council as supporting Illegal Israeli settlements in the OPT. These settlements constitute a war crime under the Fourth Geneva Convention.

And if Amin can find any comparable human-rights-abusing companies the Auckland City Council is working with, then she should take that up with the council and would be guaranteed backing from our supporters.

John Minto was national co-chair of the Palestine Solidarity Network Aotearoa (PSNA). This article was first published by The Press and is republished with permission.

My name is Campion Ohasio, and I am currently the only political cartoonist in Solomon Islands.

In recent weeks, I have received many questions and comments from people across the country about my cartoons.

Some ask why I draw our national leaders in certain ways. Others wonder whether my caricatures are personal attacks or whether they violate the leaders’ rights.

• READ MORE: Other Campion Ohasio political cartoons and commentary
• Campion Ohasio artwork and cartoons

A few have even suggested that I should stop drawing critical cartoons.

I would like to take this opportunity to explain my work clearly and honestly.

As the only political cartoonist in our nation today, my job is simple: I use drawings to comment on the decisions, actions, policies, and laws made by our leaders.

My cartoons are not meant to attack any leader as a person or as a human being. Instead, they highlight issues that affect ordinary Solomon Islanders — issues such as corruption, poor governance, broken promises, and policies that may not serve the public interest.

Public figures hold power
In a democracy like ours, national leaders are public figures. They hold power on behalf of the people, and the people have every right to question how that power is used.

Political cartoons are one peaceful and creative way for citizens to express their views and hold leaders accountable.

As response to the many questions I have received. I believe healthy criticism is not an insult; it is an important part of democracy. Through my cartoons, I hope to encourage Solomon Islanders to think critically, ask questions, and stay engaged in the affairs of our country.

I remain committed to drawing honest cartoons that reflect the realities facing our people, always with the hope that our leaders will listen, improve, and serve the public interest better.

Thank you for your interest in my work.

A political caricature (also called a political cartoon) is a funny or exaggerated drawing that comments on a leader’s decisions, policies, or actions. It uses humour, symbols, and exaggeration to make a point about what the leader is doing in his public role.

Many people mistakenly think that a caricature is a personal attack on the leader as a human being. This is not true.

Eight reasons why leaders’ human rights are not violated
Here are eight reasons why cartoons and caricatures are not a violation of the leader’s human rights:

1 What a political caricature actually does: It criticises the actions, decisions, or policies of the leader.

It does not attack the leader’s basic human rights (such as the right to life, dignity, safety, or personal freedom). It focuses on the leader’s public role, not his private life as a father, husband, or ordinary person.

2 Why it isn’t a personal attack on human rights: Leaders are public figures. When someone becomes a president, prime minister, or national leader, they voluntarily step into the public spotlight. Their decisions affect thousands of citizens. Because of this, they must accept public criticism, including through cartoons and satire.

3 Criticism targets power, not the person: A caricature usually mocks a bad policy, a broken promise, corruption, or a harmful decision: not the leader’s race, family, or basic humanity. For example, drawing a leader as a big balloon floating away from reality is criticising his disconnection from people’s problems, not denying his right to exist.

4 Satire and humour are protected forms of free speech: In a democracy, freedom of expression includes the right to use humour and exaggeration to comment on those in power. Political caricatures have a long history of helping people understand and question government actions.

5 It doesn’t take away basic rights: Drawing a funny or critical cartoon does not stop the leader from: Living safely, having a family, practicing his religion, speaking freely, receiving fair treatment in court. These are real human rights. A caricature does not remove any of them.

6 Public accountability requires public criticism: Leaders exercise public power using taxpayers’ money. Citizens have the legitimate right to comment on how that power is used. Caricatures are one peaceful, creative way to do this.

7 Confusion between criticism and hate: Some leaders or supporters claim any negative drawing is “hate speech” or a human rights violation. This is usually an attempt to avoid accountability. Legitimate political satire is very different from threats, violence, or calls for harm.

8 Thin-skinned leaders weaken democracy: If leaders cannot handle a simple drawing or joke about their policies, it shows they may not be ready for the public scrutiny that comes with power. Strong leaders accept criticism; weak ones try to ban it.

For example: If a cartoon shows a leader pouring money into his own pocket while the people are hungry, it is highlighting possible corruption or bad priorities. It is not saying the leader has no right to live or be treated with dignity. It is saying: “Your policy or action is wrong.”

A political caricature is a form of peaceful criticism, not a personal attack. It doesn’t remove or violate any of the leader’s fundamental human rights. Instead, it exercises the public’s right to question those who hold power.

In a true democracy, leaders must learn to live with satire and criticism. Their job is to serve the people: and the people have the right to laugh, question, and point out when the leader is failing in that duty.

Criticising a leader’s actions through a caricature is about holding power accountable, not denying the leader’s humanity or human rights.

Campion Ohasio is a Solomon Islands-based self-taught visual artist, graphic designer, and prominent political cartoonist known for capturing South Pacific social issues. He gained early recognition in the 1990s for his work on Uni Tavur at the University of Papua New Guinea and later as a editor for the Solomons Voice. This commentary is republished with the author’s permission.

A woman whose great-grandparents — all eight of them — were Girmitiya labourers has put their stories into her debut novel.

The result is Banjara, a novel partly based on what she found, which is told through the eyes of two women more than 100 years apart.

Author, Shana Chandra told RNZ Nine to Noon she knew her grandparents were Girmitiya, but nothing of their origin stories.

• READ MORE: Other Fiji literature reports

“I knew that they were part of this larger geopolitical movement under colonialism, but I didn’t have their personal stories,” she said.

“I didn’t know where they came from in India. I didn’t know what made them vulnerable to coercion. I didn’t even know their names. So really, writing the story was a way for me to write their origin story not only for me, but for them.”

Chandra said the former head of New Zealand’s Girmitiya Foundation told her that Indo-Fijians were prohibited from writing about indenture.

“It felt very important for me to write this origin story, because there was so much silence – I think, because there was so much shame over what happened.

‘Angry about the silence’
“And it was my way of saying to my ancestors, they no longer need to be silenced, and… thank you, in a way, because I used to be quite angry about the silence, but then I realized it was their gift to me, and their gift to all of us — they didn’t want us to be burdened with what they endured.”

Chandra said a lot of research went into the book, but historical records only tell so much.

“When I saw my great-grandmother’s immigration pass, she boarded the Hereford, which is actually the same boat that Avani, my character, boards in the book.

“She was only eight when she boarded, and she boarded the boat with her younger brother, her older sister and her father, and there was actually no record of her mother being on board. So because of the way indentureships were partitioned with men on one side and women and children on the other, I know that those women on board would have helped my great-grandmother and her siblings survive in a myriad of ways.

“One day, I just had this compulsion to wake up and say all of those women’s names because I knew that they would have helped them survive.”

There were shocking discoveries, too. One immigration pass was that of a 15-day-old baby who had died.

“And on the left-hand side, written in cursive writing by a colonial official, was that her mother had suffocated her. And though I know that could be true, there was something about that intuitively that just didn’t sit right in my body.”

Real oral histories
Chandra later came across a post from a site called Cutlass Magazine, featuring real oral histories.

“One about a woman who said that when her grandmother was indentured, the women on board had to hide the children because crew members would find them a nuisance and want to throw them overboard.

“And there was an actual story from an indentured man who kept on repeating the same story, how on his ship that had a particularly rough passage, the captain came, took a newborn baby and fed it to the sea as a sacrifice.

“Even just me writing the names of those women afterwards, just burst into tears… It was important to weave those other stories, those oral histories, into the book to show that other side of history.”

Chandra believes a lot of labourers were duped into signing the labour agreements, and many were promised a “paradisical island full of abundant opportunity”.

“But what they actually faced …was hard labour up to 14 hours a day or over six days a week. And a lot of them were subjected to brutal physical and sexual abuse.

“At one point, Fiji had the highest suicide rate in the world due to indenture.”

The ‘women’s gang’
Chandra said there was “amazing forms of resistance” from the women.

“There’s something known as the women’s gang.

“These women would form these gangs, and they would go to known abusers and use the only thing, only weapons they had, which was their bodies, and retaliate and beat their abusers. So my book really showcases that female solidarity.”

She said it was tough to navigate all the cultural practices and language of the time to be accurate. But what also became important was the “emotional truth”.

“That emotional honesty was almost just as important, because that’s what it’s really trying to capture, but I was lucky. When I was writing this novel, it did feel like something larger was guiding my hand. So I do partly dedicate this novel to my ancestors, who felt like they were conspiring with me from the heavens.

“I think what’s so amazing to me is that, and this is what I hoped the book would do — it would provide an emotional landscape for other Indo-Fijians to rebound off and to start talking about these stories.”

• Shana Chandra will be appearing as part of the Auckland Writers’ Festival next month.

This article is republished under a community partnership agreement with RNZ.

For the first time in history, the Goldman Environmental Prize — often dubbed the “Green Nobel” — has been awarded entirely to women.

Since 1990, the prize has recognised ordinary people taking on extraordinary environmental battles.

The six winners this year are Theonila Roka Matbob (Bougainville), Yuvelis Morales Blanco (Colombia), Borim Kim (South Korea), Alannah Acaq Hurley (United States). Sarah Finch (England), and Iroro Tanshi (Nigeria).

• READ MORE: Other Bougainville environment reports

This year’s theme for the awards was “Change Starts Where You Stand — we are all agents of change, every one of us”.

Their work spans environmental justice, mining and drilling, climate and energy, and wildlife protection, focusing on the breadth of challenges — and leadership — at the frontlines of the climate crisis.

At the awards ceremony, held on April 20 in San Francisco, the winners’ speeches addressed a multitude of issues plaguing the planet today.

“This award honours all of us. Those who stood against all odds, those who never wavered in speaking up against greed and destruction, who have shown up year after year, writing letters, testifying at hearings, protests, and raising their kids to value people over profit,” said Alannah Acaq Hurley, whose work has confronted the threat of mining across indigenous lands.

Borim Kim, another winner, noted: “Disasters are treated as individual tragedies to be endured, alone.”

Also among the winners is Pacific representative, Theonila Matbob, an Indigenous Nasioi woman from Bougainville, an autonomous region of Papua New Guinea.

Matbob said it was inspiring to be one of six women honoured, and that around the world, women were increasingly taking a leading role in land guardianship.

“It is becoming more prevalent that in land guardianship, and finding sustainable economic avenues to make a living and find an identity, that women are paying a lot of attention to issues that are impacting the human connection to land, and the responsibility of guardianship,” Matbob said.

An ‘extraordinary feat’
“It is no small feat to bring Bouganville to global attention… in a way, that is extraordinary.”

At just 35, Theonila Matbob’s advocacy has driven significant change, confronting the traumatic legacy of the Panguna Mine.

It has had a fraught history of violence, displacement and severe environmental damage during its operation between 1972 and 1989, sparking a decade-long civil war that killed 10,000 to 15,000 people and left around one billion tonnes of waste on the island.

According to Bougainville Copper Limited, in the 17 years prior to its closure in 1989 the Panguna Mine produced concentrate containing three million tonnes of copper, 306 tonnes of gold and 784 tonnes of silver. The production had a value of 5.2 billion PNG kina which represented approximately 44 percent of Papua New Guinea’s exports over that period.

Matbob herself grew up in the shadow of the mine, and the civil war it ignited.

As a child, she witnessed her father being dragged away by rebels as it unfolded.

He was later killed.

Refugee camp
Her mother took Matbob and her siblings to nearby Arawa, where she spent years of her childhood detained and displaced in a refugee camp, which was tightly controlled by the PNG Defence Force.

Matbob’s experiences shaped an instinctive and undeniable urge to address the environmental and social harms that this caused, resulting in years of advocacy work.

In 2013, she co-founded the John Roka Counselling and Learning Centre with her husband, an NGO supporting communities affected by the civil war through education and trauma counselling.

By 2014, Matbob wanted answers and reconciliation to address the impacts of the war, and the mine’s enduring harms.

She later worked with the Human Rights Law Centre to collect villagers’ testimonies on ongoing environmental damage. These testimonies informed the 2020 report After After the Mine: Living with Rio Tinto’s Deadly Legacy, which advanced efforts for recognition.

She is the lead complainant and campaigner for the Basikang clan in Bougainville, working through the government’s Panguna Mine Legacy Impact Assessment to seek further accountability for the abandoned mine.

“When you have a lived experience, and you have all these episodic childhood memories… you find the right words to craft your story of accountability, and that’s sort of a win, in a way for my advocacy work,” Matbob said.

‘Tailoring your advocacy’
“You really tailor your advocacy to an intention that is focused. Sometimes you may come up with campaigns, but if you don’t have the lived experience to craft something… you can’t invest real passion. You find what your purpose is, in life as a guardian of the land and tribal child who belongs to a clan, a family,” she added.

In November 2024, mining giant Rio Tinto signed a landmark memorandum, addressing the environmental and social damage caused by the long-dormant mine.

Speaking to RNZ Pacific, Matbob said the award carries significant weight given the calibre of nominees for the Goldman Award.

“It is the highest environmental recognition in the world, but I believe my response would be — I am grateful for the personal growth and alignment in serving our real purpose. It’s a great networking platform, and a way to have more connectivity to other indigenous cultures.”

“But at the regional level, Bougainville is the big inspiration… Bougainville is, in no way, in the zones of being well-secured. We are not guaranteed a resource market, and so it is no small feat to bring Bougainville to global attention in a way like this that is extraordinary,” she said.

Translating into action
Matbob added that this recognition must now translate into action.

“Putting spotlight onto accountability. To use this platform to rise and demand commitment, because we can’t afford to wait any longer… or patiently wait for a solution, in a deal and a mess that was not part of our agreement.”

Looking forward, Matbob has advice for others.

“Defending the environment as a land guardian is a challenge. It’s intimidating. It comes with a lot of pressure, but that is your fight… be the person you are. You are equally powerful, and only when you dip your feet into the cold, that is where you will grow.

“Take no fear, have your mind right, listen to your guts and you will be able to be your authentic self as a land warrior. You owe it to your past generations, and you owe it to your future generations,” she said.

This article is republished under a community partnership agreement with RNZ.

ANALYSIS: By Chris Hedges

During the two years I spent writing American Fascists: The Christian Right and the War on America, I encountered numerous mini-Trumps. These self-proclaimed pastors — very few had any formal religious training — preyed on the despair of their congregants.

They were surrounded by sycophants and could not be questioned. They merged fact with fiction, peddled magical thinking and enriched themselves at the expense of their followers.

They claimed their wealth and ostentatious lifestyle, including mansions and private jets, was a sign of being blessed. They insisted they were divinely inspired and anointed by God. They were, within their hermetic circles of their megachurches, omnipotent.

• READ MORE: Lebanon truce extended; Trump says ‘clock is ticking’ for Iran to make deal

These cult pastors promised to use their omnipotence to crush the demonic forces that had created misery in the lives of their followers — unemployment and underemployment, evictions, bankruptcies, poverty, addiction, sexual and domestic abuse, and crippling despair.

The more power the cult leaders possess — according to their followers — the more certain is a promised paradise. Cult leaders stand above the law. Those who desperately place their faith in them want them to be above the law.

Cult leaders are narcissists. They demand obsequious adulation and total obedience. Health and Human Services Secretary Robert F. Kennedy Jr’s claim that Donald Trump is able to draw a “perfect map” of the Middle East, or White House Press Secretary Karoline Leavitt’s statement that Trump is always the “most well-read person in the room,” are two of innumerable examples of the abject fawning required by those in a cult leader’s inner circle. Blind loyalty matters more than competence.

Cult leaders are immune from rational and fact-based critiques amongst those who invest hope in them. This is why Trump’s hardcore followers have not abandoned him and will not abandon him. All the chatter about fissures in the MAGA universe misreads Trump cultists.

All cults are personality cults. They are extensions of the prejudices, worldview, personal style and ideas of the cult leader. Trump, with his faux “Trump crest,” revels in Louis XIV-inspired tasteless kitsch awash in gold Rococo and glittering chandeliers.

The women in Trump’s court have “Mar-a-Lago Faces” — overinflated lips, taut, wrinkle-free skin, silicone gel-filled breast implants and chiseled cheekbones, capped off by gobs of make-up. They wear stiletto heels and garish outfits that Trump finds appealing.

Trump’s men, who in his eyes must be telegenic and from “Central casting,” dress like 1950s advertising executives. They sport Trump-gifted Florsheim black shoes, specifically $145 Lexington Cap Toe Oxfords.

Cults impose dress codes that mirror the style and taste of the cult leader.

The followers of the Indian guru Bhagwan Shree Rajneesh, also known as Osho, dressed in red and orange robes, often combined with a turtleneck and beads. Heaven’s Gate members wore Nike Decade trainers and black jogging bottoms. Men in the Unification Church, known as Moonies, wore crisp white shirts and pressed slacks. Women wore dresses. They looked as if they were on their way to Sunday School.

Like Jim Jones, who convinced or forced over 900 of his followers — including 304 children aged 17 and younger — to die by ingesting a cyanide-laced drink, Trump is aggressively courting our collective suicide.

Trump dismisses the climate crisis as a hoax. He unilaterally withdraws from nuclear arms agreements and treaties. He antagonises nuclear powers, such as Russia and China. He impetuously launches wars. He alienates and insults US allies. He dreams of annexing Greenland and Cuba. He embraces holy crusade against Muslims.

He attacks his political opponents as enemies and traitors, belittling them with crude insults. He slashes social programmes designed to sustain the vulnerable. He expands an internal security apparatus — masked Immigration and Customs Enforcement (ICE) goons — to terrorise the public. Cults do not nurture and protect. They subjugate, annihilate and destroy.

Trump employs the US military without oversight or constraint. He presides, for this reason, over what the psychiatrist Robert Jay Lifton called a “world-destroying cult.” Lifton lists eight characteristics of “world-destroying cults” that implant what he calls “totalistic environments.”

These eight characteristics are:

1. Milieu control. The total control of communication within the group.

2. Loading the language. Using “groupspeak” to censor, edit and shut down criticism or opposing ideas. Followers must mouth the mindless Trump-approved clichés and cult jargon.

3. Demand for purity. An us-versus-them view of the world. Those who oppose the group are wrong, unenlightened and evil. They are irredeemable. They are contaminants. They must be eradicated. Any action is justified to protect this purity. The goal of all cult leaders is to widen and make irreconcilable social divisions.

4. Confession: The public confession of past wrongs. In the case of Trump supporters, this includes the disavowal, as US Vice President JD Vance and others have done, of past criticism of Trump, with public admission of their former wrong-thinking.

5. Mystical manipulation. The belief that those in the group are specially chosen with a higher purpose. Those in Trump’s orbit act as though they are divinely elected. They convince themselves that they are not coerced to embrace Trump’s lies and vulgarities — or repeat cult jargon — but do so voluntarily.

6. Doctrine over person. The rewriting and fabrication of personal history to conform to Trump’s interpretation of reality.

7. Sacred Science. Trump’s absurdities — global temperatures are declining rather than rising, the noise from wind turbines cause cancer and ingesting disinfectants such as Lysol is an effective treatment for the coronavirus — are presented as grounded in science. This scientific patina means Trump’s ideas apply to everyone. Those who disagree are unscientific.

8. Dispensing of existence. Nonmembers are “lesser or unworthy beings.” Meaningful existence means being part of the Trump cult. Those outside the cult are worthless. They do not deserve moral consideration.

Trump is no different from past cult leaders, including Marshall Herff Applewhite and Bonnie Lu Nettles — the founders of the Heaven’s Gate cult — the Rev. Sun Myung Moon — who led the Unification Church — Credonia Mwerinde — who led the Movement for the Restoration of the Ten Commandments of God in Uganda — Li Hongzhi — the founder of Falun Gong, and David Koresh, who led the Branch Davidian cult in Waco, Texas.

Cult leaders are deeply insecure, which is why they lash out with fury at the slightest criticism. They mask this insecurity with cruelty, hypermasculinity and bombastic grandiosity. They are paranoid, amoral, emotionally crippled and physically abusive. Those around them, including children, are objects to be manipulated for their enrichment, enjoyment and often sadistic entertainment.

Cults are characterised by pedophilia and sexual abuse. Those, including Trump, who were frequently in the orbit of pedophile Jeffrey Epstein, replicated the abuse endemic in cults.

“People’s Temple children were frequently sexually abused,” writes Margaret Singer in Cults In Our Midst: The Continuing Fight Against Their Hidden Menace. “While the group was still in California, teenage girls as young as fifteen had to provide sex for influential people courted by Jones. A supervisor of children at Jonestown had a history of child sexual abuse, and Jones himself assaulted some of the children.

“If husbands and wives were caught talking privately during a meeting, their daughters were forced to masturbate publicly or to have sex with someone the family didn’t like before the entire Jonestown population, children as well as adults.”

Cults, Singer writes, are “a mirror of what is inside the cult leader.”

“He has no restraints on him,” she writes of the cult leader:

“He can make his fantasies and desires come alive in the world he creates around him. He can lead people to do his bidding. He can make the surrounding world really his world.

“What most cult leaders achieve is akin to the fantasies of a child at play, creating a world with toys and utensils. In that play world, the child feels omnipotent and creates a realm of his own for a few minutes or a few hours.

“He moves the toy dolls about. They do his bidding. They speak his words back to him. He punishes them any way he wants. He is all-powerful and makes his fantasy come alive. When I see the sand tables and the collections of toys some child therapists have in their offices, I think that a cult leader must look about and place people in his created world much as the child creates on the sand table a world that reflects his or her desires and fantasies.

“The difference is that the cult leader has actual humans doing his bidding as he makes a world around him that springs from inside his own head.”

The language of the cult leader is rooted in verbal confusion. Lies, conspiracy theories, outlandish ideas and contradictory statements, often made in the same statement or only minutes apart, paralysing those attempting to read the cult leader rationally. Absurdism is the point.

The cult leader does not take his or her statements seriously. They often deny ever making them, although they are documented. Lies and truth are irrelevant. The cult leader is not seeking to impart information or truth. The cult leader is seeking to appeal to the emotional needs of cult members.

“Hitler kept his enemies in a state of constant confusion and diplomatic upheaval,” Joost A.M. Meerloo wrote in The Rape of the Mind: The Psychology of Thought Control and Menticide. “They never knew what this unpredictable madman was going to do next. Hitler was never logical, because he knew that that was what he was expected to be. Logic can be met with logic, while illogic cannot — it confuses those who think straight.

“The Big Lie and monotonously repeated nonsense have more emotional appeal in a cold war than logic and reason. While the enemy is still searching for a reasonable counterargument to the first lie, the totalitarians can assault him with another.”

It does not matter how many lies uttered by Trump are meticulously documented. It does not matter that Trump has used the presidency to enrich himself by an estimated $1.4 billion over the last year, according to Forbes. It does not matter that he is inept, lazy and ignorant. It does not matter that he stumbles from one disaster to the next, from tariffs, to the war on Iran.

The traditional establishment, whose credibility has been destroyed because of its betrayal of the working class and subservience to the billionaire class and corporations, has little power over Trump’s supporters.

“Their vitriol only increases his popularity. Political cults are the bastard children of a failed liberalism. Trump’s approval rating may be at around 40 percent, as of April 20 — according to an average of multiple polls collated by The New York Times — but his base remains unmovable.

The Democratic Party, rather than pivot to address the social inequality and abandonment of the working class — which it helped orchestrate — has hit upon tax cuts as a road to regaining power. It will, once again, reduce our social, economic and political crisis to the personality of Trump. It will offer no reforms to rectify our failed democracy.

This is a gift to Trump and his followers. By refusing to acknowledge responsibility for inequality and proposing programmes to ameliorate the suffering it has caused, Democrats engage in the same kind of magical thinking as Trump cultists.

There is no way out of this political dysfunction unless popular movements rise to cripple the machinery of government and commerce on behalf of a betrayed public. But time is running out. Trump and his goons are serious about invalidating or cancelling the midterm elections if they perceive defeat. If that happens, the cult of Trump will be unassailable.

Chris Hedges is a Pulitzer Prize–winning journalist who was a foreign correspondent for 15 years for The New York Times, where he served as the Middle East bureau chief and Balkan bureau chief for the paper. He is the host of show “The Chris Hedges Report”. This commentary was first published on the Chris Hedges Substack page and is republished with permission.

• The Chris Hedges Report

A South African-born New Zealand critic of Israeli apartheid and ethnic cleansing today delivered strong praise for his home country’s genocide case filed with the International Court of Justice.

Israel is currently on trial on allegations of genocide with the ICJ in The Hague and South Africa has been joined by at least 15 other countries as accusers — but New Zealand is not among them.

Noting how global iconic leader Nelson Mandela spoke out in his lifetime in support of Palestinian rights, Palestine Solidarity Network Aotearoa (PSNA) campaigner Achmat Esau said South Africa was not speaking out of convenience, “but out of principle”.

• READ MORE: Global protests mark Palestinian Prisoners Day
  
• Israel passes mandatory death penalty for Palestinians convicted of terrorism, drawing widespread condemnation
• Other Palestinian and Iran human rights reports

Speaking at the combined Banners of Humanity and Banners of Palestine exhibition and concert at the Corbans Art Centre, Esau paraphrased the Irish poet and essayist W B Yeats’ famous 2019 poem “The Second Coming”:

“In a time when the world feels like it is unravelling, we must choose to be that centre — to hold the line for justice, dignity and humanity.”

A veteran activist of the 1981 Springbok tour anti-apartheid protests, he told the audience he was speaking about “camaraderie — a spirit of shared struggle, trust and solidarity” and how it shaped South Africa’s decision to take legal action against Israel at the ICJ and the International Criminal Court (ICC).

On 29 December 2023, South Africa filed a case against Israel at the ICJ, alleging violations of the Genocide Convention in the besieged Gaza Strip.

By January 2024, the court found these genocide allegations “plausible” and ordered Israel to take steps to prevent genocide, a legal order Tel Aviv has since ignored.

Support for South Africa
“Since then, multiple countries have joined the lawsuit action, and South Africa has submitted extensive to support its case,” Esau said.

Belgium, Bolivia, Brazil, Chile, Colombia, Iceland, Ireland, Libya, Maldives, Mexico, Namibia, Nicaragua, Palestine, The Netherlands, and Türkiye are among countries joining the lawsuit.

The ICC has also issued arrest warrants for war crimes and crimes against humanity against Israeli Prime Minister Benjamin Netanyahu, former Defence Minister Yoav Gallant, and three Hamas leaders (all since assassinated).

“in response, South Africa has faced intense pressure — particularly from the United States — through political threats, legal opposition and public condemnation,” said Esau.

“So why does South Africa persist? The answer lies in our history.

“Under apartheid, our struggle for freedom was sustained by international solidarity — by comrades who stood with us in our darkest hours.

“That solidarity shaped who we are.

“Countries such as Cuba, Palestine, Libya and Iran actively supported our liberation.”

Mandela’s message
On Nelson Mandela’s release from Robben Island jail after being imprisoned for 27 years, he “honoured them, calling them brothers, comrades and leaders , because they stood with South Africa when it mattered most”.

Esau also cited Mandela’s famous pledge, “We know too well that our freedom is incomplete without the freedom of the Palestinians.”

Many other speakers, singers and musicans took part at the Banners for Humanity event, which was a fundraiser for the global medical charity MSF — Doctors Without Borders.

The performers included Simon Frost and his daughters; PSNA’s co-chair Maher Nazzal; Taipua Kipa and Delta Johns, Waitakere College rangatahi; Lebanese singer Eva Maria Chasson; Mama Lema Shamaba, of the Democratic Republic of Congo; West Papuan Dr Mary Joku Ponifasio; Fatima Sanussi of Sudan; and Bibi Amina, speaking about Iran.

Masses of protest banners on display included “End genocidal capitalism — Palestine forever”, “IDF = Murder Machine — your silence is complicit with murder”, “Luxon! Sanction Netanyahu now: End U$rael Illegal War$”, and “The more you oppress — the more we will resist”.

Earlier in the day, Achmat Esau had also spoken at a PSNA rally in downtown Auckland’s Te Komititanga Square to mark the Red Ribbon Global Action to stop Israel’s plan to execute Palestinian hostages on the 132nd consecutive week of Gaza protests.

‘Prisoners’ in street theatre
A street theatre performance led by the Artists for Sumud Ensemble and Under the Same Moon featured hooded prisoners (the protesters) and most of the crowd. The group was led by singers Acacia O’Connor and Eva Maria, and Uruguayan artist-filmmaker Eloiza Montaña.

Speakers included Maya Swaid from the Palestinian community and social justice engineer Syed Iqbal, chair of Support Beyond Boards.

Israel is currently holding more than 9600 political prisoners hostage — an 83 percent increase since before the genocide began in October 2023.

Swaid related how many prisoners were arbitraily “taken from their homes, prosecuted and then incarcerated” in prisons notorious for torture under a military court system where they had no rights.

“There are also many women housed in these prisons and more than 3500 people who are not charged with any crime at all,” she said.

“No charge, no trial, no conviction. They are jailed under ‘administrative’ detention based on ‘secret evidence’ that they are not allowed to see in a system where they cannot defend themselves.

United Nations Special Rapporteur Francesca Albanese’s latest report has warned that Israel is systematically torturing Palestinians on a scale that “suggests collective vengeance and destructive intent” and that “torture has effectively become state policy” since October 2023, reports Democracy Now!

Earlier this month, the Israeli Knesset (Parliament) passed a law enabling mandatory executions of Palestinian prisoners by a 62-48 vote that has stirred global protests and condemnation by human rights groups.

The war on Iran is not only being fought on the battlefield, reports France24 — it is also playing out online.

Iran’s state media recently took a leaf out of the White House’s own social media playbook, mocking US President Donald Trump and Israeli Prime Minister Benjamin Netanyahu with an AI-generated propaganda video styled like a LEGO animation.

The clip suggested that Trump launched the conflict to distract from scrutiny over his links to disgraced financier Jeffrey Epstein.

• READ MORE: Iran slams YouTube ban on pro-Iranian group’s Lego-style AI videos
• Trump says war on Iran ‘close to over’; Israel pounds Lebanon
• Other US-Israel war on Iran reports

The video quickly circulated online, highlighting how artificial intelligence is being used as a tool of political messaging and satire in modern conflicts.

Museums around the world present the story of war in different ways. The Imperial War Museum in London includes military history, the Holocaust, women’s roles in the two world wars, wartime artwork and the political issues of the time.

This museum records both civilian and military experiences, looking at the impact of war on people’s lives. Its Crimes Against Humanity section has a continuous film about genocide and ethnic violence in our time.

The Dutch Resistance Museum in Amsterdam focuses on the Dutch experience during the occupation of the Netherlands by Nazi Germany during World War Two, and features personal stories of those who lived during that period.

• READ MORE: Up close and friendly with Vietnam’s war resistance Củ Chi tunnels and museum
• Scars on the Heart exhibition at Auckland Museum
• Museum’s attempt to show ‘both sides’ of the Second World War
• Nuclear-Free Pacific exhibition opened – calls for inspired peace and regionalism

National museums in India, Pakistan, and Bangladesh musealise the memory of the 1947 Partition in different, selective ways, with oral history, survivor testimonies, and personal artefacts to document the displacement and trauma of the subcontinent’s division.

How does our own war museum remember war?

Visitors to Auckland’s War Memorial Museum find that the top floor is dedicated to the memory of New Zealand soldiers killed in World Wars One and Two.

The WWI Hall of Memories contains a sanctuary, used for commemoration. In this space are medals and badges of units in which men and women from the Auckland Province served, and British badges that acknowledge those who joined British units.

Roll of honour
In the WWII Hall of Memories, carved into marble is the permanent roll of honour of men and women from the Auckland Province who died in both World Wars, and in Korea, Malaya, Borneo and Vietnam.

The Scars on the Heart exhibition covers New Zealand’s civil wars of the 1840s and 1860s, the Anglo-Boer War, the First and Second World Wars, the Asian wars and New Zealand’s involvement in United Nations peacekeeping missions. Items on display include letters, diaries, photos, clothing and firearms.

There is a recreation of a bivouac shelter at Gallipoli and a Western Front trench from WWI.

This year, the greatest number of active armed conflicts since the end of the Second World War is taking place. The Doomsday Clock was set at 85 seconds to midnight on January 27 — the closest it has ever been to midnight.

Funding for nuclear weapons programmes is increasing and the New START treaty, the nuclear arms reduction treaty between the United States and Russia has expired, with US President Donald Trump having no interest in renewing arms limitation agreements.

Remembering the destructive and tragic consequences of war should be central to the role of museums in their telling of stories about war. However, unfortunately, around the same time as the recent removal of asbestos from the museum, some of these vital stories have been removed.

They include evidence of civilian war trauma installed in the 1990s by then head curator Lieutenant-Colonel Chris Pugsley to show impacts of war on civilians. Another removal has been the 1968 “Letter from a Vietnam Hospital” by the New Zealand surgeon and surgical team leader in Vietnam, Dr Peter Eccles-Smith, and a photo of a woman and a child who were victims of the Nagasaki atomic bomb in 1945.

No record of NZ nuclear protests
There is also no longer any text or photos showing New Zealand’s official protests against French nuclear testing at Moruroa Atoll in the South Pacific.

In addition to the reinstatement of these particular items, a more encompassing telling of stories about war at Auckland Museum than at present could include the portrayal of New Zealand’s resistance to international wars, the work of civilian and army medical personnel, photos of injured soldiers and civilians, photos and placards of anti-war demonstrators, stories of conscientious objectors, portrayals of victims of the atomic bombs in Hiroshima and Nagasaki, and photos and stories about the nuclear-free movement in NZ and the Pacific, including the fateful journey of Greenpeace’s Rainbow Warrior across Oceania into Auckland Harbour.

Auckland Museum’s 2025 plan included “Enabling commemoration opportunities to reflect the community while exploring themes of conflict and peace; and commitment to broadening our commemorative narrative to be inclusive of diverse experiences and events relevant to our communities.”

This year is 30 years since the International Court of Justice declared that the threat or use of nuclear weapons would generally contradict international law. Next year, 2027, will be the 40th anniversary of NZ’s nuclear-free legislation, a fitting time for Auckland Museum to launch an exhibition that could include NZ’s official and civil society opposition to nuclear weapons.

Veteran peace activists hope to forge a constructive working relationship with Auckland Museum to help portray people’s experience of war more fully, and create a peace gallery to tell the story of NZ’s peace history.

Audrey van Ryn is a peace activist and writer. In 2009, she created the Auckland Peace Heritage Walk on behalf of the United Nations Association of NZ. She is currently secretary of Community Groups Feeding the Homeless.

• If interested, please contact Dr David Robie of the Asia Pacific Media Network

New Zealand’s national Māori radio network, Te Whakaruruhau o Ngā Reo Irirangi Māori o Aotearoa, is considering litigation over a potential loss of government funding which it says threatens the survivability of iwi radio stations.

Chairperson Peter-Lucas Jones (Ngāti Kahu, Te Rārawa, Ngāi Takoto, Te Aupōuri) — who was also chief executive of Far North iwi broadcaster Te Hiku Media — told current affairs series RUKU Māori radio was a right under Te Tiriti o Waitangi, not a government handout.

Recent and proposed actions targeting iwi stations, implemented primarily through Te Māngai Pāho (TMP), disregarded the treaty and exposed the Crown to credible legal risk, he said.

• READ MORE: Other Māori broadcasting reports

“This issue is not about resisting change, iwi radio stations have themselves funded transitions to digital platforms and new media without Crown support.

“The issue is whether the Crown can, through an intermediary, dismantle a treaty remedy without Māori consent.”

There are more than 20 iwi radio stations across New Zealand, from Te Hiku in the North to Tahu FM in the South.

Stations receive funding through Te Māngai Pāho to promote Māori language and culture.

Time-limited funding
TMP currently has $16 million of time-limited funding, equal to almost 25 percent of their total annual funding, which is due to expire on June 30.

Te Māngai Pāho said that while 2026/27 appropriations would not be confirmed until the Budget announcement in late May, the impact of this funding loss would be felt across the whole Māori media sector.

“Te Māngai Pāho is consulting with the Māori media sector, including iwi radio, on the future of our funding allocations. We have requested feedback to understand how any reduction of funding will be felt across the sector.

“Feedback will inform the board’s final decisions around funding allocations. We understand that the stability of iwi radio stations and content creators is threatened by this funding cut.”

Jones said iwi stations unanimously agreed at a special general meeting they would not accept any decrease in funding and would consider legal action in response to any cutbacks.

“Decisions taken by TMP that materially affect iwi radio funding, structure or autonomy remain Crown actions for treaty purposes.

“The Crown cannot discharge its Treaty obligations by delegation and then rely on that delegation to insulate itself from responsibility.”

Rapidly changing audience
The iwi radio network said it had been grappling with a wide range of issues including, rapidly changing audience expectation and emerging technologies, numerous siloed media outlets and an inadequate investment in workforce development affecting the ability to grow and retain a skilled workforce.

Minister for Māori Development Tama Potaka said Māori media, including iwi radio, played a critical role in supporting te reo Māori revitalisation and connecting whānau and communities across Aotearoa, shaping public understanding by sharing Māori stories and te reo directly with whānau.

He said no final decisions had been made through the consultation between TMP and the Māori media sector and it was premature to confirm impacts on funding levels, services, or jobs, including claims about specific percentage reductions.

“Earlier financial support of $16 million in time-limited funding was put in place under the previous government and is now coming to an end. The current consultation process is focused on how best to manage that transition within existing funding,” he said.

“As Minister, I do not direct or intervene in Te Māngai Pāho’s operational funding decisions. Those are matters for the board.”

Potaka said the Crown’s role was to ensure a strong and sustainable system for te reo Māori revitalisation.

High quality content
“I expect the consultation process to reflect the importance of Iwi radio and the role it plays in communities across the country, while ensuring funding is used effectively to deliver high-quality content on platforms that meet audience preferences.

“Māori media entities continue to adapt to changes in funding and audience behaviour, and I expect decisions to prioritise value for money while supporting strong te reo Māori outcomes.

“Any organisation is entitled to raise concerns or seek legal advice. However, there is an established independent process underway, and it is important that process is allowed to run its course.”

This article is republished under a community partnership agreement with RNZ.

Fiji’s Health Minister Dr Ratu Antonio Lalabalavu has defended the government’s handling of the country’s HIV crisis.

HIV is surging in Fiji with at least 9000 people — or nearly one percent of the population — reported to be now infected.

There are concerns that the real figure could be significantly higher, with global health experts saying HIV is historically under-reported.

• READ MORE: Other HIV in Fiji reports

The World Health Organisation (WHO) believes the country has been gripped by an “escalating HIV outbreak”.

The island nation declared an HIV outbreak in January last year, with the government calling it “a national crisis” and regional health experts warning that it could spread across the region.

Dr Lalabalavu told Pacific Waves that despite the rising tide of infection the government’s response to the crisis had been “responsible”.

“Look at the [HIV] trend and how it started, it goes way back to 2017, 2018. We are the government that recognised it and now we are doing something about it.”

Budget allocation
The government allocated FJ$10 million (US$4.4 million) in last year’s Budget towards initiatives designed to tackle the problem, he said.

“From last year there have been government initiatives put in place to ensure that we do try and get this under control.”

Alarming stats
The Health Minister revealed some alarming HIV statistics in Parliament earlier this month.

“In 2025, Fiji recorded 2003 new diagnoses, up from 1583 in 2024, with the national rate diagnosis rising to 226 per 100,000, up from 13 per 100,000 in 2019 — a 17-fold increase,” he said.

“Men remain more affected, but the gap is narrowing, showing that infection is increasingly affecting women and families.”

On top of that, a new trend has emerged showing that the number of HIV-positive newborns is on the rise, according to the head of Fiji’s National HIV Outbreak and Cluster Response team, Dr Jason Mitchell.

Sixty babies were born with HIV last year, up from 31 cases in 2024 and more than 3 percent of women attending antenatal care in Fiji were testing positive for HIV, with the number slightly higher in the capital, Suva, Dr Mitchell said.

One baby is being diagnosed with HIV every week due to mother-to-child transmission, and one child is dying every month from advanced HIV disease.

Mother-to-child transmission
Mother-to-baby transmission is a growing concern, according to treatment support worker Dashika Balak.

“They (the mothers) test negatively initially but over the course of the pregnancy they acquire HIV,” Balak said.

“This is a new trend that we are seeing, because these women may not have risky behaviours but most of the partners are injecting drug users and in pregnancy people do have sex.”

Testing during pregnancy is now underway to reduce the risk of transmission to babies, she said.

Dr Lalabalavu has admitted that sexual promiscuity and drug use among youth in particular are huge contributing factors in the HIV epidemic.

Asked exactly how the government planned to address this, he said “a behavioural change programme” was needed to ensure that happens.

“It is part of the plan, you need good planning and a programme to ensure that is implemented across the board,” he said.

“It is not just something for the Ministry of Health, it’s for the various ministries, important stakeholders, the vanua, the church and the family in general.”

Conservative beliefs
Although there were plans to introduce a vital needle and syringe exchange programme, its rollout would take time, Dr Lalabalavu said.

“We will have to tread carefully in terms of how it is accepted within the community, and also we need to look into the legal aspect of it. So we are in the final stages of ensuring that the programme is endorsed.”

Cultural and religious beliefs played a part in the sensitivity around the issue in Fiji, he said.

“First of all, you need to create awareness that by doing this we are not advocating for drug use. That is the challenge and the narrative that we need the general public are aware of,” he said.

“Right now we are looking at avenues to ensure that we get the message to important stakeholders such as the community, the vanua, and religious-based organisations that are here.”

“We want to tap into their capabilities so they can, together with the ministry, pass this message along to their congregations and to the public at large,” he said.

Echoing this, Mitchell told Fiji’s state broadcaster that introducing the programme would not be easy, given the negative reactions in the past when condom use and family planning were phased in.

He said health officials were accused of promoting promiscuity among youth, when they were responding to public health needs.

However, he stressed that the needle and syringe programme was crucial to reducing HIV and Hepatitis C infections in the country.

Needle sharing is described as widespread in group settings, leading to infection clusters within families and communities.

The Health Minister said he expected that by the time the programme went public, it would be well accepted by the people.

This article is republished under a community partnership agreement with RNZ.

Vanuatu’s only daily newspaper, the Vanuatu Daily Post, is facing a ban on covering future football league matches after publishing an article with the headline: “Former women’s coach says lesbianism is a reason Vanuatu women’s squad keeps losing”.

The outlet ran a story on March 6 featuring an interview with a former women’s team coach, Emmanuel Vatu, that criticised in-team relationships as an occasional distraction.

While Vatu had not been quoted directly, the Vanuatu Daily Post ran the story with a social media caption that blamed “lesbianism” for poor results by the women’s national team, who lost all three group games in the FIFA Women’s World Cup 2027 Oceania Qualifiers held in Fiji.

• READ MORE: Other Pacific football reports

“Sexual relationships with teammates would lead to distraction during matches,” the newspaper reported.

“He witnessed his players at the time, more focused on their personal relationships off the field, rather than developing their skills on the field.”

In response, Vanuatu Football Federation (VFF) released a statement, saying that the comments were “defamatory” and denigrating to female players.

“They have every right to pursue the necessary means to address these negative and harmful comments,” a statement read.

‘Committed to equality’
“We will not allow such rhetoric to diminish the achievements and contributions of our women’s team. We remain committed to promoting equality and ensuring football is a welcoming environment for all.”

On March 9, the Vanuatu Daily Post reported that VFF president Lambert Matlock, who is also the president of the Oceania Football Confederation, had threatened to ban their journalists from their games via email.

Lead reporter Mavuku Tokona told RNZ Pacific they are unapologetic.

“In his interview [Vatu] actually emphasised the fact on how many women that are involved [in] sexual relations on the field,” Tokona said.

“He said it’s explosive, or something along those lines.”

Tokoma said the term “lesbian” was used as a catch-all term because there is no word for it in Bislama.

“In order to encapsulate all of that, we had to phrase it that way.”

Ban effectively begun
He said the ban has effectively begun, with his reporters missing out on invites as of Wednesday last week.

Tokona said the “lesbian” comments were just an excuse for years of mistreatment by the VFF.

He believes the Vanuatu Daily Post has been given the cold shoulder by sports bodies because they ask tough questions, saying he often relied on his competitors to stay in the loop.

“There was a strategic launch of the National Women’s Team, and they decided not to invite us,” he said.

He said when a “small female” reporter from the newspaper headed along despite not receiving an invitation, she faced “verbal abuse”.

“They usually heckle her while she’s walking in, threaten her, intimidate her . . .  I usually force her to go anyway,” Tokona said.

The VFF has been approached for comment.

This article is republished under a community partnership agreement with RNZ.

Pacific broadcasters say the future of storytelling will depend on how well traditional media adapts to the fast moving world of social media.

This topic is front and centre of a conference organised by PCBL/Pasifika TV, which brought together broadcasters, producers and media leaders from across the region to share ideas and strategies.

Held this week in Auckland, the conference explores how to “navigate the digital landscape” while maintaining cultural authenticity.

• READ MORE: Other Pacific media reports

With audiences increasing their consumption of online content, many broadcasters say they need to rethink how they deliver news programmes.

While the opportunities are ever increasing, so too are the challenges for Pacific media to balance credibility and cultural sovereignty.

The founder of the Pacific Islands Film Festival in New York City, Stacey Young, says many organisations are still figuring out how to navigate the digital landscape.

Young said the region needs to work together to stay on top of technological advancements.

‘Fear of the unknown’
“So it is a lot of that education and a bit of a fear of the unknown, like, how much resources do we need in order to diversify and end up in these spaces?

“And the truth of the matter is, it’s not that many, but it does need to be strategic. So it does need to be a conversation and a coalesce brainstorming amongst all of the islands, because it, it sounds cliche, but we’re stronger together,” Young said.

Young said traditional media needs to ensure their content is also available online.

She said sharing Pacific content on social platforms keeps those stories circulating and reaches beyond the region.

“It’s very, very important. Like, we all do it, first thing in the morning, last thing at night, you’re scrolling and love it or hate it, that’s how people consume information… And the thirst for Pacific Island stories and Pacific Island creators is a huge demand right now,” she said.

For broadcasters on the ground in the Pacific, the challenge is making sure they reach their audiences on multiple platforms.

Cannot ignore platforms
The director of Fiji’s Mai TV, Stanley Simpson, said traditional media companies cannot ignore the platforms people are using.

“I think we’ve got to be (on) every space or platform where our audience is, you know, we can’t be just in the waves or the platforms that we’ve been in traditionally in the past. Where our people are going, we need to go there too,” Stanley Simpson said.

But not all broadcasters are having positive experiences posting online.

The managing director of Samoa Broadcasting Corporation, Faiesea Lei Sam Matafeo, said their comment sections can be a battlefield of negative debate.

Faiesea said Samoa is still adjusting to social media etiquette.

“You know, social media is it’s relatively new when compared to the rest of the world in Samoa, but sadly, I think it’s doing more harm than good right now. You know, our people are still trying to adjust to this freedom to express themselves, and sadly, it’s doing more harm than good,” Faiesea said.

Despite these challenges, she said traditional media organisations continue to adapt.

‘Something you can’t fight’
“We’ve come to realise that this is something you can’t fight. You know, social media is going to be there forever.

So we’re learning to adjust and to accept that it’s going to be part of life, so we have to shift all the contents that we have and so that it’s also available on social media,” Faiesea said.

She said social media did not rule out the role of traditional media, but it was a way for Pacific broadcasters to connect with audiences.

Navigating the digital landscape continues to be the main topic of discussion for the region’s media bosses meeting in Auckland.

This article is republished under a community partnership agreement with RNZ.

West Papuan diaspora, academics, students and community activists warmly applauded the screening of the new investigative documentary, Pesta Babi (Pig Feast): Colonialism in our Time, in its pre-launch international premiere in New Zealand last night.

It was shown for the first time back in West Papua at the southeastern town of Merauke, which is centred in the vast denuded rainforest area featured in the film, and also in the capital Jayapura on Friday.

Dramatic footage of scenes of village resisters against the massive destruction of rainforest in one of the three largest “lungs of the world”, shipping of barge-loads of heavy machinery, vast swathes of forest scoured out for rice and palm oil plantations, and of a traditional “pig feast” — the first in a decade — gripped the audience from the opening minute.

• READ MORE:  Pesta Babi – ‘Pig Feast’ . . . a vivid new film exposing Papua’s political ecology
• Indonesia suspends participation in Board of Peace initiative

This is the largest forest conversion project in modern history — turning 2.5 million ha of tropical forest into industrial plantations under the guise of “food security” and the “energy transition”.

“It is a powerful film, rich with data and stories drawn from the lived experiences of masyarakat adat [Indigenous people],” comments Dr Veronika Kanem, a New Zealand-based Papuan academic and researcher, who was at the premiere with a group of her students.

“The film is also grounded in research conducted by Yayasan Pusaka, along with other national and local organisations.” She is pleased that her home village Muyu is featured in the film.

The audience was also treated to Q&A session with the film director, Dandhy Dwi Laksono and producer Victor Mambor, an award-winning investigative journalist and founder of Jubi Media, who first visited New Zealand 12 years ago.

Documented collusion
Investigative filmmaker Laksono gained a reputation for his 2019 documentary Sexy Killers, released just before the Indonesian general election year and documented the collusion between the political establishment and the destructive coal mining industry.

He was arrested later that year over tweets he posted about state violence in Papua.

Laksono and Mambor, along with co-director Cipri Dale, make up a formidable investigative team.

The storytelling focuses on the experiences of five Papuans and their communities:

Yasinta Moiwend was startled when, on a quiet morning, a massive ship docked at her village pier. The vessel carried hundreds of excavators and was escorted by military forces.

It was the first convoy of 2000 heavy machines to arrive in Papua under a National Strategic Project for food production, palm-based biodiesel, and sugarcane bioethanol.

Yasinta, a Marind Anim woman in Merauke, never realised that her village had been chosen as the ground zero for what would become the largest forest conversion project in modern history.

Vincen Kwipalo, from the Yei community, was likewise shocked when his clan’s land was suddenly marked with a sign reading: “Property of the Indonesian Army.” Only later did he learn that the land had been seized for the construction of a military battalion headquarters, at the very moment when a sugarcane plantation company was also encroaching on his ancestral forest.

Red Cross Movement
Threatened by the same project, Franky Woro and the Awyu community in Boven Digoel erected giant crosses and indigenous ritual markers on their land.

Known as the Red Cross Movement, this form of resistance has spread among Indigenous groups across South Papua.

More than 1800 red crosses have been planted to confront corporations and the military—both physically and spiritually. Though a Christian symbol is central to the movement, local Church pastors condemned it as not part of the church.

Dr Kanem says the film could have explored why the Awyu and Marind people chose to use the red cross, a symbol strongly associated with Christian values?

“Why did they not use their own cultural attributes or symbols instead?” she adds.

Laksono says: “Pig Feast combines detailed field recordings with in-depth research to examine the power structures behind the operation.

“It exposes how government and corporate entities — collaborating with military and religious groups — advance international and national goals of ‘food security’ and ‘energy transition’ at the expense of Indigenous communities and landscapes.”

Multinational corporations
The documentary illustrates the networks of Indonesian elites, oligarchs, and multinational corporations that benefit from the project, providing a vivid depiction of the political ecology of Indonesian governance in Papua.

Pig Feast reveals how the system of colonialism remains intact today.

Asked at the screening how dangerous was the film making, Mambor described the hardships their small crew faced to “find the truth” under the noses of the Indonesian military.

He said they walked up to 17 km a day at times to get the exclusive footage obtained for the documentary.

International journalists are banned from West Papua and a 2019 resolution by the Pacific Islands Forum calling for the UN High Commissioner for Human Rights to visit West Papua to investigate allegations of human rights abuses has been ignored by Jakarta.

The film reveals how 10 companies — all owned by one family — gained the backing of three presidents.

The Jhonlin Group, owned by oligarch Andi Syamsuddin Arsyad (aka Haji Isam), ordered about 2000 excavators from Chinese company SANY, considered one of the largest orders of its kind in the world, to clear one million hectares.

‘Second thoughts’ on Gaza
Q&A moderator Dr David Robie, deputy chair of the Asia Pacific Media Network (APMN), notes the massive military involved in the operations in West Papua — as shown in the film — and how Israel has been counting on Indonesia forming “the backbone” of the planned “International Stabilisation Force” for the besieged Palestinian enclave of Gaza with about 8000 troops because of its experience in “suppressing rebellion”.

“However, since the start of the US-Israeli war on Iran it seems that Jakarta has now had second thoughts,” he said.

Indonesia has suspended all discussions on the so-called “Board of Peace” initiative launched by US President Donald Trump, citing the military escalation in the Middle East, reports Anadolu Ajansi.

Critics had argued that joining a council led by the Trump administration could undermine Indonesia’s longstanding support for the “free Palestinian” cause.

Indonesia’s Ulema Council, the country’s top Islamic scholar body, had also called for an immediate withdrawal from the Trump initiative.

The filmmakers and documentary will now go to Australia for screenings in Sydney, Melbourne and hopefully Brisbane.

West Papua updates
Earlier in the day, at a two-day West Papua Solidarity Forum at the University of Auckland, several speakers gave updates and an analysis on political and social developments in the repressed Melanesian region.

Among speakers were Papuan environmental campaigner for Pusaka Dorthea Wabiser, longtime Aotearoa and West Papua human rights campaigner Maire Leadbeater, Papuan cultural advocate Ronny Kareni , Hawai’ian academic Dr Emalani Case, Ngaruahine researcher Dr Arama Rata, PNG academic at Waikato University Nathan Rew, West Papuan scholar Kerry Tabuni, Green Party Pacific peoples and foreign affairs spokesperson Teanau Tuiono, and forum organiser Catherine Delahunty of the West Papua Action Tāmaki Makaurau and West Papua Action Aotearoa.

Viktor Yeimo, international spokesperson of the KNPB (National Committee for West Papua) and PRP (Papuan People’s Petition), and several Papuan community spokespeople shared messages by video link.

Yeimo spoke about how many students, activists, journalists, church leaders and communities of faith in West Papua faced risks when they spoke about justice and political rights.

“To ignite a large log, one must first find many small pieces [kindling],” he said. “Each piece alone cannot produce a great fire, but together they create enough heat to ignite something much larger.”

He said one pathway involved meaningful political reform within Indonesia, including stronger protection of Indigenous rights and genuine regional autonomy.

Another pathway involved inclusive political dialogue between the Indonesian government and legitimate representatives of Papuan society, like ULMWP (United Liberation Movement of West Papua).

A third pathway existed within international law, “it is the possibility of a self-determination process supervised by an international institution [such as the United Nations].”

He pointed to the progress of the self-determination processes of Bougainville and Kanak New Caledonia for example.

Yeimo said Papuans wanted to build a Pacific future “grounded in justice and solidarity”.

A Papuan rapper spoke on screen saying he wasn’t afraid of the repression of authorities, “but they seem to be afraid of me and my music.”

• Pesta Babi (Pig Feast): Colonialism in our Time, directed by Dandhy Dwi Laksono and Cypri Dale; produced by Victor Mambor (Jubi Media, 2026, investigative documentary 90min).
  

A new documentary film on the devastating “ecocide” happening in West Papua will be screened as a world premiere at a weekend solidarity forum in Auckland Tāmaki Makaurau this weekend.

The 90min feature film, Pesta Babi (“Pig Feast”) — Colonialism In Our Time, produced by award-winning Papuan journalist Victor Mambor and directed by Dandhy Dwi Laksono, tells a story about the impact of the Indonesian government and military on the lives of thousands of Papuans trying to protect their rainforests from destruction.

It also relates the plight of thousands of internal refugees in the Melanesian region.

• READ MORE: West Papuan filmmakers expose Merauke rainforest destruction in ‘siege’ doco
• West Papua Solidarity Forum, 7-8 March 2026
• Kōrero with Victor Mambor  – West Papua: Journalism as Resistance, 9 March 2026

The peaceful resistance of local communities is revealed in the documentary as they face up to 54,000 Indonesian troops and large corporate entities make big profits at the expense of an ancient culture.

Dorthea Wabiser of the environmental and human rights group Pusaka, will speak on the deforestation and displacement of communities in the south-eastern district of Merauke  where Indonesia is destroying 2.5 million ha of rainforest for palm oil, sugar cane, biodiesel, rice and other crops.

Military force is deployed to silence any dissent from communities.

“Pesta Babi” (Pig Feast).                              Trailer: Jubi Media

Solidarity group hosts
The solidarity group West Papua Action Aotearoa with West Papua Action Tāmaki are hosting the two-day public forum on March 7 and 8 with the speakers from West Papua including environmental champions and filmmakers who operate in militarised zones at considerable risk to their personal safety.

Also, a media talanoa featuring Jubi Media founder Victor Mambor and others will be hosted by the Asia Pacific Media Network (APMN) at the Whānau Community Centre and Hub on March 9.

“The forum is an important event with a number of speakers and filmmakers from West Papua telling the hidden stories of the Indonesian occupation of their country,” said organiser Catherine Delahunty.

The climate impact of their destruction was incredibly serious as was the use of the military to enforce an end to traditional life, food sources, and forests, she said in a statement.

“These people are our Pacific neighbours with a devastating story to tell that our government and others across the world have chosen to ignore,” she said.

“They have a right to come here and to be heard despite the media bans in Indonesia and the desire of successive New Zealand governments to ignore structural genocide in our region.

NZ citizen kidnapped
“Only when a NZ citizen was kidnapped by Papuan soldiers did the government show any interest in West Papua, and this quickly faded once he was safely released thanks especially to West Papuan efforts.”

Other speakers at the forum include veteran activist and writer Maire Leadbeater, Green MP Teanau Tuiono, Hawai’an academic Dr Emalani Case, journalist and author Dr David Robie, Dr Arama Rata of Te Kuaka, and PNG academic Dr Nathan Rew.

• Forum Day One (public sessons), Saturday, March 7:  Old Choral Hall, University of Auckland, 7 Symonds St,  9am–4pm.
• World Premiere of “Pesta Babi” (The Pig Feast) documentary with Q&A – The Academy Cinema, Lorne St, CBD (below the Auckland Public Library), March 7, 6-8.30pm.
• Forum Day Two (solidarity development), Sunday, March 8: The Taro Patch, 9 Dunnotar Rd, Papatoetoe.
• Media Talanoa, Monday, March 9: “Kōrero with Victor Mambor: West Papua: Journalism as Resistance” – Whānau Community Centre and Hub, 165 Stoddard Rd, Mt Roskill (Next to Harvey Norman), 6-8pm.
• Further information: Catherine Delahunty, West Papua Action Tāmaki and West Papua Action Aotearoa. Tel: 021 2421967

When I heard the terrible news that the Americans and Israelis had killed more than 165 children this week in an elementary school in Minab in Southern Iran it took me back to a wonderful day I spent in Isfahan in 2018.

I met lots of Iranian school children and their teachers that day. They were keen to practise their English and ask lots of questions. I want to share that day with you because it was filled with hope, with promise for a better world.

My wife and I were visiting Iran, both for the second time.

• READ MORE:  Death toll in Israeli strike on southern Iran school rises to 165
• After a sports hall in Iran was bombed, witnesses describe chaos and ‘continuous screaming’
• Luxon defends NZ’s position on Iran attacks – same as Australia
• Neither preemptive nor legal, US-Israeli strikes on Iran have blown up international law
• UN’s Guterres condemns US-Israeli strikes, retaliatory attacks by Iran
• Other US-Israel attack on Iran reports

Right at the end of our time there we spent a day in Naqsh-e Jahan Square in Isfahan. It is a massive square that could enclose a dozen football fields.

Built by Shah Abbas I in the 17th Century, during the Safavid period, it is a UNESCO World Heritage site with markets, palaces and other cultural sites framing its four sides.  At one end is the magnificent Imam Mosque where a string of memorable moments happened to me.

I even saw a most astonishing one-woman demonstration.

We were just approaching the Imam Mosque when I noticed a young woman removing her head scarf. A mass of black hair fell down to her waist and then she began dancing.

‘Is this a protest?’
Rhythmically she swirled her upper body in a circular motion that sent her hair out horizontally around her. I was gob-smacked.

After a minute or two she stopped and started talking to her male companion who had been photographing her. I approached.

“Is this a protest?” I asked, somewhat gormlessly.  Yes, against the clothing restrictions.

Today the courage and determination of such people has, to a degree, paid off. Those restrictions, particularly in the cities, have effectively been lightened.  I have seen lots of footage of Iranian women without any head covering.

I salute their courage and determination and know their struggle will continue.

I also salute the courage and determination of the millions of Iranians who have turned out this week to support their government against the violent assault on the sovereignty of Iran by the racist, fascist genocidal Israeli state and its powerful vassal the USA.

Following the killing of Ayatollah Ali Khamenei, I saw remarkable footage of that same vast square in Isfahan filled to the four corners with what must have been hundreds of thousands of people. As with millions around the country, they were defying the missiles to protest the violation of their sovereignty.

The inconvenient truth
The scale of the pro-government demonstrations is virtually never shown in the Western media but to understand the contested political landscape that is Iran you need to understand that inconvenient truth.

Iranian politics in the Western view has been reduced to a cartoon, to a Manichean world of black and white — which partly explains why Westerners, most particularly the leaders, fail to grasp the fierce nationalism that has seen millions of Iranians rally round their government as their state comes under an existential threat.

That day in 2018 in that square I chatted with pro-government and anti-government people; all incredibly nice and open and welcoming. Everyone was keen to discuss Iran and the wider world.

There were lots of school parties and both the teachers and their students were keen to speak with us. It was an unalloyed pleasure for us. Iranians are remarkably hospitable, cultured and kind. For me, they are the finest people in the Middle East.

That is partly why I felt sad and bitter when I watched the footage of the bombed-out Shajareh Tayyebeh girls elementary school (6-12 year-olds) in Minab and heard the screams of mothers calling for children whom they will never walk to school again.

The Western empire has a long history of killing children. I recently referenced Madeleine Albright’s infamous comment on the killing of hundreds of thousands of Iraqi children being “a price worth paying”.

This is just standard modus operandi for the West.

Protected by Mossad
Israeli football hooligans travel through Europe chanting “Why is school out in Gaza? Because there are no kids left!” They are protected by Mossad, local police and politicians like British Prime Minister Keir Starmer.

Australian PM Anthony Albanese recently welcomed Isaac Herzog, the President of Israel, who in October 2023 said: “It is an entire nation out there that is responsible.”

This is as clear a statement of genocidal intent as you could get and Israel made good on it.

Israel, the killer of tens of thousands of school kids, presents itself as a liberator for Iran? You don’t have to be an A-grade student to spot that lie.

Many people around the Western world want to commit the children of Iran into the hands of the President of the United States.

According to US Congressman Ted Lieu (D-CA), Vice-Chair of the House Democratic Caucus: “In the Epstein files, there’s highly disturbing allegations of Donald Trump raping children, of Donald Trump threatening to kill children.”

Lieu, one of the architects of the Epstein Files Transparency Act is also one of those legislators who has had access to some of the files still kept out of the public record.

Iranian children have as much right to grow up in safety as our own children.

infamous bro-talk
We should all also recall Trump’s infamous bro-talk with the vile radio host Howard Stern. Stern asked if he could refer to Ivanka Trump as a “piece of ass,” and Donald Trump salivated back at him: “Yeah.”

While they were joking about this “piece of ass”, Trump said he would try to date Ivanka if she wasn’t his daughter. It is a relevant anecdote because we live in the age of American Geopolitical Epsteinism — a world of predators seeking to violate those weaker than them.

You don’t have to like the Iranian government to support the UN Charter and the insistence on the sovereign equality of nations.

Nothing in the Charter says it is okay for powerful white countries to attack other countries.  The West needs to bring its leaders to justice for the crime of genocide not launch yet another war on innocents.

Hands off Iran, Netanyahu. Hands off the children of Iran, Trump.

Eugene Doyle is a community organiser based in Wellington, publisher of Solidarity and a contributor to Asia Pacific Report. His first demonstration was at the age of 12 against the Vietnam war. This article was first published by Solidarity on 2 March 2026.

A world premiere of a new documentary revealing the devastation of rainforest in the southeastern part of West Papua is one of two films being screened in Aotearoa New Zealand next month.

Billed as “Sinéma Merdeka: Stories from West Papua”, the programme is showing the heart of a hidden Pacific conflict and will be presented live by celebrated Papuan journalist and Jubi News founder Victor Mambor.

The two films are Pesta Babi — Colonialism in Our Time and Sa Punya Nama Pengungsi (My name is Pengungsi).

• READ MORE: West Papua Solidarity Forum, mini film festival aim to educate
• WATCH the trailer for Presta Babi

“Pesta Babi” (The Pig Party), directed by Cypri Dale and Dandhy Laksono, is being premiered at the Academy Cinema, Auckland CBD, at 6pm on Saturday, March 7.

Filmed under siege and a draconian media ban, the filmmakers offer a rare and
urgent glimpse into indigenous life in Merauke, where Indonesian bulldozers have been systematically destroying their pristine rainforest home.

This film is co-produced by Jubi, Ekspedisi Indonesia Baru, Greenpeace, Yayasan Pusaka, and Watchdoc Documentary.

The unofficial trailer of Pesta Babi                               Video: Jubi Media

The second film, “Sa Punya Nama Pengungsi”, directed by Yuliana Lantipo is set against the backdrop of escalating government violence and the displacement of an estimated 100,000 Indigenous Melanesian people from their lands.

“My name is Pengungsi” is centred on the story of two Papuan children born in the midst of the conflict. Both are named “Pengungsi”, which in English means “Refugee”.

Films talanoa
The films will be followed by a Q&A/Talanoa with Mambor and film director Dandhy Laksono, and hosted by Dr David Robie, editor of Asia Pacific Report and deputy chair of the Asia Pacific Media Network (APMN).

“These films give a powerful insight into the hidden occupation and oppression inside West Papua which all people in Aotearoa need to see to understand what our neighbours are enduring,” said an organiser Catherine Delahunty.

The twin-film festival is part of a weekend West Papua Solidarity Forum programme at the Auckland University Old Choral Hall, 7 Symonds Street, on Saturday, March 7, and on Sunday, March 8, at the Taro Patch, Papatoetoe.

There will also be a public media seminar, “Kōrero With Victor Mambor – West Papua: Journalism as Resistance” at the Whānau Community Centre and Hub at 165 Stoddard Rd, Mt Roskill (next to Harvey Norman), featuring journalist and filmmaker Victor Mambor at 6pm, Monday, March 9.

West Papua is the western half of New Guinea island and has been occupied by Indonesia since 1963. The independent state of Papua New Guinea is the eastern half.

Organisers of the film screenings are West Papua Action Tāmaki Makaurau. The group notes that more than 500,000 civilians have been killed in a slow genocide against the indigenous population, according to human rights agencies.

Basic human rights such as freedom of speech are denied and Papuans live in a constant state of fear and intimidation.

Foreign journalists have generally been barred entrance.

Traditional ways of life are under threat as huge tracts of rainforest are cut down to make
way for Indonesian palm oil and food estates, the world’s largest gold mine and ever-increasing transmigration from Indonesia, making Indigenous Papuans a minority in their own land.

• Book tickets for the “Sinéma Merdeka: Stories from West Papua” here.

Citizen journalists bring to our attention the truths that we need to know. Being a witness to such truths is different to doom scrolling. It is about awareness.

This is about knowing the truths that the people who run this deteriorating world, want to hide.

Victims everywhere are begging to be heard and seen. And some people are revealing these truths. Some are trained in journalism, some are freelancing because the mainstream is not the clear clean truth stream, and some are self-trained.

• READ MORE: Amnesty calls for independent probe of ‘shocking’ Australian police violence against peaceful protesters
• Other articles by Saige England

The role of filming and reporting the truth is vital in an era when books are banned, when the names of predators are redacted, when the people at the top are part of an oligarchy that supports murder and rape.

A couple of years ago — almost to the day — I was pepper sprayed by a frontline policeman for filming police brutality against peaceful protesters standing on the footpath in Lyttelton Aotearoa New Zealand.

In that situation police seized people and hurled them to the ground. In other instances, as with human rights activist, John Minto, they seized baffled people and hauled them onto the road.

The men and women in blue vests and black gloves, formed a scrum over each seized civilian. They pummelled and beat them viciously, and hauled them into vans. Minto suffered a gash down his forehead.

Nightmares last longer
Others had similar wounds and thanks to the direct illegal use of pepper spray, many suffered a sense like glass in their eyes. In my experience, those painful symptoms lasted weeks. The nightmares lasted longer.

Early last year, I was banned from my own Town Hall for witnessing the State of the Nation speech by Winston Peters. One of that leader’s loyal fans complained that I was taking notes. I produced my press card. Made no difference.

I witnessed a leader inciting hatred. Witnessing. The security guards banned me. The police upheld the ban. I am a multi-award winning reporter who has reported from conflict zones around the world. And I see the conflict increasing.

In the United States, in Europe, in Australia, in Aotearoa New Zealand, what are we learning?

The right to support the right of all human beings to live on their land is decreed a crime by our leaders. Why? Because some have more than others and they want to protect their “more” and push others to have less, even nothing.

These are the actions of totalitarian capitalist regimes intent on retaining power over the land, the rivers, and all the waterways.

We see it in the US with ICE killing a woman who was poet and a mother, we see it in the killing of a nurse, and all the disappearances, people — including children — hauled off streets and “disappeared”.

Police kicking 2 women
We see it with police kicking and beating two women wearing abayas in the Netherlands. If they are assaulting women in public we can be certain they are also molesting women behind the public gaze.

We see totalitarian push back against human rights in Germany and France, Australia and New Zealand.

Let’s call this flagrant attack on democracy what it is.

It is imperialism. Yes I know, it sounds like I’m recalling Thatcher. But hey she never went away. Her Daddy abused her friends and she loved him. Thatcher was an abuse enabler.

Like Blair. Like Trump. Like other abusers who hold power. It is no surprise that many of these leaders who were raised by power hungry predators, become predators. They exploit others.

Really it is a very simple equation. Democracy is impossible under financial imperialist capitalism.

Imperialism upholds the right of one people to reign supreme over another. We aren’t talking about something that ended over a hundred years ago. We are talking about something that is being perpetuated now.

Shameful exploitation
And by now, those of us who are descended by people who usurped and enslaved, are coming to a difficult conclusion — that it is shameful, this history of exploitation.

As one Quaker researcher said: “What I have learned is that if my ancestors were not as radical for human rights as I have hoped, I can at least be different, be radical for human rights now.”

Greed, predatory behaviour is handed down from predator to predator. It used to favour the oldest son. Now it just faces those prepared to sell out to buy in.

Mercenary capitalist entrepreneurs control society and they govern our countries. The brutes who exploit are connected.

So back to the streets. Back to what some reporters saw and reported and what others who aren’t real reporters, failed to report.

Let’s pick apart the claims of incitement. Incitement for what?

Chanting crime
The authorities in NSW deem that it should be a crime for any citizen to chant these words.

From.

The.

River.

To.

The.

Sea.

What next? Will Jews be told they can no longer chant in Hebrew: le shana haba b’yerulashaem. See the parallel.

Next.

Year.

In.

Jerusalem.

Every year Jews around the world chant — as they have for decades and decades — the vow that next year they will be in Jerusalem. They lived in Europe. They lived in the US.

And this they chanted.

Perhaps that is why it bothers Zionists and supporters of genocide. But it wasn’t a return.

Jews who recite this are Europeans and Americans, New Zealanders and Australians.

When they talk of exile, they are talking in mythological proportions, invoking the Bible and tribalism, Goliath and David.

Zionist regime supreme
But one group is reigning supreme. The Zionist regime has pushed thousands of Palestinians out of their homes, and murdered tens and tens and tens and tens of thousands, and still this genocide continues.

But has New South Wales deemed it a crime for Jews to chant “next year in Jerusalem”?

No.

Nor should it. People have the right to chant.

But let’s understand the real history, rather than the propaganda pumped out by a multi million dollar US-Israeli think thank.

Thanks to very real anti-semitism, Europe did not want to rehome Jewish refugees from the Holocaust. Britain helped out with an imperialist Zionist strategy that pushed Palestinians out of their homes.

Some Jews fled, refused to do what had been done to them. Good on those Jews. And good on those Jews around the world who stand for societies that care and share, that don’t steal and kill.

I am worried about the implications of any law that bans a chant by exiled people. Will it become a crime for any group of people to chant about their desire to return to lands from which they were exiled?

Governments around the world are leaning that way. They stomp down on Indigenous people, on refugees, on immigrants. They protect their excessive power and privilege.

Blaming immigrants
It’s very popular among these regimes to blame immigrants who come from land that was raped and raided by imperialism. Just tune into our ageing playboy Winston Peters.

Make no mistake under regimes such as this, no one is safe. No one.

It is clearly a crime for others to stand alongside those who have been oppressed and exiled, so will it one day be deemed a crime to talk about ALL the stolen children? Like the stolen indigenous children? The children born in a certain place, on certain land, near a river, near the sea.

Will it be a crime to talk about those abused in state homes?

Will the imperialist histories be redacted? Oh they are. The narrative is changed. The victims can barely survive.

I witnessed some of this so I can remind myself and I can remind you.

When I first went to Israel in 1982 the Begin regime invaded Lebanon. Desecrated people dreaming under cypress trees.

The Israeli Offence Force assisted then, in the genocide, of around 3000 children, women, and men — Palestinians — in refugee camps.

Evil massacre
It was a bloodbath, an evil massacre carried out under stealth, at night. The victims did not have a chance. They had no one to defend them. They were murdered by mercenary Israeli soldiers.

One Israeli soldier, Ari Folman, later made a film, Waltz with Bashir which depicts how he came to realise he was among the soldiers who surrounded the camps and fired flares to illuminate the area for the Lebanese Christian Philangist militia.

Like most soldiers, he was only “following orders”. It haunted him.

The ghosts of every massacre carried out by every totalitarian state like Israel haunt the world. And every regime that supports it is responsibile.

Imperialism is the bloodstain that won’t wash out until the notion of super and special entitlement due to race or class or religion is extinguished.

It is racist and classist and it is wrong.

I wrote my novel The Seasonwife because I wanted to show the truth — that people down the bottom rungs of the class system were exploited by those at the top to exploit indigenous people.

Criminalised the poor
We need to know these truths. And they can be proved. Settler colonialism is not a pretty policy, it was dreamed up by a country that created poverty and criminalised the poor. It sent them out to do its dirty work. Oh some rode on those waves but others were submerged. And Indigenous people lost their rights.

Here in Aotearoa a Treaty was forged, a treaty which clearly gives Indigenous people the right to rangatiratanga. And successive legal acts pushed indigenous people down, breached the principles of that partnership.

When one partner is the abuser the partnership is not equal.

We must remember the crimes of imperialism. We must. Because the past is now.

The massacres of Palestinians is an extension of every colonial crime. The crimes are connected: slavery; forced servitude; exile due to poverty; apartheid, assimilation, extermination.

It is a thread from this ocean to that river to that ocean. From here to there. From Europe to the Levant and the Middle East. All the greed-mongers benefit.

The crimes against Palestinians have been going on for more than seven decades. Research the Nakba. Before the British aided and mounted a violent rape-and-kill takeover, Muslims and Jews and Christians worshipped alongside each other in Palestine. It is easy enough to find documentary evidence of this pleasant land on YouTube.

Look at it now. Look at the difference between Haifa or Tel Aviv and Gaza.

Standing against supremacy
Any Jew who has a soul, who has a conscience, will not stand for the slaughter of innocents or for the creation of a white apartheid supremely state. In the US most Jews are against this, and increasingly so are Jews in Australia and New Zealand, standing up against the supremacy of Zionism.

And Christians need to stand too. It is KKK fundamentalist to support the extermination of people. There is nothing holy in supporting theft and expulsion and the gunning down of women, children, and men.

When we invoke laws that support genocide we create a soul-less compassionless society.

A truly Humanist, Animist, any Values-based system will create a society with laws that uphold rather than extinguish, human rights.

It was a white Australian male who used his inheritance to kill 51 people praying at two mosques in Christchurch New Zealand. The Iman who greeted him at the door welcomed him as “a brother”.

It was a Muslim man who risked his life and suffered terrible injuries while tackling two ISIS-inspired extremist gunmen at Bondi Beach in Sydney. That Muslim man stepped in front of a gun to defend Jewish children, women, and men.

I met many such kind, brave, peace-loving men when I lived in the Middle East and I experienced the utmost hospitality from Muslims.

I differentiate between all people and their regimes.

Greed in common
The regimes that uphold human rights violations are all connected. They all have one thing in common: greed.

Their rulers are predators.

Israel is a US-supported state responsible for mass murder, for genocide, for apartheid, for stealing children decade after decade.

Every government that has failed to denounce that State of Hate is acting against the right of people — all people — to real and precious freedom.

Once again, I call down my Jewish ancestors who experienced, as I have, anti-semitism — in standing against the supremacism that is Zionism.

I stand with Jews Against Zionism. I stand with Jews for Peace. I stand with Jews Against Genocide.

I stand with Jews who support the right of Palestinians to return. Yes to the land, yes to that beautiful river, and to that precious sea. I stand with their right to live where they want to live.

Right to protest
And I stand with the right of all citizens to protest. I stand with the right of citizen journalists to film and report human rights violations.

In my social media posts I continually put aggressive impulsive patriarchal police on notice. I let them know that violence by people who are supposed to protect, is unacceptable.
Their actions could lead to them being incarcerated.

Maybe not now, not yet, but one day. Their violent actions could certainly lead to them being jobless.

Their violent actions will be seen over and over again. The truth won’t be erased.

And I say this to mainstream reporters, please do your job. Join a union and oppose the patriarchy that presents propaganda as truth. Some reporters on the ground in Sydney who said they saw violence by the police and no violence from protesters, but the BBC and RNZ changed that narrative.

News presenters who were not present at the scene presented a skewed version provided by their government. They became a mouthpiece for propaganda. And in doing so they supported totalitarianism.

Reporters must not be mouthpieces for what one commentator so aptly described as the Broligarchy. Predators.

Out of police
The policeman who pepper sprayed me, two years ago, when I took footage of assaults against peaceful civilians by violent police, is no longer in the force. Perhaps he has joined the great raft of unemployed.

I would like to think he can be educated into compassion, that he can learn, that the hard look in his eye will one day be softened when he holds a brown grandchild in his arms.

Think twice police. Think twice reporters. Think twice every one who reads this.

Would you want your children to support all human rights? Do you think words like river and sea and return should be banned? Do you think the colour of the grass and the colour of a rose should be denounced as evil?

Do you think people should have the right to live on their land unmolested? Do you think the land and the waterways should be respected or bombed to dust, drained for its minerals?

Do you believe in freedom? If you do, then know that those who are upholding the right of one people to strip the rights of others, will not leave it there.

These totalitarian leaders are united. As one commentator put it, they are the broligarchy. They are connected. They are predators. And they will use force to shut you up and shut you down.

But I hold hope.

Moral weapon — the truth
Every citizen journalist who films human rights crimes being carried out by the arm of the government is armed with a valuable moral weapon: the truth.

Every citizen journalist reporting these truths is a hero.

The truth might be redacted, those who speak it or shout it might become victims, but in calling it out, they fall on the side of freedom and they will be remembered.

Freedom will come. Because it must. The greed mongers who rule must not prevail.

When the truths of victims is heard, the predators lose the narrative, and then they lose their power.

We are all connected in the lifestream of this tiny, precious blue planet. A spark is born and that spark is creativity, it is the spark that rises from destruction and despair.

Never stop witnessing
Harmony. Peace, and Tranquility is possible if our goal is cooperative living.

So be a witness, and never stop witnessing. Raise your voice, raise your heart and your soul. We are all connected and related because we are all brothers and sisters and cousins, spinning on this spinning orb, sparks in the eye of the universe.

Sparks of creativity are born in societies where nurturers are valued rather than predators and exploiters.

In such a world, peace will prevail.

One fine day.

Saige England is an award-winning journalist and author of The Seasonwife, a novel exploring the brutal impacts of colonisation. She is also a contributor to Asia Pacific Report.

Climate change has been a key focus for iwi leaders gathering at Waitangi this week, as coastal communities across New Zealand’s North Island recover from recent severe weather events.

The National Iwi Chairs Forum, representing more than 70 iwi, has been meeting to set priorities for the year ahead, with leaders pointing to the increasing frequency and severity of weather events as a growing concern.

Taane Aruka Te Aho, one of the rangatahi leaders of Te Kāhu Pōkere — the group that travelled to Brazil for COP30 last year — told RNZ that recent weather events across the motu have become a repeating pattern.

• READ MORE: Waitangi 2026: Dawn service in pictures
• Speeches, celebrations and heckling – what happened at Waitangi
• Indigenous and Pacific leaders unite at Waitangi with shared messages on ocean conservation
• Big Ka Lāhui Hawaiʻi delegation joins Māori in solidarity over Te Tiriti
• Other Waitangi reports

“The data shows us that these climate catastrophes are going to keep coming, more frequent, more severe. We’ve seen that in Te Tai Tokerau, in Tauranga Moana, in Te Araroa,” he said.

On behalf of Te Pou Take Āhuarangi, the climate change arm of the National Iwi Chairs Forum, Te Kāhu Pōkere attended the UN Climate Change Conference (COP30) in November 2025.

They were the first iwi-mandated rangatahi Māori delegation to attend a global COP.

At this year’s forum, the rōpū is presenting its findings and what can be taken back to hapū, iwi and hapori.

‘Key learnings’
“One of the key learnings for me was the importance of data sovereignty and data strategies harnessing environmental data to help us in our climate-based decision-making,” Te Aho said.

In the wake of flooding and storms in the north and east of the country, dozens of marae again opened their doors to displaced whānau, providing shelter, kai and serving as Civil Defence hubs.

Te Aho said those responses showed the strength of Māori-led systems of care.

“It’s paramount that we acknowledge our whānau, but also fund our whānau to keep resourcing, because they are the ones opening up their doors,” he said.

“To ensure not only our mokopuna are thriving, but to ensure our people of today can go back to work, that they’re looked after. Pākeke mai, rangatahi mai, kaumātua mai, kei konei te iwi Māori ki te tautoko i a rātou.”

Last month, the government announced a $1 million Marae Emergency Response Fund to reimburse marae for welfare support provided during the severe weather events, allowing them to “replenish resources and build resilience.”

Māori Development Minister Tama Potaka said at the time, the fund “ensures marae are not left carrying the costs of that mahi”.

‘Building resilience’
“Allowing them to replenish what was used, recover from the immediate response, and continue to build their resilience for future events.”

Prime Minister Christopher Luxon also praised the response from marae.

“Marae have been exceptional in the way they have stepped up to help their communities, providing shelter, food and care to people in need,” he said.

Pou Tangata chairperson Rahui Papa welcomed government support for marae but said long-term planning was needed.

“Back in Cyclone Gabriel, they talked about a 100-year weather event. It’s come up three or four times within the last few years,” he said.

“And I’m picking that, with my weather crystal ball . . .  it’s going to happen time and time again.

“So comprehensive responses have to be employed. Emergency centres at marae have been just absolutely wonderful. I take my hat off to those communities and those marae that have worked together to really find a way to look after the community.”

Climate change key issue
Ngāti Hine chairperson Pita Tipene said climate change was one of the key issues being coordinated at a national level.

“There’s no point in planning for something next week and next month if we’re consigning our planet to the changes that are upon us,” he said.

“We only have to look at the devastation around Te Tai Tokerau, let alone Tauranga Moana and Tai Rāwhiti.”

Tipene also acknowledged the contribution of Te Kāhu Pōkere.

“The young people who went to COP in Brazil and presented back to us said the solutions are in place and led by people. Their messages were very, very clear and the energy and the focus that they bring to those efforts is significant,” he said.

“The National Iwi Chairs Forum comes together because we know we have much more strength together than we are alone. And so coordinating our efforts into areas that will improve the circumstances of our people or protect and enhance the environments of our people, that’s our overall priority.”

Forum members also unanimously backed a legal challenge by Hauraki iwi Ngāti Manuhiri, which is taking the government to the High Court over amendments to the Marine and Coastal Area (Takutai Moana) Act. The changes, made last year, raised the threshold for iwi seeking customary marine title.

This article is republished under a community partnership agreement with RNZ.

As Waitangi Day commemorations continue drawing people from across Aotearoa and around the world to the Bay of Islands, Te Tii Marae has become a gathering point for Indigenous ocean leadership from across the Pacific.

Taiātea: Gathering of the Oceans held its public forum yesterday, uniting more than 20 Indigenous leaders, marine scientists and researchers from Australia, Canada, Cook Islands, Hawai’i, Niue, Rapa Nui and Aotearoa.

The forum forms part of a wider 10-day wānanga taking place across Te Ika a Māui (North Island).

• READ MORE: Big Ka Lāhui Hawaiʻi delegation joins Māori in solidarity over Te Tiriti
• Other Waitangi reports

With a focus on the protection and restoration of Te Moana Nui a Kiwa, the Pacific Ocean, kōrero throughout the day centred on the exchange of knowledge, marine protection, ocean resilience and the accelerating impacts of climate change.

A key message remained prevalent throughout the day – the moana is not separate from the people, but a living ancestor, and a responsibility carried across generations.

‘Continue that path of conservation, preservation’
Hawaiʻi’s Solomon Pili Kaho’ohalahala, co-founder of One Oceania, a former politician, and a respected elder, framed his kōrero around the belief that there is no separation between human and nature — “we are all one”.

For Kaho’ohalahala, being present at Waitangi has been a powerful reminder of the links between past, present, and future.

“Waitangi is a very historical place for the Māori people,” he said. “It is where important decisions were made by your elders.

“So to be here in this place, for me, is significant.”

“We are talking about historical events that have happened to our people across Oceania, preserved by the elders who had visions to create treaties . . .  decisions that were going to be impactful to the generations to follow,” Kaho’ohalahala said.

“It brings the relevancy of these conversations. They are what we need to negotiate and navigate the challenges we face in the present. The purpose for this is, ultimately, no different to the kupuna (Hawai’ian elder), that this was intended for the generations yet unborn,” he added.

Kaho’ohalahala also reflected on the enduring connections between indigenous communities across oceans.

“To be a part of this conversation from across the ocean that separates us, our connection by our culture and canoes is to help us understand that we are still all connected as the people of Oceania.

“But we need to be able to reiterate that, and understand why we need to emerge from that past to bring it to our relevancy to these times and issues, to continue that path of conservation, preservation, for those unborn.”

‘Our ocean … a living organism,’ advocate says
Cook Islands environmental advocate and Ocean Ancestors founder Louisa Castledine reiterated the responsibility of Indigenous peoples to protect the ocean and pass knowledge to future generations.

She said Waitangi was the perfect backdrop to encourage these discussions. While different cultures face individual challenges, there is a collective sense of unity.

“One of our key pillars is nurturing our future tamariki, and the ways of our peu tupuna, and nurturing stewardship and guardianship with them as our future leaders,” Castledine said.

“It’s about reclaiming how we perceive our ocean as being an ancestor, as a living organism, as whānau to us. We’re here at Waitangi to stand in solidarity of our shared ancestor and the responsibility we all have for its protection,” Castledine said.

She said people must be forward-thinking in how they collectively navigate environmental wellbeing.

“We all have a desire and a love for our moana, our indigenous knowledge systems of our oceans are critical to curating futures for our tamariki and mokopuna,” she said.

“We want to ensure that generations that come after us will continue to be able to feed generations beyond all of us. It’s about safeguarding their inheritance.”

Learning about shared challenges
Canadian representative Chief Anuk Danielle Shaw, elected chief councillor of the Wuikinuxv Nation, said the challenges and goals facing Indigenous peoples were often shared, despite the distances between them.

“This is [an] opportunity to learn about common challenges we may have, and how other nations and indigenous leaders are facing those challenges, and what successes they’ve been having,” she said.

“It just makes sense that we have a relationship, and that we build that relationship.”

She noted the central role of the marine environment for her people.

“It’s not lost on me that my people are ocean-going people as well. We rely on the marine environment.

“Our salmon is the foundation and the backbone of our livelihood and the livelihood of all other beings in which we live amongst. I’m a world away, and yet I’m still sitting within the Pacific Ocean.

“So the work I do at home and how we take care of our marine environment impacts the people of Aotearoa as well, and vice versa. And so it just makes sense that we have a relationship, and that we build that relationship, because traditionally we did,” she added.

Following the public forum, indigenous leaders will visit haukāinga in the Tūwharetoa and Whanganui regions for further knowledge exchanges and to discuss specific case studies.

This article is republished under a community partnership agreement with RNZ.

A new Pacific Media research publication and outlet for academics and community advocates has now been added to the Informit database for researchers.

Two editions of the new journal, published by the Aotearoa-based independent Asia Pacific Media Network (APMN) and following the traditions of Pacific Journalism Review, have been included in the database’s archives for institutional access.

Most university and polytech journalism schools in Australia, New Zealand and the Pacific subscribe to Informit which delivers expert-curated and extensive information from sectors such as health, engineering, business, humanities, science and law — and also journalism and media.

• READ MORE: New journal warns Pacific media near breaking point amid revenue collapse and political pressure

Informit also offers an Indigenous Collection with a broad scope of scholarship related to Indigenous culture, health, human geography in Australia, New Zealand and the Pacific.

Pacific Media offers journalists, journalism academics and community activists and researchers an outlet for quality research and analysis and more opportunities for community collaborative publishing in either a journal or monograph format.

While associated with Pacific Journalism Review, the new publication series provides a broader platform for longer form research than has generally been available in the PJR, featured here at ANU’s Development Policy Centre. The full 30-year archive of PJR is on the Informit database.

Earlier editions of Pacific Journalism Monographs have included a diverse range of journalism research from media freedom and human rights in the Asia-Pacific to Asia-Pacific research methodologies, climate change in Kiribati, vernacular Pasifika media research in New Zealand, and post-coup self-censorship in Fiji.

Managing editor Dr David Robie, who founded both the PJR and PM, welcomed the Informit initiative and also praised the Tuwhera DOJ platform at AUT University.

“There is a real need for Pacific media research that is independent of vested interests and we are delighted that our APMN partnership developed with Informit is continuing with our new Pacific Media journal,” he said

The first edition, themed on “Pacific media challenges and futures”, was partnered with the The University of the South Pacific and edited by Associate Professor Shailendra Singh and Dr Amit Sarwal and published last year.

The second edition, themed on “Media construct, constructive media”, was partnered with the Asian Congress for Media and Communication (ACMC) and edited by Khairiah A Rahman and Dr Rachel E Khan, and was also recently published.

A two-day West Papua Solidarity Forum and mini film festival is being held in Auckland Tāmaki Makaurau next month featuring West Papuan and local academics, advocates and journalists.

Hosted by West Papua Action Tamaki and West Papua Action Aotearoa, keynote speeches, panels and discussion on the opening day, March 7, will focus on updates from West Papuan speakers from the frontlines and activist/academic contexts with responses and regional perspectives from solidarity groups.

Themes will include military occupation updates, colonial expansion, environmental issues, community organising and human rights abuses, said a statement from the organisers.

• READ MORE: Other West Papua reports

Speakers include: Viktor Yeimo (online from West Papua), Dorthea Wabiser, Victor Mambor, Ronny Kareni, Kerry Tabuni, Hilda Halkyard-Harawira, Emalani Case, Nathan Rew, Arama Rata, Dr David Robie, Maire Leadbetter, Teanau Tuiono, Te Aniwaniwa Paterson.

The evening event is a public mini festival of Papuan films introduced by journalist and editor Victor Mambor from Jubi Media in Jayapura.

The second day, March 8, is dedicated to solidarity development and relationship building across the region and opportunities to support West Papua in Aotearoa, with cultural and political kōrero and talanoa.

This event is an opportunity for students, community groups, media, unions, academics and activists to learn more about West Papua and the current regional and political context.

A media seminar featuring Victor Mambor and organised by the Asia Pacific Media Network (APMN) will also be held at the Whānau Community Centre and Hub on Monday, March 9.

• Note: The Forum event is being held at two venues — the Auckland University Old Choral Hall, 7 Symonds Street, on Saturday, March 7 (9.00am-4.30pm), and at “The Taro Patch”, 9 Dunnotar Road, Papatoetoe, Auckland (close to train station) on Sunday, March 8  2026(9.00am-4.00pm).
• More details, koha and registration at Humanitix by February 20 2026

A new paper by women scholars warns colonial power structures are still shaping health systems across the Pacific region.

They are calling for a radical shift in global health leadership and decision-making.

The call comes from a new paper published this month in The Lancet Regional Health – Western Pacific, led by researchers from Waipapa Taumata Rau, the University of Auckland, alongside Pacific collaborators.

• READ MORE: Re-imagining Global Health: perspectives from the next generation in the Pacific region

The paper argues that while global health is framed around fairness and inclusion, Pacific knowledge and leadership are often marginalised in practice.

Dr Sainimere Boladuadua, lead author from the University of Auckland’s Department of Paediatrics: Child and Youth Health, said these power imbalances directly impacted on communities.

“Global Health must stop undervaluing Pacific expertise,” Dr Boladuadua said in a statement.

“When overseas consultants are paid more than local experts, and research extracts knowledge without building local capacity, colonial patterns are reinforced.”

Colonisation inequities
The researchers have traced current inequities to the history of colonisation in the Pacific, driven by commercial, religious, and military interests.

While many Pacific nations have since achieved political independence, the paper argues that colonial structures persist through unequal trade relationships, labour migration schemes, and externally controlled funding.

Dr Boladuadua said these systems limited Pacific control over health research, policy priorities, and resources, even as communities face growing burdens from non-communicable diseases and climate change.

“Global Health, at its core, is about health equity for all,” she said. “That means prioritising the most pressing problems faced by communities with the least resources.”

A plan for change
The paper outlines four action areas to transform global health in the Pacific: strengthening sovereignty through Pacific-led decision-making; integrating Indigenous and Western knowledge systems; building genuine and reciprocal partnerships; and ensuring fair pay, recognition, and leadership opportunities for Pacific professionals.

The authors argue Pacific Island countries must be supported to set their own priorities, including control over funding, research management, data sovereignty, and workforce training.

The researchers also highlight language as a source of power. They say English is often treated as the default in global health, but its use “should not come at the expense of Indigenous Pacific languages and knowledge systems”.

The research places Pacific women at the centre of decolonisation efforts, noting that while colonisation was deeply patriarchal, Indigenous women historically held major leadership roles in island societies.

“Contrary to the control of white women during colonisation, Indigenous women held powerful positions in Island societies,” the research states.

Growing Pacific leadership
Dr Boladuadua said change was already underway, pointing to the establishment of the Fiji Institute of Pacific Health Research and the launch of the Pacific Academy of Sciences in Sāmoa as signs of growing Pacific leadership.

At the academy’s opening ceremony, then-prime minister Fiamē Naomi Mata’afa said the launch marked an important milestone for regional collaboration and would “give voice to science in and from the Pacific Islands”.

The authors argue Pacific-led approaches offer a blueprint not only for the region, but for building fairer and more resilient global health systems worldwide.

Republished from Pacific Media Network News with permission.

The logbook of presidential flights in Indonesia reveals an unusual pattern — from the Merdeka Palace to the Land of the Bird of Paradise.

By 2023, then President Joko “Jokowi” Widodo had set foot in Papua at least 17 times — a record in the republic’s history, surpassing the total visits of all previous presidents combined.

Each touchdown of the presidential plane on the land of Papua or at the new airports he inaugurated was more than just a working visit. It was a statement of presence as a political message: Papua is no longer marginalised; it exists on Indonesia’s main political map.

• READ MORE: Indonesia’s development dilemmas – a green info gap and budget pressure – David Robie
• Other West Papua development reports
• Other Laurens Ikinia articles

Yet, behind the roar of the presidential plane and the welcoming traditional dances, lies a critical question: Has the physical presence of a national leader, accompanied by the rumble of massive infrastructure projects, touched the core issues of Papua?

Or has it merely become a grand symbol of integration, while social fractures, injustice, and sorrow continue to flow?

This analysis evaluates the multifaceted impact of President Jokowi’s dozen plus visits and draw crucial lessons for the new administration of President Prabowo Subianto and Vice-President Gibran Rakabuming Raka (Jokowi’s Son) in weaving a more just and sustainable Papuan policy.

The multidimensional impact of Jokowi’s visits
From a national political perspective, the frequency of President Jokowi’s visits to Papua, was a smart and unprecedented political communication strategy. Each landing in the Melanesian land has not merely been a routine agenda but a powerful symbolic political performance.

Handshakes with tribal chiefs, meetings with traditional leaders in public arenas, and speeches amid crowds function as direct counter-narratives to long-standing issues of marginalisation and separatism.

This physical presidential presence is an undeniable visual declaration: Papua is an inseparable part of Indonesia, and the nation’s highest leader is consistently present there.

This presence serves as a potent tool of state legitimacy, shortening the psychological distance between the centre of power in Jakarta and the easternmost Melanesian region, while demonstrating the intended political commitment. However, beneath this symbolism, the legitimacy built through physical presence is temporary if not supported by real structural change.

The critical question often raised by the community, especially Indigenous Papuans (OAP), is simple yet fundamental: “After the president’s planes and helicopters leave and the protocol frenzy subsides, what has truly changed for our lives?”

The narrative of integration through presence and physical development often clashes with demands for self-determination and historical grievances still alive among indigenous Papuans, as reflected in the ongoing armed conflict in the Central Highlands, indicating that this approach has not fully addressed the deep-seated roots of dissatisfaction.

The most visible legacy of the Jokowi era in Papua is none other than the infrastructure revolution — thousands of kilometres of the Trans-Papua Road cutting through wilderness and remote mountains, the magnificent Youtefa Bridge in Jayapura, and airport modernisations like Ewer Airport in Asmat, Wamena Airport, and the construction of the trans-Wamena-Jayapura road, Wamena-Nduga road, and other physical developments.

The government’s logic is that connectivity is an absolute prerequisite for growth. With good roads, the price of necessities in the interior is expected to drop, tourism can develop, and public services like health and education can become faster and more equitable.

Data from the Ministry of Public Works and Housing indeed records significant accessibility improvements. However, behind this physical progress, reports from organisations like the Pusaka Foundation and Greenpeace Indonesia warn of massive and often overlooked ecological impacts.

The opening of certain segments of the Trans-Papua Road is judged to accelerate deforestation, threaten Papua’s unique biodiversity, and disrupt watershed areas.

More profoundly, the issue of community involvement and consent in land acquisition processes often becomes a source of new conflict, sparking tension. As Indonesian human rights activist Usman Hamid has stated, infrastructure development is like a double-edged sword: on one side, it opens isolation and shortens distances, but on the other, it paradoxically erodes customary land rights, damages the environment that is the source of their cultural life and subsistence, and ironically, is enjoyed more by new settlers with greater capital and networks.

On the socio-economic level, the government vigorously distributed various social assistance programmes such as the Indonesia Health Card (KIS), Indonesia Smart Card (KIP), and various forms of Direct Cash Assistance (BLT).

These affirmative policies aim directly at catching up on welfare gaps and, statistically, have succeeded in reducing poverty rates in cities like Jayapura, although they remain the highest nationally. Sectors like Youtefa Bay tourism also show rapid growth. However, the economic growth created is often enclave-like and not inclusive.

Maria, a small business owner in Jayapura, illustrates this reality — large infrastructure projects are handled by contractors from outside Papua, hotels and medium-scale businesses are often owned by non-Papuan investors, while local SMEs struggle to compete due to limited access to capital, training, and marketing networks.

The structural gap between OAP and non-Papuans in ownership of means of production and access to quality job opportunities remains wide. Consequently, many Papuan sons and daughters only become manual labourers or contract workers on the grand projects building their ancestral land, an irony that deepens the sense of injustice.

In the socio-cultural realm, President Jokowi’s presence, often adorned with Papuan cultural ornaments and humbly participating in traditional dances, was a powerful form of symbolic recognition. This gesture sent a national message that Papuan culture is respected and valued at the highest state level.

However, this symbolic recognition on the political stage often does not align with the daily reality in Papua. The late Papuan peace figure, Father Neles Tebay, once described that in Papuan cities, “two worlds” often coexist but do not integrate: the modern world of migrants dominating the formal sector and modern economy, and the world of indigenous communities, often marginalised in culturally insensitive development processes.

Ethnic-tinged horizontal conflicts that have occurred, such as in Jayapura and Mimika, are clear indicators of how fragile social harmony is and how deep the unresolved socio-cultural gap remains.

The darkest and most challenging point of this entire development narrative lies in human rights issues and the unending armed conflict. Although presidential visits often include a conflict resolution agenda, incidents of human rights violations and armed clashes between security forces and the TPNPB (West Papua National Liberation Army) continue to recur, with unarmed civilians often becoming trapped victims, as in the tragedies in Nduga and Intan Jaya highlighted by Komnas HAM and LBH Jakarta.

An approach relying almost solely on physical development, unaccompanied by sincere efforts towards historical reconciliation and fair, transparent law enforcement for past human rights violations, is considered by many in Papua as merely “covering a festering internal wound with a bandage”.

This unresolved historical pain and injustice continues to be the main fuel for resistance and demands for independence, proving that concrete and asphalt roads alone are not enough to build lasting peace and justice felt by all the nation’s children.

Valuable lessons for the Prabowo-Gibran era
The current administration under President Prabowo Subianto and Vice-President Gibran Rakabuming Raka must not continue the Papuan policy with business as usual. The previous administration’s legacy offers a clear roadmap, as well as warnings about dead ends that must be avoided.

Four critical lessons should form the basis for transitioning from symbolic development to substantive, just transformation.

First, policy focus must undergo a paradigm shift from mere physical development towards the holistic empowerment of Papuan people. This means massive investment in quality education with curricula relevant to social contexts and local potential, as well as vocational training that equips Indigenous Papuans with skills to manage the economy on their own land.

Firm and measurable affirmative schemes must be designed to ensure Indigenous Papuans are not merely spectators, but the primary owners and managers of strategic economic sectors, from culture-based tourism and organic agriculture to creative industries.

Without this step, magnificent infrastructure will only become a channel for an extractive economy controlled by outsiders, perpetuating dependency and disparity.

Second, the government must enforce the principle of absolute harmony between development, cultural preservation, and environmental protection. Every major project, especially those touching customary lands and indigenous forest areas, must undergo credible, participatory, and legally binding Environmental and Social-Cultural Impact Assessments (AMDAL & ANDAL).

Development must no longer sacrifice local wisdom and ecosystems that are the soul and identity of Papuan society. Development models imported from Java or Sumatra must be reviewed and replaced with approaches born from dialogue with local ecology and culture, so that progress is not synonymous with environmental destruction and cultural marginalisation.

Third, this new era must open space for conflict resolution through a courageous approach of dialogue and reconciliation. The government needs to initiate inclusive dialogue involving all elements of Papuan society, including pro-independence groups willing to discuss peacefully, to address the roots of historical and structural dissatisfaction.

This complex issue has been comprehensively formulated by the Papua Peace Network. The establishment of an independent and trusted Papua Truth and Reconciliation Commission could be a monumental step to heal past wounds and build a foundation for sustainable peace, recognising that true security is born from justice.

Fourth, Special Autonomy must be revived in its meaning and spirit. A comprehensive evaluation of the implementation of the Special Autonomy Law, along with its trillions of rupiah in fund flows, is a necessity.

These funds must be shifted from physical projects that are often off-target to investments in enhancing the capacity, health, and economy of indigenous Papuans. More importantly, Special Autonomy must be interpreted as a political recognition of the special rights of Indigenous Papuans.

This means strengthening traditional institutions and providing real and decisive participatory space in every strategic decision-making at the provincial and district levels, so that policies are no longer felt as something imposed from Jakarta.

Ultimately, the main challenge for the Prabowo-Gibran administration is to demonstrate that commitment to Papua goes beyond rhetoric and showcase projects. Success will be measured not by the length of roads built, but by the fading of tension, the reduction of disparities, and the rise of self-confidence and economic independence among Indigenous Papuans.

Only by making these four pillars — human empowerment, harmony, dialogue, and living autonomy — the foundation of policy can Papua be truly integrated into the Republic of Indonesia in a dignified and sustainable manner.

A revolutionary approach model
To translate the lessons from the previous era, the current administration requires a radical change in its approach model, moving from a centralised development paradigm towards participatory governance based on Papuan native institutions.

The most revolutionary option is to form a special ministry focused on empowering Indigenous Papuans, inspired by the Ministry of Māori Development in New Zealand.

This ministry is not intended to manage regional administration, but specifically to guarantee the fulfilment of indigenous Papuans’ rights, as mandated in the Special Autonomy Law.

By placing the Governing Body for the Acceleration of Special Autonomy Development in Papua (BP3OKP) and the Papua Special Autonomy Acceleration Executive Committee under it, the government can create centralised, strong, and accountable coordination, thereby avoiding programme overlap and leakage of Special Autonomy funds.

This institutional revolution must be supported by data-based governance and authentic participation. Every policy and fund allocation, especially the massive Special Autonomy funds, must arise from rigorous data studies and in-depth dialogue with the community, rather than just technocratic planning in Jakarta.

Transparency and accountability in fund use must be guaranteed through independent oversight mechanisms that actively involve representatives of traditional councils or institutions, religious institutions, and local NGOs as watchdogs. Only then can the allocated funds truly become an instrument of change, not merely an instrument of expenditure.

Another key pillar is building equal and formal partnerships with Papuan traditional institutions, such as the Papuan Customary Council (DAP) and various stakeholders. These institutions are not merely ceremonial objects but must be recognised as strategic government partners in every stage of development, from planning and implementation to evaluation.

As socio-cultural anchors, understanding the pulse and real needs of the community, their involvement can prevent social conflict and ensure development programmes align with local wisdom and customary rights.

Furthermore, meaningful decentralisation becomes a prerequisite for success. Local governments in Papua must be given substantive authority and massive capacity building to independently manage natural resources and public services.

Moreover, the development approach must start from the grassroots, making participatory development at the village level the standard method. This method ensures that community aspirations are heard directly and the projects implemented truly address their priority needs, not merely pursuing physical targets.

Ultimately, this approach aims to reverse the traditional relationship between the central government and local governments in Papua. From a relationship that has so far seemed patron-client, to a partnership based on the sovereignty of indigenous communities and substantive justice.

Thus, development is no longer felt as something given from above, but something built together from below, creating a sense of ownership and sustainability that will become the foundation for long-term peace and prosperity in Papua.

Indonesianising in the Papuan Way
Reinterpreting the term “Indonesianising” Papua is a main task for the current administration. This concept must no longer be interpreted as an assimilation process erasing distinctive identity, but must transform into an integration that respects uniqueness.

True integration is not homogenisation, but an effort to embrace diversity as a strength. In this context, Indonesia is not a single mould, but a mosaic that gains its beauty precisely from the differences of each piece. For this, a multidimensional approach grounded in four main pillars is required.

First, in the field of education, the national curriculum must become more flexible and inclusive. Enrichment with local content — such as the history and wisdom of Papuan tribes, local languages, and inherited ecological wisdom — should not be merely supplementary, but the core of the learning process.

Schools must become places where Papuan children are proud of their identity while mastering global competencies. Second, in the field of the economy, self-reliance must be built on local strengths.

Easily accessible micro-financing systems, entrepreneurship training, and strong marketing support for flagship products like Wamena arabica coffee, sago, matoa, or high-value marine products will create a sovereign economy that empowers, rather than displaces, the indigenous people.

Third, recognition at the legal level is the foundation of justice. Recognition of the customary land rights of indigenous communities in land and natural resource governance must be guaranteed and integrated into national regulations. This is a concrete step to prevent agrarian conflict and ensure development benefits return to the rightful land owners.

Fourth, building intensive cultural dialogue through student, artist, and youth exchange programs between Papua and other regions, or other countries. This direct interaction will break the chain of prejudice, build empathy, and strengthen a true sense of brotherhood as one nation.

Towards a ‘Just Papua’
The legacy from the previous period is ambivalent. On one hand, there is magnificent infrastructure and symbolic integration strengthened through physical presence; on the other, deep disappointment remains due to unbridged gaps and a persistently pulsating conflict.

The Prabowo-Gibran administration now stands at a historical crossroads. The choice is between continuing the visually spectacular yet often elitist “concrete development” model or taking a more winding yet dignified path: namely, the Papuan human empowerment model, which places indigenous Papuans as the primary subject and heir to the future of their own land.

This strategic choice will be fate-determining. It will measure, later at the end of their term, whether presidential and vice-presidential visits to Papua are still met with cold protocol performances, or with new hope and genuine smiles from a people who feel recognised, valued, and empowered.

Ultimately, genuine national integration can only be realised when Indigenous Papuans can stand tall with all their identity and dignity, not as a party being “Indonesianised,” but as fully-fledged Indonesians who also shape the face of the nation.

The future of Papua is not about becoming like others, but about being itself in the embrace of the Bird of Garuda.

Laurens Ikinia is a Papuan lecturer and researcher at the Institute of Pacific Studies, Indonesian Christian University, Jakarta. He is also an honorary member of the Asia Pacific Media Network (APMN) in Aotearoa New Zealand, and an occasional contributor to Asia Pacific Report.

Samoan playwright, author and poet Papali’i Sia Figiel has died in prison, according to local media reports.

Local media, citing sources at the country’s main correctional facility in Apia, are reporting that Papali’i, 58, was found dead in her prison cell on Monday.

She was being held at Tanumalala Prison, awaiting her next Supreme Court hearing in relation to a murder charge.

• READ MORE: Sia Figiel found dead in jail cell

RNZ Pacific has contacted the Samoan police for comment.

Samoa Observer reports she had been in custody since 2024 for the alleged murder of Professor Caroline Gabbard.

Often described as Samoa’s first woman novelist, Papali’i’s first book, where we once belonged (1996), won the Best First Book award in the South East Asia/South Pacific region of the Commonwealth Writers Prize in 1997. Her second novel was They who do not grieve (1999).

This article is republished under a community partnership agreement with RNZ.

The cost of telling the truth from inside a society that has become “completely genocidal” is very high, says Yuli Novak, executive director of the human rights watchdog B’Tselem.

Novak, one of the most uncompromising dissident voices within Israel, speaks frankly in this latest episode of Zeteo’s Beyond Israelism with Simone Zimmerman in a “deeply honest and impactful conversation about political rupture and moral clarity”.

She reflects on her journey from an upbringing shaped by patriotism and belief in Israeli democracy to a painful reckoning with what she now calls an apartheid regime — and with the conditions that enabled mass complicity with genocide.

• WATCH: The full Beyond Israelism B’Tselem episode podcast at Zeteo
• The Beyond Israelism with Simone Zimmerman playlist

“Genocide is never done by a small group of people. It is always done with the cooperation, and often the support, of an entire society,” she said.

Novak also revisits her years leading Breaking the Silence — a group of former Israeli soldiers that documented abuses under occupation — which became the target of an all-out smear campaign involving government officials, mainstream media, legal harassment, and infiltration by right-wing groups.

That experience, chronicled in her memoir Who Do You Think You Are?, marked a turning point — she realised she had become a dissident against the regime.

Today, as head of B’Tselem, Novak explains why the organisation chose to name Israel’s actions in Gaza as genocide in its report “Our Genocide”.

Regime needs ‘taking down’
“This regime needs to be taken down and replaced with something just and democratic — because a regime that commits genocide is an illegitimate regime,” she says.

Novak insists that facing reality honestly is the only path toward justice, equality, and collective liberation.

Zimmerman and Yuli grapple with fear, trauma, and complicity, but refuse despair. In a moment when fascism feels ascendant and denial remains loud, this conversation offers something rare: an unequivocal insistence that another future is still possible.

Beyond Israelism with Simone Zimmerman is a provocative new video podcast series from Tikkun Olam Productions, the team behind the viral and award-winning 2023 film Israelism.

In this series, Simone hosts bold and inspiring conversations that face the growing global reckoning with Zionism, the debates over Jewish identity, and the urgent struggle for Palestinian freedom.

Republished from Zeteo under Creative Commons.

The lives of children will always tell the past and future of any community. My colleague Estelle and I will never forget the day we met Ximena*.

Last month, I lived alongside the Aeta community of the Philippines, observed their daily lives and human rights issues in the area. Life was different here, a peaceful pace; with locals who loved and trusted us so much.

Aeta culture is the oldest continuous culture in the Philippines. The people come from an earlier migration than Austronesians. They are dark skinned, many have curly hair and they speak a different language to Tagalog.

• READ MORE: A Filipino tribe fights to stay as a ‘Smart City’ rises on a former US base
• Other Indigenous reports in the Philippines

Amid turkeys, fire ants and lizards, we’d notice Venus in the starry sky, as if watching over the village. Ximena was a teenage girl who would frequent the local convenience store and would help out around the village. She had a particular spirit which transcended language.

Ximena was dignified and thoughtful, there was something about her which made us think that she carried herself like a leader.

Do you remember what it was like to be 14 years old? It is formative, nostalgic, freeing and stressful all at the same time.

I remember what it was like being 14 — rock and roll Catholic school, friend group fights, the dawning feeling that your hometown and parents would not have all the answers you were seeking. Fourteen for many of us was the time which we would start to develop our own political crust and values which could shape us forever.

Unique insight
With Ximena, I knew that I would have a unique insight, to find out what it was like to be an Indigenous girl in the Philippines. On paper, things seemed to be going well for Ximena. She was a dance champion, athletics team member and honour roll student.

But nothing prepared us for the heartbreak to come.

Estelle and I bonded with Ximena with a conversation of things which dominate teenage life — pop culture idols and how much Ximena loved to study makeup skills online. Ximena loved Marian Rivera. It is not hard to see why. Marian is a skilled dancer, she played Marimar in the Filipino telenovela of the same name. This show is symbolic of the Filipina maiden, a poor but resilient and devoted woman who works hard for her happy ending.

As soon as I asked Ximena, “how is school?”, Ximena’s sunny expression faded, as if her confidence sank.

“Honestly, I don’t like it. I don’t have any friends there. Sometimes I just cry behind the school buildings because I can’t take it. My mom tells me not to worry, that bad people get what’s coming to them in the end. But it’s hard.

“People tell me at school that my family and I will go nowhere in life. I even had someone say, ‘I wish you wouldn’t even exist’. I see other Aeta kids but I try not to mingle with them because I already feel so different”.

Ximena tells us that the students’ comments come from people looking down on the poor in Philippine society. For example, she tells us a story of when she found a group chat where students had taken photos of her lunch, which was steamed taro and rice.

Typical meal
This is a typical meal in the Aeta world, but to the students, this was a desperate meal of the poor. They all laughed.

We were horrified to hear that Ximena found that a teacher was in this very group chat too.

On other days, students would throw her lunch away or tamper with it. My eyes start welling up and it’s Ximena who strokes my hair and gives me a hug. I respond by saying that I understand what it is like to feel put down and hurt, I also had difficult teenage experiences.

“High school is not forever sweetheart. People love and care for you. Keep that love alive. Believe in yourself and speak confidently.”

“Thank you Ate (an affectionate term for ‘big sis’). You’re cute. It’s hard to fight back and to know what to do. I just cry at the back of the school. I want to focus on what is good for me. I like learning at school and I want to focus on that.”

Estelle explains to Ximena, that it’s ok to feel hurt and that there are many ways to fight back; even just learning, being clear when people make you uncomfortable and being her same loving self is a form of staying strong in that situation.

That being said, Estelle and I did give a chuckle and cheer when Ximena said that one day, she was so sick of the bullying, that she said to her tormentors, “What the hell is your problem?! We’re both brown! Your skin darkens in the sun too!”.

Open racism
“It’s more fun in the Philippines”, the tourist taglines say, and we all know Filipinos for the soft power of happy go lucky and kind locals. This was shattered by Ximena’s stories of the town; which were dotted with experiences of open racism which reminded me of stories of how people  Riovera.

Randoms trying to instigate physical fights, people making a huge deal about your skin colour and hair texture and how people openly belittle you. For this reason, Ximena and other Aeta teens avoid walking around town on their own.

Does Filipino society accept Aeta people? For Ximena, she hoped so with her former friend group. That was until the day where they blackmailed her into smoking two packets of cigarettes in one go.

Ximena passed out and had to be rushed to hospital for severe nicotine poisoning. Due to her lack of oxygen and organ damage, her father was her blood transfusion donor.

Ximena’s father later passed away due his own health complications after this transfusion.

“After that, I vowed that I would do everything to take care of my family and to think about my studies and life most of all. I need to be around people who are good to me.” Ximena may not have friends at school anymore, but we were pleased to hear that Ximena was one in a friend group of 15 girls outside of her school in the neighbourhood, including non-Aeta girls who would stick up for Ximena.

In times like that, we always remember those who stood by us and those whom we stood with. Ximena remembers her new friends fondly. I think they will remember her too for what she has guided them to learn; the meaning of integrity as a friend.

Dreaming big
High school is also the time of part time jobs and a taste of independence. Ximena dreams big and makes those dreams come true. With her job as a nanny, she sends most of her money to her family, but I’m glad to know that she finds time to be a teen too.

She saved enough money for an iPhone, makeup and matching shoes and clothes for herself and her friends. We loved hearing that.

Life is more than grades too, what stays with us are the memories we have with friends and how we grew as people. This is stored in certain textures of pizza dough, nail polish shades, the music we listened to on commutes, mall perfume testers and the thrilling feeling of being about to choose and buy our own clothes.

For Ximena, these memories are stored in pink trainers, eyeliner, Budots electronic music and trying to figure out if a TikTok video is AI or not. But for Ximena, her part time job casts a shadow over her freedom.

“I nanny and help out at another house. The kids are naughty but the mother is kind. I like them but it’s not my real dream. My dream is to go to university and study English.”

Estelle notices a certain hesitation with Ximena. We learnt that while Ximena’s mother has since remarried and life continues nicely in their village home, Ximena’s mother is also having health problems.

Ximena tells us that it is somewhat inevitable that she will have to drop out of school later, to focus on working full time to support the family.

Special connection
Society debates about what it means to be Indigenous and what makes up the legal definitions of indigeneity, with all points being areas of controversy. These include being an originating group in an area, a history of violence, war or subjugation, cultural distinctiveness, a special connection to land, separate authority structures and/or realities of poverty.

But who wins from this controversy? And how do we adequately address the more urgent experiences of Aeta people? Ximena tells us of a time where she was hospitalised after 4 days of eating nothing but salt water. There was simply no food at home.

Aeta people have low school retention and literacy rates; due to adverse experiences at school, geographic barriers and poverty. This means that many Aeta are itinerant workers and are often exploited at work. Families are in cycles of poverty due to how prevalent discrimination is.

Despite everything, Ximena is hopeful that she could be the one to break free and guide her siblings too; Estelle and I felt that she was an articulate, loving and thoughtful girl with immense potential.

We all talk through what we all love, what gives us hope and what we like to work on outside of work and school. “My favourite subject is math. I like art too. But most of all, in my spare time, I write stories about my life.” We ask if she is comfortable to share one. It is a prayer about her family and how much she loves all of them.

Ximena was able to excel in her life despite all odds. It is like she has a guiding star with a compelling power. “When I’m exhausted, when my body wants to give up in a running race, I just close my eyes and think about my family. That makes me continue, and then, I win.”

* Name changed

Keeara Ofren is a law, politics and international relations graduate based in Aotearoa New Zealand. She writes a “cheeky, vibrant and provocative” blog at K For Kindling where this article was first published after a recent human rights exposure visit to the isolated Indigenous heartland of the Aeta people in Luzon, Philippines. Republished with permission.

More information and a call to action:
International Coalition for Human Rights in the Philippines
A global network of churches, trade unions, environmentalists and NGOs aiming to inform the world about the human rights situation in the Philippines. ICHRP carries out human rights fact finding, human rights education for communities and moral support for Philippine grassroots organisations.
https://ichrp.net/donate/

Karapatan
Karapatan is a Filipino human rights NGO alliance carrying out rights documentation and research as well as providing legal aid for communities facing human rights violations. Karapatan also provides engagement with international mechanisms for peace and reporting human rights issues in the Philippines.

Website: https://www.karapatan.org/
Facebook: https://www.facebook.com/karapatan/
Karapatan Central Luzon, an area where many Aeta communities are based: https://www.facebook.com/profile.php?id=61555246921656

Michael Beltran
Filipino journalist active on Al Jazeera writing about the human rights situation in the Philippines, including of the Aeta people.
https://www.aljazeera.com/author/maykel-beltran

Adelaide Writers’ Week, a core part of South Australia’s premier cultural event, the Adelaide Festival, has finally been cancelled in its 40th year.

There are own goals. And then there is the board of the Adelaide Festival (ably assisted by referee, Premier Peter Malinauskas). After yesterday’s resignation of chair Tracey Whiting and three further members, the board no longer had a quorum to make any decisions.

The chaos follows last week’s “uninvitation” of Palestinian-Australian sociologist, lawyer and author Dr Randa Abdel-Fattah. Almost 100 authors and presenters (of the 124 in the programme, according to InDailySA) cancelled their attendance in protest.

It was finally cancelled today. The damage is colossal.

• READ MORE: Adelaide Writers’ Week: Well done, Zionists, you killed it
• Adelaide Writers’ Week cancelled after protests over axing of Palestinian author
• Adelaide Writers’ Week director Louise Adler resigns
• Other Adelaide Writers’ week reports

Being one of the most popular and respected writers’ events in Australia, the list of withdrawals includes best-selling local writers Trent Dalton, Helen Garner and Hannah Kent, journalists Sarah Ferguson, Peter Greste and Laura Tingle, as well as international speakers former New Zealand prime minister Jacinda Ardern, Yanis Varoufakis and Zadie Smith.

Literary luminaries such as Greg Sheridan are among the 30-odd who had yet to cancel. At least publicly. Some planned panel discussions were left with just one participant, and some stage interviews with just a questioner, somewhat stymying the discourse.

But it’s not just writers who are staying away; the main Festival is also seeing significant fallout, with day two of “Tryp”, the music programme, already cancelled because lead acts have said they are no longer coming. Then there are those already signed up and paid for — for events now cancelled, or planned to do so.

Sponsors rattled too
Last year, 362,000 people attended the two events, and according to the SA government’s impact report, they spent over $62 million. The economic impact will be felt not just by the organisers and the state government, but by hotels, restaurants, retailers and cellar doors from Clare Valley to the Padthaway.

At least one sponsor, Mischief Brew, pulled out, with others likely to monitor the situation closely. A low-attendance festival hitting headlines for all the wrong reasons is not an attractive marketing proposition.

Premier Malinauskas in all sorts
The otherwise well-liked SA Premier has perhaps helped the Zionist cause with his vocal support for the decision, but is unlikely to have found much sympathy beyond rusted-on readers of The Advertiser. But perhaps that’s what he was looking for?

The SA state election is in March, too.

Both he and Treasurer Tom Koutsantonis have been caught lying by stating that the Festival removed New York Times columnist Thomas Friedman from the 2024 programme at the behest of Dr Abdel-Fattah and 10 others who had written to the board and requested his exclusion because of an article he had written demeaning Palestinians and Arabs.

Notwithstanding the hypocrisy of that request, correspondence from the Festival showed they did not cave in; Friedman withdrew on his own accord.

In an attempt to diminish his earlier comments, Malinauskas has since stated that he had not “directed’ the board to act, but merely voiced “his opinion” in supporting the axing of Dr Abdel-Fattah.

It does, of course, also highlight the double standards of a board that rejected the request for a Jewish participant to be cancelled, for all the right reasons, yet were happy to comply when the target of the complaint was a Palestinian.

What will the board do?
Michael West Media understands that the board members who resigned were all supportive of Louise Adler’s programming decisions and understood the need to review the decision to cancel Dr Abdel-Fattah.

However, with Writers Week still over seven weeks away, it apparently could not be saved. Most of the authors who resigned said they would come if Abdel-Fattah was reinstated.

But as it stands, the board cannot decide anything. The Adelaide Festival is constituted by an Act of Parliament, and board members are appointed by the State Governor at the recommendation of the City of Adelaide and the State Government.

According to the act, the board has to have a maximum of eight members, at least two must be women and two must be men.

After the above was posted, chair Tracey Whiting resigned and also the director Louise Adler, who said in an article in The Guardian explaining her resignation that she “cannot be party to silencing writers”.

The board now has three members, two women and one man, plus a non-voting government observer. No quorum.

In addition, Dr Abdel-Fattah and several of those who have cancelled have engaged lawyers, and (unconfirmed) reports suggest so has Adler.

On Monday afternoon, Adelaide Festival Corporation’s executive director Julian Hobba issued a brief statement saying the situation was “complex and unprecedented”.

We bet it is. Stay tuned.

Kim Wingerei is a businessman turned writer and commentator. He is passionate about free speech, human rights, democracy and the politics of change. Originally from Norway, Kim has lived in Australia for 30 years. Author of ‘Why Democracy is Broken – A Blueprint for Change’.

Michael West established Michael West Media in 2016 to focus on journalism of high public interest, particularly the rising power of corporations over democracy. West was formerly a journalist and editor with Fairfax newspapers, a columnist for News Corp and even, once, a stockbroker. This article is republished with permission.

COMMENTARY: By Laurens Ikinia in Jakarta

The island of Papua is a land of profound paradox. Beneath its ancient, cathedral-like forests and within its mineral-rich mountains lies a narrative of staggering contrast.

It is a place where immense natural wealth exists alongside some of Indonesia’s most acute human development challenges.

This dissonance poses a central riddle: why does a land of such abundance host populations grappling with persistent poverty, gaps in education and healthcare, and a deep sense of political marginalisation?

• READ MORE: Other West Papua articles at Asia Pacific Report

A principle found in Papuan wisdom offers a starting point: the past is a mirror for gazing upon tomorrow.

To understand Papua’s present and navigate its future, we must look honestly into that mirror. Yet, when the reflection shows recurring patterns of inequality and unfulfilled promises, we are compelled to ask what kind of future is being built.

The story of Papua is not merely one of resources; it is fundamentally about people, their rights, and their place within the Indonesian nation.

This reflection need not occur in isolation. Looking east across the Pacific, two nations — Australia and New Zealand — have embarked on their own complex, painful, and unfinished journeys of reconciling with their Indigenous peoples.

Their experiences are not blueprints, but they offer invaluable mirrors in which Indonesia might glimpse reflections of its own challenges and potential pathways forward.

The central, reflective question is this: Amidst Indonesia’s unique historical and political complexity, is there room to learn from these Pacific neighbours? Can Jakarta find a distinctive, yet equally courageous, path to reconciliation with Papua?

Unsettled foundation: A history demanding to be heard
Any discussion of Papua must begin by acknowledging the fractured foundation upon which its relationship with Jakarta is built. Unlike New Zealand, where the Treaty of Waitangi (1840) provides a contested but acknowledged founding document for Crown-Māori relations, Indonesia and Papua have no mutually agreed foundational treaty.

Papua’s integration was solidified through the Act of Free Choice (Pepera) in 1969, a process whose legitimacy remains internationally debated and is remembered with bitterness by many Papuans.

This unresolved historical grievance is the DNA of the conflict. It infects every policy, fuels distrust, and allows security-centric approaches to dominate.

Jakarta’s apparent reluctance to engage in open, high-level dialogue about this history keeps the wound open. New Zealand’s experience, though painful and expensive, demonstrates that confronting a dark past is not a threat to national unity, but a prerequisite for building a common future on a clearer moral and legal foundation.

The first lesson from the Pacific is that sustainable solutions cannot be built on unacknowledged history.

The Australian mirror: Pillars of incremental recognition
Australia’s relationship with its Aboriginal and Torres Strait Islander peoples represents a protracted and painful journey from the brutal realities of colonisation toward a fragile, imperfect process of recognition and repair.

The historical backdrop is one of profound trauma, marked by dispossession, assimilation policies, and the devastating legacy of the Stolen Generations. Yet, in recent decades, a discernible — though inconsistent — policy shift has emerged, built upon several key pillars that provide a structured, if unfinished, framework for addressing historical wrongs.

These pillars offer critical points of comparison for other contexts, such as that of West Papua under Indonesian administration, illuminating stark contrasts in both philosophy and outcome.

Political recognition: From absence to acknowledgment
The 1967 Referendum, which allowed Aboriginal people to be counted in the census and gave the federal government power to make laws for them, stands as a symbolic turning point in Australian political consciousness. Today, the lexicon of recognition is embedded in official discourse, with terms like “First Nations People” and “Traditional Custodians” routinely used in parliamentary speeches and public ceremonies.

The establishment of the National Indigenous Australians Agency (NIAA) represents a systematic, though often criticised, effort to coordinate policy across government. This reflects a tangible, if uneven, move toward recognising Aboriginal peoples not merely as citizens, but as original inhabitants with a unique historical and cultural status deserving of specific acknowledgment.

Papuan Special Autonomy: Otsus in stark contrast
In stark contrast, Jakarta’s primary instrument for Papua is Special Autonomy (Otsus), a policy centered on fiscal transfers and nominal political affirmation. While Otsus mandates native Papuan leadership in provincial governments, its essence is consistently stifled by centralised security policies, the dominance of national political parties, and the imposition of territorial divisions with minimal deep consultation.

Consequently, Otsus feels less like a partnership born of genuine historical recognition and more like a technical administrative concession granted — and tightly controlled — from the centre. The core Papuan struggle remains one for existential recognition: an acknowledgment of their distinct identity as Indigenous peoples with inherent political rights, rather than merely as beneficiaries of state-administered policy.

Economic rights: Land and resource sovereignty
Australia’s Native Title Act of 1993 was a revolutionary legal development, overturning the doctrine of terra nullius and recognising the persistence of Aboriginal traditional ownership and connection to land. Although the claims process is notoriously arduous and contested, it has resulted in the return of millions of hectares of land.

Complementing this are land handback programmes and innovative co-management models for national parks and cultural sites, such as Uluru-Kata Tjuta.

Furthermore, nascent royalty-sharing schemes from mining on Indigenous-held land aim to provide an independent economic base, positioning communities not as passive recipients but as stakeholders with property rights.

The contrast with Papua is profound. The region functions as Indonesia’s primary economic engine, with megaprojects like the Freeport copper and gold mine and the Tangguh LNG facility driving national exports. Yet, this extractive model is intensely centralised, with profits flowing to Jakarta and global corporate headquarters while Indigenous communities near these operations often live in stark deprivation.

Otsus funds, while substantial, are funneled through government mechanisms and do not alter this fundamental, exploitative structure. Critically, Papuan customary land rights (hak ulayat) are routinely overridden by state-issued business permits. There exists no large-scale, legally empowered mechanism for reparations or asset restitution to Papuan tribes, leaving them economically marginalised on their own land.

Social policy: Closing the gap
Since 2008, Australia has formally adopted the Closing the Gap Strategy, a framework establishing specific, measurable targets for improving Indigenous life outcomes in health, education, and employment.

This strategy represents an explicit, if imperfect, admission that historical marginalization requires targeted, accountable, and data-driven intervention by the state. It acknowledges a collective responsibility to address disparities directly, even as critiques of its implementation and pace persist.

Indonesia lacks an equivalent national policy framework specifically tailored to address Papua’s acute and unique disparities. Development indicators and programs are largely standardized, failing to account for Papua’s distinct geography, history, and cultural context. As a result, health and education systems suffer from severe infrastructure deficits, critical staffing shortages, and a curriculum that ignores local knowledge.

Maternal mortality and malnutrition rates remain among the highest in Southeast Asia. The fundamental gap lies in agency: for meaningful progress, Papuans must be transformed from objects of development into its active, designing subjects.

Cultural recognition: Beyond symbolism
In Australia, Aboriginal cultural expression has increasingly moved beyond tokenism toward a more integrated, though still contested, national presence. Indigenous languages are being documented and revitalised, customary law receives limited recognition within the justice system, and Aboriginal art is celebrated as central to the nation’s identity.

The practice of acknowledging Traditional Custodians at the outset of official events, while symbolic, performs a daily act of cognitive recognition.

In Papua, the situation is different. The region’s stunning cultural diversity, encompassing over 250 distinct languages, is often treated as an intangible treasure or tourist asset rather than a living foundation for governance.

Local languages are not mediums of formal instruction, and customary norms are easily overridden by narratives of national unity and acculturation. While Papuan art and ritual are occasionally showcased, they are seldom integrated into substantive policymaking for cultural preservation and transmission, leaving this profound heritage vulnerable to erosion.

New Zealand mirror: A framework for courageous reconciliation
If Australia demonstrates a fitful journey toward recognition, New Zealand presents a more advanced, treaty-based model of reconciliation. The 1840 Treaty of Waitangi, despite its contested translations and history of breaches, is the accepted foundational document of the modern state. This has provided a crucial platform for building concrete mechanisms to address historical grievances and partnership.

The Waitangi Tribunal and reparations
Established in 1975, the Waitangi Tribunal is a permanent commission of inquiry that investigates Crown actions alleged to breach the Treaty’s principles. Its recommendations have fueled a massive, ongoing process of historical settlement involving land restitution, financial compensation, and formal Crown apologies.

This process, while not without controversy, provides a formal channel for redressing historical wrongs and transferring resources back to Māori iwi (tribes).

Guaranteed political voice
Māori have had dedicated parliamentary seats since 1867, ensuring a direct voice in the national legislature. This has been complemented by the rise of a dedicated Te Pati Māori political party and the establishment of the Ministry for Māori Development (Te Puni Kōkiri), which advocates for Māori interests within the government apparatus.

This structural presence ensures that Indigenous perspectives are embedded in political discourse.

Biculturalism as national policy
Biculturalism is woven into New Zealand’s institutional fabric. Te reo Māori is an official language, supported by Māori-language immersion schools (Kura Kaupapa Māori), a dedicated television channel (Māori Television), and prominent university faculties.

The national curriculum incorporates Māori history, knowledge, and perspectives, fostering a broader public understanding.

Comparison with Papua
For Papua, the absence of any such foundational agreement or framework leaves a profound vacuum. There is no equivalent to the Waitangi Tribunal to investigate historical grievances or restore resources.

Politically, there are no guaranteed mechanisms for Papuan representation at the national level in Indonesia. Socio-culturally, while Papua’s languages are celebrated in folkloric terms, there is no nationally broadcast, Papuan-led television channel or a system of dedicated higher education institutes focused on Melanesian studies and leadership.

New Zealand’s lesson is the transformative power of a framework — however contested — that creates institutional channels for grievance, voice, and cultural revitalization.

Deep Pacific connection: Why New Zealand cares
New Zealand’s sustained attention on Papua transcends standard diplomatic concern; it is rooted in profound connections that resonate deeply with the New Zealand public and polity, creating a unique sense of obligation.

First, a demographic kinship creates relatability: New Zealand’s population of approximately 5.1 million is nearly equivalent to the population of Indonesia’s six Papuan provinces (around 5.6 million). This similar scale makes the challenges faced by Papuans feel immediate and comprehensible.

More profoundly, there are undeniable historical and anthropological links. Scientific research in population genetics traces Polynesian ancestry, including that of Māori, back through Melanesia.

Culturally, the social structures of Papuan highlands tribes, with their complex clan and confederation systems, closely mirror the traditional Māori hapu (clan) and iwi (tribe) organisations. Similarities extend to concepts of customary governance, spirituality, and reciprocal exchange, suggesting shared ancestral roots.

This connection is cemented by modern history. Papuan people provided crucial aid to Australian and New Zealand troops during the Pacific War in thd Second World War. Furthermore, as documented by historians like Maire Leadbeater, New Zealand was indirectly involved in the territory’s mid-century fate, initially supporting Dutch efforts to prepare Papua for independence before acquiescing to the controversial Act of Free Choice that facilitated Indonesian integration.

For many New Zealanders, particularly Māori, advocating for Papuans is viewed as a Tangata Moana (People of the Ocean) responsibility — a moral, cultural, and spiritual call to support fellow Pacific indigenes facing adversity.

This deeply felt public and civic sentiment ensures the issue remains persistently alive in New Zealand’s parliament, churches, universities, and civil society, constantly applying pressure and challenging any government inclination toward a “business as usual” foreign policy approach toward Indonesia regarding Papua.

This unique solidarity, born of shared identity and history, makes New Zealand a distinct and vocal stakeholder in Papua’s ongoing struggle.

Forging a distinctive path: Strategic recommendations for Indonesia
Indonesia’s engagement with the Pacific region offers a reservoir of wisdom, yet the fundamental lesson is that adaptation, not adoption, is key. The nation’s immense diversity, complex history, and unique political architecture mean that solutions cannot be copy-pasted.

However, the perennial fear of national disintegration must not become a paralysing force that stifles the bold policy innovation required to address the root causes of discord, particularly in Papua. Moving beyond rhetorical commitments to tangible action demands significant political will and courage.

The following recommendations outline a potential pathway for transformative change, aiming to forge a new social contract built on justice, partnership, and genuine autonomy:

The journey must begin with a profound act of historical reckoning and political courage. The President should personally initiate a high-level National Reconciliation Framework for Papua.

This would be a landmark political initiative, potentially involving the establishment of an independent Papuan Truth and Reconciliation Commission. Its mandate must be coupled with an official, unambiguous state acknowledgment of past human rights violations.

This process would create a structured and equal dialogue platform, moving past cycles of recrimination. Addressing this historical wound is not an end in itself but a necessary precondition to cleanse the poisoned well of present-day interactions and build a foundation of trust for all subsequent reforms.

Concurrently, the policy of Special Autonomy must be radically reimagined. The concept of “Otsus Plus” should evolve from a mechanism of fiscal devolution into a genuine political and economic partnership. This entails granting local governments conditional veto rights over major investments affecting customary land (ulayat), ensuring development is not imposed but negotiated.

Furthermore, the legislative and cultural authority of the Papuan People’s Assembly (MRP) as the authentic voice of indigenous institutions must be constitutionally strengthened.

Finally, granting full autonomy over education and cultural policy, including locally relevant curricula and language instruction, is essential for preserving Papuan identity and fostering endogenous development.

True partnership is impossible without a fundamental restructuring of the economic model in Papua. The economy must shift from a centralised, extractive paradigm to one based on community sovereignty and benefit.

This requires legalising and strengthening customary land rights (hak ulayat) as a supreme legal principle, not a secondary consideration. Building on this, transparent and direct royalty-sharing mechanisms from natural resource projects must be established, ensuring proceeds flow to indigenous land-owning communities.

Complementing this, a Papuan-led “Closing the Gap” strategy with clear, measurable targets for health, education, and employment should be developed, with progress annually reported to the national parliament to ensure accountability.

Security and political representation form the twin pillars of stability and dignity. The prevailing security approach must be recalibrated to prioritise dialogue, community engagement, and human security over militarized confrontation. In parallel, to ensure Papuan voices are substantively embedded in national lawmaking, permanent seats for indigenous Papuan representatives should be constitutionally created in the Indonesian House of Representatives (DPR RI).

Following the precedent set for Aceh, this guaranteed political representation would ensure Papuan perspectives directly influence national legislation that affects their lives, transforming them from subjects of policy to active architects of their future within the Republic.

Finally, Indonesia should strategically reframe its external engagement regarding Papua. Rather than viewing the Pacific’s cultural and political solidarity with Melanesian Papuans as a point of friction, Indonesia should embrace it as an opportunity for cultural diplomacy.

By proactively encouraging and funding robust academic, cultural, and civil society exchanges between Papuan and Māori/Pacific Island communities, Indonesia can build powerful bridges of people-to-people understanding. This initiative would acknowledge shared heritage while showcasing Indonesia’s commitment to inclusive development, thereby transforming a diplomatic challenge into a channel for soft-power connection and regional leadership.

In conclusion, this pathway is neither simple nor quick, but it is necessary. It calls for a series of courageous, interconnected leaps from the status quo toward a system predicated on acknowledgment, partnership, and substantive self-determination.

By addressing historical grievances, redesigning autonomy, restructuring the economy, reforming security, guaranteeing political voice, and leveraging cultural diplomacy, Indonesia has the potential to resolve its most persistent internal conflict. The result would be a stronger, more unified nation, where stability is built not on force but on justice and the full recognition of its diverse peoples’ aspirations.

Hope for the Land of Papua
The fate of Papua is the ultimate test of Indonesia’s inclusive nationhood. It can no longer be managed through a narrow security lens or obscured by macroeconomic statistics. This is about people, identity, history, and a shared future.

Hope endures. It shines in the eyes of Papuan children, the dedication of local health workers and teachers, and the voices of community and religious leaders calling for peace. It is also present among those in Jakarta who recognise the need for a new approach.

Australia and New Zealand, with their colonial burdens, have begun their imperfect journeys. Indonesia, with its experience of resolving the Aceh conflict through dialogue, can do the same. The condition is a fundamental shift in perspective: seeing Papuans not as a problem to be managed, but as equal partners and full subjects of their own destiny within the Republic.

A just and prosperous Papua is not a threat to Indonesia. It would be the fulfilment of the nation’s founding ideals of unity in diversity, and the pinnacle of a truly inclusive national project.

The mirror from the Pacific shows both the depth of the challenge and the possibility of a different reflection. It is now a matter of choosing to look and having the courage to act.

Laurens Ikinia is a Papuan lecturer and researcher at the Institute of Pacific Studies, Indonesian Christian University, Jakarta. He is also an honorary member of the Asia Pacific Media Network (APMN) in Aotearoa New Zealand and an occasional contributor to Asia Pacific Report.

A proposal by Sāmoa’s Prime Minister to ban all non-Christian religions from the country is being met with mixed reactions.

The Samoa Observer reported church ministers and members of the public voicing views both for and against the proposal.

Prime Minister La’aulialemalietoa Polataivao Schmidt said he raised the issue with Samoa’s Council of Churches and was awaiting their response.

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In June 2017, Parliament voted in a constitutional amendment to declare Samoa a Christian state, with 43 out of 49 parliamentarians voting in favour.

However, the document still guarantees individuals freedom of religion, belief and worship.

Meanwhile, the Head of State, Tuimalealiʻifano Vaʻaletoʻa Sualauvi II, has proclaimed a ban on construction on Sunday and a national period of prayer and fasting, beginning on Sunday and running through January 16, reports the Samoa Observer.

This article is republished under a community partnership agreement with RNZ.